ANGER
Morgan Dix, 1888
"Simeon and Levi are brothers — their swords are weapons of violence. Let me not enter their council, let me not join their assembly, for they have killed men in their anger and hamstrung oxen as they pleased. Cursed be their anger, so fierce, and their fury, so cruel! I will scatter them in Jacob and disperse them in Israel." Genesis 49:5-7
The subject for this evening is ANGER, the second in the list of mortal sins. Of sins, it must be observed that they vary in sinfulness. Those are called deadly, which it is death to the soul not to resist; of these pride stands first in order, and anger second. I shall try to show the deep disgrace of being the slave of this sin; what leads to it, what are its degrees, and by what means its hold on its victim may be weakened and broken off.
Note this first, that there is a marked contrast, in dignity, between this sin and pride. There may be a horrible kind of dignity in sin; some sins put men to greater shame than others. In pride, nothing is more notable than the lofty air of the transgressor, whose bearing announces that sense of superiority which forms the habit of his soul.
But a man in a rage is a sorry sight. Self-control and self-command are gone, and the wretch appears to be the sport, the tool of some fiend or demon, who exhibits him for the terror or derision of the by-standers.
Pride is a moral habit — a set, hard, and offensive condition of the soul, which, however, remains calm and collected at the poise of complacency and contempt for everything outside itself.
But anger is a tempest, which makes havoc of decency and dignity, and, when at its height, effaces the image of God in His rebellious creature. Like other storms, it announces its approach by signs, and has degrees of violence. The forecasts which tell us whether we are to have a stiff breeze, a gale, or a hurricane, in this moral insanity, are easily read.
First come the contracting of the muscles, the quivering of the lips, knitting the brows, and an ugly light in the eye, which tell that the devil of mad wrath is striving, though as yet within bounds.
Next, as the mad fit grows in force, the passion breaks the barrier and manifests itself in outward act; the voice betrays it, the limbs sympathize; the person thus possessed by the fiend rapidly loses control of himself, and soon becomes a mere puppet or marionette, jerked this way and that, until it comes to loud cries and dangerous gestures, and the dishonor of reckless words and acts.
And then, from stage to stage, the storm grows to the fullness of its strength, and bursts upon us in uplifted hand, in blow with the clinched fist, with missile, with weapon, with knife, with pistol, by way of assault and battery, and at last in the article of murder.
Was ever a sight like that, since Cain first exhibited himself after that horrid fashion? What dignity, what decency are left? What respect for self, what regard for man, what fear of God? Here is a wretched creature, storming up and down, without balance, curb, or brake — until someone in his senses interposes, to hold him in or fell him to the ground, lest he does further mischief. And this is the victim of the second of the deadly sins.
For reflect that, in this sin of anger, there are many degrees; it runs up and down a long scale, through pique, sullenness, spite, vindictiveness, bitterness of speech, quarrelsomeness, and cruelty — up to malice, hatred, revenge, and bloodshed. All this while, one thing is wrong: the heart is foul, the will perverse, the temper undisciplined — and the question is not so much about quality as about degree. And woe be to us, when this sin of anger is combined with its elder sister sin of pride. Given, first, a haughty, self-sufficient spirit, and, next, a violent temper — and these two will make the pathway of life a scene of perpetual alarm and distress; and from this being, as from a figure of terror, shall all recede who are able to escape his companionship and fly from his presence.
The old Roman Empire fell, when the time had come, under the pressure of enormous hordes of barbarians, as they were called, who, descending from the gloomy forests of the North, swept like an avalanche through the Southern plains. We have our barbarians also; but they are here, at home, living where we live, watching us from day to day, hiding in the obscure quarters of great cities, nursing wrath, indignation, and anger — and ready, if the chance were given, to rise and fly at our throats!
Out of this vast multitude of dangerous people come forth, one by one, the burglars — every one of whom is ready and prepared for murder — the highway robber, the assassin; and these do their work as they may, under the provocation of real or imagined offence, or under the stimulus of strong drink, which transforms the man into the brute.
There is an anger which shows itself in sullen and morose bad-humor, ugly and lowering like a storm-cloud, and enduring for years, and perhaps through life.
Or the malady may show itself in a disposition to irritate and aggravate one's neighbor, with tormenting skill.
Or it may secretly consume the person himself, until the interior becomes a bed of cinders, lifeless and black, where no spark of love, pity, or charity can ever be kindled.
There is anger which finds a vent in destroying property, and dashing things to pieces; and an anger which smites with the fist, or with armed hand.
From the first rising of the flame in the heart until the final outburst in conflagration, is a considerable distance — and the earliest stage is the golden opportunity for resistance. Meet that devil the instant you feel him stirring in your soul. Bend your whole force on this one thing, to keep him inside, to prevent him from breaking out of bounds.
And you, O brother, O sister in Christ! who have, and know you have, your own devil to fight in your own troubled soul — hope on, hope ever. Be it a spirit of anger, of envy, of jealousy, or impurity, or whatever other thing there be which can torment mankind, deal with your adversary earnestly, painfully, prayerfully; with high resolve, with strong faith, with courage, with resignation to the necessity so laid upon you; and leave the issue to your God — and your reward is sure to you, and, either here or hereafter, the end shall be victory and the peace and rest of the saints and the elect, who were tried and refined as by fire.
We walked, last week, together through the House of Pride. We saw there the overbearing and haughty, the self-sufficient and conceited; skeptics and free thinkers, new lights and radical reformers, men who reject authority, despise dignities, and hold themselves superior to the people of God, in being without faith and walking by sight only, in believing nothing and fearing nothing but to compromise their own importance.
This evening, we have gone through the House of Anger — where are the disturbers of peace, brawlers, and quarrelsome, sullen and spiteful, vindictive and cruel folk, homicides, assassins, murderers. "O my soul, come not into their secret; unto their assembly. Cursed be their anger, for it is fierce; and their wrath, for it is cruel."
______________
"You shall not kill." Exodus 20:13
Thomas Watson
[1] We must not injure another in his NAME. "A good name is a precious balsam." It is a great cruelty to murder a man in his name. We injure others in their name, when we calumniate and slander them. David complains, "They laid to my charge things that I knew not." Psalm 35:11. The primitive Christians were traduced for incest, and killing their children, as Tertullian says, "They charge us with infanticide and label us incestuous." This is to behead others in their good name; it is an irreparable injury. No physician can heal the wounds of the tongue!
[2] We must not injure another in his BODY. Life is the most precious thing; and God has set this commandment as a fence about it, to preserve it. He made a statute which has never to this day been repealed. "Whose sheds man's blood, by man shall his blood be shed." Gen 9:6. In the old law, if a man killed another unwillingly, he might take sanctuary; but if he killed him willingly, though he fled to the sanctuary, the holiness of the place would not defend him. "If someone deliberately attacks and kills another person, then the slayer must be dragged even from my altar and put to death." Exod 21:14. In the commandment, "You shall do no murder," all sins are forbidden which lead to it, and are the occasions of it. As,
(1) Anger. Anger boils in the veins, and often produces murder. "In their anger they slew a man." Gen 49:6.
(2) Envy. Satan envied our first parents the robe of innocence, and the glory of paradise, and could not rest until he had procured their death. Joseph's brethren, because his father loved him, and gave him a "coat of many colors," envied him, and took counsel to slay him. Gen 37:20. Envy and murder are near akin, therefore the apostle puts them together. "Envyings, murders." Gal 5:21. Envy is a sin which breaks both tables at once; it begins in discontent against God, and ends in injury against man, as we see in Cain. Gen 4:6, 8. Envious Cain was first discontented with God, by which he broke the first table; and then fell out with his brother and slew him, and thus broke the second table. Anger is sometimes "soon over," like fire kindled in straw, which is quickly out; but envy is deep rooted, and will not quench its thirst without blood. "Who is able to stand before envy?" Prov 27:4.
(3) Hatred. The Pharisees hated Christ because he excelled them in gifts, and had more honor among the people than they. They never left him until they had nailed him to the cross, and taken away his life. Hatred is a vermin which lives upon blood. "Because you have had a perpetual hatred, and have shed the blood of the children of Israel." Ezek 35:5. Haman hated Mordecai because he would not bow to him, and presently sought revenge, by getting a bloody warrant sealed for the destruction of the whole race and seed of the Jews. Esth 3:9. Hatred is ever cruel. All these sins are forbidden in this commandment.
How many ways is murder committed? We may be said to murder another twelve ways.
(1) With the hand; as Joab killed Abner and Amasa. "Amasa didn't notice the dagger in his left hand, and Joab stabbed him in the stomach with it so that his insides gushed out onto the ground." 2 Sam 20:10.
(2) With the mind. Malice is mental murder. "Whoever hates his brother is a murderer." 1 John 3:15. To malign another, and wish evil against him in the heart, is murdering him.
(3) With the tongue, by speaking to the harm of another, and causing him to be put to death. Thus the Jews killed the Lord of life, when they inveighed against him, and accused him falsely to Pilate. John 18:30.
(4) With the pen. Thus David killed Uriah by writing to Joab to "set Uriah in the forefront of the battle." 2 Sam 11:15. Though the Ammonites' sword killed Uriah—yet David's pen was the cause of his death; and therefore the Lord tells David by the prophet Nathan, "You have killed Uriah." 2 Sam 12:9.
(5) By plotting another's death. Thus, though Jezebel did not lay her own hands upon Naboth—yet because she contrived his death—she was the murderer. 1 Kings 21:9, 10.
(6) By putting poison into cups. Thus the wife of Commodes the emperor killed her husband by poisoning the wine which he drank. So, many kill little children by medicines, which cause their death.
(7) By witchcraft and sorcery—which were forbidden under the law. "Do not let your people practice fortune-telling or sorcery, or allow them to interpret omens, or engage in witchcraft, or cast spells, or function as mediums or psychics, or call forth the spirits of the dead. Anyone who does these things is an object of horror and disgust to the Lord." Deuteronomy 18:10-12
(8) By having an intention to kill another; as Herod, under a pretense of worshiping Christ, would have killed him. Matt 2:8, 13. So, when Saul made David go against the Philistines, he designed that the Philistine should have killed him. "Saul said, Let not my hand be upon him—but let the hand of the Philistines be upon him." 1 Sam 18:17. Here was the intent to murder, and it was in God's account as bad as actual murder.
(9) By consenting to another's death; as Saul to the death of Stephen. "I also was standing by and consenting unto his death." Acts 22:20. He who gives consent, is accessory to the murder.
(10) By not hindering the wrongful death of another, when in our power. Pilate knew Christ was innocent. "I find no fault in him," he said—but did not hinder his death; therefore he was guilty. Washing his hands in water, could not wash away the guilt of Christ's blood.
(11) By unmercifulness. By taking away that which is necessary for the support of life; as to take away the tools or utensils by which a man gets his living. "It is wrong to take a pair of millstones, or even just the upper millstone, as a pledge, for the owner uses it to make a living." Deut 24:6. Or by not helping him when he is ready to perish. You may be the death of another, as well by not relieving him, as by doing him violence. If you do not feed him who is starving, you kill him. How many are thus guilty of the breach of this commandment!
(12) By not executing the law upon capital offenders. A felon having committed six murders, the judge may be said to be guilty of five of them, because he did not execute the felon for his first offence.
Cain was the first child born on earth. The coming of the first baby, is always an important event in a home—but the birth of the first child in the human family, was an event of peculiar importance. Mothers have many dreams and hopes for their babies. The first mother had her dreams. She seems to have been expecting that her son would be the "seed of the woman" referred to in the promise of the bruising of the serpent's head. When she saw the beautiful new-born child, she said joyfully, "With the LORD's help, I have brought forth a male child!" The mothers will best understand her glad hope, what expectations filled her heart. She forgot the pain of her travail—in her joy that a child was born. It is sad to think how this first mother's dreams were disappointed. Instead of becoming a godly man, his life an honor to his parents—he proved a wicked man, who brought sorrow to his home!
At the beginning of the story of the human family, we find both good and evil. Two children of the same parents, have in their hearts dispositions that differ in every way. They had different tastes, which led them to different occupations. One become a farmer, tilling the soil, and thus providing for his own necessities. The other, with peaceful tastes, became a shepherd.
The two sons differed still more radically in moral character. Cain developed wicked traits. He was energetic, ambitious, resourceful, a man who made his mark in the world, a builder of cities, a leader in civilization—but a man of bad temper, selfish, morose, cruel, hard, resentful. Abel was quiet, affectionate, patient. The world now would call him easy-going, not disposed to stand up for his rights, meek, allowing others to trample over him and tread him down in the dust. Cain was the kind of man who today wins the world's honors, who gets on in the world, grows rich, is enterprising, becomes powerful and rules over his fellows. Abel was the type of man described in the Beatitudes, poor in spirit, hungering and thirsting after righteousness, merciful, a peacemaker, unresisting, bearing wrong without complaint, not striving for mastery. Abel was the kind of man that He was—who, at the end of the ages, appeared as the true Seed of the woman, whose heel was bruised by the serpent, but bruised the serpent's head, conquering by love.
Both the sons were worshipers of God, though here, too, they differed. Cain brought of the fruit of the ground for his offering; and Abel brought of the firstlings of his flock. Some suppose that Cain's offering was unfit in itself, inferring that God had already instituted the offering of blood, as the only acceptable worship. We do not learn this, however, from the Bible narrative; we are told only that the Lord had respect unto Abel and to his offering—but unto Cain and his offering He had not respect. Then in the Epistle to the Hebrews we are told that it was faith in Abel, which made his sacrifice more excellent than Cain's.
We learn at least—that God must be worshiped in the way He has commanded. We learn also that the acceptance of worship—depends on the heart of the worshiper. Cain's heart was wrong—and Abel's was right. The publican went down to his house justified, because of his penitence and sincerity; the Pharisee received no blessing, because there was no faith in his prayer. God cares nothing for forms of worship; He looks into the heart and is pleased only when He finds love, faith, and true devotion there.
"Cain was very angry." Why was Cain angry? Was he angry with God for not showing respect to his offering? Did he think God had treated him badly? If the anger was against God, how very foolish it was! What good could it do? It would be most silly for a man to be angry at the waves of the sea, or at the storm, or at the lightning. Would the waves, the tempest, or the thunderbolt mind his rage? It is infinitely more senseless, to be angry with God!
Or was Cain angry with Abel because he had pleased God—while he himself had failed to do so? It seems, however, from the record, that he was angry with Abel. Why? What had Abel done? He had done nothing, except that he was a better man than his brother. Was that reason enough why Cain should be angry?
Superiority always arouses envy, opposition and dislike. We must not expect to make ourselves popular—by being great or good. "To show your intelligence and ability, is only an indirect way of reproaching others for being dull and incapable." It was Abel's favor with God—that made Cain hate him.
Joseph is another striking example of the same hatred of the good—by the bad. It was not his pretty coat that made his brothers so bitter against him—but that which the coat represented, the superior qualities which had made Joseph the favorite of his father. Envy is a most unworthy passion. It is utterly without reason. It is pure malevolence, revealing the worst spirit. Cain was angry with Abel, because he was good.
"Cain attacked his brother Abel and killed him!" Genesis 4:8. See here, the fearful growth of the evil feeling in Cain's heart. It was only a thought at first—but it was admitted into the heart and cherished there. Then it grew until it caused a terrible crime! We learn here, the danger of cherishing even the smallest beginning of bitterness; we do not know to what it will grow!
Some people think lightly of bad temper, laughing at it as a mere harmless weakness; but it is a perilous mood to indulge, and we do not know to what it may lead. In His reproof of Cain, the Lord likens his sin to a wild beast lying in hiding by his door, ready to leap on him and devour him. This is true of all sin which is cherished in the heart. It may long lie quiet and seem harmless—but it is only a wild beast sleeping!
There is a story of a man who took a young tiger and resolved to make a pet of it. It moved about his house like a kitten and grew up fond and gentle. For a long time its savage, blood-thirsty nature seemed changed into gentleness, and the creature was quiet and harmless. But one day the man was playing with his pet, when by accident his hand was scratched and the beast tasted blood. That one taste, aroused all the fierce tiger nature, and the ferocious animal flew on his master and tore him to pieces!
So it is, with the passions and lusts of the old nature, which are only petted and tamed and allowed to stay in the heart. They will crouch at the door in treacherous lurking, and in some unguarded hour—they will rise up in all their old ferocity! It is never safe to make pets of tigers! It is never safe to make pets of little sins!
We never know what sin may grow into—if we let it stay in our heart. "It came to pass when they were in the field, that Cain attacked his brother Abel and killed him!" That is what came of the passion of envy in Cain's heart! It was left unrebuked, unrepented of, uncrushed—and in time it grew to fearful strength. Then in an evil moment its tiger nature asserted itself. We never know to what dreadful stature—a little sin may grow. It was the apostle of love who said, "He who hates his brother is a murderer." Hatred is a seed—which when it grows into its full strength—is murder!
We can easily trace the development of this sin in Cain. First, it was only a bitter and hurt feeling, as he saw that Abel's sacrifice was more pleasing to God than his own. But by and by in uncontrolled anger, Cain rose and murdered his brother!
We need to guard especially, against envy. Few sins are more common. One pupil recites his lesson better than another, and the less successful one is tempted to all manner of ugly feelings toward his fellow. Unkind things are said about the scholar who gets along well.
Envy is classed among the "seven deadly sins," and one has said that of all these, it most disturbs the peace of mankind. "All the curs in the street are ready to attack the dog that gets away with the bone!" "It is the tall cedar, not the tiny shrub, which will likely be struck by lightning. The sheep that has the most wool—is soonest fleeced! Envy follows every successful man—as close as his shadow. While David kept his father's sheep at home—he might sing sweetly to his harp in the fields without disturbance. But when he comes to court and applause and greatness caress him, malice and spite dog close at his heels wherever he goes. Let us guard against the beginnings of envy.
The Lord asked Cain to account for his brother. "Where is your brother?" We all are our brother's keepers, in a certain sense. In families, the members are each other's keepers. Parents are their children's keepers. The older brothers and sisters are the keepers of the younger. Brothers are their sisters' keepers—and should be their protectors and benefactors. Sisters are their brothers' keepers—and should throw about them all the pure, gentle, holy influences of love. Each one of us is in greater or less degree—a keeper of all who come under our influence. We are certainly each other's keepers—in the sense that we are not to harm each other in any way. We have no right to injure anyone; and we are under obligation to do as much good as possible to all about us.
We shall have to account for our influence over each other, and for all our opportunities of doing good to others. One of the most significant words in our Lord's parable of the Judgment, is that in which the king is represented as saying to those on his left, "Then He will also say to those on the left—Depart from Me, you who are cursed, into the eternal fire prepared for the Devil and his angels! For I was hungry and you gave Me nothing to eat; I was thirsty and you gave Me nothing to drink; I was a stranger and you did not take Me in; I was naked and you did not clothe Me, sick and in prison and you did not take care of Me." Matthew 25:41-43
There is no more serious teaching in the Scriptures than this of our responsibility for the lives of others—not for members of our own families only—but for everyone who belongs to the human family.
After Cain had committed his crime, he thought of its enormity. "What have you done! Your brother's blood cries out to Me from the ground!" People do not stop to think beforehand, of the evil things they are going to do. They are carried away by passion or desire for pleasure, for power, or for gain—and do not see the darkness of the deed they are committing. But when it is done and they turn back to look at it—they see it in all its shame and guilt.
If the young man who is tempted to embezzle would go on and look at himself as a convict in prison, his name blackened, his family ruined—would he do the evil thing? The experience of Cain ought to teach everyone to ask before doing any wrong thing, "What is this that I am going to do?" Sin brings curse! Even the very ground is cursed, when remorse is in a man's heart. Even the flowers, the trees, the birds, and all beautiful and innocent things, seem to whisper shame and curse to his conscience.
"My punishment is too great to bear!" Sin is always a dreadful burden. It may seem pleasant at the moment—but afterward the bitterness is intolerable! A man gratifies his evil passions for a time and seems happy—but the result is shame and remorse—penalty greater than he can bear. Cain would have given all he had—to undo the sin he had committed—but he could not. He could not bring back the life he had destroyed. His dead brother would not answer his cry of grief. Though one suffers from the law, no punishment for his sin—he yet bears punishment intolerable in himself.
People say they do not believe in a hell of fire, that a God of mercy would not cast His children into such torment. But sin needs no literal flames, to make its hell. It brings its torment in itself. It is not that God is cruel—it is sin that is cruel. We cannot blame God for the punishment which our disobedience brings; we have only ourselves to blame.
Someone said in bitterness, "If I were God my heart would break for the world's woe and sorrow." God's heart did break—that is what the Cross meant. Sin is indeed a heavy burden. Many are driven to suicide by remorse. Some become hardened, all tenderness in them having been destroyed. But it will not be until the sinner gets to the next world—that he will know all the intolerable burden of his sin and its punishment. Then there will be no escape from the awful load, no hiding forever, and no getting clear of the terrible burden.
In this world, there is always a way of escape from sin's punishment. Christ bore sin and its punishment, and all who flee to Him will have the load lifted off!
[2] We must not injure another in his BODY. Life is the most precious thing; and God has set this commandment as a fence about it, to preserve it. He made a statute which has never to this day been repealed. "Whose sheds man's blood, by man shall his blood be shed." Gen 9:6. In the old law, if a man killed another unwillingly, he might take sanctuary; but if he killed him willingly, though he fled to the sanctuary, the holiness of the place would not defend him. "If someone deliberately attacks and kills another person, then the slayer must be dragged even from my altar and put to death." Exod 21:14. In the commandment, "You shall do no murder," all sins are forbidden which lead to it, and are the occasions of it. As,
(1) Anger. Anger boils in the veins, and often produces murder. "In their anger they slew a man." Gen 49:6.
(2) Envy. Satan envied our first parents the robe of innocence, and the glory of paradise, and could not rest until he had procured their death. Joseph's brethren, because his father loved him, and gave him a "coat of many colors," envied him, and took counsel to slay him. Gen 37:20. Envy and murder are near akin, therefore the apostle puts them together. "Envyings, murders." Gal 5:21. Envy is a sin which breaks both tables at once; it begins in discontent against God, and ends in injury against man, as we see in Cain. Gen 4:6, 8. Envious Cain was first discontented with God, by which he broke the first table; and then fell out with his brother and slew him, and thus broke the second table. Anger is sometimes "soon over," like fire kindled in straw, which is quickly out; but envy is deep rooted, and will not quench its thirst without blood. "Who is able to stand before envy?" Prov 27:4.
(3) Hatred. The Pharisees hated Christ because he excelled them in gifts, and had more honor among the people than they. They never left him until they had nailed him to the cross, and taken away his life. Hatred is a vermin which lives upon blood. "Because you have had a perpetual hatred, and have shed the blood of the children of Israel." Ezek 35:5. Haman hated Mordecai because he would not bow to him, and presently sought revenge, by getting a bloody warrant sealed for the destruction of the whole race and seed of the Jews. Esth 3:9. Hatred is ever cruel. All these sins are forbidden in this commandment.
How many ways is murder committed? We may be said to murder another twelve ways.
(1) With the hand; as Joab killed Abner and Amasa. "Amasa didn't notice the dagger in his left hand, and Joab stabbed him in the stomach with it so that his insides gushed out onto the ground." 2 Sam 20:10.
(2) With the mind. Malice is mental murder. "Whoever hates his brother is a murderer." 1 John 3:15. To malign another, and wish evil against him in the heart, is murdering him.
(3) With the tongue, by speaking to the harm of another, and causing him to be put to death. Thus the Jews killed the Lord of life, when they inveighed against him, and accused him falsely to Pilate. John 18:30.
(4) With the pen. Thus David killed Uriah by writing to Joab to "set Uriah in the forefront of the battle." 2 Sam 11:15. Though the Ammonites' sword killed Uriah—yet David's pen was the cause of his death; and therefore the Lord tells David by the prophet Nathan, "You have killed Uriah." 2 Sam 12:9.
(5) By plotting another's death. Thus, though Jezebel did not lay her own hands upon Naboth—yet because she contrived his death—she was the murderer. 1 Kings 21:9, 10.
(6) By putting poison into cups. Thus the wife of Commodes the emperor killed her husband by poisoning the wine which he drank. So, many kill little children by medicines, which cause their death.
(7) By witchcraft and sorcery—which were forbidden under the law. "Do not let your people practice fortune-telling or sorcery, or allow them to interpret omens, or engage in witchcraft, or cast spells, or function as mediums or psychics, or call forth the spirits of the dead. Anyone who does these things is an object of horror and disgust to the Lord." Deuteronomy 18:10-12
(8) By having an intention to kill another; as Herod, under a pretense of worshiping Christ, would have killed him. Matt 2:8, 13. So, when Saul made David go against the Philistines, he designed that the Philistine should have killed him. "Saul said, Let not my hand be upon him—but let the hand of the Philistines be upon him." 1 Sam 18:17. Here was the intent to murder, and it was in God's account as bad as actual murder.
(9) By consenting to another's death; as Saul to the death of Stephen. "I also was standing by and consenting unto his death." Acts 22:20. He who gives consent, is accessory to the murder.
(10) By not hindering the wrongful death of another, when in our power. Pilate knew Christ was innocent. "I find no fault in him," he said—but did not hinder his death; therefore he was guilty. Washing his hands in water, could not wash away the guilt of Christ's blood.
(11) By unmercifulness. By taking away that which is necessary for the support of life; as to take away the tools or utensils by which a man gets his living. "It is wrong to take a pair of millstones, or even just the upper millstone, as a pledge, for the owner uses it to make a living." Deut 24:6. Or by not helping him when he is ready to perish. You may be the death of another, as well by not relieving him, as by doing him violence. If you do not feed him who is starving, you kill him. How many are thus guilty of the breach of this commandment!
(12) By not executing the law upon capital offenders. A felon having committed six murders, the judge may be said to be guilty of five of them, because he did not execute the felon for his first offence.
______________
The Story of Cain and Abel
J. R. Miller
Cain was the first child born on earth. The coming of the first baby, is always an important event in a home—but the birth of the first child in the human family, was an event of peculiar importance. Mothers have many dreams and hopes for their babies. The first mother had her dreams. She seems to have been expecting that her son would be the "seed of the woman" referred to in the promise of the bruising of the serpent's head. When she saw the beautiful new-born child, she said joyfully, "With the LORD's help, I have brought forth a male child!" The mothers will best understand her glad hope, what expectations filled her heart. She forgot the pain of her travail—in her joy that a child was born. It is sad to think how this first mother's dreams were disappointed. Instead of becoming a godly man, his life an honor to his parents—he proved a wicked man, who brought sorrow to his home!
At the beginning of the story of the human family, we find both good and evil. Two children of the same parents, have in their hearts dispositions that differ in every way. They had different tastes, which led them to different occupations. One become a farmer, tilling the soil, and thus providing for his own necessities. The other, with peaceful tastes, became a shepherd.
The two sons differed still more radically in moral character. Cain developed wicked traits. He was energetic, ambitious, resourceful, a man who made his mark in the world, a builder of cities, a leader in civilization—but a man of bad temper, selfish, morose, cruel, hard, resentful. Abel was quiet, affectionate, patient. The world now would call him easy-going, not disposed to stand up for his rights, meek, allowing others to trample over him and tread him down in the dust. Cain was the kind of man who today wins the world's honors, who gets on in the world, grows rich, is enterprising, becomes powerful and rules over his fellows. Abel was the type of man described in the Beatitudes, poor in spirit, hungering and thirsting after righteousness, merciful, a peacemaker, unresisting, bearing wrong without complaint, not striving for mastery. Abel was the kind of man that He was—who, at the end of the ages, appeared as the true Seed of the woman, whose heel was bruised by the serpent, but bruised the serpent's head, conquering by love.
Both the sons were worshipers of God, though here, too, they differed. Cain brought of the fruit of the ground for his offering; and Abel brought of the firstlings of his flock. Some suppose that Cain's offering was unfit in itself, inferring that God had already instituted the offering of blood, as the only acceptable worship. We do not learn this, however, from the Bible narrative; we are told only that the Lord had respect unto Abel and to his offering—but unto Cain and his offering He had not respect. Then in the Epistle to the Hebrews we are told that it was faith in Abel, which made his sacrifice more excellent than Cain's.
We learn at least—that God must be worshiped in the way He has commanded. We learn also that the acceptance of worship—depends on the heart of the worshiper. Cain's heart was wrong—and Abel's was right. The publican went down to his house justified, because of his penitence and sincerity; the Pharisee received no blessing, because there was no faith in his prayer. God cares nothing for forms of worship; He looks into the heart and is pleased only when He finds love, faith, and true devotion there.
"Cain was very angry." Why was Cain angry? Was he angry with God for not showing respect to his offering? Did he think God had treated him badly? If the anger was against God, how very foolish it was! What good could it do? It would be most silly for a man to be angry at the waves of the sea, or at the storm, or at the lightning. Would the waves, the tempest, or the thunderbolt mind his rage? It is infinitely more senseless, to be angry with God!
Or was Cain angry with Abel because he had pleased God—while he himself had failed to do so? It seems, however, from the record, that he was angry with Abel. Why? What had Abel done? He had done nothing, except that he was a better man than his brother. Was that reason enough why Cain should be angry?
Superiority always arouses envy, opposition and dislike. We must not expect to make ourselves popular—by being great or good. "To show your intelligence and ability, is only an indirect way of reproaching others for being dull and incapable." It was Abel's favor with God—that made Cain hate him.
Joseph is another striking example of the same hatred of the good—by the bad. It was not his pretty coat that made his brothers so bitter against him—but that which the coat represented, the superior qualities which had made Joseph the favorite of his father. Envy is a most unworthy passion. It is utterly without reason. It is pure malevolence, revealing the worst spirit. Cain was angry with Abel, because he was good.
"Cain attacked his brother Abel and killed him!" Genesis 4:8. See here, the fearful growth of the evil feeling in Cain's heart. It was only a thought at first—but it was admitted into the heart and cherished there. Then it grew until it caused a terrible crime! We learn here, the danger of cherishing even the smallest beginning of bitterness; we do not know to what it will grow!
Some people think lightly of bad temper, laughing at it as a mere harmless weakness; but it is a perilous mood to indulge, and we do not know to what it may lead. In His reproof of Cain, the Lord likens his sin to a wild beast lying in hiding by his door, ready to leap on him and devour him. This is true of all sin which is cherished in the heart. It may long lie quiet and seem harmless—but it is only a wild beast sleeping!
There is a story of a man who took a young tiger and resolved to make a pet of it. It moved about his house like a kitten and grew up fond and gentle. For a long time its savage, blood-thirsty nature seemed changed into gentleness, and the creature was quiet and harmless. But one day the man was playing with his pet, when by accident his hand was scratched and the beast tasted blood. That one taste, aroused all the fierce tiger nature, and the ferocious animal flew on his master and tore him to pieces!
So it is, with the passions and lusts of the old nature, which are only petted and tamed and allowed to stay in the heart. They will crouch at the door in treacherous lurking, and in some unguarded hour—they will rise up in all their old ferocity! It is never safe to make pets of tigers! It is never safe to make pets of little sins!
We never know what sin may grow into—if we let it stay in our heart. "It came to pass when they were in the field, that Cain attacked his brother Abel and killed him!" That is what came of the passion of envy in Cain's heart! It was left unrebuked, unrepented of, uncrushed—and in time it grew to fearful strength. Then in an evil moment its tiger nature asserted itself. We never know to what dreadful stature—a little sin may grow. It was the apostle of love who said, "He who hates his brother is a murderer." Hatred is a seed—which when it grows into its full strength—is murder!
We can easily trace the development of this sin in Cain. First, it was only a bitter and hurt feeling, as he saw that Abel's sacrifice was more pleasing to God than his own. But by and by in uncontrolled anger, Cain rose and murdered his brother!
We need to guard especially, against envy. Few sins are more common. One pupil recites his lesson better than another, and the less successful one is tempted to all manner of ugly feelings toward his fellow. Unkind things are said about the scholar who gets along well.
Envy is classed among the "seven deadly sins," and one has said that of all these, it most disturbs the peace of mankind. "All the curs in the street are ready to attack the dog that gets away with the bone!" "It is the tall cedar, not the tiny shrub, which will likely be struck by lightning. The sheep that has the most wool—is soonest fleeced! Envy follows every successful man—as close as his shadow. While David kept his father's sheep at home—he might sing sweetly to his harp in the fields without disturbance. But when he comes to court and applause and greatness caress him, malice and spite dog close at his heels wherever he goes. Let us guard against the beginnings of envy.
The Lord asked Cain to account for his brother. "Where is your brother?" We all are our brother's keepers, in a certain sense. In families, the members are each other's keepers. Parents are their children's keepers. The older brothers and sisters are the keepers of the younger. Brothers are their sisters' keepers—and should be their protectors and benefactors. Sisters are their brothers' keepers—and should throw about them all the pure, gentle, holy influences of love. Each one of us is in greater or less degree—a keeper of all who come under our influence. We are certainly each other's keepers—in the sense that we are not to harm each other in any way. We have no right to injure anyone; and we are under obligation to do as much good as possible to all about us.
We shall have to account for our influence over each other, and for all our opportunities of doing good to others. One of the most significant words in our Lord's parable of the Judgment, is that in which the king is represented as saying to those on his left, "Then He will also say to those on the left—Depart from Me, you who are cursed, into the eternal fire prepared for the Devil and his angels! For I was hungry and you gave Me nothing to eat; I was thirsty and you gave Me nothing to drink; I was a stranger and you did not take Me in; I was naked and you did not clothe Me, sick and in prison and you did not take care of Me." Matthew 25:41-43
There is no more serious teaching in the Scriptures than this of our responsibility for the lives of others—not for members of our own families only—but for everyone who belongs to the human family.
After Cain had committed his crime, he thought of its enormity. "What have you done! Your brother's blood cries out to Me from the ground!" People do not stop to think beforehand, of the evil things they are going to do. They are carried away by passion or desire for pleasure, for power, or for gain—and do not see the darkness of the deed they are committing. But when it is done and they turn back to look at it—they see it in all its shame and guilt.
If the young man who is tempted to embezzle would go on and look at himself as a convict in prison, his name blackened, his family ruined—would he do the evil thing? The experience of Cain ought to teach everyone to ask before doing any wrong thing, "What is this that I am going to do?" Sin brings curse! Even the very ground is cursed, when remorse is in a man's heart. Even the flowers, the trees, the birds, and all beautiful and innocent things, seem to whisper shame and curse to his conscience.
"My punishment is too great to bear!" Sin is always a dreadful burden. It may seem pleasant at the moment—but afterward the bitterness is intolerable! A man gratifies his evil passions for a time and seems happy—but the result is shame and remorse—penalty greater than he can bear. Cain would have given all he had—to undo the sin he had committed—but he could not. He could not bring back the life he had destroyed. His dead brother would not answer his cry of grief. Though one suffers from the law, no punishment for his sin—he yet bears punishment intolerable in himself.
People say they do not believe in a hell of fire, that a God of mercy would not cast His children into such torment. But sin needs no literal flames, to make its hell. It brings its torment in itself. It is not that God is cruel—it is sin that is cruel. We cannot blame God for the punishment which our disobedience brings; we have only ourselves to blame.
Someone said in bitterness, "If I were God my heart would break for the world's woe and sorrow." God's heart did break—that is what the Cross meant. Sin is indeed a heavy burden. Many are driven to suicide by remorse. Some become hardened, all tenderness in them having been destroyed. But it will not be until the sinner gets to the next world—that he will know all the intolerable burden of his sin and its punishment. Then there will be no escape from the awful load, no hiding forever, and no getting clear of the terrible burden.
In this world, there is always a way of escape from sin's punishment. Christ bore sin and its punishment, and all who flee to Him will have the load lifted off!
