Genesis 4.8-24: The Story of Cain and Abel
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Genesis 4.8-24
May 15th 2022
So we stopped our conversation short last week on the Cain and Able story so let's pick it up at verse 8 where we read:
8 And Cain talked with 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.
I have subsequently read that the reason the translators put “talked” here (instead of said) was because, as mentioned last week, we have nothing reported of what was said to report – so there is only an intimation of a conversation. What some editions have put here are, as Dan showed in his version last week, is ellipsis, but there is also in:
The Samaritan text, Cain said, “LET US WALK OUT INTO THE FIELD.” The Syriac has, “Let us go to the desert.” The Vulgate Egrediamur foras, “Let us walk out.” The Septuagint, “Let us go out into the field.” The two Chaldee Targums have the same reading; so does the Coptic version. But as mentioned, these additions are completely lost from every Pentateuch manuscript.
Targum Insights
Both the Jerusalem Targum, and the Targum of Jonathan ben Uzziel, pretend to give us insight on the subject of their conversation and in the spirit of curiosity let me read to you what they added, saying:
"And Cain said unto Hebel his brother, Let us go out into the field; and it came to pass that, when they were in the field, Cain answered and said to Hebel his brother, I thought that the world was created in mercy, but it is not governed according to the merit of good works. nor is there any judgment, nor a Judge, nor shall there be any future state in which good rewards shall be given to the righteous, or punishment executed on the wicked; and now there is respect of persons in judgment. On what account is it that thy sacrifice has been accepted, and mine not received with complacency? And Hebel answered and said, The world was created in mercy, and it is governed according to the fruit of good works; there is a Judge, a future world, and a coming judgment, where good rewards shall be given to the righteous, and the impious punished; and there is no respect of persons in judgment; but because my works were better and more precious than thine, my oblation was received with complacency. And because of these things they contended on the face of the field, and Cain rose up against Hebel his brother, and struck a stone into his forehead, and killed him."
Cain's Actions Reflected
Now, while we read ahead last week and considered the manner in which God responded to Cain and what he has just done it seems that Cain was of the wrong attitude and heart toward the things of God. Why? How? Because in response to whatever went down, Cain acted further even more badly and the fruit of the first woman and man fallen in this world became a murderer.
This is so supremely telling, isn’t it? That in a world without God indwelling the first result of human beings operating by their flesh is murder. Going out to the Apostolic Record, we read Jesus in conversation with the Jews of his day and says:
John 8:42 Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me.
43 Why do ye not understand my speech? even because ye cannot hear my word.
44 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.
Because Satan was the driving force in the fallen world, and because He assumed the title deed of it, it appears he played a key role in the actions of Cain. Again, I see God as showing Him mercy in the face of this, perhaps even compassion for this is almost an immediate product of the choice of his parents, and of the power of Satan, even though he was ultimately responsible for what he did.
Speaking of Cain, John the Beloved wrote in 1st John 3:11-12 For this is the message that ye heard from the beginning, that we should…
Cain and the Importance of Loving One Another
love one another
12 Not as Cain, who was of that wicked one, and slew his brother. And why did he slay him? Because his own works were evil, and his brother's righteous. Listen to what Jesus say to Nicodemus in John 3:16
John 3:16-21
16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. 17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved. 18 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. 19 And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. 20 For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. 21 But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.
So, we have some insight into what drove and motivated Cain. In Jude 1:11 we also read:
Jude 1:11 Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core. As a means to once again make a comparison to such false corrupt believers in his day, Jude once appeals to the Old Testament.
The Way of Cain
In the first part of the letter, he likens them to the COI who stopped believing and yearned for their ways under bondage to the Egyptians, in the second comparison he likens them to angels who gave up their first estate, and then finally he likens them to the people of Sodom and Gomorrah. Now, he likens them to specific characters out from the same period of scriptural history – and he says:
“For they have gone in the way of Cain.”
“And ran greedily after the error of Balaam for reward”
“and perished in the gainsaying of Korah”
Gone the way of . . .
Ran Greedily after . . .
And perished in the . . .
Cain,
Balaam,
and Korah.
“The way of Cain.” It’s an intriguing accusation because we really have to resort to some deductive conjecture to know what this might mean. In other words, we know that Cain got to a place where he committed murder. He seemed to possess a spirit of murder or at least hatred and in some of these ways we conclude that Satan was driving that boat – at least for a while. Back to Genesis we read
Genesis 4:9
9 And the LORD said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother's keeper?
Because God asks Cain where is “Abel thy brother” some suggest that Cain buried Abel as a means to hide his crime. Others believe that this was God hoping to bring out a confession with contrition on the part of Cain. It seems that, once again, we have a human being thinking that they can hide things from God – beginning with Cains parents in the Garden and now Cain himself who answers God’s question with, “I don’t know” which was another straight up lie to God.
Importance of Honesty and Care for Others
It's one scriptural indicator that suggests to me the import of being straight up with God – no matter what. Dig deep and say it all because there is no fooling him – and in the case of a genuine loving and respectful relationship with our creator we can at least be honest. Totally transparent. Speak it all to him and hold nothing back. It takes some effort, as we are naturally prone to camouflaging ourselves in the best light possible, even when we pray.
So Cain tells God he does not know Abel’s whereabouts but follows it up with a reply that in the Hebrew is one said in astonishment, saying/asking “Am I my brother’s keeper?”
We will learn from Moses and the Law that the Two Great Commandments are to love God and to Love neighbor as ourselves. As Christians the command to love supports the notion that we are tacitly our brothers keeper – whether a brother by blood or a brother or sister in the family of man or by faith. Generally speaking, followers of Christ, are keepers of other Christians in a couple of meaningful ways.
First, we
Being Our Brother's Keeper
Seek to refrain from committing violent acts against others and when I say violent, I mean acts that inflict pain which include gossip, envy, arguing, jealousy, rage, outbursts, creating divisions, slander, and of course all the things that come about by crime. Paul warned the believers at Corinth in 2 Corinthians 12:20 of such things, saying:
“For I fear, lest, when I come, I shall not find you such as I would, and that I shall be found unto you such as ye would not: lest there be debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults.”
So, this is one way in which we assume the role of brother or sister keeper – we keep them from things that would disrupt peace and love in their lives. This was Cain’s crime – in the extreme. But all of such things have their basis in murder, in killing something about someone, whether their peace, joy, comfort, faith, reputation – all of it is a form of killing.
Exhibiting Compassion
The other way we keep our siblings is to provide for them good surroundings and environs by which they can flourish. 1st Peter 3:8 says, “Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous.” So, by and through exhibiting love toward our brothers and sisters in Christ with a tender heart and a humble mind we help “keep them.” Sometimes our approach to keeping a brother or sister might include bringing out some observations that are difficult for people to hear or receive.
To the believers at Thessalonica Paul wrote some very specific instructions in that day, saying:
2nd Thessalonians 3:13 But ye, brethren, be not weary in well doing. 14 And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed. 15 Yet count him not as an enemy, but admonish him as a brother.
Accountability and Mercy
Of course, we know that this advice was super important to keeping the bride pure and without spot in that day but we cannot ignore that Paul reminds them to not treat such souls as enemies but as siblings – doing everything in love, patience, kindness and longsuffering. Not condemning, but warning, pointing out, helping people to see in our goal to aide, sustain, help and encourage them, not to condemn or destroy them. Paul said in Romans 14:19:
“Therefore let us pursue the things which make for peace and the things by which one may edify (build up) another.”
On the opposite end of the spectrum we return to Cain and his dead brother of whom he asks, Am I my brother’s keeper? Verse 10:
10 And he (God) said, What hast thou done? the voice of thy brother's blood crieth unto me from the ground. 11 And now art thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand;
Again, some suppose Cain buried Abel to hide his body. Others believe that when God says, “the voice of thy brothers blood cries unto me from the ground,” that this speaks to the voice of Abel’s family – a wife and or children. Can’t say for sure. What we can say is God mentions something that is calling aloud for the punishment of the murderer.
We will read how Cain seems to believe that as a result of his murder that something or someone could and would pursue him to get revenge. I am not going to go into it too much here but later in the development of Ancient Israel, the family of someone killed, even on accident, had “the right to shed the blood of the slayer.”
As a means to protect the slayer, in order for them to get a fair trial, God established cities of refuge where if a person who committed manslaughter could escape to and once inside were provided asylum. Well, Cain’s murder was before the age of Cities of Refuge but perhaps after the rule “of slaying one who slays another” was known and allowed and Cain knew it. God curses Cain and says at verse 12:
12 When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth.
(which we covered last week) and Verse 13:
13 And Cain said unto the LORD, “My punishment is greater than I can bear.”
Again, this reading has a number of variables, including:
“My punishment is greater than I can bear.”
“My guilt is
Cain's Punishment and the Mark
Greater than I can bear.” And/or “Is my crime too great to be forgiven?” And Cain continues, saying
14 Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me.
God states two parts of Cain's punishment:
- The ground was cursed, so that it was not to yield any adequate recompense for his most careful tillage.
- He was to be a fugitive and a vagabond having no place in which he could dwell with comfort or security.
To these things Cain himself adds some other stuff, mentioned in verse 14, including his being hidden from the face of God; which appears to mean that his being was expelled from that particular place where God had manifested his presence. I say this because in Genesis 4:16, it says that “Cain went out from the presence of the Lord,” so perhaps this was a way Cain expressed his understanding of what was coming. Cain also adds the apprehension of being slain, as all the inhabitants of the earth were at that time of the same family, the parents themselves still alive, and each having a right to kill this murderer for revenge.
Add to all of this Cain’s own terrors of a guilty conscience along with his apprehension of God's judgments upon him and we seem to see Cain responding to God’s imprecations as perhaps more or worse than it originally was intended.
15 And the LORD said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the LORD set a mark upon Cain, lest any finding him should kill him.
Interpretations of the Mark
And though we covered this mark last week, I think we ought to amuse ourselves with some of the other interpretations people have had relative to this mark the Lord set a mark upon him.
- Some say he was paralytic; this seems to have arisen from the version of the Septuagint, stevev kai tpemov esh, Groaning and trembling shalt thou be.
- The Targum of Jonathan ben Uzziel says the sign or mark was from the “great and precious name,” probably one of the letters of the word Yehovah.
- The author of an Arabic Catena in the Bodleian Library says, "A sword could not pierce him; fire could not burn him; water could not drown him; the air could not blast him; nor could thunder or lightning strike him."
- The author of Bereshith Rabba, a comment on Genesis, says the mark was a circle of the sun rising upon him.
- Abravanel says the sign was Abel's dog, which constantly accompanied him.
- The Talmud say that it was the letter a tau (like a T cross or X) which marked on his forehead, which signified his contrition or a covenant with him and God.
- Of course, the LDS said it was black skin,
- And finally, one “Rabbi Joseph,” says it was a long horn growing out of his forehead!
I happen to think that the mark was a good thing and something that reminded Cain that God was merciful and I suggest that it was a mark that showed Cain and God in covenant—that yes, God had punished him but He was also his protector.
Did Cain repent? Did He find mercy? It’s possible. And then finally, there remains the question of who was around to kill Cain anyway?
Population Speculation
And based on genealogies, it appears that Cain killed Abel around 129 to 130 years after the fall. Now suppose that Adam and Life had more children in those 130 years – and they all had large families along the way. So just to throw out a hypothecation, for numbers sake, let's say Cain and Abel had eight children each starting out when they were in their twenties.
Using this model, large as it is, by the fiftieth year there could proceed from them sixty-four persons; in the seventy-fourth year there would be 512; in the ninety-eighth year, 4096; in the one hundred and twenty-second 32,768. And then if to these we add the other children who descended from Cain and Abel, their children, and their children's children, we wind up in the 129 years with 420,164. But this is hypothetical, of course. So let’s tone the numbers way back.
Suppose Adam at one hundred and thirty years of age had one hundred
Cain's Life After Abel
In the early generation of humankind, families began expanding rapidly. It was quite plausible for Adam and Eve’s descendants to have numerous children. In the 130th year of the world, there were around 1,219 people, enough to intimidate Cain. The origin of Cain's wife likely came from the daughters of Adam and Eve, and subsequently, the children of these daughters. Concerns about genetic mutation were possibly minimal then, as things might have been pure enough for families to intermarry without adverse effects.
Cain’s Lineage
Verse 16
16 And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden. 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.
The first genealogy mentioned belongs to Cain’s line:
18 And unto Enoch was born Irad: and Irad begat Mehujael: and Mehujael begat Methusael: and Methusael begat Lamech. 19 And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah. 20 And Adah bare Jabal: he was the father of such as dwell in tents, and of such as have cattle. 21 And his brother's name was Jubal: he was the father of all such as handle the harp and organ. 22 And Zillah, she also bare Tubalcain, an instructor of every artificer in brass and iron: and the sister of Tubalcain was Naamah. 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. 24 If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.
Adam and Life’s Genealogy
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. 26 And to Seth, to him also there was born a son; and he called his name Enos: then began men to call upon the name of the LORD.
Returning to verse 16, Genesis 4:16 explains that Cain went out from the presence of the LORD and dwelt in the land of Nod, east of Eden. The term "Nod" is translated from Hebrew as vagabond, suggesting Cain lived as a wanderer. Despite this, it implies that the Lord remained in communication with humanity, evidenced by His conversation with Cain. God did not entirely abandon humans but communicated with them in a particular land area, which Cain left.
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.
The name Enoch signifies dedication or initiation, especially in sacred matters, which could indicate that Cain repented, as his son seemed dedicated to God. Before formal religious structures, the firstborn often assumed a religious role within the family. This might have been the role of Enoch, as Cain could be excluded from such an office. The phrase “he builded a city” likely refers to Cain since he named the city after his son, Enoch, transitioning from farming to construction.
To avoid confusion in Genesis, there are references to multiple "Enoch’s":
- Enoch, Cain’s firstborn son
- The city named after him
- Enoch, a righteous pre-Flood patriarch, Noah's great grandfather
- The City
The Legacy of Enoch and Cain
The story of Enoch, mentioned in the Book of Enoch, presents two distinct individuals associated with this name. The first Enoch was the Earth's second firstborn son, father of Irad, and grandfather of Mehujael. A city named after him, built by Adam's son Cain in the land of Nod, is noted as the first city mentioned in Scripture. Matthew Henry suggests that this city allowed Cain to escape guilt and is emblematic of Fallen Man's pursuit of earthly cities rather than the true city of God.
Two Figures Named Enoch
The second Enoch from Genesis is known as a righteous, pre-Flood patriarch and the son of Jared. According to Jude 14, he was from "the seventh generation from Adam". The righteous line descended from Seth, Adam's third son. The Book of Jude quotes Enoch proclaiming the coming judgment on the ungodly, showcasing his and Noah's strong, Godly witness during their time. Scripture also notes that Enoch "walked with God" and was taken to Heaven without dying, as Hebrews 11:5 explains. Elijah is the only other biblical character taken to Heaven in a similar manner. We will delve deeper into Enoch the righteous and the City of the Righteous Enoch in future chapters.
The Lineage of Cain
Verses 18-19 introduce Cain's descendants: Enoch to Irad, then Mehujael, Methusael, and Lamech. Lamech, with two wives, Adah and Zillah, represents the first instance of polygamy, deviating from God's order.
18 And unto (Cain’s) Enoch was born Irad: and Irad begat Mehujael: and Mehujael begat Methusael: and Methusael begat Lamech.
19 And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah.
The lineage continues with Adah's son Jabal, the inventor and teacher of tent-making, cattle breeding, and management. His brother Jubal is the creator of musical instruments like the harp and organ. Finally, Zillah bore Tubalcain, the first smith who instructed others in brass and iron works.
20 And Adah bare Jabal: he was the father of such as dwell in tents, and of such as have cattle.
21 And his brother's name was Jubal: he was the father of all such as handle the harp and organ.
22 And Zillah, she also bare Tubalcain, an instructer of every artificer in brass and iron: and the sister of Tubalcain was Naamah.
The Role of Metalworks in Early History
The ground without spades, hooks, and the like. What was wood or what was metal I have no idea but Moses lays metalworks at Tubalcain's feet pretty early in the history. It is believed that the Greeks and Romans took their metal god Vulcan from Tubal-cain, the son of Lamech. The idea is based on the fact that the name, which, by removing the Tu and turning the b into v, a change frequently made among the Hebrews, Greeks, and Romans, creates the name Vulcain or Vulcan the Roman God of Metal. There is a whole theory put forth in this vein relative to words and sounds that some support this idea with.
Of Naamah nothing more is spoken in the Scriptures but as with anything unknown there are plenty of myths that orbit around her person.
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.
Lamech's Speech and Its Implications
The speech of Lamech to his wives is in what are called “hemistichs” (in the original) and because we have nothing like it before it is believed to be the first poem of scripture.
"And Lamech said unto his wives,
Adah and Tsillah, hear ye my voice;
Wives of Lamech, hearken to my speech;
For I have slain a man for wounding me,
And a young man for having bruised me.
If Cain shall be avenged seven-fold,
Also Lamech seventy and seven."
It is supposed that Lamech had slain a man in self-defense or on accident, and that his wives were alarmed that someone would take revenge on him. Here in this poem, he endeavors to calm them by citing the treatment of his father Cain and how he was protected after he killed Abel purposefully, then himself, who killed in self-defense, and how he would be protected much more, and so it reads in verse 24:
24 If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.
Let’s stop here and next week we will read the last part of the chapter where a righteous seed who would call upon God would come forth through another Son of Adam and Eve – Seth.
Reflections on Cain's Punishment
Questions/Comments
Prayer
Nancy/Sarah/Ella and the Fernandez family, all suffering, seeking, searching.
11 And now, you are cursed even more than the ground, which opened its mouth to take your brother's blood from your hand. Even more than the ground: Even more than it [the earth] was already cursed for its iniquity, and also with this, it continued to sin. — [from Gen. Rabbah 5:9; Mechilta Beshallach, Massechta d’Shirah, ch. 9] As stated above (1:11), the iniquity was its failure to produce trees with the taste of the fruit. Which opened its mouth to take your brother’s blood, etc: And behold, I am adding to it a curse concerning you, that “it will not continue to give [you] its strength.” [In some editions, this is all one paragraph from “more than the ground.”]
12 When you till the soil, it will not continue to give its strength to you; you shall be a wanderer and an exile in the land." A wanderer and an exile: You have no permission to dwell in one place.
13 And Cain said to the Lord, "Is my iniquity too great to bear? Is my iniquity too great to bear: This is a question. You bear the upper worlds and the lower worlds, and my iniquity is impossible for You to bear? — [from Tanchuma Buber, Bereishith 25; Gen. Rabbah 22:11; Targum Jonathan and Yerusahlmi]
14 Behold You have driven me today off the face of the earth, and I shall be hidden from before You, and I will be a wanderer and an exile in the land, and it will be that whoever finds me will kill me."
15 And the Lord said to him, "Therefore, whoever kills Cain, vengeance will be wrought upon him sevenfold," and the Lord placed a mark on Cain that no one who finds him slay him. Therefore, whoever kills Cain…!: This is one of the verses that speak briefly and hint but do not [fully] explain. “Therefore, whoever kills Cain” is a threat. So shall be done to him, or such-and-such shall be his punishment, but it does not delineate his punishment. — [from Gen. Rabbah 22:12]
The Consequence of Cain's Actions
I do not wish to wreak vengeance upon Cain now. At the end of seven generations, I will wreak My vengeance upon him, for Lemech, one of his grandchildren, will rise up and slay him. And the words ???????????? ????? at the end of the verse, (after seven generations, vengeance will be wrought upon him) – refers to the avenging of Abel from Cain (Tan. Bereishith 11).
This teaches that the beginning of the verse is an expression of a threat, that no creature should harm him. Similarly, (II Sam. 5:8): “And David said: Whoever smites the Jebusites and reaches the tower,” but it does not explain what would be done for him, but the verse spoke by hinting: [meaning] “Whoever smites the Jebusites and reaches the tower,” and reaches the gate and conquers it, “and the blind, etc.,” [meaning] and he will smite them too [i.e., the blind and the lame], because the blind and the lame said, “David shall not come into the midst of the house.” He who smites these, I will make into a chief and an officer.
The Mark of Cain
Here (II Sam.) he spoke briefly, but in I Chronicles (11:6), he explained [at length]: “He will become a chief and an officer.” and the Lord placed a mark on Cain: He engraved a letter of His Name on his forehead. [Other editions (of Rashi)]: Another explanation: whoever finds me will kill me: This refers to the cattle and the beasts, but there were yet no humans in existence whom he should fear, only his father and mother, and he did not fear that they would kill him. But he said, “Until now, my fear was upon all the beasts, as it is written (Gen. 9:2): ‘And your fear, etc.,’ but now, because of this iniquity, the beasts will not fear me, and they will kill me.”
Fear Restored
Immediately, “and the Lord gave Cain a sign.” He restored his fear upon everyone- [as in ed. Guadalajara, 1476].
