Bibelkommentare

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, Ge 4:1,2. II. Their religion, and different success in it, Ge 4:3,4, and part of Ge 4:5. III. Cain's anger at God and the reproof of him for that anger, Ge 4:5-7. IV. Cain's murder of his brother, and the process against him for that murder. The murder committed, Ge 4:8. The proceedings against him. 1. His arraignment, Ge 4:9, former part. 2. His plea, Ge 4:9, latter part. 3. His conviction, Ge 4:10. 4. The sentence passed upon him, Ge 4:11,12. 5. His complaint against the sentence, Ge 4:13,14. 6. The ratification of the sentence, Ge 4:15. 7. The execution of the sentence, Ge 4:15,16. V. The family and posterity of Cain, Ge 4:17-24. VI. The birth of another son and grandson of Adam, Ge 4:25,26.

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

Genesis gen 4:0 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.

Ch. Genesis 4:1-16. The Narrative of Cain and Abel. (J.)

The vivid interest, which this section inspires, sometimes causes it to be forgotten that we have here the only tradition relating to the family life of Adam and Eve.

The narrative, as we have it, is evidently intended to describe the spread of sin, its hereditary character, and its issue in violent deeds and death. It is conceivable that J preserved other ancient narratives in which the Hebrew folk-lore recounted the sayings and doings of the first family and their descendants. They might have answered the questions which the gaps in the present narrative inevitably raise; e.g. what was the origin of sacrifice (Genesis 4:3)? why was Cain’s sacrifice rejected (Genesis 4:5)? whose vengeance did Cain fear (Genesis 4:14)? did Cain confess his deed to his parents? who was Cain’s wife (Genesis 4:17)? who lived in the city which Cain built (Genesis 4:17)? As it is, such questions are incapable of being answered, except by conjecture. Only such portions of the Hebrew folk-lore have been incorporated from the J source of narrative as seemed likely to serve the religious purpose of the book.

Our curiosity remains unsatisfied. The narratives, more especially in the early part of Genesis, obviously make no claim to be regarded as complete. They are brief, disjointed, and fragmentary excerpts from Hebrew tradition, recording the popular belief respecting the infancy of the human race.

In its original setting, the narrative of Cain and Abel may have been intended to give an account of the first murder, and to supply the origin of blood-revenge. At any rate, the absence of any reference to Adam and Eve between Genesis 4:2 and Genesis 4:24 is very noticeable.

1, 2.  The birth of Cain and Abel.

3–7.  The sacrifices of Cain and Abel: Abel’s accepted, Cain’s rejected: Cain’s anger; Jehovah’s remonstrance.

8–15.  Cain’s murder of Abel: the curse of Jehovah: Cain’s fear, and the sign of Jehovah for his protection.

16.  Cain an exile.

Ge 4:1-26.

BIRTH OF CAIN AND ABEL.

1. 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

(Ps 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

(Ge 5:4)

[CALVIN].

• Section IV - The Family of Adam

• Cain and Abel

1. קין qayı̂n, Qain (Cain), "spear-shaft," and קנה qānah, "set up, establish, gain, buy," contain the biliteral root קן qan, "set up, erect, gain." The relations of root words are not confined to the narrow rules of our common etymology, but really extend to such instinctive usages as the unlettered speaker will invent or employ. A full examination of the Hebrew tongue leads to the conclusion that a biliteral root lies at the base of many of those triliterals that consist of two firm consonants and a third weaker one varying in itself and its position. Thus, יטב yāṭab and טיב ṭôb. So קין qayı̂n and קנה qānah grow from one root.

2. הבל hebel, Habel (Abel), "breath, vapor."

3. מנחה mı̂nchâh, "gift, offering, tribute." In contrast with זבח zebach, it means a "bloodless offering".

4. חטאת chaṭā't, "sin, sin-penalty, sin-offering." רבץ rābats, "lie, couch as an animal."

5. נוד nôd, Nod, "flight, exile; related: flee."

This chapter is a continuation of the second document. Yet it is distinguished from the previous part of it by the use of the name Yahweh alone, and, in one instance, אלהים 'ĕlohı̂ym alone, to designate the Supreme Being. This is sufficient to show that distinct pieces of composition are included within these documents. In the creation week and in the judgment, God has proved himself an originator of being and a keeper of his word, and, therefore, the significant personal name Yahweh is ready on the lips of Eve and from the pen of the writer. The history of fallen man now proceeds. The first family comes under our notice.

Genesis 4:1

In this verse the first husband and wife become father and mother. This new relation must be deeply interesting to both, but at first especially so to the mother. Now was begun the fulfillment of all the intimations she had received concerning her seed. She was to have conception and sorrow multiplied. But she was to be the mother of all living. And her seed was to bruise the serpent's head. All these recollections added much to the intrinsic interest of becoming a mother. Her feelings are manifested in the name given to her son and the reason assigned for it. She "bare Cain and said, I have gained a man from Yahweh." Cain occurs only once as a common noun, and is rendered by the Septuagint δόρυ doru, "spear-shaft." The primitive meaning of the root is to set up, or to erect, as a cane, a word which comes from the root; then it means to create, make one's own, and is applied to the Creator Genesis 14:19 or the parent Deuteronomy 32:6. Hence, the word here seems to denote a thing gained or achieved, a figurative expression for a child born. The gaining or bearing of the child is therefore evidently the prominent thought in Eve's mind, as she takes the child's name from this. This serves to explain the sentence assigning the reason for the name. If the meaning had been, "I have gained a man, namely, Yahweh," then the child would have been called Yahweh. If Jehovah had even been the emphatic word, the name would have been a compound of Yahweh, and either אישׁ 'ı̂ysh, "man," or קנה qı̂nâh, "qain," such as Ishiah or Coniah. But the name Cain proves קניתי qānı̂ytı̂y, "I have gained" to be the emphatic word, and therefore the sentence is to be rendered "I have gained (borne) a man (with the assistance) of Yahweh."

The word "man" probably intimates that Eve fully expected her son to grow to the stature and maturity of her husband. If she had daughters before, and saw them growing up to maturity, this would explain her expectation, and at the same time give a new significance and emphasis to her exclamation, "I have gained a man (heretofore only women) from Yahweh." It would heighten her ecstasy still more if she expected this to be the very seed that should bruise the serpent's head.

Eve is under the influence of pious feelings. She has faith in God, and acknowledges him to be the author of the precious gift she has received. Prompted by her grateful emotion, she confesses her faith, She also employs a new and near name to designate her maker. In the dialogue with the tempter she had used the word God אלהים 'ĕlohı̂ym. But now she adopts Yahweh. In this one word she hides a treasure of comfort. "He is true to his promise. He has not forgotten me. He is with me now again. He will never leave me nor forsake me. He will give me the victory." And who can blame her if she verily expected that this would be the promised deliverer who should bruise the serpent's head?

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; 1 John 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.

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.