Down to Earth But Heavenly Minded

What does Genesis Chapter 4 mean?

Even as God continues to provide for the first few generations of humans, the consequences of human sin and spiritual separation from God become obvious. Adam and Eve start having children, including Cain and his brother Abel. Eve knew she was directly responsible for the pain she experienced in childbirth (Genesis 3:16), but she still gives God credit for helping her to bear Cain.

Cain and Abel grow up and choose different professions, both apparently maintaining a relationship with God. When both bring offerings to God, He shows favor on Abel and his offering of the fat of one of his slaughtered lambs. God does not, however, show favor on Cain or his offering of the fruit of the crops from the fields he has been working. This might have been due to a poor attitude on the part of Cain. Or, Cain’s offering might have been smaller or less sacrificial than it ought to have been. For whatever reason, God does not find his efforts pleasing.

Cain becomes angry, and envious of his brother Abel. God warns Cain that sin is crouching at the door and Cain must master it. If sin and temptation are allowed to be in control, tragedy is soon to follow. Instead, Cain meets Abel in a field and murders him. This first recorded human death, and murder, once again sees God confronting His own creation over their sin. He comes to Cain and says that He can hear Abel’s blood crying to Him from the ground.

In a scene similar to God’s curses on Adam and Eve after their sin in the garden, God punishes Cain by cursing him from the ground. It will never again give him crops. God also sends Cain away from his family to wander the earth. Cain complains that without God’s protection someone will surely kill him in retribution of Abel’s murder. So, God marks Cain somehow for his own protection and promises to avenge seven-fold anyone who kills him.

Cain wanders to the land of Nod (which means “wander”). He marries, helps to build his city, and has a son, who has a son, who has a son. Lamech, Cain’s descendent who was seven generations from Adam, seems to share Cain’s rebellion, arrogance, and violence.

Adam and Eve have another son, though. Eve sees Seth as God’s replacement for lost Abel. Seth and his line become known as people who rely on God and call upon His name.

Chapter Context
The first three chapters of Genesis explain the creation and loss of paradise, as Adam and Eve are separated from God both physically and spiritually. Their relationship with Him does not end, however. Eve recognizes His help in bearing her son Cain and later Seth. Cain and Abel both worship God until Cain kills Abel. God provides protection for Cain, whose descendants become innovative, artful, arrogant, and violent. The descendants of Seth, however, begin to call on the Lord’s name. This chapter bridges the story of Genesis from our ultimate origins to the story of Noah, introduced in the next chapter.

Verse by Verse

Verse 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.”

Now begins the story of human history apart from the perfection of the Garden of Eden, as the first generation born into sin comes to earth. Adam and Eve slept together, conceived, and named their firstborn son Cain. Eve’s statement of gratitude reflects her continued faith in God’s goodness and provision. Even outside of the garden, Eve understood she owed her life and every good gift to the Lord.

In a way, this is remarkable. Eve doubtlessly experienced great pain in bearing and giving birth to Cain, something she would have expected after hearing God’s curse for her (Genesis 3:16). Instead of resenting God for that, she gives Him credit for helping her through the process of receiving this gift of a son.

The name Cain in Hebrew is Qā’yin, which is closely related to the word qanah, meaning “obtained” or “gotten.” His birth is a happy occasion, and a fulfillment of God’s intent to keep the human race alive. Unfortunately, this joy will be marred by Cain’s actions later in life, as detailed in the next verses.

Context Summary
Genesis 4:1–16 tells the beginning of human history in the wake of Adam’s and Eve’s sin and separation from God. This passage details the murder of Abel by his older brother Cain, the first son of Adam and Eve. Cain and Abel work the ground and tend sheep. They worship God, but Cain kills Abel in a fit of envy over God’s rejection of Cain and his offering. The first human born on earth becomes the first murderer. God forces Cain to leave his family and wander the earth, but God also marks Cain with a promise of great vengeance on anyone who would kill him.

Verse 2. And again, she bore his brother Abel. Now Abel was a keeper of sheep, and Cain a worker of the ground.

After Cain’s birth, Adam and Eve conceive again. Abel, Cain’s brother, is born. The story jumps forward in time in this verse, leaving quite a few details unanswered. This is normal for the book of Genesis, which often describes major portions of history in just a few summary verses.

Among the unanswered questions of this particular verse is whether or not Adam and Eve had additional children in the meantime. Ancient genealogies often only mention the “important” offspring, so to speak. So, it’s likely, but not certain, that Cain and Abel had other siblings prior to their conflict. A major point in favor of this view is Cain’s fear of other people in Genesis 4:14, and the mention of his wife in Genesis 4:17. These imply that there were other people alive at the time of his conflict with Abel, meaning other children of Adam and Eve.

That being said, nothing in the text, or the story, requires that there were other siblings, nor does it demand that there were not. This is simply an open point on which Scripture does not provide clear details.

This verse reveals the brothers’ professions. Abel keeps sheep. Cain farms, working the ground for crops. Both were respectable and necessary professions among the second generation of pioneering humans.

Verse 3. In the course of time Cain brought to the Lord an offering of the fruit of the ground,

This verse begins a sentence concluded in verse 4. The first thing we notice is that Cain has a relationship, of some kind, with God. He brings God an offering, the product of his work as a farmer of the fruit of the ground. Even living under the curse and apart from the garden, this second generation of humans continue to see themselves in relationship to God and responsible to Him. God did not completely abandon mankind, and mankind did not turn their backs on God. While the fall ruined our relationship with God, it did not erase it.

Again, there are very few details in this part of the Bible. We have no specific knowledge of what Cain’s offering was. We have no way to know if God has asked for something in particular, or what kind of attitude Cain had when he brought his gift. What we do know, based on verse 5, is that God is not pleased with what Cain brings. First John 3:12 suggests that Cain was evil, and this had something to do with this incident.

Perhaps Cain was only going through the motions, while Abel was sincerely and humbly honoring God. The fact that Cain responds to God’s loving correction in verse 7, makes this a very likely interpretation. Rather than changing his actions to make things right, Cain will respond to God’s rejection of his offering with anger and violence.

Verse 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,

Cain and Abel both have a relationship with the God who made their parents with His own hands. Both are bringing offerings to him. The previous verse tells us that Cain, the farmer, brought crops to the Lord: the fruit of the ground. Abel, the keeper of sheep, brought fat portions from a firstborn lamb from his flock.

Details are scarce in this part of Scripture. Only the most basic information is being given. So, we don’t know if God required some particular form of sacrifice, sacrifice at certain times, or of some quantity. As far as we know from this text, God may or may not have expressed His will about the kinds of offerings He would accept.

Later, under the Law of Moses, God will require Israel to bring very similar offerings as part of their worship of Him and to receive atonement for their sin. Those details are not mentioned in this passage, and we have no way of knowing if God gave such a requirement to Cain and Abel. That being said, it seems Abel’s offering (Genesis 4:4; Exodus 13:12 more closely matches the requirements of this future law than Cain’s (Genesis 4:3; Leviticus 2:12; Numbers 18:12). This may help to explain why the Lord approved of Abel’s offering and looked on Abel with favor, above his older brother.

Verse 5. but for Cain and his offering he had no regard. So Cain was very angry, and his face fell.

The previous verses revealed that the brothers Cain and Abel both had a relationship with God. Both brought Him offerings from their respective areas of work. Cain brought crops from the ground which he worked as a farmer. Abel, a keeper of sheep, brought fat portions from a slaughtered firstborn lamb. Though this part of Scripture gives no specific reasons why, God looks with favor on Abel and his offering.

Also without much detail, this verse tells us God had no regard for Cain and his offering. Unless the brothers had been told to bring animal sacrifices, God’s response may seem unfair to us at first. Later in this book, God will be clear in requiring animal sacrifices from His people. Had He been clear with Cain about what He preferred? Was Cain offering something less than his “first fruits,” in comparison to Abel? We don’t know.

It seems more likely that God rejected Cain’s offering because of Cain’s heart and not merely because of the physical offering Cain brought. This is supported by New Testament comments such as 1 John 3:12. Cain’s angry response definitely reveals a darkened heart. Instead of being teachable, eager to adjust his offering or himself in order to be pleasing to God, Cain gets mad. His “face falls.”

In the following verses, God will gently, lovingly warn Cain about the consequences of choosing anger over a willingness to change his path to please God. Cain’s choice to ultimately choose anger and violence over submission speaks volumes of the state of his heart (Genesis 4:8).

Verse 6. The Lord said to Cain, “Why are you angry, and why has your face fallen?

Already in Genesis we have seen that when God interacts with people, He sometimes asks questions. Obviously, God knows the answers to His questions. Rather, God asks in the same way a human father might question a child. He appears to want to engage them in conversation, to prompt them to think about their choices. God wants to hear them express the state of their own hearts. Fatherly questions are an opportunity for the child to be open, honest, and trusting of their parent.

Here God asks Cain to think about, explain, and express why he feels so angry. God’s question not only seeks Cain’s response, but hints that there is no good reason for Cain to feel this way. God’s rejection of Cain and his offering has caused his face to fall, and God wants Cain to understand and own the reasons for His anger. However, as the next verse shows, this is not a necessary reaction. God is willing to accept Cain if Cain chooses a better path.

God still calls for His people to express themselves to Him in prayer, even in seasons of rebellion and hurt. Some of the Psalms model those kinds of honest, hard prayers for us.

Verse 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.”

In the previous verse, God asked Cain why he felt so much anger when God rejected his offering. God had shown favor on his brother Abel and his offering, which seems to have enraged Adam and Eve’s firstborn son. God now speaks a wise warning to Cain. Cain will not heed it, but it is a warning for us as well.

God asks Cain to adjust his understanding of what is good to God’s understanding of goodness. If Cain does well by God’s standard, God will accept him. In other words, there is no reason for Cain to be angry about God’s rejection. The cure for that rejection is obedience: if Cain does what is right, God will accept him.

If Cain insists on setting his own standards for what is acceptable, sin “is crouching at the door.” That poetic phrase captures the nature of our rebellion against God. Sin desires to own us, and our refusal to let God set the standard for right and wrong in our lives is the fast track to sin.

God acknowledges the reality of human nature. We are locked in a battle with sin’s desire for us (or our desire to sin). God tells Cain he is responsible to win that battle, to rule over his sin. The Hebrew terms used in this verse are exactly the same ones spoken to Eve in Genesis 3:16. These are from the root words tashuwqah, translated “desire,” and mashal, translated “rule over.” Despite sin’s “desire” for control over him, Cain must “rule over” his temptations and not give in.

Verse 8. Cain spoke to Abel his brother. And when they were in the field, Cain rose up against his brother Abel and killed him.

In the previous verses, God accepted an offering from Abel, but rejected a different sacrifice from Cain. Scripture gives no explicit reasons why, but it seems to be a matter of Cain’s attitude. Rather than attempting to do right, when corrected by God, Cain responds with anger. God warned Cain that his refusal to choose God’s standards would cause him to lose the battle with sin. Cain, however, would not change course.

Despite God’s loving, clear warning, Cain allows sin to win. Cain talked to his brother, and the two went to the field together. In some manuscripts, the text specifies that Cain wanted to go out into the field with Abel.

There Cain attacks and kills Abel: the first recorded murder in human history. Cain failed to live up to God’s standards, and was angry. When God gave Cain a way to be restored, and warned him about the dangerous nature of sin, Cain instead chose to reject God even further. Cain would not be altered from his course of hurt, anger, and envy.

The Apostle John holds Cain out to us as a negative example, calling Cain “the evil one” (1 John 3:12), revealing that he was motivated by jealousy for his righteous brother.

Verse 9. Then the Lord said to Cain, “Where is Abel your brother?” He said, “I do not know; am I my brother ‘s keeper?”

Following Cain’s murder of his brother Abel in a field, God comes to confront Cain. As He did with Adam and Eve following their sin in the garden, God begins with a question He already knows the answer to: Where is your brother? God provides Cain the opportunity for confession. When God gave this option to Adam, he reluctantly confessed to what he had done. This was not ideal, but it at least reflected a willingness to obey God (Genesis 3:8–13).

Instead of taking this approach, Cain lies to God and remains defiant. He brazenly claims not to know where Abel is. He then asks a question siblings have been quoting to their mothers for generations: “Am I my brother’s keeper?” This not only represents dishonesty, but disrespect. Cain flippantly rejected any responsibility for his murdered brother in a way which implies it’s wrong of God to even ask the question.

In modern language, Cain is essentially telling God, “Why is Abel my problem?”

Verse 10. And the Lord said, “What have you done? The voice of your brother ‘s blood is crying to me from the ground.

After Cain denied knowing where Abel was, God reveals that He already knows. Using poetic language, God says He can hear the voice of Abel’s blood crying to Him from the ground where it was spilled. How Cain attempted to cover up his crime, we don’t know. Perhaps he buried Abel or he just left him laying somewhere. In any event, beyond God’s own omniscience, there would have been some physical traces left to connect Abel’s murder to Cain. No part of Cain’s denial will work, either against God or against other men.

This first murder begins to reveal God’s principles of both justice and mercy. Blood spilled in unjust death cries out to be avenged, for the wrong to be made right. God will take responsibility for executing that justice, as well as for making a way for some amount of mercy to be shown to the sinner. As with Adam and Eve, God chooses mercy and exile over destruction.

Verse 11. And now you are cursed from the ground, which has opened its mouth to receive your brother ‘s blood from your hand.

When Adam sinned, God pronounced a curse on the land on which Adam would have to work (Genesis 3:17–19). Here, as well, God pronounces a curse on both Cain and on the ground in response to Cain’s sin and rebellion.

The beginning of this curse is that Cain, himself, would be “cursed from the ground.” Cain had murdered his brother in the field. The ground had received Abel’s blood. In a form of poetic justice, the ground would no longer give back to Cain any crops. Cain’s days of working the ground to make a living for himself were over. This punishment fits the crime on several levels. It was Cain’s offering—presumably inferior—of crops which displeased God in the first place (Genesis 4:3–5). Cain’s choice not to obey, but to dig deeper into sin, resulted in him losing everything.

Losing his livelihood was a threat to Cain’s continued existence, but it isn’t the end of his curse.

Verse 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.”

In the previous verse, God began to pronounce His curse on Cain for murdering his brother Abel. Here, He concludes it. In addition to no longer being able to get crops from the ground, Cain would become a fugitive and a wanderer on the earth. He would be forced to separate from his family and seek other places to find food and shelter to survive.

Cain’s curse is revealing. Even Cain, evil in his heart (1 John 3:12), found some satisfaction in working the ground to produce crops to feed himself and others. God took away what had brought some meaning and purpose to his life. In addition, of course, God drove Cain away from his family as He had driven Adam and Eve away from their home in the garden. Sin always leads to separation.

Interestingly, God does not yet demand Cain’s life in response to his murderous act. God will later demand exactly that from His people, in response to the murder of the innocent. He does not kill Cain to satisfy justice for the murder of his brother, and He doesn’t require Cain to make any animal sacrifice to atone for his sin. This seems to be extended as one last gesture of mercy. Cain, according to the following verses, will not only defy God’s punishment by building a city (Genesis 4:17), he will produce a culture of evil, rebellious people.

Verse 13. Cain said to the Lord, “My punishment is greater than I can bear.

God has cursed Cain for the murder of his brother Abel. Cain’s response shows that he is not repentant. Instead of acknowledging his sin and receiving the consequence, he complains that it is too much. He claims that he can’t bear it. Not only has he lost his relationship with God and with his family, but God has removed Cain’s livelihood. In the following verse, Cain will reveal that part of his objection is being driven from God’s presence, losing that relationship and God’s protection from harm. Even rebellious Cain understood he needed God’s help to survive in the world.

And yet, there is no sense of repentance, remorse, or apology in Cain. As noted, this part of the Bible is extremely light on details. However, there is nothing suggesting that Cain is actually sorry for what He has done. All of his comments, and all of his actions later in this chapter, suggest selfishness and rebellion. Rather than asking God for forgiveness, Cain’s only response worth recording is to moan that he is being punished beyond his ability to stand.

Verse 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.”

After Cain killed his brother Abel, God cursed Cain from the ground. The earth would no longer yield crops for him. Cain’s life as a farmer was over. God also banished Cain from his home, sending him out as a fugitive and wanderer on the earth. In the previous verse, Cain began his protest, saying the punishment was more than he could bear. Now Cain lists back to God what he’s about to lose: crops from the ground, home, and a relationship with God. Cain will be unprotected in the world as others try to find him and kill him, apparently in retribution for what he did to Abel.

Who was Cain afraid of specifically? So far in the text, the only people specifically mentioned in Scripture are Adam, Eve, Cain, and Abel who is now dead. The most reasonable interpretation is that the murder of Abel took place decades—perhaps many decades—after Cain and Abel were born. This would have allowed ample time for Adam and Eve to have other sons and daughters and even for those children to begin having children of their own. As we’ll see in the next chapter, the lifespans of the first generations of humans after the garden lasted hundreds of years. It’s not impossible that Cain had quite a number of siblings, nieces, and nephews by this time. Many of them would be understandably indignant about the murder of Abel.

God’s response in the next verse will show that Cain’s fear was not unfounded, but also that God’s provision for Cain would be merciful.

Verse 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.

In the previous verse, Cain expressed his fear over God’s punishment. The murder of his brother would leave him vulnerable to being killed himself, likely in retribution. God, who is about to banish Cain from His presence, shows that He is still merciful—and determined to stop people from seeking revenge. So He promises Cain that He will take vengeance—times seven!—on anyone who kills Cain.

To seal the deal, and ward off all would-be attackers, God put a mark on Cain. We don’t know what this mark looked like, or if it was even visual. All we know is that it communicated loudly and clearly to all who met Cain that God would take vengeance on anyone who killed the murderer of Abel.

Why would God do such a thing? Why not let Cain get what’s coming to him? Later, God will build into the Law procedures both for bringing justice on wrongdoers and for helping murderers find sanctuary from those who would seek revenge. It seems God’s purpose here is focused on preventing the never-ending cycle of revenge to which humans are prone. For now, God simply insists on being the one to take vengeance on injustice. In the New Testament, the Apostle Paul will reveal that this is still a role God demands to play today (Romans 12:19).

This verse also strongly suggests that there were other people alive on earth other than Adam, Eve, and Cain. More than likely, this incident occurred many years after Cain and Abel’s birth, perhaps many decades later. Though the Bible does not explicitly mention them, Adam and Eve probably had other children during this time. As mankind “multiplies” and the earth is filled, there are enough people for Cain to be concerned over.

Verse 16. Then Cain went away from the presence of the Lord and settled in the land of Nod, east of Eden.

In prior verses, Cain has murdered his brother and received God’s punishment. This included a loss of his ability to farm, and exile from his family. After receiving God’s promise to take vengeance on anyone who would kill him, Cain leaves. Specifically, he leaves God’s presence. This phrasing is interesting, since it implies something more than just a physical action. Apparently, before the murder of Abel, Cain, and perhaps all humans enjoyed some special relationship with God. Now Cain has lost that. The rest of the Bible will demonstrate that sin often separates us from God, as well as from other people.

Cain wanders, according to the curse given by God. However, in what seems to be a direct defiance of God’s punishment, he then settles down. Cain establishes a city (Genesis 4:17) to the east of the Garden of Eden in a land called Nod. In Hebrew, the word Nod means “wandering.” This society is productive (Genesis 4:17–22), but seems prone to evil and depravity (Genesis 4:19, 23–24).

Verse 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.

In spite of his fears, Cain’s life did not come to an end as a result of the murder of Abel. God’s punishment for his crime was severe, but not fatal. Instead of farming, Cain began to build a city where he had settled in the land called Nod. This seems to run contrary to the punishment meted out by God, that Cain would be a wanderer. Then again, as mankind begins to multiply, God seems to be less directly involved in their lives—this would include allowing more room for people to sin and suffer their own consequences. Whether Cain is blatantly defying God, or if the “wandering” God had in mind was simply to be forced into exile, the Bible does not say.

Cain also got married. Where did his wife come from? Our best understanding is that the murder of Abel happened decades—perhaps many years—after Cain and Abel were born. The first generations of humans after the garden lived for hundreds of years. It is very likely that Adam and Eve had many more sons and daughters after Cain and Abel, and before Seth. Ancient genealogies very often only mention offspring directly related to the story at hand, so we would not necessarily expect the Bible to spell out every child of Adam and Eve. It’s very possible, by the time we get to Cain’s wife, that there were other sons and daughters of Adam and Eve, who themselves had children and perhaps grandchildren. With such a long reproductive cycle, the population of the earth could have increased exponentially over several hundred years.

The point is that Cain likely married a sister or one of many nieces or even grandnieces. This early in human history, intermarrying with one’s direct sibling would not have carried the genetic risks it does now. It was not forbidden by God; in fact, it would have been the only option for populating the earth. Later, as mankind’s biology becomes more polluted, God will forbid Israel from this practice.

Cain, apparently a proud father, names his city after his son Enoch.

Context Summary
Genesis 4:17–26 describes Cain’s family line after his murder of Abel. While the details are limited, Scripture does mention a few points of concern. Lamech, Cain’s great-great-great-grandson not only took two wives, he also bragged about murdering a younger man. This attitude of blatant defiance sets the stage for God’s judgment of a depraved earth in the story of the flood in Genesis chapter 6. This passage also describes Adam and Eve’s son Seth, born after Cain, who becomes the ancestor of Noah.

Verse 18. To Enoch was born Irad, and Irad fathered Mehujael, and Mehujael fathered Methushael, and Methushael fathered Lamech.

This verse contains the first of what will be many genealogies in Genesis and in the Bible. Genealogies serve a valuable role in anchoring the text in a historical context and helping to approximate the passing of years and generations. The stories in Genesis are about real men and women who were born, lived, and died in real time. Genealogies help us to remember and recognize that.

At the same time, a key point to remember in these genealogies is that they are not particularly detailed. There are many names not mentioned—brothers and sisters and others not specifically named. Also, times are given in typical ancient style: in vague terms. The point of the genealogies is to show the flow of bloodline from one person to the next, not tgive exhaustive details on the entire family line.

In this case, the lineage being given is that of Cain, and his more notable descendants. The family line of Seth, who was born after the murder of Abel (Genesis 4:25), is given a separate explanation in the next chapter.

Some of the names used in this verse are similar or identical to names of different characters seen later in Genesis. Just as with modern families, given names in these stories are not always original. Cain’s son Enoch—not the more famous one seen in the next chapter—has a son called Irad. Irad has a son called Mehujael. He has a son named Methushael, and he fathered Lamech. Again, this is not the same as the father of Noah mentioned in the next chapter. The following verses will slow the history down to tell us more about the life of proud and violent Lamech.

Verse 19. And Lamech took two wives. The name of the one was Adah, and the name of the other Zillah.

After tracing the generations from Cain to Lamech, the story slows down to give us a close look at Lamech and his family. The Bible gives no explicit reason for this, but it seems to be focused on the spiritual flaws in Lamech and his family.

For starters, Lamech took two wives, Adah and Zillah. Marrying multiple women was common throughout history, including the history of God’s people Israel, but this is the first mention of it in Scripture. Many scholars see Lamech’s choice to marry two women as a rebellion against God’s design for marriage as described in Genesis 2:24.

In later verses, Lamech will brag about killing another man. This was not self-defense—the Hebrew word Lamech uses is the same used to describe Cain’s killing of Abel. Not only will Lamech boast about his crime, he will claim even greater immunity than Cain. This blatantly evil, anti-God attitude sets the stage for the upcoming story of Noah, and God’s judgment on a depraved society.

Verse 20. Adah bore Jabal; he was the father of those who dwell in tents and have livestock.

This section provides genealogies listing the important descendants of Cain. Ancient genealogies did not typically mention every single son or daughter. Rather, they focused on important figures, or simply listed the bloodline from one person to another. Even then, generations would sometimes be skipped to make the list shorter.

Lamech is the seventh generation from Adam, through Cain. One of his two wives, Adah, gives birth to a son called Jabal. We’re told Jabal became the father of those who live in tents and have livestock. In other words, Jabal and his descendants likely became a nomadic people managing herds of several kinds of animals, perhaps including sheep, cattle, and others.

Later, we will see Lamech bragging about his murder of a younger man. The society which came from Cain was not only defiant towards God, but boldly and arrogantly sinful. As we move close to the story of the flood, this is crucial for realizing just how depraved mankind will become.

Verse 21. His brother ‘s name was Jubal; he was the father of all those who play the lyre and pipe.

The previous verse told of the life and work of Jabal, Lamech’s son with his wife Adah. This verse tells us of his brother Jubal. Jubal became a musician and fathered a line of musicians. Specifically, Jubal and his offspring played the lyre, which is a stringed instrument, and the pipe.

It’s fascinating to note that just eight generations from Adam, a creative culture is blossoming. Human beings, made in the image of a Creator God, are beginning to express their creativity in one of the areas central to the culture of heaven: music. Unfortunately, this passage also shows that Cain’s descendants are continuing his hateful, arrogant rejection of God. Soon, Jabal and Jubal’s father will brag about his murder of a younger man. And, he will have the nerve to claim an even greater immunity than Cain was given by God (Genesis 4:23–24).

Verse 22. Zillah also bore Tubal-cain; he was the forger of all instruments of bronze and iron. The sister of Tubal-cain was Naamah.

The previous two verses told of the life and work of two of Lamech’s sons. This verse lists two others, both born of Lamech’s wife Zillah. Tubal-cain worked with the metals bronze and iron to forge instruments, likely tools and possibly weapons. His sister’s name was Naamah. The picture that emerges from this description of Lamech, his wives, and his talented children is one of a thriving family and community. Lamech’s extended family had access to resources and possessed wealth enough for innovation and investment of time and energy into music.

Right from the beginning, mankind is shown to be capable of creativity, innovation, industry, and productivity. As creatures made in the image of God (Genesis 1:27), humanity is uniquely able to create and discover.

But as the following verses will make clear, Lamech has some things in common with his murdering ancestor Cain. The society which Cain produced will soon overtake the earth, spreading evil, until God intervenes with the great flood.

Verse 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.

Lamech, six generations removed from Cain, demonstrates that he shared Cain’s anger, violence, and arrogance—and then some. In this speech, continuing into the following verse, he brags about his sin in an almost unbelievable way.

He announces to his two wives that he has killed a man in revenge for wounding and/or striking him. We obviously don’t know the whole story. However, Lamech’s response indicates that his action was out of proportion with what was done to him. The Hebrew word used for “kill” here is from the root word hā’rag, the same used to describe the murder of Abel in Genesis 4:8 and Moses’ murder of the Egyptian in Exodus 2:14.

He sounds proud and arrogant, and even more so in light of the following verse. The fact that he specifically directs this confession of murder to his wives can be interpreted in several ways. One prominent possibility is that this is meant to be a threat: “look what happens to people who cross me.”

Verse 24. If Cain ‘s revenge is sevenfold,then Lamech ‘s is seventy-sevenfold.”

The previous verse describes Lamech’s bold and seemingly arrogant announcement to his wives that he had killed a young man for striking and/or wounding him. We don’t know the whole story, but it sounds as if Lamech’s response was out of proportion to what was done to him. Lamech uses the same Hebrew word to describe his action as Genesis 4:8 and Exodus 2:14, both referring to murderous acts.

Lamech apparently knew Cain’s story well, including the part about how God had marked Cain with a sign. This was meant to back up God’s promise to deliver vengeance seven-fold on anyone who killed Cain for killing Abel. Lamech claims the same protection for himself, but without God’s apparent endorsement. Or perhaps he is declaring that he and his people will deliver the vengeance themselves without God’s help. It’s hard to know.

If Lamech is claiming God’s protection, it shows that he still carries an awareness of God as protector. But that would also imply a deeply corrupt understanding of God, believing that God’s power and protection could be presumed upon. Another possibility is that Lamech is being defiant and arrogant—”spitting in the face of God,” so to speak—and celebrating his own evil.

Statements like this are key to understanding the context of the flood, where mankind is described as being deeply, perversely depraved (Genesis 6:5).

Verse 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.”

After detailing Cain’s descendants through Lamech and his offspring in the previous verses, the narrative now jumps back in time to the birth of Seth. It is very likely Adam and Eve had many sons and daughters besides Cain, Abel, and Seth. Cain’s concern over vengeance strongly suggests that there were many other people alive when he murdered his brother (Genesis 4:14). Those three were special, though, in that the Bible chooses to focus on their stories and successors. This focus only on more notable figures is a common feature of ancient writings.

It’s helpful to notice that Eve is still a woman of faith, expressing her trust in God as the provider of sons even after Cain killed Abel. She saw Seth as God’s direct replacement for her lost Abel.

We’re told in the next chapter that Adam was 130 years old at the birth of Seth. Eve would have been about the same age. Scripture reports that these first generations after the garden lived hundreds of years, with a reproductive window far beyond what would be considered normal today.

Verse 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.

The next chapter will detail the descendants of Seth all of the way through to Noah. Judging by Lamech’s story, Cain’s legacy seems to be one of productive work and innovation, but also of arrogance and violence. Seth’s line, though, includes several examples of people who were overtly faithful to God.

We will learn that Seth was 105 years old when his son Enosh was born. These first generations after the garden had extraordinarily long lifespans (and reproductive years) by our standards.

We’re told that starting around the time of Enosh’s birth, people began to call on or proclaim the name of the Lord. This may well have been a direct response, and certainly a contrast, to the descendants of Cain. As shown in prior verses, his offspring were deeply sinful. And, that sin would eventually spread to pollute almost the entire human race (Genesis 6:5).

Following Eve’s example, the people of Seth apparently expressed their dependence on God and perhaps worshiped Him publicly.

End of Chapter 4.

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