Genesis 4

Genesis 4:1

The LORD God Gives Judgment

In His response to the defenses of Adam and Eve, God first addresses Himself to him who has been the instrument of temptation to sin. Without hearing the serpent God curses him. The serpent hears a direct verdict, without the possibility of a reply. Going on the belly indicates extreme humiliation and misery (cf. Micah 7:17a; Psalms 44:25).

In the curse God also speaks of “the seed of the woman”. That is a clear reference to the Lord Jesus (Galatians 4:4). He will bruise satan on the head, while satan will bruise him on the heel. If the heel is bruised, it is impossible to walk. With the Lord Jesus this happens when people, led by satan, pierce His feet on the cross and kill Him. But just by the cross He obtains victory and bruises satan on the head (Colossians 2:15).

After the curse of the serpent and the prospect of victory over the tempter, God also pronounces His verdict on man’s sin. He mentions the consequences of sin first for the woman and then for the man. They are not cursed. The consequences for them are an aggravation of the task God has given each of them.

It is God’s purpose that the woman should bear children (Genesis 1:28). Apparently until then pregnancy and giving birth are painless in origin. That will no longer be the case. Pregnancy will cause many inconveniences and giving birth to children is a painful experience. Sin has weakened the woman physically, causing pregnancy and giving birth to be accompanied by difficulty.

To this verdict is added the fact that her desire will go to her husband and that he will rule over her. This is the result of her self-willed action by independently entering into conversation with the serpent without involving Adam. She has also involved Adam into her sin by giving him the fruit. Instead of being a help to him, she has led him to commit sin. In this judgment God says that she will really depend on her husband and that he will tell her what to do. Therein lies her blessing at the same time.

The verdict on Adam is twofold. The earth is cursed because of him, and he will return to dust, that is to say die the physical death. Adam, by listening to his wife, denied his position of being head over creation. As punishment for this, from now on nature will be in revolt against him. Creation also shares in the consequences of the Fall, for it is “subjected to futility” (Romans 8:20). From that moment on, she also produces thorns and thistles. Adam will no longer be able to manage nature.

For his livelihood, he will have to cultivate the ground with great effort. “The earth, from it comes food” (Job 28:5a), which is so necessary for his sustenance (Psalms 104:14b). That will be his part, as long as he lives. But the moment of physical death comes. By transgressing the Divine commandment, he has set God aside. By the verdict of returning to dust he must become aware of the vanity of his being (Psalms 104:29; Psalms 103:14; Ecclesiastes 3:19-20; Ecclesiastes 12:7).

The command to work is still valid. He who does not work while he can, disobeys God and does not deserve to eat: “When we were with you, we commanded you to do so: If anyone does not want to work, they will not eat either (2 Thessalonians 3:10). The Lord Jesus has worked (John 5:17). He prophetically even said that he worked in vain: “But I said, “I have toiled in vain, I have spent My strength for nothing and vanity”” (Isaiah 49:4).

Genesis 4:2

The Faith of Adam

Adam calls his wife “Eve” which means “life”. Here appears the faith of Adam. He accepts God’s verdict, but at the same time, in faith, lays hands on what God has said about the seed of the woman. He focuses his eye on the future when he says that Eve is the mother of all living. “All living” are all those who, by faith, are connected with the seed of the woman: the Lord Jesus. Adam did not realize this, but we may know it by what we read in the New Testament (Galatians 3:16; Galatians 4:4).

Genesis 4:3

God Clothes Man

The fact that Adam and Eve have seen their sin before God is shown by the fact that God cloths them with garments of skin. Homemade loin coverings disappear. Garments from a skin can only come from an animal that has been killed for it. Blood has flowed.

They are clothes made from the skin of one animal. Here we see the truth that there is only through the blood of an Innocent salvation for the guilty man. It refers to the one sacrifice of Christ, to His blood and death, and that this sacrifice is given by God Himself (John 3:16). Only through the blood of the Lord Jesus forgiveness of sins is possible (Hebrews 9:22), only through the death of the Lord Jesus is a person reconciled to God (Romans 5:10).

As a result of faith in Him and His work, the believer is clothed with Christ, by which he is pleasing to God (Ephesians 1:6-7). He is clothed with “the best robe” (Luke 15:22), “with garments of salvation” (Isaiah 61:10). This must also become visible in our practice, as shown by the exhortation to put on the Lord Jesus Christ (Romans 13:14; Galatians 3:27). Garments speaks of our behavior, what people see of us. Do they recognize the Lord Jesus in our conduct and in our speaking? Do we behave as He wants, and do we speak as He wants?

Genesis 4:4

Driven out of the Garden of Eden

The LORD God confirms what satan has said to Eve about being like God (Genesis 3:22; Genesis 3:5). As said, the likeness only concerns the knowledge of good and evil, while at the same time the possibility of using that knowledge in a Divine manner is lacking. Man has been deceived by accepting the suggestion of satan.

After God’s gracious provision of the garments of skin they must leave paradise. As far as man is concerned, that has been lost forever. A return to the tree of life is not possible. The access is closed. This is also a proof of God’s grace, because by doing this God prevents man from having to remain in this state of misery forever.

The history of man shows that he is tireless in his attempts to open the way to paradise again. He does not want to bow under God’s verdict. But all efforts are in vain and will always be. The sword of the cherubs guards the way to the tree of life by God’s command.

Man is sent out to cultivate the ground, because the ground is no longer clean and no longer produces only good fruit. Although God has made provision of living with Him, the consequences of sin are not all taken away. A complete recovery to the old situation cannot take place. Later we will see that God has plans that go far beyond a restoration of paradise: the church will be connected with the Lord Jesus forever and will be with Him in the Father’s house forever.

Yet God’s plans for the earth will also be fulfilled once. But first man must be tested in every possible way to see if anything good can be expected from him. The outcome of this we will see in the rest of the book of Genesis and the books that follow.

Genesis 4:5

Driven out of the Garden of Eden

The LORD God confirms what satan has said to Eve about being like God (Genesis 3:22; Genesis 3:5). As said, the likeness only concerns the knowledge of good and evil, while at the same time the possibility of using that knowledge in a Divine manner is lacking. Man has been deceived by accepting the suggestion of satan.

After God’s gracious provision of the garments of skin they must leave paradise. As far as man is concerned, that has been lost forever. A return to the tree of life is not possible. The access is closed. This is also a proof of God’s grace, because by doing this God prevents man from having to remain in this state of misery forever.

The history of man shows that he is tireless in his attempts to open the way to paradise again. He does not want to bow under God’s verdict. But all efforts are in vain and will always be. The sword of the cherubs guards the way to the tree of life by God’s command.

Man is sent out to cultivate the ground, because the ground is no longer clean and no longer produces only good fruit. Although God has made provision of living with Him, the consequences of sin are not all taken away. A complete recovery to the old situation cannot take place. Later we will see that God has plans that go far beyond a restoration of paradise: the church will be connected with the Lord Jesus forever and will be with Him in the Father’s house forever.

Yet God’s plans for the earth will also be fulfilled once. But first man must be tested in every possible way to see if anything good can be expected from him. The outcome of this we will see in the rest of the book of Genesis and the books that follow.

Genesis 4:6

Driven out of the Garden of Eden

The LORD God confirms what satan has said to Eve about being like God (Genesis 3:22; Genesis 3:5). As said, the likeness only concerns the knowledge of good and evil, while at the same time the possibility of using that knowledge in a Divine manner is lacking. Man has been deceived by accepting the suggestion of satan.

After God’s gracious provision of the garments of skin they must leave paradise. As far as man is concerned, that has been lost forever. A return to the tree of life is not possible. The access is closed. This is also a proof of God’s grace, because by doing this God prevents man from having to remain in this state of misery forever.

The history of man shows that he is tireless in his attempts to open the way to paradise again. He does not want to bow under God’s verdict. But all efforts are in vain and will always be. The sword of the cherubs guards the way to the tree of life by God’s command.

Man is sent out to cultivate the ground, because the ground is no longer clean and no longer produces only good fruit. Although God has made provision of living with Him, the consequences of sin are not all taken away. A complete recovery to the old situation cannot take place. Later we will see that God has plans that go far beyond a restoration of paradise: the church will be connected with the Lord Jesus forever and will be with Him in the Father’s house forever.

Yet God’s plans for the earth will also be fulfilled once. But first man must be tested in every possible way to see if anything good can be expected from him. The outcome of this we will see in the rest of the book of Genesis and the books that follow.

Genesis 4:8

Introduction

In Genesis 3 sin causes the separation between God and man (Isaiah 59:2a). Genesis 4 shows that the separation with God through sin also has consequences for the relationship between people.

Cain and Abel

Sinful people get sinful children (John 3:6a; Psalms 51:5b; Job 14:4). The Lord Jesus is the only exception. He is born of Mary, a sinful woman, but not conceived by a sinful man. He was begotten by God the Holy Spirit (Luke 1:35). Therefore it says of Him that He “knew no sin” (2 Corinthians 5:21) and that He “committed no sin” (1 Peter 2:22). He is the Son of God Who has not a sinful nature: “In Him there is no sin” (1 John 3:5).

Eve gives her firstborn son the name “Cain”. That name means ‘obtained’ or ‘gain’. She may call him so because she believes he is the promised Seed (Genesis 3:15). Soon she will learn that he is not. In the same way Samuel later also makes a mistake when he thinks that Eliab, David’s eldest brother, is God’s chosen king because this man is so tall (1 Samuel 16:6-7). Cain also gets a brother: Abel.

Both boys develop differently. There is nothing wrong with that. However, we do see in the difference in their activities an indication of the orientation of their hearts. Abel becomes a keeper of flocks. That seems an easy work, while Cain seems to be a hard-working man.

The fact that Abel becomes a keeper of flocks makes it clear that his heart goes out to God. He doesn’t have the flocks to eat from them himself. This is not yet the case, for it is only in Genesis 9 that God gives the flesh to man for food (Genesis 9:3). Abel keeps flocks to sacrifice them to God, as we read in Genesis 4:4. He is deeply aware of the fact that a man can only exist before God on the basis of an offering.

Genesis 4:9

Introduction

In Genesis 3 sin causes the separation between God and man (Isaiah 59:2a). Genesis 4 shows that the separation with God through sin also has consequences for the relationship between people.

Cain and Abel

Sinful people get sinful children (John 3:6a; Psalms 51:5b; Job 14:4). The Lord Jesus is the only exception. He is born of Mary, a sinful woman, but not conceived by a sinful man. He was begotten by God the Holy Spirit (Luke 1:35). Therefore it says of Him that He “knew no sin” (2 Corinthians 5:21) and that He “committed no sin” (1 Peter 2:22). He is the Son of God Who has not a sinful nature: “In Him there is no sin” (1 John 3:5).

Eve gives her firstborn son the name “Cain”. That name means ‘obtained’ or ‘gain’. She may call him so because she believes he is the promised Seed (Genesis 3:15). Soon she will learn that he is not. In the same way Samuel later also makes a mistake when he thinks that Eliab, David’s eldest brother, is God’s chosen king because this man is so tall (1 Samuel 16:6-7). Cain also gets a brother: Abel.

Both boys develop differently. There is nothing wrong with that. However, we do see in the difference in their activities an indication of the orientation of their hearts. Abel becomes a keeper of flocks. That seems an easy work, while Cain seems to be a hard-working man.

The fact that Abel becomes a keeper of flocks makes it clear that his heart goes out to God. He doesn’t have the flocks to eat from them himself. This is not yet the case, for it is only in Genesis 9 that God gives the flesh to man for food (Genesis 9:3). Abel keeps flocks to sacrifice them to God, as we read in Genesis 4:4. He is deeply aware of the fact that a man can only exist before God on the basis of an offering.

Genesis 4:10

Cain and His Offering – Abel and His Offering

Although we are not reading about it, Adam and Eve will have told their children about what happened in paradise. They will have told of their sin and of their alienation from God. Then they will have told that God has provided an opportunity to have them back with Him by covering them with the skin of an animal that has been killed for that. They have realized that they can only exist before God on the basis of an animal slaughtered by God to clothe them with the skin of that animal.

Cain is the first to bring an offering. Abel also brings an offering. We read about “Cain and … his offering” and about “Abel and … his offering” (Genesis 4:4-5). The person and his offering belong together. Abel and his offering are accepted, Cain and his offering are not. Here begins the separation that runs through the whole Bible: the separation between the family of God and the family of the devil (1 John 3:10-12).

As people they are both sinners. There is no distinction in this (Romans 3:23). The rejection of Cain and the acceptance of Abel must therefore lie in the offering. That is exactly what Hebrews 11 says: “By faith Abel offered to God a better sacrifice than Cain” (Hebrews 11:4). Abel is no better than Cain, but he has really taken the lesson of his parents to heart and comes to God with an animal of his flock. He understands that the blood of an innocent one is necessary to be accepted by God. God can accept that offering and He accepts the offeror in the offering.

Cain comes with a completely different kind of offering. He comes with the fruit of the ground, with the fruit of his own honest, hard work. But it is a bloodless offering. It is like with the fig leaves (Genesis 3:7). Own effort can never bring reconciliation and bridge the gap that exists between the sinner and God. It refers to the own righteousness that a man tries to build up and of which he thinks that God should be content with that. This is what Jude in his letter calls “the way of Cain” (Jude 1:11), the self-willed way to approach God. Following that path leads one to turn his back on God and to live his own life, without considering Him, as we see later in this chapter (Genesis 4:16-22).

Through the rejection of him and his offering the true nature of Cain comes to the surface. He is “of the evil one” (1 John 3:12a). He becomes very angry at his rejection instead of humbling himself before God. This can be read from his face. His countenance falls or becomes gloomy.

Genesis 4:11

Cain and His Offering – Abel and His Offering

Although we are not reading about it, Adam and Eve will have told their children about what happened in paradise. They will have told of their sin and of their alienation from God. Then they will have told that God has provided an opportunity to have them back with Him by covering them with the skin of an animal that has been killed for that. They have realized that they can only exist before God on the basis of an animal slaughtered by God to clothe them with the skin of that animal.

Cain is the first to bring an offering. Abel also brings an offering. We read about “Cain and … his offering” and about “Abel and … his offering” (Genesis 4:4-5). The person and his offering belong together. Abel and his offering are accepted, Cain and his offering are not. Here begins the separation that runs through the whole Bible: the separation between the family of God and the family of the devil (1 John 3:10-12).

As people they are both sinners. There is no distinction in this (Romans 3:23). The rejection of Cain and the acceptance of Abel must therefore lie in the offering. That is exactly what Hebrews 11 says: “By faith Abel offered to God a better sacrifice than Cain” (Hebrews 11:4). Abel is no better than Cain, but he has really taken the lesson of his parents to heart and comes to God with an animal of his flock. He understands that the blood of an innocent one is necessary to be accepted by God. God can accept that offering and He accepts the offeror in the offering.

Cain comes with a completely different kind of offering. He comes with the fruit of the ground, with the fruit of his own honest, hard work. But it is a bloodless offering. It is like with the fig leaves (Genesis 3:7). Own effort can never bring reconciliation and bridge the gap that exists between the sinner and God. It refers to the own righteousness that a man tries to build up and of which he thinks that God should be content with that. This is what Jude in his letter calls “the way of Cain” (Jude 1:11), the self-willed way to approach God. Following that path leads one to turn his back on God and to live his own life, without considering Him, as we see later in this chapter (Genesis 4:16-22).

Through the rejection of him and his offering the true nature of Cain comes to the surface. He is “of the evil one” (1 John 3:12a). He becomes very angry at his rejection instead of humbling himself before God. This can be read from his face. His countenance falls or becomes gloomy.

Genesis 4:12

Cain and His Offering – Abel and His Offering

Although we are not reading about it, Adam and Eve will have told their children about what happened in paradise. They will have told of their sin and of their alienation from God. Then they will have told that God has provided an opportunity to have them back with Him by covering them with the skin of an animal that has been killed for that. They have realized that they can only exist before God on the basis of an animal slaughtered by God to clothe them with the skin of that animal.

Cain is the first to bring an offering. Abel also brings an offering. We read about “Cain and … his offering” and about “Abel and … his offering” (Genesis 4:4-5). The person and his offering belong together. Abel and his offering are accepted, Cain and his offering are not. Here begins the separation that runs through the whole Bible: the separation between the family of God and the family of the devil (1 John 3:10-12).

As people they are both sinners. There is no distinction in this (Romans 3:23). The rejection of Cain and the acceptance of Abel must therefore lie in the offering. That is exactly what Hebrews 11 says: “By faith Abel offered to God a better sacrifice than Cain” (Hebrews 11:4). Abel is no better than Cain, but he has really taken the lesson of his parents to heart and comes to God with an animal of his flock. He understands that the blood of an innocent one is necessary to be accepted by God. God can accept that offering and He accepts the offeror in the offering.

Cain comes with a completely different kind of offering. He comes with the fruit of the ground, with the fruit of his own honest, hard work. But it is a bloodless offering. It is like with the fig leaves (Genesis 3:7). Own effort can never bring reconciliation and bridge the gap that exists between the sinner and God. It refers to the own righteousness that a man tries to build up and of which he thinks that God should be content with that. This is what Jude in his letter calls “the way of Cain” (Jude 1:11), the self-willed way to approach God. Following that path leads one to turn his back on God and to live his own life, without considering Him, as we see later in this chapter (Genesis 4:16-22).

Through the rejection of him and his offering the true nature of Cain comes to the surface. He is “of the evil one” (1 John 3:12a). He becomes very angry at his rejection instead of humbling himself before God. This can be read from his face. His countenance falls or becomes gloomy.

Genesis 4:13

The LORD Offers Cain a Solution

The LORD speaks to him about his anger. He gives Cain the opportunity to turn from his error and to “do well”, that is to bring the good offering and thereby take the right place before God.

The LORD also warns him of the consequences if he does not do so. Then sin will take full possession of him. If he listens, he will also be able to take the place of the firstborn and enjoy the blessing attached to it.

Genesis 4:14

The LORD Offers Cain a Solution

The LORD speaks to him about his anger. He gives Cain the opportunity to turn from his error and to “do well”, that is to bring the good offering and thereby take the right place before God.

The LORD also warns him of the consequences if he does not do so. Then sin will take full possession of him. If he listens, he will also be able to take the place of the firstborn and enjoy the blessing attached to it.

Genesis 4:15

Cain Kills Abel

On the way of Cain the works of Cain happen: murder (1 John 3:12b). Instead of responding to God’s call, Cain turns against his brother. The first sin – that of Adam and Eve – is one against God, the second is one against the neighbor. The second sin is the result of the first.

What did Abel do to Cain? Abel did nothing against Cain, but Cain begrudges Abel the grace he received from God. That’s how it always went. Those who believe they can serve God in their own righteousness have always persecuted those who want to live by grace (Galatians 4:29). Religious leaders killed the Lord Jesus because He preached grace. Later they captured Paul and wanted to do the same with him because he went to the nations to preach the gospel to them (Acts 22:19-22).

Genesis 4:16

The LORD Judges Cain

Like as after Adam’s sin, God comes after Cain’s sin with a question to the sinner. By asking questions God forces man to think about his actions and to give a well-considered answer. Cain does not answer evasive, like Adam and Eve, but with a pertinent lie. In Cain two main features of sin are expressed to which all sins can be traced: violence and lie or corruption.

God points out to him that He hears the voice of Abel in his blood. There is no point in denying it. God curses Cain for his obstinate refusal to acknowledge his sin. This curse will have an effect on the results of its cultivation of the ground. The soil will no longer provide him with what it had previously yielded. All his efforts will only show a moderate result.

Genesis 4:17

The LORD Judges Cain

Like as after Adam’s sin, God comes after Cain’s sin with a question to the sinner. By asking questions God forces man to think about his actions and to give a well-considered answer. Cain does not answer evasive, like Adam and Eve, but with a pertinent lie. In Cain two main features of sin are expressed to which all sins can be traced: violence and lie or corruption.

God points out to him that He hears the voice of Abel in his blood. There is no point in denying it. God curses Cain for his obstinate refusal to acknowledge his sin. This curse will have an effect on the results of its cultivation of the ground. The soil will no longer provide him with what it had previously yielded. All his efforts will only show a moderate result.

Genesis 4:18

The LORD Judges Cain

Like as after Adam’s sin, God comes after Cain’s sin with a question to the sinner. By asking questions God forces man to think about his actions and to give a well-considered answer. Cain does not answer evasive, like Adam and Eve, but with a pertinent lie. In Cain two main features of sin are expressed to which all sins can be traced: violence and lie or corruption.

God points out to him that He hears the voice of Abel in his blood. There is no point in denying it. God curses Cain for his obstinate refusal to acknowledge his sin. This curse will have an effect on the results of its cultivation of the ground. The soil will no longer provide him with what it had previously yielded. All his efforts will only show a moderate result.

Genesis 4:19

The LORD Judges Cain

Like as after Adam’s sin, God comes after Cain’s sin with a question to the sinner. By asking questions God forces man to think about his actions and to give a well-considered answer. Cain does not answer evasive, like Adam and Eve, but with a pertinent lie. In Cain two main features of sin are expressed to which all sins can be traced: violence and lie or corruption.

God points out to him that He hears the voice of Abel in his blood. There is no point in denying it. God curses Cain for his obstinate refusal to acknowledge his sin. This curse will have an effect on the results of its cultivation of the ground. The soil will no longer provide him with what it had previously yielded. All his efforts will only show a moderate result.

Genesis 4:20

Cain Leaves the LORD

If God as Judge confronts Cain with his sin, he can no longer get away from it. Then Cain takes a different approach. He believes his sin is too great to be forgiven. Here we see the two extremes. First Cain denied his sin. Now that he can no longer get away from it, he states that his sin is unforgivable. In both cases it becomes clear that he does not want to bow before God.

Both evasions are a lie of satan, preventing people from turning to God and accepting the offer of grace to be saved. The first is a justification of oneself, the second is a belittling of God, as if there were a sin with which He would not know what to do, for which the Lord Jesus could not die.

Guilt that is not forgiven fills man with constant fear (Proverbs 28:1a; Job 15:20-21; Psalms 53:5a). Wherever Cain wanders around, everywhere he thinks he is in mortal danger. In every one he meets, he sees a representative of the law. The people who live on earth are his brothers and sisters, but even for them he is rightly afraid that he will die by their hand.

Yet God, in His goodness, still meets Cain with regard to his life on earth. By appointing a sign for him, others will see that God alone reserves the right to act with the sinner Cain. After this promise, Cain turns his back on the LORD. He leaves to the east, the direction to which God has driven out Adam and Eve (Genesis 3:24) and settles to live there.

Genesis 4:21

Cain Leaves the LORD

If God as Judge confronts Cain with his sin, he can no longer get away from it. Then Cain takes a different approach. He believes his sin is too great to be forgiven. Here we see the two extremes. First Cain denied his sin. Now that he can no longer get away from it, he states that his sin is unforgivable. In both cases it becomes clear that he does not want to bow before God.

Both evasions are a lie of satan, preventing people from turning to God and accepting the offer of grace to be saved. The first is a justification of oneself, the second is a belittling of God, as if there were a sin with which He would not know what to do, for which the Lord Jesus could not die.

Guilt that is not forgiven fills man with constant fear (Proverbs 28:1a; Job 15:20-21; Psalms 53:5a). Wherever Cain wanders around, everywhere he thinks he is in mortal danger. In every one he meets, he sees a representative of the law. The people who live on earth are his brothers and sisters, but even for them he is rightly afraid that he will die by their hand.

Yet God, in His goodness, still meets Cain with regard to his life on earth. By appointing a sign for him, others will see that God alone reserves the right to act with the sinner Cain. After this promise, Cain turns his back on the LORD. He leaves to the east, the direction to which God has driven out Adam and Eve (Genesis 3:24) and settles to live there.

Genesis 4:22

Cain Leaves the LORD

If God as Judge confronts Cain with his sin, he can no longer get away from it. Then Cain takes a different approach. He believes his sin is too great to be forgiven. Here we see the two extremes. First Cain denied his sin. Now that he can no longer get away from it, he states that his sin is unforgivable. In both cases it becomes clear that he does not want to bow before God.

Both evasions are a lie of satan, preventing people from turning to God and accepting the offer of grace to be saved. The first is a justification of oneself, the second is a belittling of God, as if there were a sin with which He would not know what to do, for which the Lord Jesus could not die.

Guilt that is not forgiven fills man with constant fear (Proverbs 28:1a; Job 15:20-21; Psalms 53:5a). Wherever Cain wanders around, everywhere he thinks he is in mortal danger. In every one he meets, he sees a representative of the law. The people who live on earth are his brothers and sisters, but even for them he is rightly afraid that he will die by their hand.

Yet God, in His goodness, still meets Cain with regard to his life on earth. By appointing a sign for him, others will see that God alone reserves the right to act with the sinner Cain. After this promise, Cain turns his back on the LORD. He leaves to the east, the direction to which God has driven out Adam and Eve (Genesis 3:24) and settles to live there.

Genesis 4:23

Cain Leaves the LORD

If God as Judge confronts Cain with his sin, he can no longer get away from it. Then Cain takes a different approach. He believes his sin is too great to be forgiven. Here we see the two extremes. First Cain denied his sin. Now that he can no longer get away from it, he states that his sin is unforgivable. In both cases it becomes clear that he does not want to bow before God.

Both evasions are a lie of satan, preventing people from turning to God and accepting the offer of grace to be saved. The first is a justification of oneself, the second is a belittling of God, as if there were a sin with which He would not know what to do, for which the Lord Jesus could not die.

Guilt that is not forgiven fills man with constant fear (Proverbs 28:1a; Job 15:20-21; Psalms 53:5a). Wherever Cain wanders around, everywhere he thinks he is in mortal danger. In every one he meets, he sees a representative of the law. The people who live on earth are his brothers and sisters, but even for them he is rightly afraid that he will die by their hand.

Yet God, in His goodness, still meets Cain with regard to his life on earth. By appointing a sign for him, others will see that God alone reserves the right to act with the sinner Cain. After this promise, Cain turns his back on the LORD. He leaves to the east, the direction to which God has driven out Adam and Eve (Genesis 3:24) and settles to live there.

Genesis 4:24

The Descendants of Cain

The first record of a genealogy in the Bible is that of Cain, the genealogy of the line of unbelief, of flesh. In Genesis 5 comes the genealogy of faith (Genesis 5:1). Here we see the principle: “The spiritual is not first, but the natural; then the spiritual” (1 Corinthians 15:46). We have seen this in the bringing of the offering: first Cain brings an offering, then Abel. The fact that Cain builds a city and calls it after the name of his son is proof that this record of genealogy is about people who live in unbelief. He writes his own glory on his building.

His descendant Lamech tramples on God’s institution of marriage by taking two wives. The children he has begotten with these wives have received qualities from God but they use them for themselves.

1. Jabal is “the father of those who dwell in tents and [have] livestock”, which we can apply to economic prosperity, property and convenience. 2. Jubal is “the father of all those who play the lyre and pipe”, which we can apply to bringing entertainment through art and culture and other forms of amusement. 3. Tubal-cain is “the forger of all implements of bronze and iron”, which stands for science and technology.

These things characterize the world today. There is no need to ask God. Man arranges everything himself.

We also hear the bragging voice of Lamech who boasts of his power. He is the man who can stand up for himself. He finds himself head and shoulders above his ancestor Cain. No one will be able to do anything to him, Lamech, or that person will be punished much more severely than the one who would kill Cain. He finds himself that important.

Genesis 4:25

The Descendants of Cain

The first record of a genealogy in the Bible is that of Cain, the genealogy of the line of unbelief, of flesh. In Genesis 5 comes the genealogy of faith (Genesis 5:1). Here we see the principle: “The spiritual is not first, but the natural; then the spiritual” (1 Corinthians 15:46). We have seen this in the bringing of the offering: first Cain brings an offering, then Abel. The fact that Cain builds a city and calls it after the name of his son is proof that this record of genealogy is about people who live in unbelief. He writes his own glory on his building.

His descendant Lamech tramples on God’s institution of marriage by taking two wives. The children he has begotten with these wives have received qualities from God but they use them for themselves.

1. Jabal is “the father of those who dwell in tents and [have] livestock”, which we can apply to economic prosperity, property and convenience. 2. Jubal is “the father of all those who play the lyre and pipe”, which we can apply to bringing entertainment through art and culture and other forms of amusement. 3. Tubal-cain is “the forger of all implements of bronze and iron”, which stands for science and technology.

These things characterize the world today. There is no need to ask God. Man arranges everything himself.

We also hear the bragging voice of Lamech who boasts of his power. He is the man who can stand up for himself. He finds himself head and shoulders above his ancestor Cain. No one will be able to do anything to him, Lamech, or that person will be punished much more severely than the one who would kill Cain. He finds himself that important.

Genesis 4:26

The Descendants of Cain

The first record of a genealogy in the Bible is that of Cain, the genealogy of the line of unbelief, of flesh. In Genesis 5 comes the genealogy of faith (Genesis 5:1). Here we see the principle: “The spiritual is not first, but the natural; then the spiritual” (1 Corinthians 15:46). We have seen this in the bringing of the offering: first Cain brings an offering, then Abel. The fact that Cain builds a city and calls it after the name of his son is proof that this record of genealogy is about people who live in unbelief. He writes his own glory on his building.

His descendant Lamech tramples on God’s institution of marriage by taking two wives. The children he has begotten with these wives have received qualities from God but they use them for themselves.

1. Jabal is “the father of those who dwell in tents and [have] livestock”, which we can apply to economic prosperity, property and convenience. 2. Jubal is “the father of all those who play the lyre and pipe”, which we can apply to bringing entertainment through art and culture and other forms of amusement. 3. Tubal-cain is “the forger of all implements of bronze and iron”, which stands for science and technology.

These things characterize the world today. There is no need to ask God. Man arranges everything himself.

We also hear the bragging voice of Lamech who boasts of his power. He is the man who can stand up for himself. He finds himself head and shoulders above his ancestor Cain. No one will be able to do anything to him, Lamech, or that person will be punished much more severely than the one who would kill Cain. He finds himself that important.