Genesis Chapter 4 Outline
I.
Cain and Abel: 4:1-8 a. Birth and Occupations: 4:1-2 b. The Two Sacrifices: 4:3-5 c. Cain's Unjustified Anger and Its Consequences: 4:6-8
II.
The Consequences Cain Must Endure: 4:9-15
III.
Cain's Descendants: 4:16-24
IV.
The Birth of Seth: 4:25-26
“The New Testament refers to Cain and Abel, as it does to Adam and Eve, as real, 1 1
historical characters (Matt. 23:35; 1 John 3:12; Jude 11; Hebrews 11:4; 12:24)” (Davis p. 97). Leupold makes an excellent comment concerning the value of this chapter, “Unfortunately, students of history and of anthropology too largely ignore this one chapter, which happens to be the only authentic record of this early development. Having cast off the only reliable account of man's first deeds and achievements, practically all writers of the present then proceed to draw very largely upon their own imagination, which happens to be cast into the thought-patterns of evolutionistic conceptions...and the result is a highly fantastic and entirely incorrect story of man's development from the cave-man stage, as it is claimed, to the point where the first higher cultural achievements are found....man not only did not start on the low anthropoid or simian state that is usually assumed, but as a human being he at once stood on the high intellectual and physical level that the preceding chapters described” (pp. 186-187). In Genesis chapter 4 early man has all the marks of civilization and is highly advanced. Again, Evolutionary theory and the Bible cannot be harmonized.
The Birth of Cain and Abel
Genesis 4:1 “And the man knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man with {the help of} Jehovah” “The man”: This makes it very clear that no other "men" existed at this point. Moses could say, “the man”, because Adam was the only male on the face of the earth. “Knew”: Often used in the Bible as a euphemism for sexual relations (4:17; 19:5,8; 24:16, etc..). “Had relations” (NASV). Life goes on even though Adam and Eve are now outside the garden. They are still obedient to the Divine directive of 1:28. Since 4:1 doesn't say "again", it seems logical to infer that Cain was the very first child which Adam and Eve had. Compare the wording of 4:1 with 4:25. Bible emphasizes that Adam and Eve were married, “his wife” (2:25). Many excellent observations can be made in light of the fact that God chose to use the word "know" in reference to the sexual relationship between a husband and wife: “It is not without significance that often the sexual relationship described in the Bible is one which the partners fully know each other. One partner does not 2 2
exploit the other. Rather than being an end in itself, cohabitation is a means to an end, and that end is a deeper, more intimate knowledge of each other. In other words, expressing oneself sexually is not just a glandular function” (Hamilton p. 220). “It should be noted that the word is thus used only in the case of human beings. Sexual intercourse among people is not just a physical function, as it is among animals, but is a conscious act” (Aalders pp. 117-118). This same writer also diffuses a couple of false theories when he says, “The fact that this is the first time this relationship is mentioned does not mean that there was no sexual intercourse in Paradise. Neither should it be inferred that sexual intercourse was a consequence of the sinful eating of the forbidden tree. Sexual relationships are not wrong or sinful in themselves. They are grounded in the creation of humans as male and female. As such this is part of God's creation ordinance (Genesis 1:28)” (p. 118). “Cain”; The name "Cain" in the original Hebrew sounds like the Hebrew word rendered "gotten" in 4:1. “I have gotten a man with the help of Jehovah”: “Eve's cry of faith, here as in 4:25, lifts the situation out of the rut of the purely natural, to its true level (as faith always does: 1 Timothy 4:4-5)” (Kidner p. 74). “The experience of birth with its travail having been successfully terminated, she ascribes what she acquired to Jehovah's help. In this phrase lie both thankfulness and praise” (Leupold p. 189). The phrase 'with the help of' strongly suggests that Eve felt very dependant upon God. Centuries later the Psalmist would remind us that children are still "a gift of the Lord" (Psalm 127:3ff). “There have been those who have concluded, from the fact that it was the mother who named this child, that this first society was a matriarchy. Opposing this conclusion is the fact that in this same chapter, verse 26, we already have an instance of a father naming a child” (Aalders p. 118). Genesis 4:2 “And again she bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground” “Abel”: The name “Abel” –“means ‘breath’, ‘vapor’, ‘vanity. Somehow the vanity of human experience has impressed itself on our first parents” (Leupold p. 192). “Keeper of sheep”: Which suggests the domestication of certain animals. The NASV renders this verse, “a keeper of flocks”, that is, “of smaller animals like sheep and goats” (Leupold p. 192). “Tiller of the ground”: “Nowhere does the account intimate that any one of these two occupations was inferior to the other” 3 3
(Leupold p. 192). “Earlier commentators were fond of suggesting that in its original form this biblical story served as an illustration of the clash in ancient civilization between two conflicting life-styles, one agricultural and the other pastoral or nomadic” (Hamilton p. 222). Unfortunately, it looks like some commentators had just too much time on their hands to come up with such a theory. Actually, both Cain and Abel are now specializing and are each assuming half of their father's original role (1:28; 2:15). God approves of both the farmer and the owner of livestock (Deut. 8). Genesis 4:3 “And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto Jehovah” “In the process of time”: The account quickly moves and we find Cain and Abel to be grown men. “Fruit of the ground”: That is, an offering consisting of grain and vegetables. “Eden is off-limits to humanity, but God is not restricted to Eden's compound” (Hamilton p. 222). Even though man had been driven out of the garden, God allowed mankind to approach Him under certain conditions, i.e. God still permitted people to have a relationship with Him. Yet notice, such a relationship, ever since the very beginning was "conditional" (Mark 16:16; 2 Timothy 2:11-13; James 4:1-8).
Genesis 4:4 “And Abel, he also brought of the firstlings of his flock and of the fat thereof. And Jehovah had respect unto Abel and to his offering” “Firstlings”: First-born animals. “And of the fat thereof”: “Of their fat portions” (NASV). “In all animal sacrifices the fat was burnt, because it too belonged to the Lord, being regarded as the choicest part of the animal (Lev. 3:16; Deut. 32:38; Psalm 147:14)...The very positive connotations of ‘firstlings’ and ‘fat’ in the Old Testament supports the view...that Abel offered the pick of this flock to the Lord” (Wenham p. 103). “Respect”: “Looked with favor” (NAB); “approved of’ (Rhm). “Abel and his offering”: Deeds are not separated from the individual who does them. You are what you do and say (James 1:26; 2 Cor. 5:10). Genesis 4:5 “but unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell” 4 4
“He had not respect”: “He did not look with regard” (Sept). The text doesn't inform us concerning how God manifested his "favor" for one offering and not the other (visible means?), but the text infers that Cain immediately knew how God felt. Some commentators spend a tremendous amount of time speculating why one sacrifice was accepted and the other wasn't. The Bible gives us a very clear answer: (a) Abel's sacrifice was offered by faith (Heb. 11:4). (b) Faith is the result of hearing the Word of God (Romans 10:17). (c) Therefore: Abel offered what God had commanded and Cain did not. A number of good lessons exist in this context for us: (a) God isn't bound or obligated to accept everything that people wish to offer to Him. Just because man may call something "worship", or just because some human being "thinks" that something "praises" God, doesn't mean that it does. (b) God will reject all worship that doesn't follow the guidelines of His will (Lev. 10:1-2). (c) God doesn't give any "credit" for misguided, but good intentions (1 Samuel 15). (d) Being a believer in God (which Cain was), isn't enough (John 12:42-43). (e) Faith, without obedience is vain (James 2:26). (f) Human additions or subtractions to the will of God, make our religion vain (Matthew 15:8-9). (g) True love for God has always been demonstrable by conforming to His will (John 14:15). (h) Cain's offering doesn't even get "half-credit". God either gives us an "A" or an "F", there is no middle ground. (i) God isn't impressed by "innovation" in worship. In fact, human innovation in Divine things has a very poor track record in the Scriptures (Lev. 10:1-2; 2 Samuel 6:1ff; 2 Chron. 26:16-23). (j) Anything, even the smallest details of the will of God are a big deal to Him. (k) Disobedience to the Word of God is a manifestation of a bad heart (1 John 3:12). Our character is judged by how we respond to the Word of God (Luke 8:5-15; Acts 13:46; 2 Thess. 2:10-12). “Cain was very wroth”: “Angry exceedingly” (ABPS); “greatly resented this” (NAB); “furious and downcast” (Mof). “The Hebrew words paint a vivid picture of extreme anger” (Davis p. 99). “And his countenance fell”: His outward facial expression manifested such anger, resentment and bitterness. Cain's reaction is a common one. Often we become angry when we do something wrong, and are challenged. We desperately look for someone or something to blame our failure upon. Because we think, “Well, it just can't be my fault”. It is an immature and childish way of handling failure, yet many "adults" still use this method of avoiding responsibility for their actions. 5 5
God’s Pursuit of the Sinner Genesis 4:6 “And Jehovah said unto Cain, Why art thou wroth? And why is thy countenance fallen?” “Jehovah said unto Cain”: God takes the initiative. Cain does not deserve such treatment, yet God is even kind to ungrateful and evil men (Luke 6:36), and God has treated all of us in like manner (John 3:16; Romans 5:6-8). “Why art thou wroth”: “The Lord appropriately asked Cain to justify his anger; surely he had discerned no inequity or injustice on God's part. The Lord's approach to Cain is similar to His approach to Jonah when the prophet was angry (Jonah 4:4). What a marvelous exhibition of divine patience and grace!” (Davis p. 99). “Why” is a very good question! Seeing God had rejected Cain's sacrifice, God must had had a good reason for so doing, so "why" are you upset? Every non-Christian or unfaithful Christian needs to confront the same question: “So why aren't you serving God?” “What is there about God that you find repulsive?” “How has God mistreated you?” Of course, any honest person realizes that there is nothing wrong with God. Everything about God and what He stands for is good and wonderful. You just can't help but love someone who loves you so much (1 John 4:19) Leupold reminds us, “If he analyzes ‘why’ he did begin to be angry and drop his glance, he will realize that what caused him to act thus---God's acceptance of one offering and the rejecting of the other--should rather have made him feel that the one who was justified in becoming angry was the Almighty Himself. Cain should have displayed sorrow over his sin rather than anger over the God who graciously warned him” (p. 199). “In the Lord's repeated ‘Why...?’ and ‘If...?’ His appeal to reason and His concern for the sinner are as strongly marked as His concern for truth (5a) and justice (10)” (Kidner p. 75). This section reveals that when one is in rebellion to the will of God, they are being illogical and are acting very unreasonable. There is nothing smart or intelligent about rejecting the will of God (Luke 15:17).
Genesis 4:7 “If thou doest well, shall it not be lifted up? And if thou doest not well, sin coucheth at the door: and unto thee shall be its desire, but do thou rule over it” 6 6
“If”: The future isn't written in stone, and Cain wasn't predestined for failure. “Thou doest well”: The aspect of Calvinism, known as Total Hereditary Depravity, finds itself contradicting this verse. Because that doctrine claims that all have inherited a depraved sinful nature from Adam and are opposed to all which is good. Yet God believes that the very first-born son of Adam has freewill choice. Cain is very capable to “doing well”! God isn't a tyrant, just waiting to punish any and every misdeed. God is giving Cain a second undeserved chance to amend his ways. Observe that “feeling good about yourself” is never found in rebellion. Do the right thing and one will feel better. God doesn't demand perfection, but He does expect that we own up to our misdeeds (1 John 1:8-10) that we repent, and that we obey His will following such repentance. “Doing well” in this context means “offering what God demanded in the first place”. “If thou doest not well”: “He who now bows his head will be able to hold his head high” (Hamilton p. 226). “If Cain would change his ways he would be able to face the world with a happy face” (Aalders p. 122). “Sin coucheth at the door”: “Sin is crouching at the door” (NASV). “It is likened to a wild beast. And as promptly as such a beast immediately at hand would seize a man going out at the door, so promptly will sin leap upon one and hurt him” (Leupold p. 201). “Unto thee shall be its desire”: “Striving to get at thee"...The added thought is that this ‘crouching beast’ is not a mild, passive thing, a tame leopard or some harmless pet. Rather, it thirsts after your blood. So the threatening character of the danger is made fully apparent to Cain, and the warning is complete” (Leupold p. 201). God doesn't exaggerate or over-state the facts. Sin and temptation are nothing to flirt or mess with. Walking the "line of sin" is simply like swimming in shark infested waters. Open the door of temptation and sin will "pounce" on you with a vengeance. Sin will always get the better of you. No human being can "manage" sin or tame it. One will be either ruled by God or ruled for sin. Those are the only two choices or realms of service which exist for human beings (Romans 6:13,16). Someone has said, “Sin will take you farther than you ever thought you'd stray; Sin will keep you longer than you ever thought you'd stay; Sin will cost you more than you'd ever thought you'd pay”. Another person said, “Do not let Satan deceive you in thinking that when you plan carefully to sin secretly you will not be harmed”. “But do thou rule over it”: “Yet you can be his master” (NAB); “yet you can be its master” (Tor). God has confidence in Cain. Notice how God seeks to encourage him. Cain can resist, Cain isn't a hopeless case, God doesn't want to see Cain fail, 7 7
no predestination here (2 Peter 3:9). When we fail and sin, it isn't because God has failed us. Every sin happens when people fail to use the resources which God has given them (1 Cor. 10:13; James 1:12-14). “There is something ominous about Cain's silence. He is not reported to have thanked for the warning, or to have repented of his jealousy, or to have mended his ways. A stubborn silence seems to have been all he had to offer” (Leupold p. 202). The First Murder Genesis 4:8 “And Cain told 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” “Cain told Abel his brother”: What the precise conversation is not recorded, yet it seems clear that is centered around what God said to Cain and the whole sacrifice issue, i.e., he rejected me and accepted you. “Cain rose up against Abel”: To arise in a hostile sense. “His brother”: “To make the horrid and wicked nature of the deed doubly apparent, the appositive noun, ‘his brother’ is appended to the object ‘Abel’” (Leupold p. 204). “And slew him”: “This is the common verb meaning ‘to murder intentionally’” (Hamilton p. 230). “Cain's reaction to the rejection of his offering is much more severe than either of his parents' reactions when confronted by God after their trespass. They resort to making excuses and self-exoneration, but at least they do not indulge in violence. Unable (or unwilling-MD), to restrain his resentment and bitterness, Cain vents his wrath on the only possible scapegoat, Abel” (Hamilton p. 230). “In a rage of jealousy, rebellion, and unbelief, Cain devised a way to satisfy his anger” (Davis p. 100). The potential for evil and harm which lie within unchecked sin, should scare everyone of us. This same sort of path is followed by many people today. If you don't like what someone is telling you, you find some way of silencing their true observations, i.e. ridicule them, try to find fault with them, ignore them, or avoid them. Cain just couldn't accept the fact that his failure was his own fault. He had to blame someone else and he had to take his frustrations out on someone else. God Confronts the Sinner Genesis 4:9 “And Jehovah said unto Cain, Where is Abel thy brother? And he said, I know not: am I my brother's keeper?” 8 8
“Where is Abel thy brother”: God knows, but God is giving Cain the chance to acknowledge and own up to his sin. '"Where is thy brother?" Matches the "Where art thou?" of 3:9 as God's perennially searching inquiry of man” (Kidner p. 76). “I know not: Am I my brother’s keeper?”: “Am I supposed to watch him all the while?” (Leupold p. 205). “Am I supposed to keep track of him wherever he goes?” (Tay). “When Adam was challenged, he at least told the truth if not the whole truth (3:10), but Cain tells a bare-faced lie...and follows it with an impertinent witticism...It may well be that Cain is overstating his responsibility toward his brother in order to deny it completely” (Wenham p. 106). Cain indulges in another tactic that is well used today. Cain focuses in on himself, “I'm too busy to keep track of my brother, etc...” In these words we find the martyr complex. Poor Cain, over-worked and over-stressed, busier than any other person on the face of the planet, poor persecuted Cain, we ought all to feel really sorry for him, in fact, God should feel bad for just taking of any of Cain's valuable time! In Cain we find many of the "classic" wrong responses when being confronted about a sin we have committed: (a) Outright denial, lying. (b) Anger directed at the good people trying to help one, finding fault with them, attacking their motives, family or character. (c) Claiming that one is being persecuted and "singled-out".
Genesis 4:10 “And he said, What hast thou done? The voice of thy brother's blood crieth unto me from the ground” “What hast thou done”: Observe God's continued patience, He doesn't wipe Cain off the face of the earth. “The voice of thy brother’s blood crieth unto Me from the ground”: “We ourselves speak of wrongs that ‘cry out’ to be righted (Rev. 6:910; Luke 18:7-8)” (Kidner p. 76). God is not fooled or even deterred by "smart answers". “He openly exposes the sin of the murderer...the all-knowing God declares, ‘You know very well what you have done’. He then proceeds to spell out with painful emphasis the heinous nature of Cain's crime” (Aalders p. 124). Consider how irrational sin makes one act. “Sin distorts reason unbelievably and produces irrational acts...Cain, like most murderers, thought he had successfully concealed his deed” (Davis p. 100). 9 9
Cain’s Punishment “God, therefore, can no longer speak to Cain in mercy, but only in judgment” (Morris p. 139). The truth cannot be silenced. One may temporarily silence a certain speaker of the truth (like Abel), but God's word cannot be removed from this earth (2 Tim. 2:9; Hebrews 4:12-13). Genesis 4:11 “And now cursed art thou from the ground, which hath opened its mouth to receive thy brother's blood from thy hand” “Cursed art thou from the ground”: Many are surprised that God did not inflict the death penalty upon Cain, yet Cain's punishment isn't easy, “Cain is banned from the soil...from enjoyment of its productivity. This, then, is Cain's fate. In some ways it is a fate worse than death. It is to lose all sense of belonging and identification with a community. It is to become rootless and detached...Cain, once a farmer, is now ousted from civilization and is to become a vagabond” (Hamilton p. 232). Yet such a punishment allows Cain to have the "time" to repent. Cain's eternal fate has not been sealed yet. When we selfishly strive for doing things "our own way", we often end up losing what is most precious for us. By killing Abel, Cain lost his vocation. Genesis 4:12 “when thou tillest the ground, it shall not henceforth yield unto thee its strength; a fugitive and a wanderer shalt thou be in the earth” “It shall not henceforth yield unto thee its strength”: “Cain could no longer produce the fruits by which he had sought to approach God” (Morris p. 140). “Cain is not to be permitted to settle down where cultivated areas offer themselves...the ground will not give its strength...to Cain as readily as it does to others. Only with the hardest struggles will Cain be able to gain a bare pittance” (Leupold p. 207). “A fugitive and a wanderer shalt thou be”: “Ceaseless wanderer” (Tor); “To go stumbling and straying over the earth” (Mof). “No longer would he be able to gain sustenance from the ground. He would be compelled to look elsewhere for his livelihood” (Aalders p. 125). “Mankind must at once be taught that such precious things as blood, or life, are not to be wasted so lightly” (Leupold p. 206). Consider the misery that the sinner brings upon him or herself. By one simple act of repentance, Cain could of went on living a happy life. The relationship with his brother Abel could have been great. Life could have been good. This tells us that 10 10
we decide the level of happiness in our own lives. Everyone of us is just as happy as we have decided to be. Notice how the sinner is the one who really misses out. In recent years so theologians have tried to justify Cain: “Cain, history's first recorded killer, was found not guilty of pre-meditated murder Sunday at a mock trial by biblical scholars, historians and criminologists. The nine-member jury voted 5-4 in favor of Cain, who killed his brother Abel after their parents Adam and Eve were banished from the Garden of Eden for eating forbidden fruit. The jury's verdict said Cain had acted out of "inevitable human emotion, dictated by other reasons of a social nature”. 1 Genesis 4:13 “And Cain said unto Jehovah, My punishment is greater than I can bear” “My punishment is greater than I can bear”: “Unlike Adam, who offers no protest against his expulsion from the garden, Cain presents before the Lord his grievance. In his opinion, this judgment is too harsh” (Hamilton p. 233). Cain is not at the point of "godly sorrow" (2 Cor. 7:10-11). Cain is still preoccupied with "himself". Observe how selfishness makes a person lose their perspective: (a) Cain's punishment was easier than Abel's death, for at least Cain was still alive. (b) Cain's punishment could have been a lot worse, i.e. immediate death and everlasting hell. Would Cain rather "wander" or be suffering in agony right now with no hope of rest? When the supposedly repentant complain about God's harshness, right there you know they really haven't repented. Cain isn't sorry for Abel's death, or violating the will of God and causing God pain. Or even the suffering that he has brought upon his parents! “This is a rather common experience in the psychology of sinners: bold impudence becomes a whining fear and complaint” (Leupold p. 208). Here is the classic criminal, complaining about their sentence unto the end.
Genesis 4:14 “Behold, thou hast driven me out this day from the face of the ground; and from thy face shall I be hid; and I shall be a fugitive and a wanderer in the earth; and it will come to pass, that whosoever findeth me will slay me” “Thou hast driven me”: Cain still doesn't "get it". He is still blaming someone else for his problems. “God is driving him out”. Cain doesn't realize that his own sin 1
The Houston Post, front page, December 19, 1988. 11 11
and lack of repentance is the problem. “From Thy face shall I be hid”: Cain realized that a barrier now stood between him and God (Isaiah 59:1-2). “Whoever findeth me will slay me”: The phrase "whosoever" suggests a earth that is being rapidly populated. “This suggests an expanding population, present or future; it could also imply that every person encountered would be a near kinsman of Abel” (Kidner p. 76). “This last statement is ironic! He who killed...his own brother now frets lest someone kill him” (Hamilton p. 233). And people haven't changed one bit. Modern day criminals react in the same manner. Before they where caught, they didn't care about anyone's rights or freedom. They had no interest in "law". Yet once they are caught, they demand a "fair" trial, and they loudly protest if their "rights" are violated. “Murders fear that they in turn will be slain by others. The coward Cain did not hesitate to slay Abel, but he is dreadfully afraid lest another slay him...the ‘way of the transgressor is hard’” (Leupold p. 210) (Proverbs 13:15). This means that at the end of the day, the murderer or criminal is a coward. Genesis 4:15 “And Jehovah said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And Jehovah appointed a sign for Cain, lest any finding him should smite him” “Appointed a sign for Cain”: Various views exist concerning what this "sign" or "mark" was: Paralysis, a long horn growing out of Cain's forehead, leprosy, a wild and foreboding appearance, a tattoo on his forehead, etc... Yet the text doesn't necessarily mean that this "sign or mark" was actually upon Cain. “The words can also be understood as a sign given to Cain to confirm God's promise to him” (Aalders p. 127). Leupold notes, “The text does not say that God set a mark in or on Cain…but for Cain. Consequently, we are rather to think of some sign that God allowed to appear for Cain's reassurance” (p. 211). “Sevenfold”: This means full Divine retribution. “God's concern for the innocent (10) is matched only by His care for the sinner” (Kidner p. 76). Cain’s Descendants “The remaining portion of Genesis 4 gives a most intriguing, even tantalizing, picture of life in the antediluvian world. This is almost the only information we have about the first human civilization...Archaeological excavations deal almost entirely with post-Flood deposits” (Morris p. 142). Kidner notes, “The beginnings of civilized life show a characteristic potentiality for good and evil, with the arts that 12 12
will bless mankind flanked by abuses (4:19,23,24) that will curse it. Culture, used or abused, offers no redemption” (p. 76).
Genesis 4:16 “And Cain went out from the presence of Jehovah, and dwelt in the land of Nod, on the east of Eden” “From the presence of Jehovah”: “The story that began with the attempt by Cain… to draw near to God through sacrifice ends in Cain's ‘leaving the Lord's presence’” (Wenham p. 110). “Land of Nod”: This term means “wandering, flight, exile” (Davis p. 101). 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” “Cain knew his wife”: The text does not say that Cain found a wife in Nod. It seems to infer that Cain had a wife before he left. Of course, the great question has always been, “Where did Cain get his wife?” The obvious and simple answer is that he married one of his sisters or female relatives (Genesis 5:4). “Nor can marriage to a sister at this early stage of the development of the human race be considered wrong...If according to divine purpose the human race is to develop from one pair, then the marriage of brothers and sisters was well as other close relatives will for a time be a necessity...Abraham's wife was his half-sister (20:12)” (Leupold pp. 215-216). Morris notes that the "quibble" about Cain's wife is ridiculous. “It can easily be calculated that the earth had acquired within its first eight hundred years a population of at least 120,000” (p. 143). He also notes that in 1656 years after Creation, the world could of had a population of at least seven billion people. In fact, Lamech finds two wives to marry! “Enoch”: “The name probably means ‘dedication’ or ‘commencement’, probably signifying to Cain that he was here starting a different life” (Morris p. 144). “He builded a city”: “Was building a city” (Wenham). The question is, “who” built this city, Cain or Enoch? The rest of the verse seems to infer that Cain build this city, and named if after his Son. Morris notes, “The reference to the city which Cain built possibly suggests that he was trying to defy God's prophecy that he would be a wanderer in the earth. Whatever his intent, the Hebrew verb is indefinite—‘was 13 13
building’--probably suggesting that, though he may have started it, he did not finish it” (pp. 144-145). Even though men don't keep their word, God keeps His. Cain wasn't slain by some blood-avenger. “The city may have been finished, but not by Cain. Others may have lived there, not he...Besides, this well accords with the accursed timorousness that marked Cain. In spite of promise and sign he never felt safe” (Leupold pp. 216-217) (Proverbs 28:1). Hamilton notes, “We suggest that Cain's act of city building is an attempt to provide security for himself, a security he is not sure that God's mark guarantees...Cain ‘wants to find alone the remedy for a situation he created, but which he cannot himself repair because it is a situation dependent on God's grace’” (p. 238). In Cain we find another mistake that unrepentant sinners often make. They try to solve their self-caused problems without God's assistance. They look for "loop-holes" in God's law, so they can avoid the consequences of their actions. “It is interesting to observe that one of the identifying marks which evolutionary anthropologists use to denote the emergence of a ‘stone age’ culture into a civilized society is the development of urbanization. According to the Bible, the first such ‘city’ (no doubt small and simple to begin with) is the city built by Cain, in the very first generation after Adam. No long, million-year development here!” (Morris p. 145). This is usually something we never think about, but Cain's sin affected other innocent individuals, i.e. his wife and son. “On the other hand, he had disdained contrition and now set himself to make some success of his independence. The ensuing account gives a first taste of a self-sufficient society, which is the essence of what the New Testament calls ‘the world’” (Kidner p. 77).
Genesis 4:18 “And unto Enoch was born Irad: and Irad begat Mehujael: and Mehujael begat Methushael; and Methushael begat Lamech” “Irad”: Pronounced (IGH ruh), and means wild donkey, or “Townsman”(Keil). “Mehujael”: Pronounced (meh HUE jay el), and “may mean ‘God is the giver of life’” (Leupold p. 218). “Methushael”: Pronounced (meh THUE shel el) and means man of God. “Two of the names end with ‘el’, the name of God, a fact which perhaps indicates that even those in the line of Cain continued to believe in God, though they were disobedient to Him” (Morris p. 145). “Lamech”: Pronounced (LAY mik), and means conqueror or, “strong youth, oppressor” (Wenham p. 112). 14 14
The Family of Lamech Genesis 4:19 “And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah” “Two wives’: “Evolutionists tell us that man was at first ‘promiscuous’ like the monkeys, living in troops with all females common. Then little by little (they say) it became a tribal ‘custom’ for each male to mate with one female only” (Watson p. 72). In fact, I recently heard someone (educated) actually argue that the reason men have such a hard time remaining faithful to their wives, is our evolutionary past cries out for many mates. Yet here, we find the exact opposite trend. Man starts out noble and digresses. Observe how the first "sins" were sins which greatly impacted "family relationships" (2:25; 3:12; 4:8). Hamilton correctly observes, “To be sure, no rebuke from God is directed at Lamech...It is simply recorded. But that is the case with most Old Testament illustrations of polygamy...In fact, however, nearly every polygamous household in the Old Testament suffers most unpleasant and shattering experiences precisely because of this ad hoc relationship. The domestic struggles that ensue are devastating” (p. 238). While God hadn't specifically condemned polygamy, the specific command that a man (singular) would leave father and mother and cleave to his wife (singular) (2:24), infers that a polygamous relationship is unauthorized. Lamech may have viewed himself as very “progressive”, yet as one writer said, the temptation that faces every generation is that their own time constitutes a time and situation different from all others, and thereby renders the biblical word irrelevant to them. Notice how in one generation the truth about marriage, a basic and fundamental truth is being lost. “Adah”: Pronounced (A duh) and meaning, “Ornament or morning” (Leupold p. 219). Or, "pretty" (Hamilton p. 112). “Zillah”: Pronounced (ZIHL lah), meaning '"shadow", perhaps alluding to the relief given by shade in a hot climate.” (Wenham). “These were presumably attractive women” (Morris p. 145). “The focus is on the three sons...Each of them is listed as the ancestor of some cultural accomplishment...Genesis is making the point that through the (disobedient) line of Cain many of the world's significant cultural discoveries emerged...One is reminded of the Greek and their contributions in the areas of art and philosophy and of the Romans and their legal and political institutions. They produced what the Hebrews did not” (Hamilton p. 239). Kidner notes, “A biased account would have ascribed nothing good to Cain. The 15 15
truth is more complex: God was to make much use of Cainite techniques for His people, from the semi-nomadic discipline itself (20; cf. Heb. 11:9), to the civilized arts and crafts (e.g. Ex. 35:35)...the Bible nowhere teaches that the godly should have all the gifts. At the same time we are saved from over-valuing these skills: the family of Lamech could handle its environment but not itself. The attempt to improve on God's marriage ordinance (19; cf. 2:24) set a disastrous precedent, on which the rest of Genesis is comment enough....CAIN'S FAMILY IS A MICROCOSM: ITS PATTERN OF TECHNICAL PROWESS AND MORAL FAILURE IS THAT OF HUMANITY” (pp. 77-78).
Genesis 4:20 “And Adah bare Jabal: he was the father of such as dwell in tents and {have} cattle”
“Jabal”: Pronounced (JAY buhl), and meaning “nomadic”. “He was the father of such”: “This acknowledges the debt and prepares us to accept for ourselves a similar indebtedness to secular enterprise” (Kidner p. 78). “Dwell in tents”: “He hit upon and developed the idea of having a movable domicile, a tent, to use while traveling about with his flocks in search for pasturage” (Leupold p. 220). “And have cattle”: While Abel had flocks (small livestock like sheep and goats). The word rendered “cattle” includes such animals as camels, donkeys and larger livestock. “He also developed formal systems for domesticating and commercially producing other animals besides Abel's sheep” (Morris p. 146). We need to be impressed with the fact that the non-religious world often comes across a good idea or a useful invention, and God expects His people to make good use of the technology and advances achieved by the secular world. Hence, the church, in its mission to spread the gospel should make good use of such things as copy machines, computers, and so on. Yet, we need not be overly impressed by the world’s technology, for it cannot save us.
Genesis 4:21 “And his brother's name was Jubal: he was the father of all such as handle the harp and pipe” “Jubal”: Pronounced (JOO buhl), and meaning “playing”. “Harp and pipe”: 16 16
“The Hebrew word translated ‘harp’ is more accurately translated ‘lyre’, consisting of a sounding board across which strings are stretched” (Davis p. 102). Here we have both stringed and wind instruments. “He had an ear for music and favored the esthetic rather than the commercial” (Morris p. 146). Obviously, early man has spare time or leisure time on his hands. Every waking moment is not spent looking for nuts and berries, as the theory of Evolution advocates. Watson makes a good point when he says, “One of the many questions that Evolution has failed to answer is: Since man became ‘homo sapiens’ at least 50,000 years ago--according to your theory--why did he not invent things (buildings, tools, ships, writing, agriculture, musical instruments) scores of thousands of years ago, instead of only a few thousand?” (p. 73). Genesis 4:22 “And Zillah, she also bare Tubal-cain, the forger of every cutting instrument of brass and iron: and the sister of Tubal-cain was Naamah” “Tubal-Cain”: Pronounced (too buhl KANE), and meaning “the smith”. “The forger of every cutting instrument”: The origin of metalworking in general, including knives, swords and farm implements. “Brass”: “This term covers both copper and its alloys” (Wenham p. 113). “Iron”: Carefully note that this simple statement completely contradictions the common evolutionary reconstruction of human history. “According to most reconstructions of ancient history, human advancement in civilization proceeded through four periods: Stone Age (100,000 B.C.- 4000 B.C.); Chalcolithic Age (4000 B.C. - 3200 B.C.); Bronze Age (3200 B.C. 1200 B.C.); Iron Age (1200 B.C. - 330 B.C.). By contrast, this verse seems to suggest the simultaneous use rather than the sequential use of bronze and iron” (Hamilton p. 239). Aalders makes the obvious point, “It should be observed that this neat development of human civilization (as claimed by Evolutionists), passing through such clearly defined ‘ages’, is scientifically open to serious consideration. There are evidences that iron tools were used during the so-called ‘stone age’. There are those scientists who question whether the ‘bronze age’ actually existed outside the theories of certain scientists. There are, moreover, certain sections of the world where archaeological research has found no evidence of the use of stone tools at all but the use of iron tools goes back to the earliest civilizations” (p. 132). 17 17
I think a little common sense and observation tell us that the Evolutionary "defined ages" doesn't add up, for the American Indians were in the "stone age" 100 years ago! Morris notes, “Once again, it is significant to note that the elements which modern evolutionary archaeologists and anthropologists identify as the attributes of the emergence of evolving men from stone age into true civilization---namely, urbanization, agriculture, animal domestication, and metallurgy--all were accomplished quickly by the early descendants of Adam and did not take hundreds of thousands of years” (pp. 146-147). No wonder liberal biblical scholars try to argue that Genesis Chapters 1-11 are mythical, for these Chapters clearly dismantle all the theories presented by men who wish to feel independent of God in their conduct and thinking. “Naamah”: Pronounced (NAY a mah), and meaning “lovely, beautiful”. The First Poetry
Genesis 4:23 “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 for wounding me, And a young man for bruising me” “For I have slain a man”: “Most translations have Lamech claiming to have killed a man for wounding him” (Hamilton p. 240). While others see or feel that the verse could be rendered, “I will slay a man if he tries to wound me”. Leupold says, “Which pictures Lamech a handling one of the weapons just manufactured by his son Tubal Cain and as sensing the possibilities that lie in possessing such a weapon” (p. 222). “Said unto his wives”: “It need not surprise us that this word was spoken to Lamech's wives. They are an audience that needs must listen, and boasting is most safely done at home” (Leupold p. 223). “And a young man”: “In fact covers a person up to forty years of age” (Wenham p. 114). Genesis 4:24 “If Cain shall be avenged sevenfold, Truly Lamech seventy and sevenfold” 18 18
This demonstrates that Cain's descendants "knew the facts" about their infamous ancestor. Morris is right when he observes that all these advances (4:16ff) demand that an oral and written language also simultaneously existed. Even the descendants of Cain knew about God. Here we see the true arrogance of Lamech: “Unlike his ancestor of several generations earlier who felt the desperate need of divine protection (Cain), Lamech feels he is his own security. He can handle any difficulty or any mistreatment quite adequately by himself....He has no scruples about taking the law into his own hands...he is also a proud man who backs away from nobody and does not hesitate to kill anybody” (Hamilton p. 241). “Lamech's taunt-song reveals the swift progress of sin. Where Cain had succumbed to it (7) Lamech exults in it; where Cain had sought protection (14,15) Lamech looks round for provocation...On this note of bravado the family disappears from the story” (Kidner p. 78). “The most noteworthy aspect of Lamech's poem is its blasphemous outburst against God...now Lamech says in effect: ‘Well, if God promises a sevenfold vengeance on anyone killing Cain, I myself guarantee a seventy-sevenfold retribution on anyone who even hurts me!’ Each generation isn't getting better, and it will only get worse (Genesis 6). Technology and science can't save us. They will not solve our moral and social problems. Education and job skills are not the Savior of the world. Even "advanced" man needs God (Jeremiah 10:23). Hope: The Birth of Seth Genesis 4:25 “And Adam knew his wife again; and she bare a son, and called his name Seth. For, {said she}, God hath appointed me another seed instead of Abel; for Cain slew him” “Seth”: The end of this verse suggests that "Seth" means something like "substitute", i.e. for Abel. It is through "Seth" that the Messiah will come (Luke 3:38). The New Testament treats Seth as a real historical person, just as real as Jesus Christ. God hath appointed me”: Even though life has been very hard for the first couple, they still retain their trust in God. In addition, God's plan can't be stopped. While the Devil has the descendants of Cain doing his will, he doesn't have everyone. Also note that Eve doesn't view God as a distant Creator, but as a Creator who is involved in His creation, even in the birth of her children. 19 19
“Instead of Abel; for Cain slew him”: Abel and Eve knew exactly what had happened to Abel. His death wasn't a mystery to them. Hence, they lost both sons when Abel was killed. Genesis 4:26 “And to Seth, to him also there was born a son; and he called his name Enosh. Then began men to call upon the name of Jehovah” “Enosh”: Pronounced (EE nosh), and meaning “man, mankind”. '"The frail one", ‘the mortal’. Seth was so impressed with the weakness of mortals that he gave his son a name indicative of this truth..... But the very next statement now goes on to show what this family did when their own frailty became clearly apparent to them: they turned all the more eagerly to their God and sought him, making a regular and public practice of it in worship” (Leupold p. 227). “Then began men to call upon the name of Jehovah”: This expression is used of the Patriarchs (12:8; 13:4; 21:33; 26:25). “It seems to be an umbrella phrase for worship, most obviously prayer and sacrifice” (Wenham p. 116).
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