Genesis 4 |
|
==genesis 4:1:
|
"And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the Lord."
|
Eve understood very clearly where Cain came from, though her sexual relation was with Adam. "Adam knew Eve," to me, suggests an important intimacy. It wasn't just "sex" or a "screw" or any other of the crude descriptives people use....instead, he "knew" her. Eve also looked beyond the baby that had been born to her, and saw a man, exclaiming, "I have gotten a man from the Lord."
In Genesis 4, Eve forms three children and assigns to each of them a name. “I have [formed] a man with the help of the Lord,” she says after Cain’s birth (Genesis 4:1). (The verb “formed” — Hebrew kanah — is generally translated as “acquired” in this verse, but it often means “formed”; indeed, it is the verb used in Psalm 139:13, where David says to God, “You formed my inward parts; you knitted me together in my mother’s womb.”) Needless to say, Eve’s statement about the world’s first childbirth is significant. Like God, Eve adds form to what is formless, as her daughters have done ever since. --James Bejon; Desiring God; The Bibles Family Trees
|
==genesis 4:2:
|
"And she again bare his brother Abel. And Abel was a keeper of the sheep, but Cain was a tiller of the ground."
|
Anyone ever wonder why their "vocations" or callings were different? One was not better than the other, because both had to be done.
|
==genesis 4:3:
|
And in the process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the Lord
|
It is not said here that the offering was based on any divine institution. It may have been a spontaneous act of gratitude and recognition of God. The exact origin or reason of the offering is unknown.
|
==genesis 4:4:
|
"And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the Lord had respect unto Abel and to his offering:
|
Abel made a real sacrifice and brought the firstlings and fat...the best of the flock. Cain just brought fruit from the ground. Yes, he tilled and grew it, but was it his best?
|
The LORD looked with favor on Abel and his offering. Moses does not simply state that Abel’s worship was pleasing to God, but he begins with the person of the offered. In this way Moses shows that God will not view with favor any deeds except those performed by someone who is already previously accepted and approved by him. And no wonder, for man sees things that are apparent, but God looks into the heart (1 Samuel 16:7).
Therefore, in the first place we must hold that all deeds done before faith, however righteous they may have appeared to be, were nothing but sins, being defiled from their roots and offensive to the Lord, whom no one can please without inward purity of heart. I wish those who imagine that men, by their own free will, are made fit to receive the grace of God would reflect on this. Certainly no controversy would then remain on the question of whether God justifies men gratuitously—by faith. For this must be received as a settled point—that in the judgment of God, no respect is given to deeds until man is received into favor with God.
Another point appears equally certain: Since the whole human race is hateful to God, there is no other way of reconciliation to divine favor than through faith. Moreover, since faith is a gratuitous gift of God, and a special illumination of the Spirit, it is easy to infer that we are prevented from another path solely by his grace, as if he had raised us from the dead. In this sense Peter says that it is God who purifies our hearts by faith. It can now be seen in what way purity is the effect of faith. It is a vapid and trifling philosophy to adduce as the cause of purity that men are not induced to seek God as their rewarder except by faith. Those who speak in this way entirely bury the grace of God, which his Spirit chiefly commends.
Others also speak coldly who teach that we are purified by faith only on account of the gift of regeneration in order that we may be accepted of God. Not only do they omit half the truth, but they build without a foundation since, on account of the curse on the human race, it became necessary that gratuitous reconciliation should precede. Again, since God never so regenerates his people in this world that they can worship him perfectly, no work of man can possibly be acceptable without expiation (atonement). And to this point the ceremony of legal washing belongs, in order that men may learn that as often as they wish to draw near unto God, purity must be sought elsewhere than themselves.
God will then at length see our obedience when he looks upon us in Christ.
This excerpt was adapted from John Calvin’s commentary on John, part of the Crossway Classic Commentaries series edited by Alister McGrath and J. I. Packer.
Therefore, in the first place we must hold that all deeds done before faith, however righteous they may have appeared to be, were nothing but sins, being defiled from their roots and offensive to the Lord, whom no one can please without inward purity of heart. I wish those who imagine that men, by their own free will, are made fit to receive the grace of God would reflect on this. Certainly no controversy would then remain on the question of whether God justifies men gratuitously—by faith. For this must be received as a settled point—that in the judgment of God, no respect is given to deeds until man is received into favor with God.
Another point appears equally certain: Since the whole human race is hateful to God, there is no other way of reconciliation to divine favor than through faith. Moreover, since faith is a gratuitous gift of God, and a special illumination of the Spirit, it is easy to infer that we are prevented from another path solely by his grace, as if he had raised us from the dead. In this sense Peter says that it is God who purifies our hearts by faith. It can now be seen in what way purity is the effect of faith. It is a vapid and trifling philosophy to adduce as the cause of purity that men are not induced to seek God as their rewarder except by faith. Those who speak in this way entirely bury the grace of God, which his Spirit chiefly commends.
Others also speak coldly who teach that we are purified by faith only on account of the gift of regeneration in order that we may be accepted of God. Not only do they omit half the truth, but they build without a foundation since, on account of the curse on the human race, it became necessary that gratuitous reconciliation should precede. Again, since God never so regenerates his people in this world that they can worship him perfectly, no work of man can possibly be acceptable without expiation (atonement). And to this point the ceremony of legal washing belongs, in order that men may learn that as often as they wish to draw near unto God, purity must be sought elsewhere than themselves.
God will then at length see our obedience when he looks upon us in Christ.
This excerpt was adapted from John Calvin’s commentary on John, part of the Crossway Classic Commentaries series edited by Alister McGrath and J. I. Packer.
==genesis 4:5:
But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell.
==genesis 4:6:
|
"And the Lord said unto Cain, Why art thou wroth? and why is thy countenance fallen?"
|
The Lord knew, of course, but was giving Cain an opportunity for growth.
|
==genesis 4:7:
|
If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him.
|
Now the question may come up as to why Cain’s offering was not accepted in the first place. There are several interpretations of the answer to this question.
Cain could have asked God for guidance to present a more acceptable offering. He also could have asked his brother for advice or for a lamb to sacrifice. But, pride and hatred ruled over Cain. He had the chance to repent but his hatred boiled over until he killed his brother and had to face the consequences of those actions. --Thoughts On Christ |
==genesis 4:8:
|
“And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.
|
In Genesis Chapter 4 we read about the first murder. Cain had offered an unnacceptable sacrifice and Cain was upset that God insisted that he do the right thing. In other words, Cain was peeved that he could not do his own thing.
Cain decided to kill his brother rather than get right with God. There were no guns available, although there may well have been a knife. Whether it was a knife or a rock, the Bible does not say. The point is, the evil in Cain’s heart was the cause of the murder, not the availability of the murder weapon. Gods response was not to ban rocks of knives, or whatever, but to banish the murderer. Later (see Gen 9:5-6) God instituted capitol punishment, but said not a word about banning weapons. The one thing that so-called “gun-control” laws do not do is control guns. They disarm potential victims. People who do not care about the law can always get guns in a country with 200 million guns and more coming in, both legally and illegally. We cant even stop millions of human beings from coming into this country illegally–and a handgun is a lot smaller than a person. That basic reality is not changed by politicians and media loudmouths who appeal to emotions and symbolism by crying out for more gun laws. You can always pass feelgood laws and ignore their actual consequences. In fact, we have already done that on to many other issues. The biggest hypocrites on gun control are those who live in upscale developments with armed security guards–and who want to keep other people from having guns to defend themselves. Affluent homeowners pay to have private armed security patrols cruising their neighborhoods. Many of them are also for gun control. Of course you dont have to have a gun yourself when you are paying other people to carry guns for you. |
==genesis 4:9-14:
|
And the Lord said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother's keeper?
10 And he said, What hast thou done? the voice of thy brother's blood crieth unto me from the ground. 11 And now art thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand; 12 When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth. 13 And Cain said unto the Lord, My punishment is greater than I can bear. 14 Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me. |
Genesis chapter 4 shows the effects of sin and the need for redemption in human history. It contrasts the two ways of living: the way of Cain, who is rebellious, unrepentant, and murderous, and the way of Abel, who is faithful, obedient, and righteous. It also reveals God’s justice and mercy, as he judges sin, but also provides grace and protection. The chapter fits into the broader biblical narrative by foreshadowing the conflict between the seed of the woman and the seed of the serpent, as well as the promise of the Messiah. Abel is the first martyr in the Bible, and his blood cries out to God for justice. He is also a type of Christ, who offered himself as a perfect sacrifice to God, and whose blood speaks a better word than that of Abel (Hebrews 12:24). Cain, on the other hand, is a type of the antichrist, who opposes God and his people, and who is marked by the beast (Revelation 13:16–18). The chapter also points to Jesus as the one who can restore the broken relationship between God and humanity, and between humans themselves. Jesus is the true offspring of Eve, who will crush the head of the serpent (Genesis 3:15). He is also the true offspring of Seth, who will call upon the name of the Lord and bring salvation to his people (Luke 3:38). --Daniel Coulter; Medium
|
The symbolism in this verse is profound and multifaceted. Firstly, the question "Where is Abel thy brother?" serves as a metaphor for the omnipresence and omniscience of God. Even though Cain tries to hide his actions and lie to God, he cannot escape His divine knowledge. This reminds us that God sees all and holds us accountable for our actions.
Secondly, the phrase "I know not: Am I my brother's keeper?" highlights the selfishness and lack of compassion exhibited by Cain. By disavowing any responsibility for his brother, Cain reveals his hardened heart and refusal to acknowledge his role in looking after Abel. This reflects the broader theme of the human condition, as people often struggle with the inclination to prioritize their own needs over the well-being of others.
Furthermore, the story of Cain and Abel serves as an allegory for the ongoing conflict between good and evil. The actions of Cain represent the destructive nature of sin and the consequences that arise from giving in to jealousy and anger. Conversely, Abel's innocence and faithfulness represent the perseverance of righteousness and the righteousness that God seeks from His people. --Bible Art
Secondly, the phrase "I know not: Am I my brother's keeper?" highlights the selfishness and lack of compassion exhibited by Cain. By disavowing any responsibility for his brother, Cain reveals his hardened heart and refusal to acknowledge his role in looking after Abel. This reflects the broader theme of the human condition, as people often struggle with the inclination to prioritize their own needs over the well-being of others.
Furthermore, the story of Cain and Abel serves as an allegory for the ongoing conflict between good and evil. The actions of Cain represent the destructive nature of sin and the consequences that arise from giving in to jealousy and anger. Conversely, Abel's innocence and faithfulness represent the perseverance of righteousness and the righteousness that God seeks from His people. --Bible Art
==genesis 4:15-16:
|
And the Lord said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the Lord set a mark upon Cain, lest any finding him should kill him.
16 And Cain went out from the presence of the Lord, and dwelt in the land of Nod, on the east of Eden. |
In his book, Trees and Thorns: Studies in the First Four Chapters of Genesis, Biblical Theologian James B. Jordan wrote, “God’s mark on Cain was to prevent his being murdered. While there was as yet no State or civil order in the earth, this mark relates to the restraint on anarchy and lawlessness provided by civil order. Civil government, even evil government, provides some restraint on anarchy and lawlessness. This is true in Christian lands, where the magistrate may be said to wear the blood-soaked royal tunics provided by the priestly work of the Church, and also outside of Christian lands, where such tunics have been Cainly rejected. The mark of common grace restraint comes from God, and thus it is part of the duty of the Church as God’s agent to provide this mark. Even if magistrates are wicked, the Church can restrain them by warning them prophetically.”
There is the idea the mark of Cain was a punishment; but that is not what the Bible says. The mark was a sign God still watched over Cain and would protect him from harm.
We read the story of Cain and Abel just a few days after International Mental Health Day. The reality in our society is there are many people who live in fear and struggle with anxieties – which like Cain – are too much to bear. One of the great benefits of a belief in something beyond ourselves is it provides us with a larger understanding of ourselves. It reminds us there is a creator who loves us and who does not leave us alone or in despair – but gives us what we need to bear the burdens of life. What we learn in the story of Cain, is even when we feel like we have been overwhelmed, we are not alone. --Robert Adams; Reacquaint yourself with the story of Cain and Abel 10.18.24 |
January 29, 2025: Zach Parker wrote: In church history, some have suggested the “mark” was a dog that followed Cain around, or that the mark was some thundercloud that followed him around and struck with lightning bolts anyone who threatened his life. Some said that it was a horn which grew out of Cain’s forehead, or that the mark of Cain was a form of epilepsy, or leprosy, or that the man could not grow a beard. One reprehensible interpretation, adopted by Mormons, also contends the “mark of Cain” was a darkening of his skin, which is outrageously silly. The oldest and most common interpretation is that it was some “mark” on Cain’s person, a physical mark on Cain himself, probably his forehead—even if we are unsure about the shape of that marking on him. Many translators think the closest analogue is in Ezekiel 9 where Yahweh ordered the marking of the foreheads of the righteous with a “mark” (Ezek 9:4). However, in Ezekiel 9, the “mark” that the priestly figure is to place on the foreheads of the mourners, those who lament wickedness, is a letter from the Hebrew alphabet. The word for “mark” in Ezekiel 9 is actually a “tav,” which is the last letter of the Hebrew alphabet. That means the righteous were marked with the Hebrew letter, “tav,” which at that time in history probably looked like an “X,” or the Cross. But the word for the “mark of Cain” is a completely different word from the “mark” or the “tav” used in Ezekiel 9. The “mark” of Cain was actually a “sign” (Heb oth). And in the Hebrew Scriptures, a “sign” (oth) is the same word that describes the placement of the sun, moon, and stars for “signs and seasons” (Gen 1:14). God’s rainbow after the Flood is a “sign” (Gen 9:13). Yahweh shows “signs” to Moses (Exod 3). It is possible the “mark on Cain” was a marking on Cain’s skin, since “skin” is—in biblical language—an outer layer of clothing (see Leviticus 1:6, 6:11, 16:23, where “skin” and “clothing” alike are “stripped”). Instead of believing the mark of Cain was a physical mark on his body or a mark that somehow changed his physical appearance, I think it is the Word of Yahweh which is actually the “sign” given to Cain. If we consider the Hebrew text, there are some things that jump out at us. We begin by rendering the word “mark” as “sign” (Heb oth) instead. And then we notice that Yahweh does not place a sign “on” Cain. It is a preposition “lamed” before Cain’s name, so the Hebrew text actually says Yahweh set or placed a sign “for Cain” or “to Cain.” If the author wanted it to be a sign set “on” Cain, the writer could have used a different preposition to mean “on” or something, but that is not what is in the text. |
==genesis 4:17:
|
And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch.
|
The first form of human goverment may have been in that "city" built by Cain, for we would have to presume they had some form of leadership and organization. But what it was--tyranny, democracy, or Communism--is pure conjecture.
|
==genesis 4:18-26:
And unto Enoch was born Irad: and Irad begat Mehujael: and Mehujael begat Methusael: and Methusael begat Lamech.
19 And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah.
20 And Adah bare Jabal: he was the father of such as dwell in tents, and of such as have cattle.
21 And his brother's name was Jubal: he was the father of all such as handle the harp and organ.
22 And Zillah, she also bare Tubalcain, an instructer of every artificer in brass and iron: and the sister of Tubalcain was Naamah.
23 And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt.
24 If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.
25 And Adam knew his wife again; and she bare a son, and called his name Seth: For God, said she, hath appointed me another seed instead of Abel, whom Cain slew.
26 And to Seth, to him also there was born a son; and he called his name Enos: then began men to call upon the name of the Lord.
19 And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah.
20 And Adah bare Jabal: he was the father of such as dwell in tents, and of such as have cattle.
21 And his brother's name was Jubal: he was the father of all such as handle the harp and organ.
22 And Zillah, she also bare Tubalcain, an instructer of every artificer in brass and iron: and the sister of Tubalcain was Naamah.
23 And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt.
24 If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.
25 And Adam knew his wife again; and she bare a son, and called his name Seth: For God, said she, hath appointed me another seed instead of Abel, whom Cain slew.
26 And to Seth, to him also there was born a son; and he called his name Enos: then began men to call upon the name of the Lord.