TEACHING NOTES Introduction Genesis 4 is perhaps the most literarily complex passages in all of ancient literature. It is loaded with literary features like: idioms, imagery, poetry, numerical repetition, patterns, etc. One could spend a lifetime learning new things about this chapter of Genesis. Repetitions of Sevens: Within Gen. 4:1-17, “Abel” and “brother” occurs 7x and “Cain” 14x. Within Gen. 4, sevens and multiples of seven occur (Gen. 4:15, 24) and Lamech is the 7th generation from Adam (Gen. 4:18-24). Within Gen. 2:4-4:26, “earth” occurs 7x and “land” occurs 14x. Gen. 4:26 contains the 70th mention of God/YHWH in Genesis and the 14th mention of the word “call”. This big issue in the passage that is most controversial is the description of sin. The traditional view of original sin tells us that everyone after Adam is born with a sin nature inside of them that rules over them without any hope of overcoming it. This view creates other theological issues and requires us to do some theological gymnastics to relieve the tension. However, God’s discussion with Cain about sin seems to be saying something different or even opposite of the traditional view of sin and the sin nature. A close reading and thoughtful meditation on this passage requires us to question our traditional view and submit it to the text. ​ Genesis 4:1–2 ESV 1 Now Adam knew Eve his wife, and she conceived and bore Cain, saying, “I have gotten a man with the help of the Lord.” 2 And again, she bore his brother Abel. Now Abel was a keeper of sheep, and Cain a worker of the ground. Adam knew Eve = This is a Hebrew idiom for sexual intercourse. Ancient Hebrew writers avoided using inappropriate sexual language so they would use idioms. *Idiom = An expression whose meaning is not predictable or obvious because it includes words that usually mean something else familiar. A modern-western idiom would “kicking the bucket” or “hanging your head”. There are several idioms used in the Old Testament to refer to sexual activity and reproductive organs. Most of these ancient idioms are foreign to us and often misunderstood. Hebrew Idioms for Sexual Language: Gen. 9:20-25 tells us Ham (Noah’s son) “saw the nakedness of his father”. This is actually a Hebrew idiom for sleeping with your father’s wife. Sounds crazy to us but that what it meant in ancient Hebrew writings (see Lev. 18). Exodus 4:24-26 is a very strange story. God is seeking to kill Moses’ son (Gershom) because he had not been circumcised (a sign of being a true Israelite). Zipporah (Moses’ wife, Gershom’s mother) circumcises Gershom and “touched his feet” with the foreskin. Feet are often used as an idiom for genitals in ancient Hebrew. Cain = Heb. קַיִן (qǎ·yin) - sounds like the Hebrew word for gotten. I have gotten a man = In Hebrew, the word translated “gotten” is קָנָה (qā·nāh), which means to create. With the help of the LORD: The word “help” is not in the Hebrew text. Hebrew scholars have shown that this phrase is better translated, “I have created a man alongside/in comparison to YHWH.” This “alongside/comparison” also appears in Exodus 20:23. This translation shows some arrogance in Eve. Eve is saying that she creates like God creates. She is attributing the creation of Cain to her own power and ability. Attributing God’s power to oneself is prohibited in Deut. 8:11-18. Abel = Heb. הֶבֶל (hě·ḇěl) - This is also the Hebrew word for idol and vapor. This word is used as a metaphor to describe something temporary or meaningless. For example, hebel is used repeatedly in this way in the book of Ecclesiastes. Abel was a keeper of sheep = Abel’s job in the family is keeping herds of sheep, which could produce milk, skins for clothing, etc. Cain a worker of the ground = Cain’s job in the family is cultivating the ground to grow food for the family. Farmers vs. Shepherds = City vs. Wilderness: In ancient culture, farmers were associated with cities and civilization while shepherds were associated with the lower class and the wilderness. Farming & Cities: Organized agriculture was associated with the world’s first empires (Babylon & Egypt), where slave labor and infrastructure provided the groundwork for mass farming. In Gen. 4, Cain is a farmer who also goes on the build the first city. Shepherding & Wilderness: Shepherds lived outside the borders of urban society and migrated with their grazing animals. Although they could produce great wealth, they were most often seen as lower class and even despicable (Gen. 46:34). Pattern: God Identifies with Shepherds You will notice that throughout the Old Testament God seems to identify most with shepherds and often reveals Himself to people in the wilderness. Abraham the shepherd is called out of the cities of Babylon (Gen. 11:31-12:4). Isaac and Jacob and his many sons are all shepherds. God reveals Himself to Moses in the desert while he is shepherding his flocks (Exodus 3). God leads Israel (like sheep) through the wilderness to the Promised Land. King David was a shepherd (1 Sam. 16:11), while the illegitimate king Saul was farmer of the field (1 Sam. 11:5). God portrays Himself as a shepherd (Psalm 23) and He chooses dwell in a tent in the wilderness (2 Sam. 7:6). Genesis 4:3–5 ESV 3 In the course of time Cain brought to the Lord an offering of the fruit of the ground, 4 and Abel also brought of the firstborn of his flock and of their fat portions. And the Lord had regard for Abel and his offering, 5 but for Cain and his offering he had no regard. So Cain was very angry, and his face fell. In the course of time = Heb. qes yamim - a duration of days. Some amount of time has passed. We are not told how much time exactly but it likely carries the sense of a long period of time. Brought an offering to the LORD = This raises a question: Why are they bringing an offering to God? Who told them to do this? The author doesn’t give us any information about why this is happening. Perhaps we are to assume that they feel the need to offer something to the LORD to show gratitude. Cain brought of the fruit of the ground = The Hebrew indicates not fruit but an unspecified vegetable and bundle of grain. The author wants us to think that Cain merely grabbed the easiest thing to offer God. Cain’s offering is also “from the ground” we already know is “cursed” (Gen. 3:17). Point: Cain gave God what was easy to give away. Abel brought of the firstborn of his flock AND of their fat portions = Abel’s offering is clearly differentiated from Cain’s. The author even provides more details for Abel’s offering to show us the difference. Abel brought the firstborn, which was considered the most valuable of the flock. Abel also brought their fat portions, which was considered the best parts of the meat. Point: Abel gave God what a person would most want to keep for themselves. The LORD had regard for Abel and his offering, but for Cain and his offering he had no regard: The Hebrew word for “regard” is yisha, which means “to gaze with favor”. The author points out that God’s focus is not merely on their offering, but also on Cain and Abel. We’re meant to see this as God “gazing” on their hearts and/or attitudes behind their offerings. Both of their offerings are acceptable offerings later in the Torah. It is the motivation behind the offering that is the focus in Gen. 4. However, God is not rejecting Cain or his offering. God is searching Cain’s heart to lead him to do good. For a New Testament interpretation of why God accepted Abel’s offering, see Heb. 11:4. This passage tells us the real issue was the heart - faith and motivation. Cain was very angry = Heb. meod harah - very hot. This phrase refers to burning with anger. In modern terms we would think of being enraged. His face fell = Shows a kind of shame and sadness. Cain is on an emotional rollercoaster. He’s violently angry and sad and ashamed. Pattern: Firstborn Rivalry and Yahweh This passage begins a pattern that continues in Genesis of God going against human traditions and elevating the underdog. In the ancient world, the firstborn was elevated as the family patriarch. The firstborn always received the majority of inheritance and leadership in the family line. Genesis will show us that God likes to elevate the younger and the disadvantaged. ​ Genesis 4:6–7 ESV 6 The Lord said to Cain, “Why are you angry, and why has your face fallen? 7 If you do well, will you not be accepted? And if you do not do well, sin is crouching at the door. Its desire is contrary to you, but you must rule over it.” The LORD said to Cain: Notice the pattern from Gen. 3. When Adam and Eve disobeyed God, God came to them to talk about it. In Gen. 4, God talks to Cain before he sins. God wants to help Cain to do what’s right and good. If you do well = Heb. יָטַב (yā·ṭǎḇ) - A variation of tob/tov (good). Accepted = Heb. שְׂאֵת (śeʾēṯ) - Literally, to lift up or elevate. Used as a metaphor for honor, splendor, and exaltation. “Accepted” is a bad translation here. Cain’s face has fallen and God wants to show him how he can “lift up” his face. Sin = Heb. חַטָּאָה (ḥǎṭ·ṭā·ʾāh) - To disobey, miss the mark, offend, bear loss. Crouching = Heb. רָבַץ (rā·ḇǎṣ) - Lying down in a lurking position. God speaks of sin as a personified, animal-like creature that is waiting to devour Cain. We’re supposed to think of sin in the passage as a snake waiting to strike. At the door = This story occurs at the door to the garden of Eden which is on the east side of the garden. In Gen. 2, the garden is portrayed as a temple-like place where God dwells and where humans serve God. In Gen. 3, the humans are put out of the garden to the east. In Gen. 4, the humans are offering (serving) God at the door to the garden. Modern interpreters have portrayed this “door” as the door of Cain’s heart. However, the Hebrew is very clear and there is no other place in the Hebrew Bible that speaks of a “door of the heart”. The Hebrew literally reads, “at the door, sin is crouching” which eliminates any reference to Cain’s heart. Its desire is contrary to you = This the exact phrase used in Gen. 3:16 where God tells Eve, “Your desire will be contrary to your husband”. God portrays sin as a being whose desire is against Cain and wants to control and/or ruin Cain. You must rule over it = Also occurs in Gen. 3:16. Eve is told that she will desire what is contrary to her husband, but Adam will “rule over” her. God tells Cain that sin’s desire is contrary to Cain, but he must “rule over” it. Modern View of Sin vs. God’s View The modern view of sin (original sin/sin nature): Sin is inside of you. Sin is your nature and rules over you. Humans cannot rule over sin. Therefore, everyone after Adam is born guilty of sin and ruled by it. God’s view of sin: Sin is outside of you. Sin is contrary to you and wants to rule over you. Sin can be ruled over. Therefore, everyone after Adam must choose to rule over sin. The Origin of The Doctrine of Original Sin: It is very important for us to know our theological history. Why? Because no one in the early church believed the modern view of original sin. In the 400s AD, Augustine introduced the idea that all people after Adam are born guilty of Adam’s sin and are hopeless to rule over sin. Adam’s sin is transmitted to us physically through procreation. Therefore, all humans after Adam had sin inside of them, could not do good, and are ruled by sin. Augustine also popularized the view of predestined salvation or individual election, which states that God chose who will be saved before creation and humans have basically no choice in their salvation or damnation. It’s also important to know that Augustine could not read Hebrew at all and hated Greek. He only used the Latin translation of the Bible, which was done in 382-405 AD. Augustine was a philosopher, not a Bible scholar. However, Augustine’s view of sin and predestination were further popularized by John Calvin and Martin Luther. Their views became the dominate theology of the Protestant Reformation and continues today. Point: Trusting philosophers and theologians can be dangerous. We must trust the text of the Bible alone. If the Bible contradicts our long-held beliefs, we must be willing to change our beliefs. Many of our theological views on sin and salvation came down to us from Augustine, John Calvin, and Martin Luther. While these men did and wrote great things, Calvin and Luther also promoted horrible beliefs and evil actions. John Calvin had numerous people burned alive for disagreeing with his theology. Martin Luther hated the Jews and taught that they should be eradicated. Luther’s writings about the Jews were later used and widely distributed by the Nazis which convinced many German churches to approve of the Nazi’s views of Jewish people. Question: Doesn’t the New Testament speak of our sin nature? "Sin nature” is not found in the NT, but “the flesh” occurs many times. Paul speaks of our flesh problem repeatedly. In Rom. 7:18, Paul states that there is no good thing in our flesh (body). For Paul, the body/flesh desires what is contrary to God (Gal. 5:16-17). The common view is that these fleshly desires only came into existence after sin entered the world. However, in Gen. 3:6 we find that Eve already has fleshly desires. Our bodies were created to desire things. But because we live in a fallen world, we misuse our desires to sin against God. Rather than sin nature, we should believe in human nature, which has the capacity for good and evil. What you believe drives your life and behavior. If we believe that we are naturally only evil, we will live out that belief. If we believe we can rule over sin, with God’s help of course, we will live out that belief. Romans 5:12 is often used to promote the idea that we are all guilty of Adam’s sin and inherited a sin nature. However, Paul does not say that we are guilty of Adam’s sin but we do experience the consequences of it. In Rom. 5:12 Paul tells us that sin came into the world through Adam and DEATH spread to all people because all people sinned. They are guilty because they also sinned like Adam, not because they were born guilty of Adam’s sin. All people are accountable for their own sin, not someone else’s sin. All people sin for the same reason Adam sinned. We have freewill which is the nature that God gave us. Everyone, at some point, uses their freewill to rebel against God. Because we live in a fallen world with other fallen people, it is inevitable that we will sin and become guilty. What should we believe about sin? Adam’s sin brought death to humanity. Everyone after Adam is born into a sin-filled environment with a spiritual enemy and a cursed earth. Every person will reach a point of testing with sin. If a child lives long enough, they will inevitably fail the test and become a sinner. The only way to rule over sin is abiding in God’s presence. The only way to abide in God’s presence is through Jesus and the Holy Spirit. With God’s presence living in us, we can rule over sin. ​ Genesis 4:8 ESV 8 Cain spoke to Abel his brother. And when they were in the field, Cain rose up against his brother Abel and killed him. Cain spoke to Abel: The oldest Hebrew manuscripts say, “Cain said to Abel, ‘let us go out to the field.’” This shows that Cain’s murder of Abel was premeditated. Killed him = Heb. הָרַג (hā·rǎḡ) - an intentional killing. This Hebrew word is not used to speak of an accident as if Cain fought Abel and unintentionally killed him. This word refers to an intentional act. Cain “rose up against” Abel for the purpose of killing him. Note: This is the first human death recorded in the Bible. ​ Genesis 4:9–10 ESV 9 Then the Lord said to Cain, “Where is Abel your brother?” He said, “I do not know; am I my brother’s keeper?” 10 And the Lord said, “What have you done? The voice of your brother’s blood is crying to me from the ground. Where is Abel? = This echoes the conversation of God and Adam in Gen. 3:9 where God asked Adam, “Where are you?” I do not know; am I my brother’s keeper? = Cain lies to God and tries to shift blame just like Adam and Eve in Gen. 3. Cain, like Adam, is trying to dodge the question. What have you done? = This is another echo of Gen. 3:13 where God asked Eve, “What have you done?” The voice of your brother’s blood is crying to me = This is a strange sentence. Abel’s blood has a voice which is crying out to God from the ground. This concept gets repeated throughout the Bible story. Pattern: Cries Rise Up to God Gen. 4:10 begins a pattern of people’s cries rising up to God. In Gen. 6:13, God said to Noah, “The end of all flesh has come up before me”. In Gen. 18:20-21, God says the “outcry against Sodom and Gomorrah…has come to me.” In Exodus 2:23, the Israelites are enslaved in Egypt and “their cry for rescue from slavery came up to God.” ​ Genesis 4:11–12 ESV 11 And now you are cursed from the ground, which has opened its mouth to receive your brother’s blood from your hand. 12 When you work the ground, it shall no longer yield to you its strength. You shall be a fugitive and a wanderer on the earth.” You are cursed from the ground = In Gen. 3:17, the ground is cursed because of Adam. In Gen. 4:11, Cain is cursed from the ground. It could be that “from the ground” means from the good ground of Eden. More clues are provided in the next verse. It shall no longer yield to you its strength = The curse is that the ground will not cooperate with Cain to grow food. This will require Cain to wander about seeking a place that has good ground to grow food. You shall be a fugitive and a wanderer = Cain is told to be a lonely nomad. He is a fugitive, which means he is to be alone and exiled from Eden and his family. However, we find out in Gen. 4:16-17 that instead of remaining a lonely wanderer, Cain settles down, takes a wife, and builds a city. ​ Genesis 4:13–14 ESV 13 Cain said to the Lord, “My punishment is greater than I can bear. 14 Behold, you have driven me today away from the ground, and from your face I shall be hidden. I shall be a fugitive and a wanderer on the earth, and whoever finds me will kill me.” My punishment is greater than I can bear = We should see this as Cain criticizing God for being too harsh. Cain goes on to list his punishments and adds some of his own. From your face I shall be hidden = God didn’t say this, but Cain assumes that to leave Eden is to leave God’s presence. Whoever finds me will kill me = Apparently, Cain thinks there are people outside of Eden that will find him and kill him. Many Hebrew scholars view Adam and Eve as a special creation to function as priests to the general humanity created earlier in Gen. 1:26-27. If that’s true, then it would make sense that Cain would be afraid of some other humans finding him and killing him. ​ Genesis 4:15 ESV 15 Then the Lord said to him, “Not so! If anyone kills Cain, vengeance shall be taken on him sevenfold.” And the Lord put a mark on Cain, lest any who found him should attack him. Sevenfold vengeance = In Hebrew, the number seven refers to completion. Therefore, if anyone kills Cain, God will avenge his death completely. The LORD put a mark on Cain, lest any who found him should attack him = This is a poor translation. The Hebrew reads, “Yahweh established a sign for Cain, so that anyone who finds him would not strike him.” It’s not a mark on Cain, but a sign for Cain. What is the sign? That no one would even strike Cain. Cain is worried someone will kill him, but God declares that He will protect Cain so much that he will not even be injured. Pattern: Signs of Promise In the Hebrew Bible, a sign is often a visible reminder of God’s promise. The “sign for Cain” begins a pattern of God providing a visible sign to people to prove or remind them of His promise and/or covenant. The rainbow is a sign for Noah in Gen. 9:12-15. Circumcision is a sign for Abraham in Gen. 17:10-14. God delivering the Israels from Egypt is a sign in Exodus 3:12. A staff that changes into a serpent is a sign for Moses in Exodus 4. Plagues are ten signs for Israel (and Egypt) in Exodus 7-12. The Feast of Unleavened Bread is a sign for the children of Israel in Exodus 13:9. Keeping the Sabbath is a sign in Exodus 31:13. A virgin who gives birth to a son whose name means “God with us” is a sign in Isa. 7:14. An everlasting tree that will make a name for the LORD is an everlasting sign in Isa. 55:13. A cord of scarlet thread is a sign for Rahab in Joshua 2. In the New Testament, visible signs are portrayed as fulfillments of Old Testament prophesies. A star is a sign for a new king in Matt. 2:1-2. Mary (a virgin) gives birth to a son and names him Yeshua, which means “Yahweh comes to save” in Matt. 1:21-23. Jesus performs seven sign in John’s Gospel. The cross is a sign that God is drawing all people to Himself in John 12:32. The book of Revelation is filled with signs that point to the fulfillment of all things. ​ Genesis 4:16–17 ESV 16 Then Cain went away from the presence of the Lord and settled in the land of Nod, east of Eden. 17 Cain knew his wife, and she conceived and bore Enoch. When he built a city, he called the name of the city after the name of his son, Enoch. Away from the presence of the LORD = In Gen. 3:8, Adam and Eve “hid themselves from the presence of the LORD”. In Gen. 4:16, Cain “went away from the presence of the LORD.” Perhaps we should see this as Cain’s idea and not God’s plan. God never told Cain that he would not be allowed in God’s presence. Cain assumed that if he couldn’t stay in Eden, he would be deprived of God’s presence. Settled in the land of Nod, east of Eden = Cain is supposed to be a wanderer, but he settles in one place. Nod means “wandering” which seems like an irony. This is likely an intentional irony. Cain settles down and calls the place “wandering” as if to say, “See God, I’m wandering.” Cain knew his wife = Where did Cain find a wife? Apparently, in Nod or on the way to Nod. Again, it seems that the author assumes that other humans exist outside of Eden. Enoch = Heb. חֲנוֹךְ (ḥǎnôḵ) - dedication, inauguration. Enoch (hanok) and the city named after him should be taken as the inauguration of something. We have to keep reading to find out what is being inaugurated. Cain built a city = The Hebrew word for “city” (ir) refers to a fortified city. If there were no other humans in Nod, it seems strange that three people could build such a city. The point here is that Cain is determines to do the opposite of what God told him. And Cain doesn’t trust that God will protect him, so he builds a walled city to protect himself. ​ Genesis 4:18 ESV 18 To Enoch was born Irad, and Irad fathered Mehujael, and Mehujael fathered Methushael, and Methushael fathered Lamech. Note: We find out later that the descendants of Seth will have very similar names. The significance of the names may be found in their meanings, though their meanings are hard to discover. The following Hebrew meanings are derived from the syllables and should not be taken as concrete: Irad = עִירָד (ʿî·rāḏ) - wild or protected city Mehujael = מְחוּיָאֵל (meḥû·yā·ʾēl) - smitten by God (or by a god) Methushael = מְתוּשָׁאֵל (meṯû·šā·ʾēl) - man of God (man of a god) Lamech = לֶמֶךְ (lě·měḵ) - very powerful man The author is making the point that Cain descendants were wild and violent and that Lamech is the seventh descendant from Adam. ​ Genesis 4:19 ESV 19 And Lamech took two wives. The name of the one was Adah, and the name of the other Zillah. Lamech took two wives = This is the first occurrence of polygamy. The emphasis is on “took” implying that the women in the city of Enoch did not have a choice. Adah = Heb. עָדָה (ʿā·ḏāh) - from the root ‘dh to adorn, ornament. Her son Jubal was the creator of musical instruments. Zillah = Heb. צִלָּה (ṣil·lāh) - shadow, protection, resonate, ring, tremble. Her son Tubal-Cain was the creator of bronze and iron weapons. ​ Genesis 4:20–21 ESV 20 Adah bore Jabal; he was the father of those who dwell in tents and have livestock. 21 His brother’s name was Jubal; he was the father of all those who play the lyre and pipe. Jabal = father to shepherds who live in the wilderness in tents Jubal = father to musicians ​ Genesis 4:22 ESV 22 Zillah also bore Tubal-cain; he was the forger of all instruments of bronze and iron. The sister of Tubal-cain was Naamah. Tubal-Cain = Heb. תּוּבַל קַיִן (tû·ḇǎl qǎ·yin) - tribute offering of Cain Forger = Heb. לָטַשׁ (lā·ṭǎš) - hammerer or sharpener of metal Naamah = Heb. נַעֲמָה (nǎ·ʿǎmā(h)) - beautiful charmer Point: The author is showing us something about the descendants of Cain and the city of Enoch. The names and their descriptions refer to the development of human civilization. Ancient readers would have viewed the city of Enoch negatively. Jabal: father of shepherds (mass animal farming) Jubal: father of musicians (musical art) Tubal-Cain: father of forging metal (metallurgy) Naamah: mother of beautiful charmers (see Gen. 6:1-2) ​ Genesis 4:23–24 ESV 23 Lamech said to his wives: “Adah and Zillah, hear my voice; you wives of Lamech, listen to what I say: I have killed a man for wounding me, a young man for striking me. 24 If Cain’s revenge is sevenfold, then Lamech’s is seventy-sevenfold.” Poem: Notice that Lamech’s speech is a poem. The author intends for this speech to stand out to the reader. It emphasizes the violence and pride of Lamech. Killed a man for wounding me = Lamech is quick-tempered and unjust. A young man for striking me = Since Lamech means “power man”, his killing of a young man is portrayed as oppressing the weak. Lamech’s is seventy-sevenfold = God gave Cain a sign of protection. Lamech declares his own protection. ​ Genesis 4:25 ESV 25 And Adam knew his wife again, and she bore a son and called his name Seth, for she said, “God has appointed for me another offspring instead of Abel, for Cain killed him.” Seth = Heb. שֵׁת (šēṯ) - to set a foundation, to ordain, to appoint Appointed = Heb. שִׁית (šîṯ) - to ordain, to cause to occur The author is showing a contrast between Eve’s attitude in Gen. 4:1 and her attitude in Gen. 4:25. At the beginning of the chapter, Eve declares that SHE has “created” a man in comparison to God. At the end of the chapter, Eve declares that GOD has caused/ordained another son to be born. ​ Genesis 4:26 ESV 26 To Seth also a son was born, and he called his name Enosh. At that time people began to call upon the name of the Lord. Enosh = Heb. אֱנוֹשׁ (ʾěnôš) - humanity, intimate relationship People began to call upon the name of the LORD = Up to this point people have hidden from Yahweh and went away from Him. Abel’s blood cried out to Yahweh from the ground. Seth’s descendants begin to pray. Point: Humanity is starting over with Seth’s descendants. Cain’s descendants are “away from the presence of the LORD” and killing each other. Seth’s descendants are “calling on the name of the LORD” for help. When we read on to Gen. 5 we find that Noah’s genealogy begins with Seth and Cain’s line is left out. This implies that Seth’s descendants are the good guys from which comes Noah. Two Lines of Humans: Gen. 4 ends with showing two family lines: 1) Cain’s line and 2) Seth’s line. As we continue to read we find out that the author prioritizes the line of Seth. The genealogy of Adam to Noah in Gen. 5 leaves out Cain altogether. This indicates that the descendants of Seth will carry the story of God forward.