Genesis4
New International Version
1Adam made love to his wife Eve, and she became pregnant and gave birth to Cain. She said, “With the help of the Lord I have brought forth a man.”
2Later she gave birth to his brother Abel. Now Abel kept flocks, and Cain worked the soil.
3In the course of time Cain brought some of the fruits of the soil as an offering to the Lord.
4And Abel also brought an offering—fat portions from some of the firstborn of his flock. The Lord looked with favor on Abel and his offering,
5but on Cain and his offering he did not look with favor. So Cain was very angry, and his face was downcast.
6Then the Lord said to Cain, “Why are you angry? Why is your face downcast?
7If you do what is right, will you not be accepted? But if you do not do what is right, sin is crouching at your door; it desires to have you, but you must rule over it.”
8Now Cain said to his brother Abel, “Let’s go out to the field.” While they were in the field, Cain attacked his brother Abel and killed him.
9Then the Lord said to Cain, “Where is your brother Abel?” “I don’t know,” he replied. “Am I my brother’s keeper?”
10The Lord said, “What have you done? Listen! Your brother’s blood cries out to me from the ground.
11Now you are under a curse and driven from the ground, which opened its mouth to receive your brother’s blood from your hand.
12When you work the ground, it will no longer yield its crops for you. You will be a restless wanderer on the earth.”
13Cain said to the Lord, “My punishment is more than I can bear.
14Today you are driving me from the land, and I will be hidden from your presence; I will be a restless wanderer on the earth, and whoever finds me will kill me.”
15But the Lord said to him, “Not so; anyone who kills Cain will suffer vengeance seven times over.” Then the Lord put a mark on Cain so that no one who found him would kill him.
16So Cain went out from the Lord’s presence and lived in the land of Nod, east of Eden.
17Cain made love to his wife, and she became pregnant and gave birth to Enoch. Cain was then building a city, and he named it after his son Enoch.
18To Enoch was born Irad, and Irad was the father of Mehujael, and Mehujael was the father of Methushael, and Methushael was the father of Lamech.
19Lamech married two women, one named Adah and the other Zillah.
20Adah gave birth to Jabal; he was the father of those who live in tents and raise livestock.
21His brother’s name was Jubal; he was the father of all who play stringed instruments and pipes.
22Zillah also had a son, Tubal-Cain, who forged all kinds of tools out of bronze and iron. Tubal-Cain’s sister was Naamah.
23Lamech said to his wives, “Adah and Zillah, listen to me; wives of Lamech, hear my words. I have killed a man for wounding me, a young man for injuring me.
24If Cain is avenged seven times, then Lamech seventy-seven times.”
25Adam made love to his wife again, and she gave birth to a son and named him Seth, saying, “God has granted me another child in place of Abel, since Cain killed him.”
26Seth also had a son, and he named him Enosh. At that time people began to call on the name of the Lord.
Study Guide
Public-domain commentary and original-language notes for Genesis 4.
Chapter Summary
In this chapter: The birth, employment, and religion of Cain and Abel. (1–7). Cain murders Abel, The curse of Cain. (8–15). The conduct of Cain, His family. (16–18). Lamech and his wives, The skill of Cain's descendants. (19–24). The birth of another son and grandson of Adam. (25, 26).
vv1-7
When Cain was born, Eve said, I have gotten a man from the Lord. Perhaps she thought that this was the promised seed. If so, she was wofully disappointed. Abel signifies vanity: when she thought she had the promised seed in Cain, whose name signifies possession, she was so taken up with him that another son was as vanity to her. Observe, each son had a calling. It is the will of God for every one to have something to do in this world. Parents ought to bring up their children to work. Give them a Bible and a calling, said good Mr. Dod, and God be with them. We may believe that God commanded Adam, after the fall, to shed the blood of innocent animals, and after their death to burn part or the whole of their bodies by fire. Thus that punishment which sinners deserve, even the death of the body, and the wrath of God, of which fire is a well-known emblem, and also the sufferings of Christ, were prefigured. Observe that the religious worship of God is no new invention. It was from the beginning; it is the good old way, Jer 6:16. The offerings of Cain and Abel were different. Cain showed a proud, unbelieving heart. Therefore he and his offering were rejected. Abel came as a sinner, and according to God's appointment, by his sacrifice expressing humility, sincerity, and believing obedience. Thus, seeking the benefit of the new covenant of mercy, through the promised Seed, his sacrifice had a token that God accepted it. Abel offered in faith, and Cain did not, Heb 11:4. In all ages there have been two sorts of worshippers, such as Cain and Abel; namely, proud, hardened despisers of the gospel method of salvation, who attempt to please God in ways of their own devising; and humble believers, who draw near to him in the way he has revealed. Cain indulged malignant anger against Abel. He harboured an evil spirit of discontent and rebellion against God. God notices all our sinful passions and discontents. There is not an angry, envious, or fretful look, that escapes his observing eye. The Lord reasoned with this rebellious man; if he came in the right way, he should be accepted. Some understand this as an intimation of mercy. “If thou doest not well, sin, that is, the sin-offering, lies at the door, and thou mayest take the benefit of it.” The same word signifies sin, and a sacrifice for sin. “Though thou hast not done well, yet do not despair; the remedy is at hand.” Christ, the great sin-offering, is said to stand at the door, Re 3:20. And those well deserve to perish in their sins, that will not go to the door to ask for the benefit of this sin-offering. God's acceptance of Abel's offering did not change the birthright, and make it his; why then should Cain be so angry? Sinful heats and disquiets vanish before a strict and fair inquiry into the cause.
vv8-15
Malice in the heart ends in murder by the hands. Cain slew Abel, his own brother, his own mother's son, whom he ought to have loved; his younger brother, whom he ought to have protected; a good brother, who had never done him any wrong. What fatal effects were these of our first parents' sin, and how must their hearts have been filled with anguish! Observe the pride, unbelief, and impenitence of Cain. He denies the crime, as if he could conceal it from God. He tries to cover a deliberate murder with a deliberate lie. Murder is a crying sin. Blood calls for blood, the blood of the murdered for the blood of the murderer. Who knows the extent and weight of a Divine curse, how far it reaches, how deep it pierces? Only in Christ are believers saved from it, and inherit the blessing. Cain was cursed from the earth. He found his punishment there where he chose his portion, and set his heart. Every creature is to us what God makes it, a comfort or a cross, a blessing or a curse. The wickedness of the wicked brings a curse upon all they do, and all they have. Cain complains not of his sin, but of his punishment. It shows great hardness of heart to be more concerned about our sufferings than our sins. God has wise and holy ends in prolonging the lives even of very wicked men. It is in vain to inquire what was the mark set upon Cain. It was doubtless known, both as a brand of infamy on Cain, and a token from God that they should not kill him. Abel, being dead, yet speaketh. He tells the heinous guilt of murder, and warns us to stifle the first risings of wrath, and teaches us that persecution must be expected by the righteous. Also, that there is a future state, and an eternal recompence to be enjoyed, through faith in Christ and his atoning sacrifice. And he tells us the excellency of faith in the atoning sacrifice and blood of the Lamb of God. Cain slew his brother, because his own works were evil, and his brother's righteous, 1Jo 3:12. In consequence of the enmity put between the Seed of the woman and the seed of the serpent, the war broke out, which has been waged ever since. In this war we are all concerned, none are neuter; our Captain has declared, He that is not with me is against me. Let us decidedly, yet in meekness, support the cause of truth and righteousness against Satan.
vv16-18
Cain cast off all fear of God, and attended no more on God's ordinances. Hypocritical professors, who dissemble and trifle with God, are justly left to themselves to do something grossly scandalous. So they throw off that form of godliness to which they have been a reproach, and of which they deny the power. Cain went out from the presence of the Lord, and we never find that he came into it again, to his comfort. The land Cain dwelt in was called the land of Nod, which means, ‘shaking,’ or ‘trembling,’ and so shows the restlessness and uneasiness of his own spirit, or ‘the land of a vagabond:’ they that depart from God cannot find rest any where else. Those on earth who looked for the heavenly city, chose to dwell in tabernacles or tents; but Cain, as not minding that city, built one on earth. Thus all who are cursed of God seek their settlement and satisfaction here below.
Key Words
אָדָם: ruddy i.e. a human being (an individual or the species, mankind, etc.)
יָדַע: to know (properly, to ascertain by seeing); used in a great variety of senses, figuratively, literally, euphemistically and inferentially (including observation, care, recognition; and causatively, instruction, designation, punishment, etc.)
חַוָּה: Chavvah (or Eve), the first woman
אִשָּׁה: a woman
הָרָה: to be (or become) pregnant, conceive (literally or figuratively)
יָלַד: to bear young; causatively, to beget; medically, to act as midwife; specifically, to show lineage
קַיִן: Kajin, the name of the first child, also of a place in Palestine, and of an Oriental tribe
אָמַר: to say (used with great latitude)
קָנָה: to erect, i.e. create; by extension, to procure, especially by purchase (causatively, sell); by implication to own
אִישׁ: a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation)
Cross References
Genesis 4Explains why Abel's sacrifice was accepted while Cain's was rejected, specifically attributing it to faith.
Supported by Matthew Henry, Matthew Poole, JFB
Lamech explicitly references and modifies God's sevenfold protection decree previously given to Cain.
Supported by John Calvin, Matthew Poole, Matthew Henry
Denounces those who run greedily in 'the way of Cain' of unbelief and hatred.
Supported by JFB
Jesus identifies Abel as the first righteous martyr, whose blood is required of the wicked.
Contrasts the blood of Abel crying for vengeance with Jesus' blood speaking better things.
Christ's command of seventy times seven forgiveness directly contrasts Lamech's seventy-sevenfold declaration of vengeance.
The formal genealogical record of Adam begetting Seth as the appointed seed in his likeness.
Supported by John Calvin, Matthew Poole
Eve hopes she has gotten the promised seed to crush the serpent, but gets Cain instead.
Supported by Matthew Henry, Matthew Poole
Uses identical Hebrew phrasing for 'his desire shall be to thee, and thou shalt rule.'
Parallels God's inquiry to Adam ('Where art thou?') with His inquiry to Cain ('Where is Abel?').
Traces the messianic lineage through Seth, the 'appointed seed', back to Adam and God.
Establishes a recurring Genesis pattern of the godly line calling upon the name of the Lord.
Supported by Matthew Poole, Matthew Henry
Continues the corporate worship practice of altar-building and calling upon the name of Yahweh.
Echoes Enos's era, showing Abraham calling on the name of the Lord, the everlasting God.
Illustrates the consensus that God's respect to Abel's sacrifice was shown by fire from heaven.
Supported by Matthew Poole
Shows the martyrs' blood crying out for justice, echoing the voice of Abel's blood.
Traces the progressive curse of the ground, from Adam's thorns to Cain's complete barrenness.
Contrasts Lamech's invention of polygamy with God's original creation ordinance of monogamy.
Linguistic parallel using 'father of all' to describe the head of a spiritual or cultural lineage.
Mentions rejoicing at the sound of the organ and harp, echoing Jubal's musical inventions.
Associates the development of stringed instruments with luxury and cultural distraction apart from God.
The wicked flee when no man pursueth; fits Cain's terror of being slain by anyone.
Lamech references God's sevenfold protection of Cain, escalating it to seventy-sevenfold for himself.
Mentions iron taken from the earth and brass molten from stone, mirroring Tubal-cain's metallurgy.
Jacob condemns violent men who slay in anger, echoing Lamech's fierce boast of murder.
Demonstrates the biblical idiom of 'knowing' to describe conjugal union.
Supported by Matthew Poole