Genesis 4:7
Verse
Context
Sermons
J. Vernon McGee
Zac Poonen
Richard Owen Roberts
Chuck SmithZac Poonen
Ralph SextonSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
If thou doest well - That which is right in the sight of God, shalt thou not be accepted? Does God reject any man who serves him in simplicity and godly sincerity? But if thou doest not well, can wrath and indignation against thy righteous brother save thee from the displeasure under which thou art fallen? On the contrary, have recourse to thy Maker for mercy; לפתח חטאת רבץ lappethach chattath robets, a sin-offering lieth at thy door; an animal proper to be offered as an atonement for sin is now couching at the door of thy fold. The words חטאת chattath, and חטאת chattaah, frequently signify sin; but I have observed more than a hundred places in the Old Testament where they are used for sin-offering, and translated ἁμαρτια by the Septuagint, which is the term the apostle uses, Co2 5:21 : He hath made him to be sin (ἁμαρτιαν, A Sin-Offering) for us, who knew no sin. Cain's fault now was his not bringing a sin-offering when his brother brought one, and his neglect and contempt caused his other offering to be rejected. However, God now graciously informs him that, though he had miscarried, his case was not yet desperate, as the means of faith, from the promise, etc., were in his power, and a victim proper for a sin-offering was lying (רבץ robets, a word used to express the lying down of a quadruped) at the door of his fold. How many sinners perish, not because there is not a Savior able and willing to save them, but because they will not use that which is within their power! Of such how true is that word of our Lord, Ye will not come unto me that ye might have life! Unto thee shall be his desire, etc. - That is, Thou shalt ever have the right of primogeniture, and in all things shall thy brother be subject unto thee. These words are not spoken of sin, as many have understood them, but of Abel's submission to Cain as his superior, and the words are spoken to remove Cain's envy.
Jamieson-Fausset-Brown Bible Commentary
If thou doest well, shalt thou not be accepted?--A better rendering is, "Shalt thou not have the excellency"? which is the true sense of the words referring to the high privileges and authority belonging to the first-born in patriarchal times. sin lieth at the door--sin, that is, a sin offering--a common meaning of the word in Scripture (as in Hos 4:8; Co2 5:21; Heb 9:28). The purport of the divine rebuke to Cain was this, "Why art thou angry, as if unjustly treated? If thou doest well (that is, wert innocent and sinless) a thank offering would have been accepted as a token of thy dependence as a creature. But as thou doest not well (that is, art a sinner), a sin offering is necessary, by bringing which thou wouldest have met with acceptance and retained the honors of thy birthright." This language implies that previous instructions had been given as to the mode of worship; Abel offered through faith (Heb 11:4). unto thee shall be his desire--The high distinction conferred by priority of birth is described (Gen 27:29); and it was Cain's conviction, that this honor had been withdrawn from him, by the rejection of his sacrifice, and conferred on his younger brother--hence the secret flame of jealousy, which kindled into a settled hatred and fell revenge.
John Gill Bible Commentary
And Cain talked with Abel,.... Or "said", or "spoke unto" him (l); either what the Lord God said to him in the foregoing verses, as Aben Ezra; or he spoke to him in a kind and friendly manner, and thereby got him to take a walk in the field with him. The Vulgate Latin version adds, "let us go abroad"; and the Septuagint and Samaritan versions, "let us go into the field"; not to fight a duel, which Abel doubtless would have declined, had that been declared, but to have some friendly conversation; and there being a large pause here in the Hebrew text, the Jerusalem Targum gives us an account of what passed between them when in the field;"Cain said to Abel his brother, there is no judgment, nor Judge, nor will a good reward be given to the righteous; nor will vengeance be taken of the wicked; neither is the world created in mercy nor governed in mercy; otherwise, why is thine offering received with good will, and mine not?''Abel answered and said to Cain,"there is a judgment,'' &c.and so goes on to assert everything Cain denied, and to give a reason why the offering of the one was accepted, and the other rejected: and to the same purpose the Targum of Jonathan: and it came to pass, when they were in the field; alone and at a distance from their parents, or from any town or city, if any were now built, as some think there were, and out of the sight of any person that might come and interpose and rescue: about a mile from Damascus, in a valley, yet on the side of a hill, are now shown the place, or the house on it, where Cain slew Abel (m); and so Mr. Maundrel (n) speaks of a high hill near Damascus, reported to be the same they offered their sacrifice on, and Cain slew his brother, and also of another hill at some distance from Damascus, and an ancient structure on it, supposed to be the tomb of Abel: that Cain rose up against Abel his brother, and slew him; in a furious manner assaulted him, without any just provocation, and took away his life, by some instrument or other, perhaps that was used in husbandry, which might be in the field where they were. The Targum of Jonathan is,"he fixed a stone in his forehead, and slew him;''and so the Jews say (o) elsewhere: our poet (p) says, he smote him in the breast with a stone, into the midriff or diaphragm: it must be by some means or other, by which his blood was shed; but it is not material to inquire what the instrument was, as Aben Ezra observes; since though there might be swords, yet there were stones and clubs enough, as he takes notice; and there must be even instruments for agriculture, one of which might be taken up, as being at hand, with which the execution might be made. The Jewish writers (q) say Abel was an hundred years old when he was slain; and some of them (r) make Abel to be the first aggressor: they say, that Abel rose up against him, and threw him to the ground, and afterwards Cain rose up and slew him; however this was not likely the case. (l) "et dixit", Pagninus, Montanus, Munster, Fagius, Vatablus, Drusis. (m) Lud. Vartoman, Navigat. l. 1. c. 6. (n) Journey from Aleppo, &c. l. 1. p. 131, 133, 134. (o) Pirke Eliezer, c. 21. (p) -----And, as they talk'd, Smote him into the midriff with a stone, That beat out life.----- Milton's Paradise Lost, B. 11. l. 444, &c. (q) Josippon apud Abendana in Miclol. Yophi in loc. (r) Tikkune Zohar, correct. 69. fol. 112. l. 2.
Tyndale Open Study Notes
4:7 Sin is crouching at the door . . . you must subdue it: Sin is pictured as a vicious animal lying in wait to pounce on Cain (cp. study note on 3:16). Either sin will dominate Cain, or Cain will resist the temptation to sin. There is no neutral ground in that conflict.
Genesis 4:7
Cain and Abel
6“Why are you angry,” said the LORD to Cain, “and why has your countenance fallen? 7If you do what is right, will you not be accepted? But if you refuse to do what is right, sin is crouching at your door; it desires you, but you must master it.”
- Scripture
- Sermons
- Commentary
(Genesis) Genesis 11:10-32
By J. Vernon McGee2.7K11:32GEN 4:7GEN 5:26GEN 6:5GEN 11:1GEN 12:1GEN 15:6In this sermon, the speaker discusses the shift in focus from events to important personalities in the Bible, specifically in the book of Genesis. The four main personalities mentioned are Abraham, Isaac, Jacob, and Joseph. The speaker highlights Abraham as a man of faith and introduces the upcoming chapter 12. The sermon also touches on the tower of Babel and the significance of these events in demonstrating humanity's sinfulness and the need for Christ.
Overcoming Satan
By Zac Poonen2.6K1:27:14SatanGEN 4:7PSA 1:2MAT 6:33LUK 10:18HEB 4:121JN 4:17In this sermon, the speaker emphasizes the importance of understanding the distinctives of the New Covenant over the Old Covenant. He encourages listeners to meditate on God's Word and not just superficially read it. The speaker highlights the need to master sin and have a right attitude towards others. He also discusses the importance of rejoicing when others are blessed and being excited about raising up new leaders in the church. Additionally, the speaker warns about the dangers of money and the need to keep it under control. Finally, he addresses the struggles of overcoming temptation and encourages believers to confess the truth of God's Word and rely on the blood of Jesus for cleansing and justification.
Sin Crouching at the Door
By Richard Owen Roberts2.2K1:04:04GEN 4:71SA 15:221SA 16:7ISA 1:18HEB 11:4JAS 3:16JAS 4:71JN 1:91JN 3:12This sermon delves into the urgent need to address the issue of sin as a barrier to revival, emphasizing the importance of mastering sin through Christ. It explores the story of Cain and Abel, highlighting the significance of faith and righteousness in offerings. The sermon challenges listeners to examine their countenance before God, emphasizing the need to conquer sin as it desires mastery over individuals. It calls for repentance and a deep reflection on personal sin and the corporate sins of churches, stressing the critical need for revival in the face of widespread carelessness towards sin.
(Through the Bible) Exodus 1-5
By Chuck Smith1.8K1:23:21ExpositionalGEN 50:26EXO 2:15EXO 4:1EXO 4:10In this sermon, the preacher emphasizes that God is not just a passive observer of our struggles and suffering. He takes action to deliver His people from their hardships. The preacher also highlights the importance of not getting too attached to material possessions, as they can easily be taken away. Instead, our focus should be on the things of the Spirit and God's eternal kingdom. The sermon references the story of Moses and the Israelites in Egypt, where they faced oppression and hardship, but ultimately God delivered them.
(Genesis) - Part 7
By Zac Poonen1.6K1:00:47GenesisGEN 4:7MAT 6:33ROM 6:14HEB 9:22HEB 12:18HEB 12:22HEB 12:24In this sermon, the preacher focuses on Genesis chapter 4, specifically the story of Cain and Abel. The sermon highlights how sin quickly spread from Adam and Eve to their children, causing division and ultimately leading to Cain killing Abel. The preacher emphasizes the importance of mastering sin in our lives, drawing from Genesis 4:7. The sermon also emphasizes that the gospel of victory over sin is not just for mature believers, but can be proclaimed to anyone, even those like Cain who may have a grudge against God.
(Church of Cain) the Words of Cain - Part 3
By Ralph Sexton1.5K28:12CainGEN 4:1GEN 4:7MAT 24:37In this sermon, the preacher focuses on the story of Cain and Abel from the book of Genesis. He highlights how Cain's words and actions were driven by a desire to impress God and change His thinking. The preacher emphasizes that Cain's approach of trying to adapt God's word to fit the preferences of society is dangerous and leads to spiritual death. He also draws a parallel between the days of Noah and the present, warning that just as people were unaware of the impending flood, many today are unaware of the coming judgment. The sermon emphasizes the importance of staying true to God's word and not compromising its truth for the sake of societal acceptance.
New Covenant - Overcoming Temptation - Part 2
By Zac Poonen1.3K09:12GEN 4:7PSA 103:2ROM 6:14GAL 6:7HEB 4:15REV 3:21
This sermon emphasizes the principle of sowing and reaping in the spiritual realm, highlighting the importance of planting seeds of truth in our hearts to produce a harvest of righteousness. It discusses the blindness caused by the devil, both in unbelievers and believers, regarding the seriousness of sin and the possibility of overcoming it through Christ. The message challenges listeners to take responsibility for their actions, avoid blaming external factors, and embrace the truth that victory over sin is attainable through faith and personal accountability.
(Genesis) Genesis 4-5:10
By Joe Focht98851:48GenesisGEN 4:4GEN 4:7GEN 4:12GEN 4:16JHN 6:68EPH 1:13In this sermon, the speaker reflects on the early days of the earth after the fall, describing a pristine state with 50-foot ferns and a sense of safety for children. The speaker imagines two boys growing up in this environment, free to explore the forest without fear. The sermon then shifts to the importance of blood atonement and sacrifice, which was passed down through generations, ultimately leading to Noah and the ark. The sermon concludes with a reflection on the lifespan of Adam, who lived for 930 years, and the potential advancements in civilization during that time.
My Experience as a Chaplain - Part 1
By Rolfe Barnard71742:18TestimonyGEN 4:7MAT 6:33JHN 14:6ROM 5:8EPH 1:7HEB 9:221PE 1:18In this sermon, the speaker shares his childhood experiences of reading books about success and deprivation. He then recounts a story of being invited to lead a protracted meeting at a desperate Baptist church in Brooklyn. The pastor of the church had to limit the number of attendees each night due to the overwhelming response. The speaker also shares his experiences as a preacher in a small town and as a chaplain in the Second World War. The sermon then focuses on the biblical text from Hebrews 9:22, emphasizing the importance of the shedding of blood for purification and remission of sins.
19 - Continued Testimony of Jesus Abbey
By Ben Torrey54309:19TestimonyGEN 4:7PSA 37:4PRO 3:5MAT 5:23ROM 8:28EPH 3:20PHP 4:19In this sermon, Ben Tory shares a tale of two brothers and how God is working to provide for the building of the Three Seas Center in Tebek, Kang Wando. The center is a multi-million dollar project that aims to bring reconciliation between North and South Korea. The story begins with a woman who played a key role in reconciling two brothers, which led to the start of the building project. The city has a strong interest in the project as it aligns with their overall development plan for the region. Through this tale, Ben Tory highlights the amazing ways in which God provides and works in mysterious ways.
John 5
By Damian Kyle42258:20JohnGEN 1:27GEN 2:7GEN 3:15GEN 4:7JHN 5:12JHN 5:39In this sermon, the preacher emphasizes that the book of Genesis is not just a historical account, but a story of God's redemption. He highlights the creation of man in Genesis 1 and 2, the fall of man in Genesis 3, and how God begins to speak of the virgin birth of the Messiah in chapter 3. The preacher also discusses how some people may have a deep knowledge of the Bible but miss the central message of Jesus as the Messiah. He points out that the scene at the pool in John 5, where the first person to enter the water is rewarded, goes against Jesus' teachings of grace and selflessness. The preacher concludes by emphasizing the importance of stepping out in faith and trusting in God's promises.
(Knowing God's Way) 10. Lessons From Cain and Abel
By Zac Poonen1GEN 4:7PRO 18:21GAL 6:7PHP 2:82TH 2:10HEB 11:4JAS 3:16JAS 4:61JN 1:7Zac Poonen preaches on the story of Cain and Abel, highlighting the importance of heart attitudes in worship and the acceptance of offerings by God. He emphasizes that God looks at the heart, not just outward actions, and that true worship comes from a broken and contrite heart of faith. The sermon delves into the dangers of pride, jealousy, and anger, drawing parallels between the story of Cain and Abel and the spiritual battles believers face today. It concludes with a powerful message on the consequences of ignoring God's warnings and the need for humility and self-judgment in the Christian walk.
(Ii) for by Grace Are You Saved Through Faith - Part 2 (Without Faith It Is Impossible to Please God)
By Robert Wurtz II0GEN 4:5GEN 4:7ISA 66:2JER 6:16HEB 11:4Robert Wurtz II delves into the concept of faith as the right response to God's revelation, contrasting it with sin as the wrong response. Through the story of Abel and his offering, we see the importance of being teachable and obedient to God's instructions, laying the foundation for becoming a disciple who walks in God's ways. The willingness to be subject to God's teaching and to tremble at His word reflects a heart ready for restoration and fellowship with God, as seen in the examples of Abel and the Children of Israel.
Disciples Must Be Watchful and Praying
By Sabu Athimattathil0GEN 4:7MAT 26:41ROM 7:15HEB 1:9HEB 5:71JN 2:6Sabu Athimattathil preaches on the importance of staying alert, watching, and praying against the desires of the flesh to avoid falling into temptation. Using examples from the Bible, he emphasizes the ongoing struggle between the new man in Christ and the flesh, highlighting the need for constant vigilance and reliance on God's strength to overcome sin. Just as Jesus asked His disciples to pray for Him in His moment of weakness, we are encouraged to seek God's help in times of temptation, knowing that He can save us from falling into sin.
Striving Against Sin
By David Servant0GEN 4:7ROM 8:5GAL 5:16PHP 2:122PE 1:3David Servant preaches on the importance of understanding the joint effort between God and believers in sanctification. Believers are called to cooperate with God, renew their minds with His Word, and actively pursue holiness. The sermon emphasizes the balance between human responsibility and divine empowerment, highlighting the need for believers to actively participate in their sanctification process.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
If thou doest well - That which is right in the sight of God, shalt thou not be accepted? Does God reject any man who serves him in simplicity and godly sincerity? But if thou doest not well, can wrath and indignation against thy righteous brother save thee from the displeasure under which thou art fallen? On the contrary, have recourse to thy Maker for mercy; לפתח חטאת רבץ lappethach chattath robets, a sin-offering lieth at thy door; an animal proper to be offered as an atonement for sin is now couching at the door of thy fold. The words חטאת chattath, and חטאת chattaah, frequently signify sin; but I have observed more than a hundred places in the Old Testament where they are used for sin-offering, and translated ἁμαρτια by the Septuagint, which is the term the apostle uses, Co2 5:21 : He hath made him to be sin (ἁμαρτιαν, A Sin-Offering) for us, who knew no sin. Cain's fault now was his not bringing a sin-offering when his brother brought one, and his neglect and contempt caused his other offering to be rejected. However, God now graciously informs him that, though he had miscarried, his case was not yet desperate, as the means of faith, from the promise, etc., were in his power, and a victim proper for a sin-offering was lying (רבץ robets, a word used to express the lying down of a quadruped) at the door of his fold. How many sinners perish, not because there is not a Savior able and willing to save them, but because they will not use that which is within their power! Of such how true is that word of our Lord, Ye will not come unto me that ye might have life! Unto thee shall be his desire, etc. - That is, Thou shalt ever have the right of primogeniture, and in all things shall thy brother be subject unto thee. These words are not spoken of sin, as many have understood them, but of Abel's submission to Cain as his superior, and the words are spoken to remove Cain's envy.
Jamieson-Fausset-Brown Bible Commentary
If thou doest well, shalt thou not be accepted?--A better rendering is, "Shalt thou not have the excellency"? which is the true sense of the words referring to the high privileges and authority belonging to the first-born in patriarchal times. sin lieth at the door--sin, that is, a sin offering--a common meaning of the word in Scripture (as in Hos 4:8; Co2 5:21; Heb 9:28). The purport of the divine rebuke to Cain was this, "Why art thou angry, as if unjustly treated? If thou doest well (that is, wert innocent and sinless) a thank offering would have been accepted as a token of thy dependence as a creature. But as thou doest not well (that is, art a sinner), a sin offering is necessary, by bringing which thou wouldest have met with acceptance and retained the honors of thy birthright." This language implies that previous instructions had been given as to the mode of worship; Abel offered through faith (Heb 11:4). unto thee shall be his desire--The high distinction conferred by priority of birth is described (Gen 27:29); and it was Cain's conviction, that this honor had been withdrawn from him, by the rejection of his sacrifice, and conferred on his younger brother--hence the secret flame of jealousy, which kindled into a settled hatred and fell revenge.
John Gill Bible Commentary
And Cain talked with Abel,.... Or "said", or "spoke unto" him (l); either what the Lord God said to him in the foregoing verses, as Aben Ezra; or he spoke to him in a kind and friendly manner, and thereby got him to take a walk in the field with him. The Vulgate Latin version adds, "let us go abroad"; and the Septuagint and Samaritan versions, "let us go into the field"; not to fight a duel, which Abel doubtless would have declined, had that been declared, but to have some friendly conversation; and there being a large pause here in the Hebrew text, the Jerusalem Targum gives us an account of what passed between them when in the field;"Cain said to Abel his brother, there is no judgment, nor Judge, nor will a good reward be given to the righteous; nor will vengeance be taken of the wicked; neither is the world created in mercy nor governed in mercy; otherwise, why is thine offering received with good will, and mine not?''Abel answered and said to Cain,"there is a judgment,'' &c.and so goes on to assert everything Cain denied, and to give a reason why the offering of the one was accepted, and the other rejected: and to the same purpose the Targum of Jonathan: and it came to pass, when they were in the field; alone and at a distance from their parents, or from any town or city, if any were now built, as some think there were, and out of the sight of any person that might come and interpose and rescue: about a mile from Damascus, in a valley, yet on the side of a hill, are now shown the place, or the house on it, where Cain slew Abel (m); and so Mr. Maundrel (n) speaks of a high hill near Damascus, reported to be the same they offered their sacrifice on, and Cain slew his brother, and also of another hill at some distance from Damascus, and an ancient structure on it, supposed to be the tomb of Abel: that Cain rose up against Abel his brother, and slew him; in a furious manner assaulted him, without any just provocation, and took away his life, by some instrument or other, perhaps that was used in husbandry, which might be in the field where they were. The Targum of Jonathan is,"he fixed a stone in his forehead, and slew him;''and so the Jews say (o) elsewhere: our poet (p) says, he smote him in the breast with a stone, into the midriff or diaphragm: it must be by some means or other, by which his blood was shed; but it is not material to inquire what the instrument was, as Aben Ezra observes; since though there might be swords, yet there were stones and clubs enough, as he takes notice; and there must be even instruments for agriculture, one of which might be taken up, as being at hand, with which the execution might be made. The Jewish writers (q) say Abel was an hundred years old when he was slain; and some of them (r) make Abel to be the first aggressor: they say, that Abel rose up against him, and threw him to the ground, and afterwards Cain rose up and slew him; however this was not likely the case. (l) "et dixit", Pagninus, Montanus, Munster, Fagius, Vatablus, Drusis. (m) Lud. Vartoman, Navigat. l. 1. c. 6. (n) Journey from Aleppo, &c. l. 1. p. 131, 133, 134. (o) Pirke Eliezer, c. 21. (p) -----And, as they talk'd, Smote him into the midriff with a stone, That beat out life.----- Milton's Paradise Lost, B. 11. l. 444, &c. (q) Josippon apud Abendana in Miclol. Yophi in loc. (r) Tikkune Zohar, correct. 69. fol. 112. l. 2.
Tyndale Open Study Notes
4:7 Sin is crouching at the door . . . you must subdue it: Sin is pictured as a vicious animal lying in wait to pounce on Cain (cp. study note on 3:16). Either sin will dominate Cain, or Cain will resist the temptation to sin. There is no neutral ground in that conflict.