CONVERSATION 20

"And Cain departed from the presence of the Lord, and dwelt in the land of Nod, east of Eden" (Gen. 4:16).

1. And today, turning to what follows from what we have read, let us offer you instruction from here, and let us compose for you the usual discourse from the books of the blessed Moses, or, rather, from the words of the Spirit, which the grace of God has communicated to us through his mouth. But in order that the word may be clearer to you, it is necessary to remind your love of what has already been said, and where we have stopped the teaching, so that now, having begun the discourse with this, we may thus touch upon the beginning of what we have read. And so, you know that we, in reasoning about Abel, both by the events themselves and by the sacrifice made by each of them to the Lord, have shown that it is in our nature to know what we should do and what we should not do, that the Creator of all created us free, that He always either condemns or crowns us, according to our disposition (for this very disposition the sacrifice of one is rejected, and the gifts of the other are accepted)

Have you seen the Lord's love for mankind, how He wanted to punish Cain not only to bring him to his senses, but also to teach all subsequent people to avoid such an audacious act in every possible way?

Now let us pass on to what the blessed prophet tells you today, inspired by the power of the Spirit. When Cain heard the sentence, he "departed," says Moses, "from the presence of the Lord" (Gen. 4:16). What does it mean, "I went from the presence of the Lord"? It means that he lost God's protection for his abominable deed. "And he dwelt in the land of Nod, east of Eden." The Scriptures also tell us about the place where Cain later settled – it shows that he also settled not far from paradise, so that, living against it, he would constantly remember both what happened to his father for breaking (the commandment), and the importance of his own crime; he was subjected to such a punishment, not understanding the punishment of his father. And the very place where he lived constantly reminded not only him, but also all subsequent people, of trembling and trembling: the name "Nod" is a Hebrew word, and means: Heb. the verb "nud" means to hesitate; exists. "Nod" means: "exile". And so, the Lord placed him there in order that he might see in the very name of the place a rebuke, as if inscribed on a brass pillar. It goes on to say, "And Cain knew his wife; and she conceived and bore Enoch" (Gen. 4:17). Having already become mortal, people, naturally, took care in every possible way about the birth of children. But perhaps someone will ask: how is it, when the Scripture nowhere mentions another woman, that Cain had a wife? Do not be surprised at this, beloved: the Divine Scripture nowhere makes an exact calculation of the female sex, but, avoiding everything superfluous, briefly mentions men, and even then not all; and about them we are told very briefly, for example, that so-and-so begat sons and daughters, and died. And in the present case, it can be assumed that Eve after Cain and Abel gave birth to a daughter, whom Cain took as his wife. Since this was in the beginning, and meanwhile the human race needed to multiply, it was allowed to marry sisters. Therefore, the Scriptures, leaving it to us to complete the rest ourselves, only says: "And Cain knew his wife; and she conceived and bore Enoch. And he built a city after the name of his son, Enoch" (Gen. 4:17). See how (people) are already managing little by little. Since they have become mortal, they want to preserve forever the memory of themselves through children, through the names of places to which they were given the nicknames of children. But in all fairness, it can be said that all these are monuments of their sins and the loss of the glory that Adam and Eve enjoyed, which they used did not need any of this, but were above all. "Of Enoch was born," it is said, "Irad begat Mechiael; Mechiael begat Methuselah; Methuselah begat Lamech" (Gen. 4:18). You see how Blessed Moses presented the genealogy in an abbreviated way, mentioning only men, and not remembering a single woman. But just as he said of Cain that he knew his wife, but did not show us whence he got his wife, so here again he says: "And Lamech took for himself two wives, the name of the one was Ada, and the name of the other was Zillah. And she gave birth," he says, "to Adah Jabal; he was the father of those who dwelt in tents with flocks" (Gen. 4:20).

2. Pay attention to the accuracy of the Scriptures. It has given us both the names of the sons born of Lamech's wife, and the occupations they had, namely, that one of them took up cattle breeding, and the other invented the bow and the harp. "Zillah also," he says, "begat (Fobel) Tubal-Cain, who was the smith of all instruments of brass and iron" (Gen. 4:22). Again (the Scriptures) showed the occupation of him who was born of Zilla, saying that he chose the blacksmith's trade. See how little by little the well-being of the human race was arranged. And, first, Cain built a city, which he named after his son. Then, of the sons of Lamech, one took up cattle breeding, another took up the blacksmith's trade, a third invented the bow and the harp. "And the sister of Tubal-Cain," says Noemah (ibid.). What news and strangeness is this! Now, for the first time, Scripture mentions a woman separately. It was not simply and not without reason that the blessed prophet did this, but in order to show us something hidden from it, which, however, we will postpone to another time, and now we will continue in order; this remark (about Noah) is not unimportant, but requires considerable study and the most careful interpretation, in order that, having explained everything satisfactorily, we may be able to derive much benefit from it. "And he said," it is said, "Lamech to his wives, 'Adah and Zillah! Listen to my voice; the wives of the Lamechs! Give heed to my words: I have killed a man to my wound, and a child to my wound. If Cain be avenged sevenfold, then Lamech seventy times sevenfold" (Gen. 4:23-24). Exert your mind, I beseech you, and, putting aside all worldly thoughts, let us examine the words with precision, so that nothing may be hidden from us, but so that, descending as far as we are able to into the very depths, we may catch the treasure hidden in these brief words. "And Lamech said to his wives, Adah and Zillah! Listen to my voice; the wives of the Lamechs! Give heed to my words." See how quickly the punishment inflicted on Cain served in his favor. Lamech not only does not wait for another conviction that he has fallen into the same or even more grievous sin, but although no one has accused or denounced him, he himself reveals himself, tells about his deed, explains to his wives the gravity of sin, as if fulfilling what the prophet said: "First in the litigation of his right" (Proverbs 18:18). Confession of sins contributes greatly to their correction, just as the denial of sin, after committing it, constitutes the gravest of sins, which the fratricide experienced, when, being questioned by the loving God, he not only did not confess his crime before Him, but even dared to lie to God, and thereby forced (as a punishment) his life to be prolonged. Lamech, therefore, having fallen into such a sin, and considering that denial would bring upon him the most grievous punishment, summoned his wives, and while no one compelled him to do so, no one rebuked him, confessed his sin with his own lips, and, comparing his act with the crime of Cain, determined his punishment for himself.

Do you see the providence of the Lord, how His very punishments serve as an expression of His love, and how this love is not limited to those who bear the punishment, but prepares saving medicine for others as well, if they want to use it? Otherwise, tell me, how else could Lamech have been forced to make such a confession, if not by the memory of Cain's fate, which constantly troubled his soul? "Said," it is said, "listen to my voice; Give heed to my words." See how he, having opened judgment against himself, exhorts them (his wives) not to listen to his words without heeding, for the words, "Listen to my voice," and "Listen to my words," mean this: Strain your mind, and listen attentively to what I have to say; I will not speak to you of unimportant things, but I will reveal to you the hidden deeds which no one else knows, but only I and that watchful Eye, which, fearing, I hasten and am forced to reveal to you what I have done, and what punishments I have deserved by my impious deeds. "I have killed a man for my wound, and a child for my wound. If Cain is avenged sevenfold, then Lamech seventy times sevenfold." Significant – very significant are these words and prove the great conscientiousness of (this) man: he not only confesses his transgression and declares the murders he has committed, but even assigns punishment to himself, comparing his sin with the sin of Cain. What excuse, he says, does he deserve who did not understand the punishment of another, but, having a living memory of it, nevertheless committed a double murder? "A man," he says, "he has killed a wound to me, and a child to my wound." It is not so much evil, he says, that I have done to those whom I have killed, as to myself, because I have subjected myself to the inevitable punishment of committing unpardonable sins. If he (Cain) was punished sevenfold for one murder, then I must suffer a punishment seventy-seven times greater. For what, and why? He, although he committed murder, and moreover on his brother, did not see that another who had done it before him, did not see another punished for such a deed and subjected to such wrath (of God): these two circumstances will increase my punishment, because I had before my eyes the crime of Cain, I saw also his terrible punishment, and, nevertheless, I did not understand anything about it. Therefore, even if I had suffered a punishment seventy-seven times greater than he, I would not have received a worthy retribution.

3. You see, beloved, that God has created our will to be free, and that we, as we give ourselves over to carelessness, stumble, so when we decide to be cheerful, we recognize our duty. Who, tell me, compelled this man (Lamech) to make such a confession? None other than conscience and that impartial Judge. Since he, having given himself over to carelessness, carried out an evil enterprise, his conscience immediately rose up against him, crying out both for the gravity of his sin and for the punishment he deserved. Such is sin: until it is committed and put into action, it darkens the thought and deceives the mind; and when it is complete, it reveals its vileness to us, and so a transient and reckless pleasure causes us constant sorrow, deprives us of peace of conscience, and covers its prisoner with shame. The humane Lord has appointed such a judge over us, so that he would never be silent, but, being inseparable from us, would constantly cry out and punish for our crimes. Everyone can be convinced of this by experience itself. Thus, a fornicator, or an adulterer, or any other similar sinner, cannot be calm, even if he hides (his crime) from everyone; having such a strict judge, he is frightened even by hints, trembles at the shadow itself, fears both those who know and those who do not know (about his deed), and thus carries in his soul a constant storm and constant agitation. Such a person does not sleep sweetly, but is full of fear and fear; food is not tasty to him, and the community of friends cannot amuse him and free him from internal struggles; carrying within himself as if an executioner, who torments and scourges him incessantly, so he walks after such a bad deed, enduring unbearable torments, although no one knows it, and being his own judge and accuser. But if the one who has committed such a sin decides to make good use of the help of conscience, to repent of his deeds and to show the wound to the Physician, who heals without reproach, to receive medicine from him, and in private, without any witnesses, to reveal to Him and confess everything in detail, then he will soon correct his sins, because the confession of sins atones for them.

Is it necessary to spend money here, to undertake a long journey? Does this treatment cause pain and torment? No, it does not require spending money, and it is painless, and it heals quickly. In accordance with the disposition of the one who comes, the Lord also grants healing from wounds. Thus, whoever wishes to regain his health and heal the wounds of his soul as soon as possible, let him approach with zeal, renouncing all worldly things, let him shed hot tears, show great diligence, bring firm faith, rely on the skill of the Physician – and immediately receive healing. Do you not see that the generosity of the Physician exceeds the love of every father? Does He demand anything difficult and burdensome from us? He demands contrition of heart, humility of mind, confession of sin, fervent petition (for forgiveness), and (for this) grants not only healing from wounds and cleansing from sins, but also makes righteous the one who has hitherto been burdened with countless burdens of sins. Oh, great philanthropy! Oh, immeasurable goodness! A sinner, if only he confesses his sins, prays for forgiveness and shows his determination to live well in the future, suddenly makes (God) righteous! And in order that you may be fully convinced of this, listen to what the prophet says: Remember Me; let us sue; thou shalt speak, that thou mayest be justified" (Isaiah 43:26). He did not only say, "Remember Me; let us sue; you say in order to justify yourself, but you added: first (there is no word in the Russian translation), i.e. do not wait for the accuser, do not wait for the accuser; warn yourself and begin to speak, in order to stop the mouth of the accuser.

4.

If we warn our accuser, that is, the devil, who on that day (the last judgment) will rise up against us, and already in this life, before entering the judgment seat, confess our sins, take away the first word and become our accusers, then we will bow down to the Lord to such mercy that He will not only make us free from sins, but will also number us among the assembly of the righteous. If this Lamech, having no law to teach him, and not hearing the prophets, or any other instruction, but only by the action of judgment put into (your) nature, having recognized his crime, revealed it and condemned himself, how can we receive forgiveness when we do not show our wounds to the Lord with all care, and do not receive from Him the cure for them? If we do not do this now, when it is the time of fasting, when there is such a calming of thoughts, when all amusements have been banished, then at what other time can we think about our affairs? Therefore, I ask you always to be sober and vigilant, and to use your entire present life in order to avoid that unbearable torment and to get rid of the fire of Gehenna by earnestly turning to (God). This should be done with great zeal, especially now, when, for the sake of fasting, you are using great and constant instruction.

"And Adam knew his wife again, and she bore a son, and called his name Seth: because," she said, "God has given me another seed, in place of Abel, whom Cain killed" (Gen. 4:25). Having brought the genealogy to Lamech, the divine Scripture again returns to Adam and his wife, and says: "And Adam also knew his wife, and she bore a son, and called his name Seth, because, she said, God has laid another seed for me, instead of Abel, whom Cain killed. She bore a son," he says, "and called his name Seth." Not content with naming her son, the mother says, "God has given me another seed in place of Abel, whom Cain killed." See how the mother, by the name of her newborn son, perpetuates the memory of that evil deed, and so that the next generations may also know about Cain's transgression, she says: "In place of Abel, whom Cain killed." These are the words of a soul that mourns, indignant at the memory of the crime that has been committed, and at the same time brings gratitude for the one who was born, and in his name, as if on a pillar, depicting Cain's crime. And truly, he caused his parents no small sorrow, he raised his hand against his brother, and he gave them to see this dear and dear son thrown down to the ground, dead and lifeless. If Adam had already received the sentence for himself: "Dust thou art and to dust shalt thou return," and, "In the day that thou eatest of it, thou shalt surely die," then this sentence has so far been expressed only in words, and (the first people) did not yet know what death was. But this one, out of hatred for his brother and consumed by inner malice, decided to kill Abel and was the first to present to his parents a terrible spectacle (of death). That is why the mother, as soon as she was somewhat encouraged and found relief from her unbearable sorrow in her newborn son, gave thanks to the Lord and perpetuated the act of the fratricide, imposing on him herself the greatest punishment by consigning his act to eternal memory.

Do you see how great the evil of sin is? Into what shame and disgrace does he plunge those who make him? Do you see how for him (Cain) he lost heavenly mercy and became a reproach to everyone? Do you see how he became hated even by parents for his evil deed, prompted by nature itself to love their children? Therefore, I beseech you, let us avoid sin, which causes us so much evil, and let us be zealous for virtue, so that we may both deserve favor from above and avoid punishment. "To Seth," he says, "also was born a son, and he called his name Enos; then they began to call upon the name of the Lord" (Gen. 4:26). See how little by little people are already accustomed to express gratitude (to God) in the names of their children. And this, he says, i.e. Seth, having borne a son, gave him the name Enos. Then the Divine Scripture, wishing to explain to us the meaning of this name, adds: then they began to call upon the name of the Lord. It is with him that the blessed prophet intends to begin his genealogy, consigning Cain and his descendants to Lamech to oblivion. Since Cain, by his evil will, humiliated the primacy given to him by nature, i.e. the right of primogeniture, he himself and his descendants are excluded from the (genealogy) list; but Seth, by righteousness of will, acquires what he did not have by nature, the right of primogeniture passes to him, if not by nature, then for the direction of the will, and his children are worthy to be included in the genealogy. And just as this Enos is called because he called on the name of the Lord God, so those who are descended from him are honored with the same name. For this reason the blessed prophet, having stopped the narration here, again begins another.

5. But in order that we, having taken up this narration, should not continue the teaching too much, here, together with the blessed prophet, we will also cease the discourse, leaving the further interpretation, if God wills, for a later time. For the time being, I would like to ask your love that you may derive more benefit from our words, and that you may daily examine yourselves as to what edification you have received from that which has been taught by another, and that you may not only receive our words by hearing, but also implant them in your minds, and by constant meditation strengthen them in your memory. It is desirable that you not only be sufficiently instructed yourself, but also become teachers for others, be able to instruct others, and moreover teach your neighbors a virtuous life not only in words, but also in deeds. Consider, indeed, if you, gathering here, wanted to acquire even a small particle (of good) every day, and gradually weaken the passions that disturb you, how in a short time would you ascend to the highest degree of virtue! For this reason we converse with you every day and preach to you about the most perfect (Christian) life, in order to eradicate these pernicious passions, i.e. anger, envy, ill-will. When these passions are destroyed, then it will be easier to curb the passion for money, and when this passion weakens, then vain thoughts and shameful desires will be more easily eliminated: "For the love of money is the root of all evil" (1 Tim. 6:10). When we cut the root and uproot it from the very depths, then it will be easier for us to control the branches. Greed for money is, so to speak, the stronghold of evil and the height of vice: therefore, if we decide to master it, then nothing will prevent us from freeing ourselves from this insane passion, and with it expelling and destroying all pernicious passions. And do not think that despising money is a difficult and difficult business. When I think that many, out of vain and vain ambition, spend a great deal of gold unnecessarily, only in order to win the approval of low and insignificant people, which does not last beyond the evening, and often does not survive until the evening, but before the day is over, it is replaced for them by many troubles, and others, deceived by the Hellenic error, also through passion for human glory and high opinion of it, they throw away all that they have, and, keeping only a cloak and a stick, spend their whole lives in this way, resolving to endure all the difficulties and calamities of such a life because of the mere praise of men, so when I think about this, I do not know what excuse or excuse we will have, who do not want to for the sake of the commandment given by God, for the sake of eternal and endless glory, donate the smallest part (of our possessions), but we become worse than those people, not thinking how great the difference is here. They spend so much to receive vain praise from people like them, but we, for the sake of our Lord, Who has given us what we have and promises those unspeakable blessings, often do not want to share a little with those in need.