Newbold College

Department of Theological Studies

AN INTERPRETATION OF GENESIS 4. 1-16,

 WITH EMPHASIS ON CAIN’S

RELATION WITH GOD.

Exegetical

Essay presented in the

fulfilment of the Requirements

of the Course BIST 227 Pentateuch

By

Allan Falk

 April 2005

INTRODUCTION

        This exegetical essay dealing with Genesis 4. 1 - 16 are mainly about Cain and his relation or attitude towards God. The purpose of the study is to analyse Cain’s relation to God, and then if possible, to extract some wisdom useful in everyday Christian life.

        Due to the shortness of this paper, it will mainly deal with Cain’s offering, and with the conversation in between Cain and God. Among the issues left out, is a very interesting one in verse 8[1], concerning the conversation in between Cain and Abel. Finally a conclusion will be drawn, which will include a small characterisation of Cain.

CAIN AND ABEL

              The passage begins by introducing Cain and Abel as the first two sons born to Adam and Eve[2]. Some have thought that they might have been twins[3], and others have put a lot of research into the meaning of their names[4], but as it is not the interest of this paper, we will proceed straight to the central point in the story, their offerings to the Lord.

THE OFFERING OF CAIN AND ABEL

                Looking at the offerings of Cain and his brother Abel[5], I find verse 5 very important; because I think some of Cain’s attitude towards God can be found here. Verse 5a simply says: but for Cain and his offering he had no regard.  A lot of research has been done over the years, to find the reason for this rejection of both Cain and his offering. Reading verse 3 and 4[6] closely it is seen, that there might have been a difference in the quality of the sacrifices[7], which could indicate that Cain might have had a negative attitude towards God[8]. However some interpreters like Calvin had the opinion, that the problem lies in the missing of blood in Cain’s sacrifice[9], which is seen later in the Old Testament to be required for a sin-offering.[10]The fact that some teachers agree that the missing blood is a possible explanation[11], even though it can not be proven directly in the text, has given me courage to give three reasons for why I think it is like that.

a)      Firstly I have realised that chapter 4 has almost the same sequences as chapter 3. It can be diagrammed like this:

                                       Chapter 3                        Chapter 4

* Test                                 v. 3 (the apple)             (the suggested blood offering)

“a) Sin committed              v. 6                                   v. 8

  b) Question from God      v. 9                                   v. 9

  c) Curse on the Ground   v. 17                                  v. 11

  d) God’s gift to sinners   v. 21 (clothes)                   v. 15 (protective mark)

  e) Exile eastwards           v. 24                                 v. 16”[12]

This diagram with an assumption in italic shows how the blood offering might have been a test God gave Cain and Abel.

b)      Secondly reading Heb 11. 4 it is realised that Abel was offering in faith. What was he having faith in, was it a previous revelation or instruction from God himself, concerning sin-offering and redemption from sin?[13] I see it as a possibility.

c)      The third reason is not as strong as the first two, but I still want to mention that the LXX in verse 7[14] suggests that Cain made a ritual fault[15]. Could it have been the missing blood?

        If Cain really deliberately set aside God’s instruction regarding sin-offering and forgiveness of sins, then he most be characterised as an unbeliever, just like his mother Eve, when she mistrusted Gods wisdom and ate the apple.

CAIN’S ANGER

        According to verse 5 Cain got very angry, after his offering was rejected by God[16]. His anger might indicate that he felt that God was not fair to him. However Cain’s anger might also show us, that Cain was not ready to accept God’s judgement as superior to his own. He was not asking God for advice concerning the offering or his own personal attitude towards God. Instead he directed his anger towards his brother Abel, and finally ended up killing him.

 GOD’S SPEECH TO CAIN

        In verse 6 God takes the imitative to speak to Cain, he does it by asking a question: "Why are you angry, and why has your countenance fallen? It can not be seen in the text how God actually communicated to Cain. One thought is, that God send an angle[17], which is possible. It is however more interesting to realize, that God does not wait for the angry Cain to contact him. God shows interest in Cain by taking the initiative.

        Then God continues his speech in verse 7 with some advice: If you do well, will you not be accepted? And if you do not do well, sin is lurking at the door; its desire is for you, but you must master it." There will not be room here, for a discussion concerning the linguistic difficulties within this verse[18], which has always given the translators a great challenge. Our interest is rather the advice or teaching God is giving Cain.  Cain is told; that God will accept him if he does well, but he is also told, that if he is not doing well it is considered a sin. Finally God concludes by encouraging Cain to resist sinning. God created Adam and Eve with a free will, which is again reflected here in the speech to Cain. He can decide to do well, or he can decide not to do well.

        Here God is seen as having interest in Cain, but Cain is not even answering. Cain seems to have a difficult time accepting God as his creator or master.

        Verse 8[19] portrays how Cain decides not to do well, and finally ends up killing Abel his brother.

GOD’S CONVERSATION WITH CAIN

        Again it is God taking the initiative; he does it by asking Cain a question: "Where is your brother Abel?"[20] When Cain answers, he simply lies to God by saying: "I do not know; am I my brother's keeper?" God’s question to Cain is almost similar to the one he gave Adam and Eve after they had ate the apple[21], he is not putting any blame on Cain, he is giving him a chance to tell the truth. Cain is however not using this chance for reconciliation with God.

        God continues the conversation by confronting Cain with his doings, and by announcing to him his punishment:  Listen; your brother's blood is crying out to me from the ground! And now you are cursed from the ground, which has opened its mouth to receive your brother's blood from your hand.[22]  

Just like Adam and Eve received their punishment promptly[23], Cain also received his.

        The reaction or answer which Cain is giving, is very essential for the characterization of him, it is found in verse 13 and 14: 13 "My punishment is greater than I can bear!  14 Today you have driven me away from the soil, and I shall be hidden from your face; I shall be a fugitive and a wanderer on the earth, and anyone who meets me may kill me." What is striking is the fact, that Cain is still not showing any sign of repentance. His first concern is about the punishment given, which he considers to be too heavy. His next thought is fear for his own life.

        God’s final reaction towards Cain is protection, given to him in form of a mark[24], just like he protected Adam and Eve with clothes before he send them out of Eden[25].

 CONCLUSION

        Reading Genesis 4. 1 – 16 it becomes clear, that there is a great difference between Gods and Cain’s character. God could have killed Cain as a punishment for his sins, just like he did to a lot of other people in the flood story less than two thousand years later, but in stead he shows him grace. Cain on the other hand, only needed to be confronted with his righteous brother[26] that irritated him terribly, resulting in murder.

        Contrary to Gods ideal, Cain is jealous, angry, killing and lying, or with other words, he was a sinner just like everybody[27] else have been, after Adam and Eve fell. What is important to notice about Cain might be that he is not seeking any reconciliation with God. After he killed his brother, he tried to hide his sin from God, and later when God confronted him with his transgression, he was still not requesting for forgiveness. After complaining about his punishment, he simply turns around and walks away from God.

        A very short characterisation of Cain would be that he was an unbeliever. He either could not believe in Gods plan of redemption, or he refused to take part in it.

        This narrative highlighted two things for me. Firstly God takes the imitative to reconciliation between himself and sinful human beings and he want to have communion with them. Secondly God allows everybody to make their own decision, for or against fellowship with him.

        For me as a student, it has been incredible amazing to experience how much wisdom such few verses can contain.

BIBLIOGRAPHY

Clarke Adam, A COMMENTARY AND CRITICAL NOTES; Vol. I. ,

        (London: Thomas Tegg and Son, 1836).

Craig Kenneth M., QUESTIONS OUTSIDE EDEN (GENESIS 4.1-16): YAHWEH, CAIN AND

        THEIR RHETORICAL INTERCHANGE, in Jurnal for the Study of the Old Testament, 1999,

        pp. 107 – 128.

DeLashmutt Gary, Genesis 4: 1-16 Two Humanities: Cain & Abel,

        (http://www.xenos.org/teachings/ot/genesis/gary/gen4-1.htm)

Jamieson Robert, A COMMENTARY, CRITICAL, EXPERIMENTAL, AND PRACTICAL ON THE

        OLD AND NEW TESTAMENTS, Vol. I. (London: James Nisbet, 1868).

Levis Jack P., THE OFFEING OF ABEL(GEN 4:4): A HISTORY OF INTERPRETATION in

        JURNAL OF THE EVANGELICAL THEOLOGICAL SOCIETY, Dec 1994, pp. 481 – 496.

New Bible Commentary, (England: Intervarsity Press, 2004).

Reis Pamela Tamarkin, What Cain Said: A Note on Genesis 4. 8 in Journal for the Study of the Old

        Testament, 2002, pp. 107 – 113.

The Seventh-day Adventist BIBLE COMMENTARY, Volume 1, (WA: Review and Herald).

Turner Laurence, BACK TO THE PRESENT, (England: Autumn House, 2004).

Walton John H. & Matthews Victor H., THE BIBLE BACKGROUND COMMENTARY

        GENESIS-DEUTERONOMY, (Nav Press Software, 1998).

White Ellen G., The Story of Patriarchs and Prophets, (OK: Academy).

[1] Reis Pamela Tamarkin, What Cain Said: A Note on Genesis 4. 8 in Journal for the Study of the Old Testament, 2002, pp. 107 – 113.

[2] NRS Genesis 4.1 Now the man knew his wife Eve, and she conceived and bore Cain, saying, "I have produced a man with the help of the LORD."  2 Next she bore his brother Abel. Now Abel was a keeper of sheep, and Cain a tiller of the ground.

[3] Clarke Adam, A COMMENTARY AND CRITICAL NOTES; Vol. I. ,(London: Thomas Tegg and Son, 1836) p. 61.

[4] Jamieson Robert, A COMMENTARY, CRITICAL, EXPERIMENTAL, AND PRACTICAL ON THE

        OLD AND NEW TESTAMENTS, Vol. I. (London: James Nisbet, 1868) pp. 65 – 67.

[5] Genesis 4. 3 In the course of time Cain brought to the LORD an offering of the fruit of the ground, 4 and Abel for his part brought of the firstlings of his flock, their fat portions.

[6] Genesis 4. 3-4 In the course of time Cain brought to the LORD an offering of the fruit of the ground, 4 and Abel for his part brought of the firstlings of his flock, their fat portions.

[7] Craig Kenneth M., QUESTIONS OUTSIDE EDEN (GENESIS 4.1-16): YAHWEH, CAIN AND

        THEIR RHETORICAL INTERCHANGE, in Jurnal for the Study of the Old Testament, 1999,

        p. 111.

[8] Craig Kenneth M., QUESTIONS OUTSIDE EDEN (GENESIS 4.1-16): YAHWEH, CAIN AND

        THEIR RHETORICAL INTERCHANGE, p. 112.

[9] Levis Jack P., THE OFFEING OF ABEL(GEN 4:4): A HISTORY OF INTERPRETATION in

        JURNAL OF THE EVANGELICAL THEOLOGICAL SOCIETY, Dec 1994, p. 493.

[10] Especially Leviticus and Numbers have instructions on sin offerings.

[11] DeLashmutt Gary, Genesis 4: 1-16 Two Humanities: Cain & Abel,

        (http://www.xenos.org/teachings/ot/genesis/gary/gen4-1.htm)

[12] Turner Laurence, BACK TO THE PRESENT, (England: Autumn House, 2004) p. 56.

[13] Jamieson Robert, A COMMENTARY, CRITICAL, EXPERIMENTAL, AND PRACTICAL ON THE

        OLD AND NEW TESTAMENTS, p. 68.

[14] Genesis 4. 7 Hast thou not sinned if thou hast brought it rightly, but not rightly divided it? be still, to thee shall be his submission, and thou shalt rule over him.

[15] Levis Jack P., THE OFFEING OF ABEL(GEN 4:4): A HISTORY OF INTERPRETATION in

        JURNAL OF THE EVANGELICAL THEOLOGICAL SOCIETY,  p. 482.

[16] Genesis 4. 5 but for Cain and his offering he had no regard. So Cain was very angry, and his countenance fell.

[17] White Ellen G., The Story of Patriarchs and Prophets, (OK: Academy) p. 74.

[18] The Seventh-day Adventist BIBLE COMMENTARY, Volume 1, (WA: Review and Herald) p. 240.

[19] Genesis 4. 8 Cain said to his brother Abel, "Let us go out to the field." And when they were in the field, Cain rose up against his brother Abel, and killed him.

[20]  Genesis 4. 9 Then the LORD said to Cain, "Where is your brother Abel?" He said, "I do not know; am I my brother's keeper?"

[21] Genesis 3. 9 But the LORD God called to the man, and said to him, "Where are you?"

[22] Genesis 4. 10 - 12 And the LORD said, "What have you done? Listen; your brother's blood is crying out to me from the ground!  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 till the ground, it will no longer yield to you its strength; you will be a fugitive and a wanderer on the earth."

[23] Genesis 3. 16 – 19.

[24] Genesis 4. 15 Then the LORD said to him, "Not so! Whoever kills Cain will suffer a sevenfold vengeance." And theLORD put a mark on Cain, so that no one who came upon him would kill him.

[25] Genesis 3. 21 And the LORD God made garments of skins for the man and for his wife, and clothed them.

[26] Matt 23. 35.

[27] Rom 3. 23.

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