GENESIS 4

If Genesis 3 described the anatomy of sin, this chapter describes its spread. God will overtly enter the picture, but the emphasis is more on what happens when God leaves man to his own devices (as is also described in Romans 1).

Genesis 4:1-7

Verse 1: There is a pun here since the Hebrew word for “gotten” is qauah, which sounds like Cain. Eve's language here may indicate that she is being a little presumptuous and is considering herself as a Co-creator with God.

Verse 2: The name Abel is related to the Hebrew word hebel meaning “nothing, vanity,” a vapor that soon disappears.

There may be a subtle hint of what is to happen in that Cain is following a profession which resulted directly from the Fall while Abel fits in with the original charge in the Garden to have dominion over the animals.

Verses 3-5: The big question here is to figure out what was wrong with Cain's sacrifice. A number of suggestions have been made:

a. The producers of Septuagint translation into Greek added a phrase which indicated that the problem had to do with the ritual manner in which Cain offered the sacrifice. That suggestion is probably not what was in mind since it reflects much later concerns of the Jews.

b. It was not the sacrifice that God found unacceptable, but Cain himself. This is a real possibility, but it does not answer the question as to what exactly in Cain's attitude displeased God.

c. Plants are not acceptable sacrifices. This is highly doubtful since in later times (see Leviticus) cereal offerings were considered to be perfectly acceptable.

d. Cain did not sacrifice the best of his crop. This is a deduction based on the fact that it specifically states that Abel sacrificed the fat (most desirable portion) of his flock. Thus, it is an argument from an absence of evidence to the contrary.

e. Cain did not sacrifice the first fruits of his crop, indicating that it was an afterthought for him. This is pure speculation.

f. Cain had not done anything wrong yet, but God knew his inner character and what he would do later. Thus, God refused to honor the sacrifice of a future killer. The only problem here is that the text said that God had no regard for Cain and his offering.

g. In Steinbeck's novel East of Eden and the subsequent James Dean movie (based on Genesis 4), the problem son offers to his father proceeds from war profiteering (wheat sold to the army). Thus, the implication here is that Cain was so anxious to please God that he was presenting his offering for the wrong reason, by whatever means he could.

h. The NT appears to answer this question with the most acceptable explanation:

Hebrews 11:4: It was Cain's lack of faith, related to his lack of righteousness.

I John 3:11-12: It was because of Cain's evil works.

Thus, Cain is condemned because he lacks both faith and works.

Verses 6-7: It is interesting that Cain is given a chance by God to correct whatever was wrong with his attitude. This warning uses language that is reminiscent of what? Read Genesis 3:16. It should have warned Cain that his future sin would have dire consequences for him.

Genesis 4:8-16

Verse 8: “Let us go outside” is present in the Greek version but not in the Hebrew. Cain is mad at God so he kills Abel instead out of jealousy. I doubt that any of you are guilty of fratricide although when I was younger there were several times when I would have gladly done my brother in. But before any of us gets to feeling too righteous in this respect, keep in mind Jesus' definition of murder in Matthew 5:21-22.

Verses 9-12: Cain answers with a lie and washes his hands of any responsibility he might have in regard to his brother. Blood demands judgment as in Revelation 6:10. It is unlike the atoning blood of Christ (Hebrews 12:24). The consequence of the bloody ground crying out is that it will no longer yield crops for Cain. This is similar to the cursing of the ground in response to Adam's sin (see Genesis 3:17). Exile is also part of this punishment for both men. In the case of Cain, it is the natural consequence of him not being able to follow his profession of farmer in his present location. We see the same thing happening in the pioneer history of America where the farmers kept moving further and further west to get more rich land.

Verses 13-16: Cain's response is “I don't deserve this!” Fortunately for Cain, God does not give him what he really deserves. It is a clear example of God's grace to sinners, including the mark given to him for protection. We only have to turn to the Book of Revelation to see other examples of marks or seals given to God's people as a sign of divine protection. Interestingly, elsewhere in the OT the word “mark” is the same as the letter taw, which looked like X in early Hebrew script. Perhaps this an anticipation of the saving work on the cross.

As an aside, Cain's belief that anyone who meets him will kill him is probably to be seen as, in psychological terms, a case of displacement. He is projecting his own mindset on others. Some have suggested that a good test of one's own hidden sins is to look at what sins we have been accusing others of.

In verse 15, the number seven makes the most sense if it is understood figuratively rather than literally. Elsewhere in the Bible, seven stands for completion or perfection. Thus, sevenfold = completely. This meaning is definitely in mind when considering Lamech's bragging statement in Genesis 4:24. We run into a very similar statement in the NT when Peter asks how many times his should forgive a brother (Matthew 18:21-22). Peter begins by using the number 7 in a literal sense, but Jesus replies in a figurative sense.

Verse 16: There is another pun in this verse since the Hebrew verb “wander”= nud. Thus, Nod is the land of wandering.

Genesis 4:17-26

This passage begins the pattern of genealogies found in the rest of Genesis whereby the ungodly line is described first (vv. 17-24) and then the godly line (vv. 25-26).

Verse 17: In complete defiance of God's command, Cain proceeds to settle down instead of wandering. Not only that, but he founds the first city and names it after his son as a prideful way of securing his legacy. This is a hint that the fruits of civilization will be at odds with God's will for some time to come, until ultimately God redeems the idea of the city in the New Jerusalem.

Verse 19: As another example of defiance, the practice of polygamy begins here, in contrast to God's command that “a man shall cleave to his wife.”

Verses 20-22: In these short descriptions we meet the respective fathers of agriculture, the arts, and sciences. We could thus view these verses as another example of God's grace in using Cain's sin to shape human civilization. That is probably not the intent of these verses, which it is doubtful we are to see in such a positive light, especially since these three men not only come from the the line of Cain, but their father Lamech is even worse than Cain was.

The language used to describe Jabel's profession is wider than Abel's flock of sheep and goats; it includes larger animals as well. One commentator has called Jabel “the father of those who accumulate wealth and seek status symbols that elevate them over their fellow man.” By contrast, Jubal was known for his musical abilities and could be seen as the originator of all attempts to fill our lives with amusements that distract from fulfilling our true purposes. And lastly, Tubal-Cain is seen to be a metallurgist and inventor. He is “the father of those who use technology to give themselves power so they can feel self sufficient apart from God.”

This trend of mankind's attempts to live independent of God is continued in the later Tower of Babel story. And who built Babel? Genesis 10:6-10 shows that it was someone from the line of Ham, another patriarch's son who sinned and was subsequently cursed by God.

Verses 23-24: Lamech is seen to have gone beyond the sin of Cain in two ways:

a. He originates the idea of blood feuds between families, a practice ultimately resulting in wars between countries.

b. He actually takes pride in his bloodthirsty acts. We need to watch out, however, that we don't take pride in our hatred of those we consider to be sinners.

Verse 26: The interesting comment that “at that time the people begin to call on the name of God” warrants a little explanation. The meaning may be that before that time period God was walking with the people. Although prayer is seen as a way of connecting with Him, it also demonstrates at the same time our distance from Him. We reach out because we sense His absence.