380. GENESIS - Chapter Four | Wakristadelfiani wa Tanzania

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380. GENESIS - Chapter Four

"And Abel was a keeper of sheep, but Cain was a tiller of the ground"

ENMITY LEADING TO MURDER

The two sons of Eve: Cain and Abel, typically represent the seed of the serpent and the seed of the woman. Though both were religious and prepared to worship God and offer sacrifices unto Him they were motivated by different principles that led to enmity and hostility that finally erupted in murder. Cain desired to worship God according to the dictates of the flesh; Abel did so from the requirements of the Spirit Word.The result of this division of attitude and understanding was tragic, and the first blood was shed in religious controversy. It illustrated the bitter hostility that is manifested by the seed of the serpent towards the seed of the woman. The following statement from "Elpis Israel", p. 102 is to the point: "There can be no friendship between these parties. Death or victory is the only alternative. There can be no peace in the world till one or other be suppressed. The 'enmity' is the essential hostility betwixt sin and God's Law, which is the truth. Either truth must conquer sin, or sin must abolish truth; but compromise there can be none. I have great faith in the power of truth, because I have faith in God. He is pledged to give it the victory; and though deceivers in church and state may triumphfor the time, and tyrants 'destroy the earth', their end is certain and their destruction sure." It is significant that Cain and Abel were of one family; and that both were worshippers of God. But one sought to sacrifice self in worship; and the other offered only the worship of self.

The Worship of Cain and Abel— vv. 1-4

Both sons of Adam and Eve desired to worship God and were prepared to offer a sacrifice. But their offerings differed. One brought of the labor of his hands; the other brought of the provision of God, with which he became identified. God showed respect towards the offering of Abel but rejected that of Cain.

VERSE 1

"And Adam knew Eve his wife" —This expression describes the most intimate action possible between a man and his wife; one which produces seed to the glory of the father (see also vv. 17, 25). It is also used to describe the tangible results that come from the implantation of the Truth, the seed of Yahweh (1 Pet. 1:23-25) in the heart of the believer. The Word is designed to produce a new life, and to develop a son of God. Thus Christ taught: "This is life eternal to know Thee the only true God" (John 17:3). On the other hand, it is stated of the wicked sons of Eli that they were sons of Belial, "they knew not Yahweh" (1 Sam. 2:12).

"And she conceived, and bare Cain" — The word is the Hebrew Qayin is from a root signifying that which said to mean Gain or Acquired (see AV margin).

VERSE 2

"And she again bare his brother Abel" — Hebrew: Hebel, signifying, breath, a vapour, metaphorically that which is frail or transitory. The word is rendered "vanity" in Ecclesiastes 1:2 and elsewhere. Abel came to recognise the vanity of this life, and that true substance is found only in God's way. Like Paul, he was moved by faith, setting his eyes on the unseen as revealing the tangible realities of life (Heb. 11:1-3; 2 Cor. 4:18). His short life on earth illustrated the observation of James: "What is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away" (James 4:14).

"And Abel was a keeper of sheep, but Cain was a tiller of the ground" — The two brothers were evidently different in physical condition, different in occupation, different in attitude, different in worship. Abel, perhaps, was so named by his parents because of his frailer condition. He was the first shepherd of the Bible, and as such was a type of Christ. The word "keeper" is ra' ah, to tend as a shepherd, to pasture, to rule. He thus learned to lead the sheep, with his eyes ever upwards, seeking out lush pasture for them, and caring for the animals under his control. On the other hand, Cain was a "tiller" of the ground. The word abad signifies to serve as a bondservant, a slave. Apparently, he became enslaved to his labour, so that his eyes were constantly centred on the earth, to which, in due course, he was destined to return.

VERSE 3

"And in process of time" — The literal Hebrew is "at the end of days" (see margin). This implies a set time when it was appropriate to present a special offering at the Tabernacle referred to in Genesis 3:24. Perhaps this offering was made when they attained a certain age; the age of responsibility. In latter times Jewry followed the practice of Bar mitzvah, the Son of the commandment which conferred a responsibility to understand and obey the law upon a child of 13 years of age. Significantly it was on the eve of this age that the Lord Jesus presented himself to the leaders of his day in the temple (Lk. 2:42).

The same word is rendered "spear" in 2 Sam. 21:16, and is applied to the weapon wielded by Goliath. The meaning of "acquisition" is implied from the idea of fixity, as of a lance striking fast so as to be fixed into the object to which it is directed. What Cain had he was going to keep!

"I have gotten a man from the Lord" — The word "gotten" is kained in Hebrew, so that there is a play upon the name of Eve's firstborn. Rotherham renders her statement as: "I have gotten a man even Yahweh." She evidently imagined that the birth of her firstborn was the fulfilment of the promise of Genesis 3:15. She saw him as He who shall be (Yahweh), and thus used language indicative of this without recognising the significance of the Yahweh Name (Exod. 6:3). In fact, she made a mistake. John declares that "Cain was of that wicked one, and slew his brother" (1 John 3:12). He was the "word of the serpent made flesh," as, later, the Lord Jesus became "the Word of Yahweh made flesh." Commenting upon 1 John 3:12, Brother Thomas remarks: "There is precision in this language which is not to be disregarded in the interpretation. Cain was of the Wicked One; that is, he was a son of sin — of the serpent-sin, or original transgression. The Mosaic narrative of facts is interrupted at the end of the sixth verse of the third chapter. The fact passed over there, though not implied in the seventh verse, is plainly stated in the first verse of the fourth chapter. These texts conjoined read thus: "And Eve gave unto her husband, and he did eat with her. And Adam knew Eve his wife; and she conceived. And the eyes of them were both opened, and they knew that they were naked." Now, here was a conception in sin, the originator of which was the Serpent. When, therefore, in the 'set time' afterwards, 'Eve bare Cain', though procreated by Adam, he was of the Serpent, seeing that he suggested the transgression which ended in the conception of Cain. In this way, sin in the flesh being put for the Serpent, Cain was of that Wicked One, the pre-eminent sinner, and the firstborn of the Serpent's seed" (Elpis Israel, pp. 93,94).

"It came to pass, that Cain brought of the fruit of the ground" — He had enslaved himself to the labour of the ground, and now brought what he had personally laboured to obtain.

"An offering unto Yahweh" — Hebrew minchah, to apportion, bestow. This was usually bloodless and voluntary. In Lev. 2:1, the minchah was flour with the oil of frankincense. It was a gratitude offering by which a person expressed his thanks to God for blessings received, and declared that he would use the strength derived therefrom in Yahweh's service. In bringing this offering only, Cain ignored the fundamental and primary principle set forth in Hebrews 9:22, "Without the shedding of blood is no remission." This had been clearly revealed to Adam and Eve when they were provided with the covering that hid their nakedness. Now that the time had come for Cain to acknowledge his need, and seek a covering for sin in the approved manner, he brought what he desired, and not what Yahweh decreed. Cain imagined that the sweat of his brow was a more adequate offering than the blood of the Lamb. We all do that when we substitute grace with works. Both are needed, but works must be built upon, and developed out of faith — and not the reverse. We can only effectively labor for God when we have first been covered by the atoning sacrifice of grace that has been provided (see 1 Cor. 3:10; cp. 1 Cor. 9:27).

VERSE 4

"And Abel, he also brought of — The construction of the Hebrew implies that Abel brought both forms of offerings. Kennicott renders: "Abel brought it also" — implying that he brought the firstfruits as well as the firstlings; he brought the offering of gratitude and also the sacrifice of dedication. The Concordant Version expresses the literal Hebrew thus: "Abel also is bringing, he, moreover, from the firstlings of his flock." The Interlinear has: "And Abel he also brought of the firstlings..." Paul declares that Abel offered "a more excellent sacrifice" (Heb. 11:4). The Greek pleion signifies "more properly of number, but also of magnitude, and in comparison expressed or implied" (Bullinger). He brought more than one offering, being moved by faith (Heb. 11:4), expressing his thanks to God for the benefits received, recognising that his life was but a vapour (Psa. 90:6; Jas. 4:14), and dedicating himself to the way of righteousness.

"Of the firstlings of his flock" — Thus, at that early age, the right of the firstborn was known. Later, under the Law of Moses, the firstlings of the flock and herd were always given in sacrifice to Yahweh (Num. 18:15-17). Yahweh laid claim to the firstborn as particularly His (Exod. 13:2, 12-13); for He has a right to the firstfruits of our increase (Prov. 3:9). The firstborn had triple rights: (1). Birthright, he received a double portion of the inheritance of his father (Deut. 21: 15-17; 1 Chron. 5:1; 26:10). (2 ). Priesthood; he represented the family to Yahweh (Num. 8:4-18). (3). Authority; he was held next in honour to his parents (Gen. 49:3), and succeeded in the government of a family or a kingdom (2 Chron. 21:3). The position of firstborn could be forfeited through misconduct or incompetence (e.g. 1 Chron. 5:1; 26:10; Gen. 25:31; Gen. 48:5, 13-14), in which case, a younger son could be elevated to the position. However, the legislation of the Law guarded against abuse in such cases (see Deut. 21:17).

The law of the Firstborn pointed forward to Jesus Christ, the second Adam. Though born after the first Adam in point of primogeniture, he was elevated to the status of "firstborn" (Psa. 89:24-28; Col. 1:15-19), because his perfect obedience showed him to be more qualified for the office than sinning Adam and his race. Thus he was consecrated to God (Luke 1:32-33), was granted a double portion of inheritance (Phil. 2:9-11; Heb. 1:3-4), given the authority vested in the Father (John 5:23). In Israel, the Levites were appointed instead of the family firstborn (Num. 3:45); and today saints are incorporated into the "Ecclesia of Firstborns" (Lit. Gk., Heb. 12:23; Jas. 1:17-18; Rev. 14:4). The context of Genesis 4 reveals that these principles, as well as the significance of sacrifice and atonement, were known to the family of Adam. Abel's offering of the "firstlings of his flock" implies that he had been taught, and recognised the need of bloodshedding as a covering for sin, and also the part that the firstborn "seed of the woman" would accomplish in the work of atonement. Eve had imagined that her firstborn son of the flesh was the promised seed, but she had to learn that a younger son would be elevated to that position.

"And of the fat thereof" — The firstlings of the sheep and goats (see mg.) were first slain, and the blood poured out. In doing so, Abel acknowledged the need of crucifying the flesh (Gal. 5:24) and of dedicating his life (Lev. 17:11) unto Yahweh. The fat was then consumed upon the altar, by which he acknowledged that the stored energy of flesh should be expended in doing the will of God. In sacrificing the firstlings of his flock, Abel confessed his belief in the coming Redeemer, the Firstborn Seed of the Woman (Gen. 3:15). Thus Paul declared that "by faith Abel offered unto God," and that "faith is the substance of things hoped for" (Heb. 11).

"Yahwe had respect unto Abel and to his offering" — Not merely to the sacrifice, be it noted, but also to the offerer. Abel's heart was with his offering, and the one conformed to the other. Paul declares that "he obtained witness that he was righteous, God testifying of his gifts" (Heb. 11:4). How was this done? Possibly by the touch of the flaming sword. In later times, Divine fire consumed sacrifices, thereby witnessing that Yahweh was pleased with them (Lev. 9:24; 1 Kings 18:38; 2 Chron. 7:1), and this may well have been the case on this occasion.

The First Murder — vv. 5-8

Cain became sullenly angry at God's preference for the worship of Abel. This manifested itself in jealous wrath and murderous intent. His countenance reflected the hidden thoughts of his heart, which finally erupted in violence and bloodshed. Cain murdered Abel.

VERSE 5

"But unto Cain and to his offering he had not respect" — He shewed no respect for either Cain or his offering, for the one was a reflection of the other. Rotherham renders this verse: "He approved not..." God could detect the hidden heart of wickedness in Cain. The Amplified Bible notes: "In bringing the offering he did, Cain denied that he was a sinful creature, under the sentence of Divine condemnation. He insisted on approaching God on the ground of personal worthiness. Instead of accepting God's way, he offered to God the fruits of the ground which God had cursed. He presented the product of his own toil, the work of his own hands, and God refused to receive it." See Prov. 21:27; 15:8.

VERSE 6

"And Yahwe said unto Cain, Why art thou wroth? and why is thy countenance fallen?" — Cain's frowning, downcast look clearly manifested the jealous feelings and anger within. The purpose of God's questions was to bring Cain to self-examination and repentance.

VERSE 7

"If thou doest well, shalt thou not be accepted?" — The margin renders this: "Have the excellency." The Hebrew se'eth signifies to be elevated, or exalted in rank or character. The reference is to the status of firstborn in the family, with its various privileges outlined in the comments on v. 4. Cain was the actual firstborn, but even as "the flesh profiteth nothing" and confers no merit, he had to demonstrate his qualifications to hold such a position of privilege which would have been conferred upon him. Abel would then have been subject to his brother.

"And if thou doest not well, sin lieth at the door" — Two words require attention here. First chatta ah, sin, is frequently rendered "sin offering" (see Num. 6:11, 14,16); whilst "lieth", rebets, signifies "crouches." The Amplified Version renders it this way: "sin crouches at your door." If we substitute "sin offering" for sin, as the word permits, the statement indicates that Cain was directed to the animal sin- offering that he was expected to make, in addition to the minchah offering he had already made. The animal was crouching at his door, and he was invited to present it in accordance with the will of God.

"Unto thee shall be his desire" — The statement made to Cain in relation to Abel is almost identical to that made to Eve in relation to Adam, recorded in Gen. 3:16. The word "desire" is the same in Hebrew, and we see no reason why it should not be similarly treated here. If Cain performed the will of God in presenting his offerings according to instructions, the restoration of Abel to that "oneness" with God, that will be the lot of the redeemed in the Age to come (Jn. 17:21), would have been subject to his brother. Why? Because Cain was the firstborn, and as such had the privilege of priestly functions on behalf of the rest of the children. In that case, the acceptable worship of Abel would have been subject to Cain, for his position as family priest would have been confirmed by actions of faith.

"And thou shalt rule over him" — Cain would exercise rule in spiritual matters, through the authority that would be vested in him by God, in the same way as elders "ruled" in the Apostolic Ecclesias (1 Tim. 5:17; Heb. 13:7).

VERSE 8

"And Cain talked with Abel his brother" — Instead of heeding the instructions of God, Cain's brooding, sullen, jealous anger flared into vile, murderous intent. How necessary it is to control passion. See Prov. 14:17; 27:4; Ecc. 7:9; and the exhortation of Eph. 4:26. In some editions of the Hebrew Bible there is a small space left after brother, in this verse, and a mark is included that refers to a note in the margin, indicating that there is a deficiency in the text. This is supplied by the Septuagint: "Cain said unto Abel his brother, 'Let us go out into the field.' And it came to pass, etc." The Samaritan and Syriac texts agree with the Septuagint. The approach of Cain was a mere hypocritical subterfuge to cover the murderous intent of his heart. As a real son of his allegorical father, the serpent, he added cunning and deceit to his jealousy and anger.

"And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him" — There must have been contention, during which Cain "spake evil of those things which he knew (or understood) not" (Jude 10-11). As such, he showed that he was dominated by "that wicked one," the serpent (sin) in the flesh (1 John 3:12). His attitude and action foreshadowed those of the Jewish generation of murderous vipers who put the Lord to death (Matt. 23:35). However, whereas Abel's blood called out for vengeance, Christ's proclaims mercy.

The Punishment Of Cain — vv. 9-12

The curse is intensified, by wilful transgression and death, and Cain is denied fellowship with God, being driven into the Land of Exile.

VERSE 9

"And Yahwe said unto Cain, Where is Abel thy brother?" — God's first question to man was, "Where art thou?" (Gen. 3:9); His second question was, "Where is Abel thy brother?" Evidently Cain had buried the body of his dead brother, and in so doing had imagined that he had wiped away all trace of his crime.

"And he said, I know not" — In lying to God he followed the way of the serpent who lied concerning the effect of eating of the tree. Cain thus demonstrated that he was the son of the devil, which was now found in the flesh instead of external to it. Christ warned the "vipers" of his day that in seeking to kill him, they did "the deeds of their father" (John 8:41). He then told them: "Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own; for he is a liar, and the father of it" (John 8: 44). The "devil" of this verse, the one that drew Adam and Eve over the line of the law drawn by God, and that caused Cain to deceive, murder and lie, was the serpent revealed both as an animal, and as the inflamed lusts of the flesh. Cain was dominated by the latter.

"Am I my brother's keeper?" — At this stage, sheltering behind his lie, Cain was boldly defiant, seeking to justify himself by disclaiming responsibility towards his brother. In fact, as firstborn in Adam's family, he was appointed to the position of responsibility over the others. The family unit is the foundation of a nation's greatness. This was inculcated in the Law that Yahweh later gave to Israel, and some principles of which had evidently been taught to the family of Adam by the Elohim. This required that the various members of a family should be closely intertwined together, co-operating to the support and the defence of each other. It required that those in a position to do so, should act as redeemer for the others in time of need (Lev. 25:23-49). Yahweh has established the tie of blood as a natural law, and expects it to be acknowledged and acted upon, so long as His Truth is upheld. Thus, a special consideration was demanded of an Israelite towards an Edomite because "he is your brother" (Deut. 23:7); and special promises were granted Ishmael "because he is your (Abraham's) seed" (Gen. 21:13). There is such a thing as a "brotherly covenant" (Amos 1:9), established by natural affinity of a common parentage. But the selfish, sullen Cain refused to acknowledge this and murdered his brother, thus being the first to commit the awful crime of fratricide. He manifested characteristics that were reproduced later by the Edomites, who symbolised the flesh in political control (Obad. 12).

"The voice of thy brother's blood crieth unto Me from the ground" — How foolish to try and hide things from Yahweh! How vain is a covering of lies by which we might seek to blot out our transgressions! For "all things are naked and opened unto the eyes of Him with Whom we have to do" (Heb. 4:13). David had to learn the truth that the only way to obtain a covering for sin was to open it up to Yahweh with a plea for mercy and help. As it was, Abel's blood cried out for vengeance alone. In this it did not have the same efficacy as that of Christ's whose blood "speaketh better things than that of Abel" (Heb. 12:24). Christ's blood cried out for vengeance also, and justice was administered against guilty Judah. But that was only because, like Cain, the nation refused the mercy of Yahweh. Christ's blood also called for grace, mercy and forgiveness, and thus accomplished that which Abel's was unable to do.

In the verse before us, "blood" is in the plural, as in the margin, "bloods." Why the use of the plural? Because Cain's crime not only destroyed Abel personally, but threatened his posterity as well. This posterity figuratively comprised the multitude of the righteous; so that here there is another remarkable type of Christ. The prophetic words of Isaiah relating to Christ, can apply equally to Abel: "Who shall declare his generation? For he was cut off out of the land of the living" (Isa. 53:8). Nevertheless, it was also predicted of the Lord: "He shall see his seed ..." (v. 10). So with Abel. Though his life was cut off, and he was denied a posterity through natural means of procreation, this was supplied him in Seth "who was appointed ... instead of Abel" (Gen. 4:25).

Justice was satisfied in the punishment given to Cain, and the restoration of Abel through Seth. In that way, his blood continued to speak proclaiming that Yahweh will protect and vindicate His people. Thus, at the very dawn of creation, Yahweh was revealed as Redeemer, justifying Job's comment: "I know that my Redeemer liveth ..." Of course, the drama is not yet completed, in that Abel is yet to rise again from the grave to receive the inheritance reserved for him.

VERSE 10

"And he said, what hast thou done?" — This exclamation is for the purpose of emphasis, to underline the extreme gravity of the crime. The wickedness of Cain is apparent; especially since both brothers were members of the family of God. As sons of Eve, they were members of the Ecclesia, called by a common hope. But as Cain murdered Abel; so the Jewish authorities murdered Christ; and so it is possible for us to be guilty of spiritual fratricide; for "whosoever hateth his brother is a murderer", declares John (1 John 3:15). Let us beware, lest when we are arraigned before the Judgment Seat of Christ, the exclamation be made "What hast thou done!"

VERSE 11

"And now art thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand" — The Amplified Version reads: "You are cursed by reason of the earth, which has opened its mouth to receive your brother's blood." Personal transgression added to the curse already imposed as a result of the original sin. In common with all creation, Cain had inherited the effects of the curse proclaimed at the time that his parents had sinned; but that had been his misfortune, not his crime. Now his actual transgression brought a personal curse upon himin that he was to be driven from the fertile areas of the earth. This reveals that men are subject to two curses:

(1) the effect of the condemnation on Adam in the first instance; (2) individual condemnation because of personal sins. Israel is a case in point. Because of transgression the nation was cursed (see Deut. 28:15-24), and scattered into all parts of the earth. All mankind are in a similar condition. The physical results of the sentence pronounced against Adam are experienced by all: a curse that caused human nature to become sin-prone and deathdoomed; and, in addition, each individual transgresses on his own account, and therefore is cursed by God's law which reveals sin for what it is.

The first is our misfortune and notour crime; the latter is both our crime andour misfortune. To deliver us from this dual curse, Christ came in the line of Adam, to inherit the nature possessed by all; and likewise came under the curse of theLaw by the manner of his death (Gal. 3:13). But his personal righteousness, his perfect obedience, typified by his shed blood, ensured his resurrection to life eternal (Heb. 13:20). It is significant, that though the blood of Abel was that of a righteous man (Heb. 12:24), it could not atone for sin; because, of course, he was not a perfect manifestation of the Father. However, the Lord Jesus was, and this ensured his own resurrection to life eternal, and the forgiveness of the sins of those who come unto God through him.

VERSE 12

"When thou tillest the ground, it shall not henceforth yield unto thee her strength" — Cain was to be driven away from the fertile areas of the earth, andthe privilege of cultivating plant life in fellowship with Almighty God was to be denied him. This, likewise, was the circumstance of Jewry after A.D. 70. Originally the Jewish people were a rural community; but with their dispersion throughout the wilderness expanse of Gentilism (see Rev. 17:1-2) this facility wasdenied them.

"A fugitive and a vagabond shalt thou be in the earth" —A"vagabond" is a wanderer. He was driven away from his original abode, to the "land of Nod"or of Exile (v. 16); there to wander as a nomad. The word "vagabond" or "wanderer" (R.V.) in Hebrew is nuwd, and forms the root of the word Nod (nowd) of v.16.

Personalities of the OldTestament

Abel: First Man to Die

Abel's life-history illustrates the meaning of his name. It is derived from the same source as is the word "vanity" that appears so frequently in the Book of Ecclesiastes. His name signifies that which is vain or fleeting. He saw the vanity of this life, and fixed his vision on the reality of the kingdom of God, which, at present, is only seen through the vision of faith (Ecc. 1:2-3; 12:8; 2 Cor. 4:18). No word of Abel's is recorded in Scripture, yet his actions were more eloquent than his words, so that he, though dead, "yet speaketh" (Heb. 11:4). How powerful is the example of a life given in service to Yahweh! How lasting is the character of a man who recognises the vanity of human life and aspirations, and seeks a more permanent lot in that which Yahweh has set before humanity.

Abel was a shepherd, a possessor of flocks and herds (Gen. 4:4). As such, his eyes were always on that which was before him, seeking out rich pastures for the animals under his care. His brother, Cain, was a tiller of the ground, with his eyes ever turned earthwards. Both brothers, educated in the home of Adam, had been brought up to revere the Creator, and when they came to the age of responsibility, both became worshippers at the Tabernacle over which the Cherubim presided.

But Abel sought out what God required of him; whereas Cain thought that God should have been satisfied with what he offered. God had respect unto the offering of Abel (Gen. 4:4), and testified to that fact (Heb. 11:4). This aroused the jealous anger of Cain, who, governed by the flesh, murdered his brother. Thus the first drop of blood was shed in a religious controversy, and the full extent of that enmity that God predicted would exist between the seed of the serpent and the seed of the woman was dramatised in this frightful incident at the dawn of creation.

Despite the temporary success of the seed of the serpent in ridding himself of his more righteous brother, the final triumph was with Abel, because Cain was banished from the presence of God, and Seth was raised up to take his place. Nevertheless, a mark was placed on Cain, and a warning issued lest any should molest him.

The events of Abel's life foreshadow those of Christ. The appointment of Seth typified the resurrection of the Lord; the punishment on Cain pointed forward to the judgment of A.D 70 extended upon guilty Jewry who crucified the Lord (Matt. 23:35). Nevertheless, the record is careful to state that Christ's blood speaketh better things than that of Abel (Heb. 12:24). Abel's blood cried out for vengeance; but, in addition, Christ's blood cries out for mercy on those who base their faith in it. Abel's blood, though that of a righteous man (Matt. 23:35), cannot atone, but Christ's blood is ever efficacious (1 John 1:7).

Abidah: Grandson of Abraham

Abidah (Gen. 25:4; 1 Chron. 1:33) was the fourth son of Midian, the fourth son of Keturah and Abraham. He therefore was a grandson of Abraham, and his name signifies Father of Knowledge.

Abimelech: The King who rebuked Abraham

Abimelech, whose name means My Father-King, was king of the Philistine city of Gerar in the days of Abraham (Gen. 20:1-2), and circumstances caused Abraham to sojourn there for a time. We are not told what those circumstances were, but possibly the terrible calamity of Sodom, which undoubtedly affected the surrounding country, may have been the cause of Abraham removing from Hebron to such a place as Gerar, which, as he acknowledged, lacked the fear of God (Gen. 20:11).

At this stage in Abraham's life, the fear of man caused a snare (Prov. 29:25). He pretended that Sarah was not his wife, but his sister, and this caused Abimelech to contemplate taking Sarah into his harem. He was prevented from doing so by a warning from God received through a dream. He pleaded his innocence on the ground of Abraham's deception, and later rebuked Abraham and Sarah for such. Notice his sarcasm. To Sarah he said: "I have given thy brother a thousand pieces of silver; behold he is to thee a covering of the eyes unto all that are with thee, and with all other" (Gen. 20:16). "A covering of the eyes" was the symbol of marriage in those days (see Gen. 24:65); so that these words constituted reproof of the action of Abraham and Sarah.

It is sad when the ungodly have just reason for rebuking the righteous; for the contrary should be the case (1 Tim. 5:20). It was degrading for Abraham to be thus reproved. Yet this incident testifies to the Truth of Scripture. In a merely human document, such a trivial lapse probably would be overlooked; but the Word sets before us flesh as it really is, that we might be warned to avoid its weakness.

Though Abimelech tried to justify himself, he was to be condemned for taking Sarah from Abraham; for it is obvious that she would not have gone willingly. His action demonstrated the truth of Abraham's fears that there was little thought for God or His ways in the place (v. 11).

At the same time, the incident witnesses to the overshadowing care of Yahweh in the case of His people (cp. Gen. 20:7 with Psa. 105:15). Abimelech was not only warned by God against touching Abraham, but was afflicted by Him until he freed Sarah. Only on the intercession of Abraham was the king saved from even more dire punishment (vv. 7, 17-18).

The fact that God still helped Abraham, though Abraham had failed God, so impressed Abimelech, that he offered to enter into covenant with the patriarch (Gen. 21:23). At the same time, Abimelech showed a measure of distrust of Abraham, and requested that he prove more reliable in the future (Gen. 21:23). In return, Abraham reproved Abimelech because of the violence of his servants (Gen. 21:25-26). The result was that Abraham established his right to Beersheba, "the well of the oath" which was established by covenant (vv . 29-31).

There is a further reference to Abimelech in Genesis 26, relating to a similar incident with Isaac and Rebekah. However, this could have been another king, and the name Abimelech might well have been a general title used by the kings of Gerar. The fact that Isaac repeated the mistake of Abraham indicates how little men learn by the mistakes of others.

Achbor: The Mouse

He was the father of Baal-hanan, and king of Edom (Gen. 36:38,39; 1 Chron. 1:49).

Protection of Cain — vv. 13-15

First Cain was punished, then he was protected. Cain typed the Jewish leaders of Chrisfs day. Christ warned them that they were following the way of Cain (John 8:44), and, therefore, the "blood of righteous Abel" would come upon them (Matt.23:35). In consequence, they were punished and driven into exile at the hands of the Romans, but even in their dispersion they were divinely protected and preserved as a nation. This was foreshadowed in the protection afforded Cain. A careful consideration of the verses that follow will show how closely the type, Cain, conforms to the antitype, the Jewish leaders of Christ's day.

VERSE 13

"And Cain said unto Yahwe, My punishment is greater than I can bear"— The margin renders this: "Mine iniquity is greater than that it may be forgiven," and Hebraists endorse this rendition. Cain did not speak thus out of moral considerations, or out of remorse for what he had done, but because he reasoned concerning God from his own viewpoint like the serpent before him (ch. 3:1-5). As he was not prepared to forgive anybody who acted against him as he had acted against Abel, he reasoned that now his crime was discovered he was without hope. He knew nothing of mercy and forgiveness, and therefore gave way to black despair. He limited the power of God in every way, to provide a cover for the enormity of his sin.

VERSE 14

"Behold, Thou hast driven me out this day from the face of the earth; from Thy face shall I be hid" — Cain completely ignored the offer of mercy made to him earlier (v. 7), and accepted as his lot the excommunication from Divine fellowship expressed in his rejection. To be driven from the localised place of worship was tantamount to being driven from "the presence of Yahweh" (cp. Jonah 1:3; Deut. 11:12; 2Kings 13:23; 24:20; Psa. 51:11; Jer. 52:3). In the Hebrew, "face" is in the plural, "faces". As such it relates to the "faces of the Cherubim" which turned in each direction, as described in Ch. 3:24. Cain acknowledged that he was cut off from Divine worship. In that regard, he foreshadowed the condition Jewry found itself in when it had crucified the antitypical Abel, the Lord Jesus Christ (Rom. 11:15).

"And I shall be a fugitive and a vagabond" — The word "vagabond" signifies "a wanderer", or "fugitive" (see comment on v. 12). In what way was Cain a "fugitive"? The word nuwa means "to waver", to wander from place to place. Expelled from the centre of Divine worship, it would be apparent to all that Cain no longer rested under the shadow of Divine care.

"And it shall come to pass, that every one that findeth me shall slay me" — Again Cain reasoned from his own viewpoint. He was a murderer, and imagined that everybody else was equally ruthless. He complained that he was without protection, and realised that his vile murder would add to the problems of the race. It set a precedent that others might follow. He foresaw that the population would increase within the family of Adam (Gen. 5:4); and in Cain's mind, the descendants of Seth, appointed instead of "Abel whom Cain slew" (Gen. 4:25), might well seek to avenge the death of their spiritual forebear.

VERSE 15

"And Yahwe said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold" — Thus God decreed in mercy regarding Cain. The object was doubtless to rekindle in him a correct attitude, such as Paul expressed when he wrote: "The goodness of God leadeth thee to repentance" (Rom. 2:4). Though banished from the worship of Eden, it was still possible for Cain to make his peace with God. The sevenfold vengeance represented complete retribution. It was pronounced in order to prevent further crime by awakening fear in the potential sinner. See Deut. 13:11; 17:13.

"And Yahwe set a mark upon Cain, lest any finding him should kill him" — The R.V. has: "appointed a sign for Cain." But the context suggests that the A.V. is correct, and that the sign was on Cain to make him easily distinguishable. In that regard, he was like the Jews whose identity is easily perceived by their very appearance (see Matt. 23:5).

Furthermore, like the Jews, he was also protected. The mark on Cain, whatever it may have been, underlined the fact that he was a sinner. The external marks of a sinner are often openly shown upon his countenance, and we need to avoid such. The political religious man of sin (Rome) is also identified by a mark: that of "the name of the beast or the number of his name" (Rev. 13:17). As we avoid the Cain-like way of life in society, so we beware of the evil teachings and practices of the church-powers with the "mark" distinguishing it.

Development Of The Line Of Cain — vv. 16-24.

The posterity of Cain laid the foundation of the type of civilisation that existed before the Flood, and which was typical of our own times. City life, permissiveness, popular music and power-politics were among the things established. A very comprehensive organization was brought into symbol of the man of flesh (Gen. 16:12).

"And Irad begat Mehujael" — His name signifies smitten of God. It recalled the condition of Cain's posterity in the sight of God, and reminded such of the need to look after their own interests. It thus suggests reliance upon the flesh.

"And Mehujael begat Methusael" — His name signifies man of God. It indicates that the posterity of Cain were "religious" like their ancestor, but it was a religion in apostasy to the Truth. His name is developed from a root signifying full stature or age, indicating a fullness of development.

"And Methusael begat Lamech" — His name means Reduced or Overthrower. The names of these descendants of Cain imply a development of religious and political organizations in apostasy to God.

VERSE 19

"And Lamech took unto him two wives" — The narrative becomes more detailed with the advent of Lamech, alerting the student to the importance of this man. He was the seventh from Adam, and thus a contemporary with Enoch in the line of Seth (Jude 14). He exercised a devilish influence on his contemporaries, introducing trends that accelerated the godlessness of that generation. He encouraged the growth of permissiveness, and perfected large-scale commercial undertakings, sophisticated communal entertainment, and armed might. Through his efforts, society was caused to conform to that condition of things which Yahwe later overwhelmed by flood. Lamech was responsible for undermining the sanctity of the marriage bond, for he was the first to introduce polygamy: "he took unto him two wives."

"The name of the one was Adah" — Her name means adorned, beauty or pleasant. From this it is suggested that she was known for her beauty, being perhaps of a lighter complexion.

"The name of the other Zillah" — Her name signifies comfort, or shade, with the implication of hovering over one. It is derived from a root signifying "defence." The two wives of Lamech provided him with beauty and comfort. From the ideas being, based upon the flesh.

VERSE 16

"And Cain went out from the presence of Yahwe" — See note v. 14.

"And dwelt in the land of Nod" — The word means, Exile. See note v. 12.

"On the east of Eden" — Therefore, when worshippers approached Yahweh, they would have to turn their backs to the land of Cain. When the Tabernacle and Temple were erected, approach was always from the East, thus requiring worshippers to turn their backs upon natural light in order to approach the Light of Truth.

VERSE 17

"And Cain knew his wife; and she conceived, and bare Enoch" — His name signifies Dedicated, which implies religious worship.

"And he builded a city, and called the name of the city, after the name of his son, Enoch" — Cain named his son, Dedicated, and he built a city with the same name. This suggests that the design of the city was for religious worship, and that Enoch was set to be its presiding priest. Thus "the way of Cain" as an apostate form of worship (Jude 11) was established in opposition to the way of the Truth (Gen. 3:24). The city Cain built has its counterpart in "the strong city" (Isa. 26:1) of the Apocalypse, even Babylon the Great (Rev. 16:19).

In building this city, Cain turned from those agricultural pursuits that God had laid down for man from the beginning (Gen. 3:19), and introduced the organised and complicated activities of an urban community. He turned the family into a state, and introduced political and social activities such as absorb so much of man's life today. By calling the city after the name of his son he endeavoured to perpetuate his own influence and renown (Psa. 49:11).

VERSE 18

"And unto Enoch was born Irad" — So the murderer's posterity increased; and families came into existence deprived of the true knowledge of God, and devoted to the city-worship Cain had invented. Irad signified wild ass (See Davidson), the behind the name, some suggest Zillah was of a darker complexion than her companion.

VERSE 20

"And Adah bare Jabal" — Another significant name, for it means to produce or business. Strong derives it from a root signifying to bring along, specially with pomp.

"He was the father of such as dwell in tents, and of such as have cattle" — The record does not say that he dwelt in a tent, but that he was the father of all who did so. He supervised such, caring for them and guiding them. In fact, he organised the shepherds' lives, so that the humble occupation of Abel the first shepherd, was developed into a complex business by Jabal. He developed large flocks and herds, with travelling companies of shepherds to tend them. It was big business and Jabal stood for profit.

VERSE 21

"And his brother's name was Jubal" — His name means pleasure, and is related to the term jubilee which suggests joyous music. The ram's horn, which was associated with the shofar sound, is derived from this word. The same word is connected with the music of the silver trumpets. Thus Jubal became identified with joyous music.

"He was the father of all such as handle the harp and organ" — Jubal, like his brother Jabal, was engaged in big business; but whereas Jabal was identified with the profit motive in commerce, Jubal linked it with pleasure. He organised music on a wide scale, so that his bands were heard over all the countryside. He was a "father" to musicians, organising their contracts and their programmes; shrewdly arranging for their performances. The terms "the harp and organ" imply all stringed and wind instruments, and strongly suggest some development in the construction of musical instruments at that early age.

VERSE 22

"And Zillah she also bare TubalCain" — The name of this third son in this trinity of brethren signifies flowing forth of Cain or the power of Cain. He manifested Cain-like characteristics.

"An instructor of every artificer in brass and iron" — The literal meaning of the Hebrew word translated "instructor" is whetter as in the margin. This, however, must relate to an instrument, not a person, and so the R.V. renders: "forger of every instrument." Tubal-Cain was the inventor of metal working, probably for the manufacture of weapons (cp. the confident boast of Lamech: v. 23). It is significant that brass and iron are used throughout Scripture as symbolic of the flesh, suggesting that Tubal-Cain's power was based upon fleshly might. This present age of inventiveness in the perfection of more dreadful weapons of destruction than man has previously known, answers to the times of Tubal-Cain. Incidentally, "brass" should be rendered bronze or copper. Bronze, an alloy of copper and tin, was used in ancient times. The secret of its manufacture was probably discovered by Tubal-Cain.

"And the sister of Tubal-Cain was Naamah" — It is most unusual for women to be mentioned in ancient genealogies, so that Naamah must have been preeminent in the early society of humanity to warrant it. Her name signifies pleasantness or sweetness. We are not told in what way she excelled. But it is significant that the only relation in which the women of the line of Cain are mentioned is in regard to their pleasant appearance: "The sons of God saw the daughters of men that they were fair" (Gen. 6:2). Perhaps Naamah asserted herself in this way contrary to the decree of Genesis 3:16, and thus obtained notoriety to herself. If so, she was the counterpart of the current women's liberation movement!

Thus the influence of the powerful Lamech had a deteriorating effect upon the antediluvian society. He introduced permissiveness (polygamy), profit, pleasure, power and apostasy. When his son Jabal had set the family in a way to be rich, Jubal put it in a mood to be happy, Tubal gave them power, and Naamah provided them with relaxation. This kingdom of the flesh, set up by the family of Lamech, was defended by the father, whose vengeful spirit was commemorated in the boastful song he composed for the gratification of his wives.

VERSE 23

"And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt" — In the Hebrew, the words that follow are in poetic form, and represent the earliest form of poetry. The sentiments express the fierce, implacable spirit of revenge, and testify that Lamech was prepared to defend to the death, the kingdom that he had established. As his song follows upon reference to the inventiveness of TubalCain, it doubtless is related thereto, and expresses his boastful confidence in the effectiveness of the weapons his son had perfected. In this Song Of The Sword, Lamech boasts that he no longer needs the Divine protection afforded Cain (v. 15), but was well capable of defending himself; and, moreover, would do so by exacting the utmost vengeance upon his enemy. Let anybody wound, or hurt him, and he will answer by mortal conflict. How like the attitude of the flesh today in the boastful threats of ruthless politicians! Lamech and his family are still alive in the modern world, bringing humanity to a state of violence such as Divine intervention alone is competent to handle. In Lamech's song, flesh reached its absolute peak of arrogance and ruthlessness. The structure of the lines are as follows :

Hear my voice; Ye wives of Lamech, hearken unto my

speech; For I have slain a man who wounded me, And a young man who hurt me. If Cain be avenged sevenfold, Truly Lamech seventy and sevenfold. The margin renders this song in the terms of a threat: "I would slay a man in my wound, and a young man in my hurt." Or, as the Amplified Version renders: "A young man (only) for striking and bruising me."

VERSE 24

"If Cain shall be avenged sevenfold" — It was God who promised to avenge Cain, but the self-assured and ruthless Lamech was not prepared to leave vengeance to Him, but declared that he would take matters into his own hands. In his boast he claims to be more competent than God in avenging himself.

"Truly Lamech seventy and sevenfold" — This expression only occurs once elsewhere in the Bible, and then in the opposite manner to that of Lamech. When Peter enquired of the Lord as to how often he should forgive his brother, Christ used the expression of Lamech in reverse: "Until seventy times seven" (Matt. 18:22). By so doing, the Lord taught the doctrine of non-resistance to evil, and proclaimed that his followers are governed by the very opposite motives to those of Lamech.

Appointment Of Seth In Place Of Abel — vv. 25-26

In replacing Abel with Seth, God typically raised the former from the dead. Eve's words on the birth of this son suggest that she understood this. Evidently she had been given a revelation of the Divine purpose in replacing Abel with Seth.

VERSE 25

"And Adam knew his wife again; and she bare a son, and called his name Seth: For God, said she, hath appointed me another seed instead of Abel, whom Cain slew" — His name signifies appointed. Eve's comment on the birth of this son reveals that she had a proper understanding of the purpose of God in him.

VERSE 26

"And to Seth, to him also there was born a son; and he called his name Enos" — His name signifies weak, mortal man. It is a name applied to man in his weakness both physically and morally (see Psa. 9:20), and suggests a deterioration in the line of Seth at this time.

"Then began men to call upon the name of Yahweh" — At that stage in the development of the Divine purpose, the name Yahwe had not been revealed as such (see Exod. 6:3). Nevertheless, the intention of the great Increate to reveal Himself in flesh had been proclaimed in (Gen. 4:1). They now did so in a new way such as did not ascribe credit to it. They began to invoke it in a way that led to a profanation of it and contributed to the decline the covenant made in Eden (Gen. 3:15).

Therefore, though the name Yahweh had not been formally announced, it is but a development of the common verb Ehyeh, I will be. The antediluvians knew God as He who will be manifested in the seed of the woman, even though the name itself had not been revealed unto them. Further, the statement that "men began to call upon the name," implies that they did so in a special way, because already they had called upon, or invoked God, in the Name that consummated in the Flood. Perhaps the boastful arrogance of the Cainites as suggested by Lamech's Song Of The Sword, and the declining weakness of the Sethites, as suggested by the name Enos, led to them calling upon the Name in a way that did it no credit and brought it into disrepute. It is equivalent to the blasphemous and coarse use of the Name by those with "unclean lips".

REFERENCE LIBRARY

Genesis Expositor - HP Mansfield

Elpis Israel - John Thomas

Bible dictionary - Bullinger

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