Genesis 4

Chap. IV. Ver. 1—7. The birth of Cain and Abel.—The Ver. 8. And Cain talked with Abel.—The verb is commonly rendered said. Israel) we may hope that there was “a remnant according to the election of grace,” who had not bowed their knees to his Baal. ((Romans 11:4-5).) It is also probable, that the general defection of Cain’s posterity had alarmed the other families of mankind, (for Adam had many children,) and excited them to this measure, as a proper mean of stemming the torrent of Parkhurst judiciously remarks, that the text refers particularly to reciprins God by his name Jehovah, to distinguish the object of their adoration from the false gods worshipped by the race of Cain. So, he remarks, in after times, when idolatry prevailed, Isaac, and Elijah, particularly distinguished themselves, by calling on this name.

((Genesis 12:8). xiii. 4. xxi. 33. xxvi. 25, (1 Kings 18:24).) Dr. Shuckford, indeed, gives a different sense to the words, (which is followed by others) as implying that men now “began to call themselves by the name of Jehovah;” and he instances the sons of God,” in the next chapter. But we find no instance of the kind in Scripture; neither is it consistent with the character of true piety to assume such titles. The disciples of Christ, “were called Christians first at Antioch,” ((Acts 11:26).) but they did not so name themselves; nor would the assumption of this name, ‘sons of God,” (Elohim) be calling themselves by the name of Jehovah, which is, indeed, the incommunicable name.; President Edwards remarks, “If it was now first that men were stirred up to meet together in assemblies, to assist one another in seeking God, so as they had never done before, it argues something extraordinary as the cause, and could be from nothing but the uncommon influences of God’s Spirit.

We may observe, (says he,) that a remarkable outpouring of God’s Spirit always produces a great increase of prayer.” (Hist. of Redemp.)

Notes on the verses

Chap. IV. Ver. 1. A man from the Lord.—The particle eth, here rendered from, appears to bear various significations. The Jewish grammarians say it denotes, under different circumstances, either the nominative or accusative case; but this is doubtful, and in the present instance it seems generally agreed to take the word as a preposition. Our translators render it from; but of this meaning we find no clear instance, except when connected with mem, which of itself means from. 2. Ainsworth renders it of, or with; meaning “with his favour, and of his good will.” The Greek is dy; i. e. by the help of. Dr. Kennicott renders it, according to the Lord; i. e. according to his promise. But according to God, in the New Testament, sometimes means, after his image; like him.

See (Romans 15:5). (Ephesians 4:24). So St. Stephen says of Moses, ((Acts 7:20). in the Greek,) he “was fair to God,” or divinely fair; and so, probably, was Cain. Parkhurst, however, and the Hutchinsonians, who take eth, (or at) to mean the very, read, ‘‘a man, the very Jehovah:” but we dare not found so important a doctrine on a mere criticism. Compare Note on (Genesis 1:1). Ver. 2. She again bare.—But as it is not said she again conceived, Dr. Clarke says it is evident these brothers were twins, which aggravates the cruelty of Cain. So the Jewish doctors quoted by Ainsworth. Ver. 3. In process of time.—Hebrew, “At the end of days.” Our translators in the text take the expression generally; but most commentators (see Ainsworth, and Pool’s Syn.) take it for the end of the year; i.

e. of the Jewish year, which was the time of harvest. Dr. Kennicott, however, contends that it means (as seems very natural) the end of the week; i. e, the sabbath: other traces of which we shall find in this book, whether this be correct or not.—Kenn. Dissert. See Note on (Genesis 1:14). Ver. 4. And Abel, he also brought.—That animal sacrifices were of divine appointment, can hardly admit of a doubt with those who believe the Bible; and there appears to have been a general tradition to the same effect in almost all nations. See Kennicott’s 2d Dissert. (on Cain and Abel) and Faber’s Hore Mosaice. Dr. K. contends, however, that Abel offered with his sacrifice a minchu, here rendered ‘meat offering;’’ which he conceives always implied bread, corn, or flour.

See (Exodus 29:38), &c. (Leviticus 2:1), &c. That it generally did is admitted, but other learned men think not always; and refer to the following passages to prove it a general term for a present, (Genesis 32:13).; and sometimes at least including flesh, (Judges 6:18, 19, 1) Sam. ii. 15—17. Ver. 6. And of the fat thereof.—We have taken this expression in the sense of the fattest and best, on the authority of Maimonides, as quoted from Ainsworth, But it is also true that the fat of every animal sacrifice was particularly devoted to God, and to be consumed by fire. (Leviticus 3:16-17). That fire from heaven was the usual token of divine acceptance, (see (Genesis 15:17). (Leviticus 9:24). (Judges 6:21). (2 Chronicles 7)

I—3. Psal. xx. 3. marg.) That animal sacrifices were adopted before the flood, there can be no doubt; and as the offerer generally partook of the victim, we may infer the use of animal food,—or wherefore was Abel a keeper of sheep? says Dr. Lardner. In apology for Cain, it has been suggested that he had no flock; it does not appear, however, that there was as yet any private property, as all were one family; and certainly Cain makes no such excuse. Ver. 7. Sin lieth at the door.—That the term chattaah, used for sin, is used also for a sin-offering, the word offering being usually supplied, see (Exodus 29:14). xxx. 10. (Leviticus 4:3). and so frequently: also, Hosea iv. 8. 2 Cor, and the verb rendered ‘to lie,”

is properly to couch as an animal, Ver. 28. 5 Among the commentators who prefer the &c. Ainsworth and Parkhurst. A Pool, Ainsworth, Drs. Kennicott, Lightfoot, A. Clarke, Boothroyd, &c. and the Samaritan text, the LXX. and other versions, supply the words, “Let us go into the field,” Kennicott, Boothroyd, A. Clarke, &c. It seems, however, that the word must be sometimes rendered spake to. See (Exodus 19:25). (2 Samuel 14:4), &c. Parkhurst. The Targums, indeed, pretend to give the whole of the conversation between Cain and Abel, as relating to the equity of the divine judgments, which Cain blasphemed, and Abel justified, whence arose their quarrel.—Stackhouse’s History of the Bible.

Ver. 13. My punishment, or my sin.—Ainsworth admits both. prefers the former, and Clarke the latter, but is inclined to read negatively; ‘Is my sin too great to be forgiven?” with the spirit of Cain. It is interrogative. But this seems not to agree. Ver. 15. The Lord set a mark.—All the modern critics seem to prefer the other rendering; “the Lord gave him a sign,” or “token.” As he gave the rainbow for a token to Noah, (Genesis 9:12). so he wrought a miracle as a sign to Moses, (Exodus 3:11). See also (Exodus 10:1). (1 Samuel 2:34). (2 Kings 19:29). (Isaiah 7:14). (Jeremiah 44:29, 39). The word oth, “never signifies (says Dr. Boothroyd) a mark, or brand.” Heb. Bible, Note on this verse.—‘‘Vengeance sevenfold.”

Much greater punishment than Cain’s. See verse 24. Ver. 20. Jabal.—Inventor or teacher: also see Dr. Edward’s Excellency of the Scriptures. Ver. 21. Harp and Organ.—We must not here think of the complex instruments to which we give these names, but of the first simple stringed and wind instrument. The former, according to its shape, was either harp or lyre, being a few strings of wire or gut stretched and tuned to harmony: the latter, probably, resembling what we call the syrinx, or a kind of pipe or flute; or one composed of several reeds joined together, like the Pandean vol. i. p. 267. pipes: Such were the first harp and organ. See Burney’s Gen. Hist. of Music, Ver. 22. Tubal-cain.—From his name arose Vulcan, the god of smiths.

He is said to have been an “instructer of every artificer in brass and iron.” This certainly implies considerable art in metallurgy to be able to fuse the ores and work the metals. The margin, however, applies to it “whetting,” or sharpening these instruments; the probability is, that he was the first to manufacture edge tools, or weapons of metal, as ploughshares, knives, swords, &c.; and this, as M. Goguet observes, must have been a difficult task indeed, in instruments of native brass, or copper, the brass of those ages. The character of Venus, also probably arose from Naamah, whose name signifies beautiful, the sister of Tubal-cain. Ver. 24. Seventy and seven-fold.—i. e. as his crime was far less than Cain’s, the vengeance would be proportionably more.

The Hebrews dwell much on the number seven. Ver. 26. From the word rendered “began” being used, in some of its forms, for violation or profaneness, many of the ancient Rabbins, as Maimonides informs us, explain this text of profaning the name of Jehovah, by mixing his worship with idolatry; the origin of which they date from this period. But this seems a forced interpretation:—1. If idolatry originated before the flood, it is more likely to have originated in the family of Cain than of Seth, the head of the holy line. 2. This would not be calling upon Jehovah, but upon their idols; and it appears in fact, that very little attention was paid to the true God, where idolatry was established.

See Parkhurst’s Greek and Eng. (Leviticus 10)in Epikateo, Be