Genesi 4:1 Commento

In this chapter we have both the world and the church in a family, in a little family, in Adam's family, and a specimen given of the character and state of both in after-ages, nay, in all ages, to the end of time. As all mankind were represented in Adam, so that great distinction of mankind into saints and sinners, godly and wicked, the children of God and the children of the wicked one, was here represented in Cain and Abel, and an early instance is given of the enmity which was lately put between the seed of the woman and the seed of the serpent. We have here, I. The birth, names, and callings, of Cain and Abel (Gen 4:1, Gen 4:2). II. Their religion, and different success in it (Gen 4:3, Gen 4:4 and part of Gen 4:5). III. Cain's anger at God and the reproof of him for that anger (Gen 4:5-7). IV. Cain's murder of his brother, and the process against him for that murder. The murder committed (Gen 4:8). The proceedings against him. 1. His arraignment (Gen 4:9, former part). 2. His plea (Gen 4:9, latter part). 3. His conviction (Gen 4:10). 4. The sentence passed upon him (Gen 4:11, Gen 4:12). 5. His complaint against the sentence (Gen 4:13, Gen 4:14). 6. The ratification of the sentence (Gen 4:15). 7. The execution of the sentence (Gen 4:15, Gen 4:16). V. The family and posterity of Cain (Gen 4:17-24). VI. The birth of another son and grandson of Adam (Gen 4:25, Gen 4:26).

Adam and Eve had many sons and daughters, Gen 5:4. But Cain and Abel seem to have been the two eldest. Some think they were twins, and, as Esau and Jacob, the elder hated and the younger loved. Though God had cast our first parents out of paradise, he did not write them childless; but, to show that he had other blessings in store for them, he preserved to them the benefit of that first blessing of increase. Though they were sinners, nay, though they felt the humiliation and sorrow of penitents, they did not write themselves comfortless, having the promise of a Saviour to support themselves with. We have here, I. The names of their two sons. 1. Cain signifies possession; for Eve, when she bore him, said with joy, and thankfulness, and great expectation, I have gotten a man from the Lord. Observe, Children are God's gifts, and he must be acknowledged in the building up of our families. It doubles and sanctifies our comfort in them when we see them coming to us from the hand of God, who will not forsake the works and gifts of his own hand. Though Eve bore him with the sorrows that were the consequence of sin, yet she did not lose the sense of the mercy in her pains. Comforts, though alloyed, are more than we deserve; and therefore our complaints must not drown our thanksgivings. Many suppose that Eve had a conceit that this son was the promised seed, and that therefore she thus triumphed in him, as her words may be read, I have gotten a man, the Lord, God-man. If so, she was wretchedly mistaken, as Samuel, when he said, Surely the Lord's anointed is before me, Sa1 16:6. When children are born, who can foresee what they will prove? He that was thought to be a man, the Lord, or at least a man from the Lord, and for his service as priest of the family, became an enemy to the Lord. The less we expect from creatures, the more tolerable will disappointments be. 2. Abel signifies vanity. When she thought she had obtained the promised seed in Cain, she was so taken up with that possession that another son was as vanity to her. To those who have an interest in Christ, and make him their all, other things are as nothing at all. It intimates likewise that the longer we live in this world the more we may see of the vanity of it. What, at first, we are fond of, as a possession, afterwards we see cause to be dead to, as a trifle. The name given to this son is put upon the whole race, Psa 39:5. Every man is at his best estate Abel - vanity. Let us labour to see both ourselves and others so. Childhood and youth are vanity. II. The employments of Cain and Abel. Observe, 1. They both had a calling. Though they were heirs apparent to the world, their birth noble and their possessions large, yet they were not brought up in idleness. God gave their father a calling, even in innocency, and he gave them one. Note, It is the will of God that we should every one of us have something to do in this world. Parents ought to bring up their children to business. "Give them a Bible and a calling (said good Mr. Dod), and God be with them." 2. Their employments were different, that they might trade and exchange with one another, as there was occasion. The members of the body politic have need one of another, and mutual love is helped by mutual commerce. 3. Their employments belonged to the husbandman's calling, their father's profession - a needful calling, for the king himself is served of the field, but a laborious calling, which required constant care and attendance. It is now looked upon as a mean calling; the poor of the land serve for vine-dressers and husbandmen, Jer 52:16. But the calling was far from being a dishonour to them; rather, they were an honour to it. 4. It should seem, by the order of the story, that Abel, though the younger brother, yet entered first into his calling, and probably his example drew in Cain. 5. Abel chose that employment which most befriended contemplation and devotion, for to these a pastoral life has been looked upon as being peculiarly favourable. Moses and David kept sheep, and in their solitudes conversed with God. Note, That calling or condition of life is best for us, and to be chosen by us, which is best for our souls, that which least exposes us to sin and gives us most opportunity of serving and enjoying God.

INTRODUCTION TO GENESIS 4 In this chapter an account is given of the two eldest children of Adam and Eve, their names and calling, Gen 4:1 and of their different offerings to the Lord, and the different respect had unto them by him, which in Cain issued in wrath and envy, which appeared in his countenance, and were taken notice of by the Lord, and about which he reasoned with him, Gen 4:3 but it had no effect upon him, he murdered his brother, upon which he was examined about him, but denied he knew anything of him where he was, Gen 4:8 he is arraigned, convicted and condemned, sentence passed upon him, and that executed, which he complains of, and is mitigated, or however a protection is granted him, and a mark set on him for his security, Gen 4:10 after which we have an account of his posterity for several generations, their names, and the business of some of them, Gen 4:16 and the chapter is closed with the birth of another son, and of a grandson to Adam and Eve, in whose days was the beginning of social religion.

And Adam knew Eve his wife,.... An euphemism, or modest expression of the act of coition. Jarchi interprets it, "had known", even before he sinned, and was drove out of the garden; and so other Jewish writers, who think he otherwise would not have observed the command, "be fruitful and multiply": but if Adam had begotten children in a state of innocence, they would have been free from sin, and not tainted with the corruption of nature after contracted; but others more probably think it was some considerable time after; according to Mer Thudiusi, or Theodosius (t), it was thirty years after he was driven out of paradise: and she conceived and bare Cain; in the ordinary way and manner, as women ever since have usually done, going the same time with her burden. Whether this name was given to her first born by her, or by her husband, or both, is not said: it seems to have been given by her, from the reason of it after assigned. His name, in Philo Byblius (u), is Genos, which no doubt was Cain, in Sanchoniatho, whom he translated; and his wife, or the twin born with him, is said to be Genea, that is, "Cainah": the Arabs call her Climiah (v) and the Jewish writers Kalmenah (w); who are generally of opinion, that with Cain and Abel were born twin sisters, which became their wives. And said, that is, Eve said upon the birth of her firstborn: I have gotten a man from the Lord; as a gift and blessing from him, as children are; or by him, by his favour and good will; and through his blessing upon her, causing her to conceive and bear and bring forth a son: some render it, "I have gotten a man, the Lord" (x); that promised seed that should break the serpents head; by which it would appear, that she took that seed to be a divine person, the true God, even Jehovah, that should become man; though she must have been ignorant of the mystery of his incarnation, or of his taking flesh of a virgin, since she conceived and bare Cain through her husband's knowledge of her: however, having imbibed this notion, it is no wonder she should call him Cain, a possession or inheritance; since had this been the case, she had got a goodly one indeed: but in this she was sadly mistaken, he proved not only to be a mere man, but to be a very bad man: the Targum of Jonathan favours this sense, rendering the words,"I have gotten a man, the angel of the Lord.'' (t) Apud Abulpharag. Hist. Dynast. p. 6. (u) Apud Euseb. Praepar. Evangel. l. 1. c. 10. p. 34. (v) Abulpharag. ib. (w) Shalshaleth Hakabala, fol. 74. 2. (x) "virum Dominum", Fagius, Helvicus, Forster, Schindler, Luther, Pellican, Cocceius; "virum qui Jehovah est", Schmidt.

After his disobedience, after their loss of the garden, then it was that the practice of intercourse had its beginning. You see, before their disobedience they followed a life like that of angels, and there was not mention of intercourse.

"Now, Adam had intercourse with his wife Eve." Consider when this happened. After their disobedience, after their loss of the garden, then it was that the practice of intercourse had its beginning. You see, before their disobedience they followed a life like that of the angels, and there was no mention of intercourse. How could there be, when they were not subject to the needs of the body? So, at the outset and from the beginning the practice of virginity was in force, but when through their indifference disobedience came on the scene and the ways of sin were opened, virginity took its leave for the reason that they had proved unworthy of such a degree of good things, and in its place the practice of intercourse took over for the future. Accordingly, consider, I ask you, dearly beloved, how great the esteem of virginity, how elevated and important a thing it is, surpassing human nature and requiring assistance from on high. I mean, for proof that those who practice virginity with enthusiasm demonstrate in the body the characteristics of incorporeal powers, listen to the words of Christ to the Sadducees: when they were discussing the question of resurrection and wanted to learn his view, they asked, "Master, there were seven brothers of our acquaintance. The eldest married and died without children, leaving his wife to his brother. The second died, and having no offspring left his wife to his brother; likewise with the third, fourth, fifth, sixth and seventh. So at the resurrection to which of the seven will the wife belong? After all, she belonged to them all." So what reply did Christ make to them? "You are mistaken, not understanding the Scriptures nor the power of God: at the resurrection, far from marrying or being given in marriage, they will be like angels." Do you see how those who have followed the vocation to virginity for the love of Christ imitate the life of angels through treading the earth and being clad in a body? I mean, the greater and more elevated the task, so much and even greater the laurels, the rewards and the good things promised to those who give evidence of the practice of good works along with this vocation. "Now, Adam had intercourse with his wife Eve," the text says, "and she conceived and gave birth to Cain." Since sin had come on the scene through the act of disobedience, and the sentence had the effect of making them liable to death, for the future God in his inventiveness arranged for the continuance of the human race according to his wisdom by allowing for the propagation of the race through intercourse. "She said, 'I have gained a human being, thanks to God.'" See how the imposition of the punishment brought the woman to her senses? She attributes the child she bore not to a natural process but to God, and displays her own gratitude. Do you see how the punishment proved an occasion of admonition to them? The text says, remember, "'I have gained a human being, thanks to God." ' It was not nature, she is saying, that presented me with the child; instead, grace from above has given him to me.

(Chapter 4, Verse 1) And she conceived and gave birth to Cain, and said, I have gained a man from God. Cain, meaning acquisition or possession, is interpreted as κτῆσις in Greek, and expressing its etymology, it is said, Canithi, meaning possession of a man from God. (Ver. 4.) And God looked upon Abel and upon his offerings: but upon Cain and his offerings he did not look. And Cain was very angry, and his countenance fell. So Cain knew that God had accepted his brother's offerings and rejected his own, unless that interpretation which Theodotion has given is true. And the Lord was angry with Abel and his offering: but with Cain and his offering he was not angry. But fire used to come from heaven to devour the sacrifice: and we read of it in the dedication of the temple under Solomon, and when Elijah built an altar on Mount Carmel (2 Chronicles 7:1; 1 Kings 18:38).

Note that the name Cain means "ownership," which explains what was said at the time of his birth by his father or mother: "I have come into possession of a man through God."

Now Adam knew Eve his wife, and she conceived and bore Cain, saying: I have acquired a man through God. Henceforth, after the delights of paradise and the guilt of the first transgression, the events of this world and mortal life are narrated, when the first-created, who had been made immortal, after receiving the condition of dying, began to generate mortal offspring from themselves, all conceived in iniquity and brought forth from the womb in sins. Cain is interpreted as possession, the reason for which name the mother herself explained when she said: I have acquired a man through God. And with this statement, our mother now teaches us with catholic discernment that although she bore a son subject to the sin of her transgression, nonetheless this which was born a man, that is, which possessed a soul and body, was a gift of divine creation and the first blessing.

Since Adam had been blinded in the eyes of his soul and had fallen from the life imperishable, he began to look with his physical eyes. He turned the vision of his eyes on visible objects with affectionate desire and “knew Eve his wife, and she conceived and bore Cain.” Such knowledge is in reality ignorance of all goodness, for had he not first fallen from the knowledge and contemplation of God he would not have been brought down to this knowledge.

The birth, trade, and religion of Cain and Abel, Gen 4:1-7. Cain murders his brother Abel, Gen 4:8. God calls him into judgment for it, Gen 4:9, Gen 4:10. He is cursed, Gen 4:11, Gen 4:12. He despairs, Gen 4:15, Gen 4:14. A promise given him of preservation, and a mark set on him to prevent his being killed, Gen 4:15. He departs from God's presence, Gen 4:16. Has a son whom he calls Enoch; and builds a city, which he calls after his name, Gen 4:17. Cain has several children, among whom are Lamech, the first bigamist, Gen 4:18, Gen 4:19. Jabal, who taught the use of tents and feeding cattle, Gen 4:20. Jubal, the inventor of musical instruments, Gen 4:21. Tubal-cain, the inventor of smith-work, Gen 4:22. Strange speech of Lamech to his wives, Gen 4:23, Gen 4:24. Seth born to Adam and Eve in the place of Abel, Gen 4:25. Enoch born, and the worship of God restored, Gen 4:26.

I have gotten a man from the Lord - Cain, קין, signifies acquisition; hence Eve says קנתי kanithi, I have gotten or acquired a man, את יהוה eth Yehovah, the Lord. It is extremely difficult to ascertain the sense in which Eve used these words, which have been as variously translated as understood. Most expositors think that Eve imagined Cain to be the promised seed that should bruise the head of the serpent. This exposition really seems too refined for that period. It is very likely that she meant no more than to acknowledge that it was through God's peculiar blessing that she was enabled to conceive and bring forth a son, and that she had now a well-grounded hope that the race of man should be continued on the earth. Unless she had been under Divine inspiration she could not have called her son (even supposing him to be the promised seed) Jehovah; and that she was not under such an influence her mistake sufficiently proves, for Cain, so far from being the Messiah, was of the wicked one; Jo1 3:12. We may therefore suppose that את היוה eth Yehovah, The Lord, is an elliptical form of expression for מאת יהוה meeth Yehovah, From The Lord, or through the Divine blessing.

BIRTH OF CAIN AND ABEL. (Gen. 4:1-26) Eve said, I have gotten a man from the Lord--that is, "by the help of the Lord"--an expression of pious gratitude--and she called him Cain, that is, "a possession," as if valued above everything else; while the arrival of another son reminding Eve of the misery she had entailed on her offspring, led to the name Abel, that is, either weakness, vanity (Psa 39:5), or grief, lamentation. Cain and Abel were probably twins; and it is thought that, at this early period, children were born in pairs (Gen 5:4) [CALVIN].

The propagation of the human race did not commence till after the expulsion from paradise. Generation in man is an act of personal free-will, not a blind impulse of nature, and rests upon a moral self-determination. It flows from the divine institution of marriage, and is therefore knowing (ידע) the wife. - At the birth of the first son Eve exclaimed with joy, "I have gotten (קניתי) a man with Jehovah;" wherefore the child received the name Cain (קין from קוּן = קנה, κτᾶσθαι). So far as the grammar is concerned, the expression את־יהוה might be rendered, as in apposition to אישׁ, "a man, the Lord" (Luther), but the sense would not allow it. For even if we could suppose the faith of Eve in the promised conqueror of the serpent to have been sufficiently alive for this, the promise of God had not given her the slightest reason to expect that the promised seed would be of divine nature, and might be Jehovah, so as to lead her to believe that she had given birth to Jehovah now. את is a preposition in the sense of helpful association, as in Gen 21:20; Gen 39:2, Gen 39:21, etc. That she sees in the birth of this son the commencement of the fulfilment of the promise, and thankfully acknowledges the divine help in this display of mercy, is evident from the name Jehovah, the God of salvation. The use of this name is significant. Although it cannot be supposed that Eve herself knew and uttered this name, since it was not till a later period that it was made known to man, and it really belongs to the Hebrew, which was not formed till after the division of tongues, yet it expresses the feeling of Eve on receiving this proof of the gracious help of God. Gen 4:2-7 But her joy was soon overcome by the discovery of the vanity of this earthly life. This is expressed in the name Abel, which was given to the second son (הבל, in pause הבל, i.e., nothingness, vanity), whether it indicated generally a feeling of sorrow on account of his weakness, or was a prophetic presentiment of his untimely death. The occupation of the sons is noticed on account of what follows. "Abel was a keeper of sheep, but Cain was a tiller of the ground." Adam had, no doubt, already commenced both occupations, and the sons selected each a different department. God Himself had pointed out both to Adam-the tilling of the ground by the employment assigned him in Eden, which had to be changed into agriculture after his expulsion; and the keeping of cattle in the clothing that He gave him (Gen 3:21). Moreover, agriculture can never be entirely separated from the rearing of cattle; for a man not only requires food, but clothing, which is procured directly from the hides and wool of tame animals. In addition to this, sheep do not thrive without human protection and care, and therefore were probably associated with man from the very first. The different occupations of the brothers, therefore, are not to be regarded as a proof of the difference in their dispositions. This comes out first in the sacrifice, which they offered after a time to God, each one from the produce of his vocation. - "In process of time" (lit., at the end of days, i.e., after a considerable lapse of time: for this use of ימים cf. Gen 40:4; Num 9:2) Cain brought of the fruit of the ground a gift (מנחה) to the Lord; and Abel, he also brought of the firstlings of his flock, and indeed (vav in an explanatory sense, vid., Ges. 155, 1) of their fat," i.e., the fattest of the firstlings, and not merely the first good one that came to hand. חלבים are not the fat portions of the animals, as in the Levitical law of sacrifice. This is evident from the fact, that the sacrifice was not connected with a sacrificial meal, and animal food was not eaten at this time. That the usage of the Mosaic law cannot determine the meaning of this passage, is evident from the word minchah, which is applied in Leviticus to bloodless sacrifices only, whereas it is used here in connection with Abel's sacrifice. "And Jehovah looked upon Abel and his gift; and upon Cain and his gift He did not look." The look of Jehovah was in any case a visible sign of satisfaction. It is a common and ancient opinion that fire consumed Abel's sacrifice, and thus showed that it was graciously accepted. Theodotion explains the words by καὶ ἐνεπύρισεν ὁ Θεός. But whilst this explanation has the analogy of Lev 9:24 and Jdg 6:21 in its favour, it does not suit the words, "upon Abel and his gift." The reason for the different reception of the two offerings was the state of mind towards God with which they were brought, and which manifested itself in the selection of the gifts. Not, indeed, in the fact that Abel brought a bleeding sacrifice and Cain a bloodless one; for this difference arose from the difference in their callings, and each necessarily took his gift from the produce of his own occupation. It was rather in the fact that Abel offered the fattest firstlings of his flock, the best that he could bring; whilst Cain only brought a portion of the fruit of the ground, but not the first-fruits. By this choice Abel brought πλείονα θυσίαν παρὰ Κάΐν, and manifested that disposition which is designated faith (πίστις) in Heb 11:4. The nature of this disposition, however, can only be determined from the meaning of the offering itself. The sacrifices offered by Adam's sons, and that not in consequence of a divine command, but from the free impulse of their nature as determined by God, were the first sacrifices of the human race. The origin of sacrifice, therefore, is neither to be traced to a positive command, nor to be regarded as a human invention. To form an accurate conception of the idea which lies at the foundation of all sacrificial worship, we must bear in mind that the first sacrifices were offered after the fall, and therefore presupposed the spiritual separation of man from God, and were designed to satisfy the need of the heart for fellowship with God. This need existed in the case of Cain, as well as in that of Abel; otherwise he would have offered no sacrifice at all, since there was no command to render it compulsory. Yet it was not the wish for forgiveness of sin which led Adam's sons to offer sacrifice; for there is no mention of expiation, and the notion that Abel, by slaughtering the animal, confessed that he deserved death on account of sin, is transferred to this passage from the expiatory sacrifices of the Mosaic law. The offerings were expressive of gratitude to God, to whom they owed all that they had; and were associated also with the desire to secure the divine favour and blessing, so that they are to be regarded not merely as thank-offerings, but as supplicatory sacrifices, and as propitiatory also, in the wider sense of the word. In this the two offerings are alike. The reason why they were not equally acceptable to God is not to be sought, as Hoffmann thinks, in the fact that Cain merely offered thanks "for the preservation of this present life," whereas Abel offered thanks "for the forgiveness of sins," or "for the sin-forgiving clothing received by man from the hand of God." To take the nourishment of the body literally and the clothing symbolically in this manner, is an arbitrary procedure, by which the Scriptures might be made to mean anything we chose. The reason is to be found rather in the fact, that Abel's thanks came from the depth of his heart, whilst Cain merely offered his to keep on good terms with God-a difference that was manifested in the choice of the gifts, which each one brought from the produce of his occupation. This choice shows clearly "that it was the pious feeling, through which the worshiper put his heart as it were into the gift, which made the offering acceptable to God" (Oehler); that the essence of the sacrifice was not the presentation of a gift to God, but that the offering was intended to shadow forth the dedication of the heart to God. At the same time, the desire of the worshipper, by the dedication of the best of his possessions to secure afresh the favour of God, contained the germ of that substitutionary meaning of sacrifice, which was afterwards expanded in connection with the deepening and heightening of the feeling of sin into a desire for forgiveness, and led to the development of the idea of expiatory sacrifice. - On account of the preference shown to Abel, "it burned Cain sore (the subject, 'wrath,' is wanting, as it frequently is in the case of חרה, cf. Gen 18:30, Gen 18:32; Gen 31:36, etc.), and his countenance fell" (an indication of his discontent and anger: cf. Jer 3:12; Job 29:24). God warned him of giving way to this, and directed his attention to the cause and consequences of his wrath. "Why art thou wroth, and why is thy countenance fallen?" The answer to this is given in the further question, "Is there not, if thou art good, a lifting up" (sc., of the countenance)? It is evident from the context, and the antithesis of falling and lifting up (נפל and נשׂא), that פּנים must be supplied after שׂאת. By this God gave him to understand that his look was indicative of evil thoughts and intentions; for the lifting up of the countenance, i.e., a free, open look, is the mark of a good conscience (Job 11:15). "But if thou art not good, sin lieth before the door, and its desire is to thee (directed towards thee); but thou shouldst rule over it." The fem. חטּאת is construed as a masculine, because, with evident allusion to the serpent, sin is personified as a wild beast, lurking at the door of the human heart, and eagerly desiring to devour his soul (Pe1 5:8). היטיב, to make good, signifies here not good action, the performance of good in work and deed, but making the disposition good, i.e., directing the heart to what is good. Cain is to rule over the sin which is greedily desiring him, by giving up his wrath, not indeed that sin may cease to lurk for him, but that the lurking evil foe may obtain no entrance into his heart. There is no need to regard the sentence as interrogative, "Wilt thou, indeed, be able to rule over it?" (Ewald), nor to deny the allusion in בּו to the lurking sin, as Delitzsch does. The words do not command the suppression of an inward temptation, but resistance to the power of evil as pressing from without, by hearkening to the word which God addressed to Cain in person, and addresses to us through the Scriptures. There is nothing said here about God appearing visibly; but this does not warrant us in interpreting either this or the following conversation as a simple process that took place in the heart and conscience of Cain. It is evident from Gen 4:14 and Gen 4:16 that God did not withdraw His personal presence and visible intercourse from men, as soon as He had expelled them from the garden of Eden. "God talks to Cain as to a wilful child, and draws out of him what is sleeping in his heart, and lurking like a wild beast before his door. And what He did to Cain He does to every one who will but observe his own heart, and listen to the voice of God" (Herder). But Cain paid no need to the divine warning. Gen 4:8 He "said to his brother Abel." What he said is not stated. We may either supply "it," viz., what God had just said to him, which would be grammatically admissible, since אמר is sometimes followed by a simple accusative (Gen 22:3; Gen 44:16), and this accusative has to be supplied from the context (as in Exo 19:25); or we may supply from what follows some such expressions as "let us go into the field," as the lxx, Sam., Jonathan, and others have done. This is also allowable, so that we need not imagine a gap in the text, but may explain the construction as in Gen 3:22-23, by supposing that the writer hastened on to describe the carrying out of what was said, without stopping to set down the words themselves. This supposition is preferable to the former, since it is psychologically most improbable that Cain should have related a warning to his brother which produced so little impression upon his own mind. In the field "Cain rose up against Abel his brother, and slew him." Thus the sin of Adam had grown into fratricide in his son. The writer intentionally repeats again and again the words "his brother," to bring clearly out the horror of the sin. Cain was the first man who let sin reign in him; he was "of the wicked one" (Jo1 3:12). In him the seed of the woman had already become the seed of the serpent; and in his deed the real nature of the wicked one, as "a murderer from the beginning," had come openly to light: so that already there had sprung up that contrast of two distinct seeds within the human race, which runs through the entire history of humanity.