Gênesis 4
Matthew Henry · Citado em PreceptAustin
Gênesis 4
Henry - When Cain was born, Eve said, I have gotten a man from the Lord. Perhaps she thought that this was the promised seed. If so, she was woefully disappointed. Abel signifies vanity: when she thought she had the promised seed in Cain, whose name signifies possession, she was so taken up with him that another son was as vanity to her. Observe, each son had a calling. It is the will of God for everyone to have something to do in this world. Parents ought to bring up their children to work. Give them a Bible and a calling, said good Mr. Dod, and God be with them. We may believe that God commanded Adam, after the fall, to shed the blood of innocent animals, and after their death to burn part or the whole of their bodies by fire. Thus that punishment which sinners deserve, even the death of the body, and the wrath of God, of which fire is a well-known emblem, and also the sufferings of Christ, were prefigured. Observe that the religious worship of God is no new invention. It was from the beginning; it is the good old way, Jeremiah 6:16. The offerings of Cain and Abel were different. Cain showed a proud, unbelieving heart. Therefore he and his offering were rejected. Abel came as a sinner, and according to God's appointment, by his sacrifice expressing humility, sincerity, and believing obedience (Heb 11:4). Thus, seeking the benefit of the new covenant of mercy, through the promised Seed, his sacrifice had a token that God accepted it. Abel offered in faith, and Cain did not, (Hebrews 11:4). In all ages there have been two sorts of worshippers, such as Cain and Abel; namely, proud, hardened despisers of the gospel method of salvation, who attempt to please God in ways of their own devising; and humble believers, who draw near to him in the way he has revealed. Cain indulged malignant anger against Abel. He harbored an evil spirit of discontent and rebellion against God (cf 1Jn 3:12). God notices all our sinful passions and discontents. There is not an angry, envious, or fretful look, that escapes his observing eye. Know (03045) yada to know, to learn, to perceive, to discern, to experience, to confess, to consider, to know people relationally, to know how, to be skillful, to be made known, to make oneself known, to make to known. Used as a description of intimate relations is Ge 4:1, Ge 4:17, Ge 4:25, Ge 38:26, Jdg 11:39, 1Sa 1:19). Kidner says "The word knew, in this special sense (Ge 4:1), conveys very well the fully personal level of true sexual union, although it can lose this higher content altogether (cf. Ge 19:5)." Knowing God means knowing Him on the spiritual level in the closest personal way. Do you "know" Him or just know about Him? Your answer will determine your eternal destiny! Do not be deceived by head knowledge with heart circumcision! Yada in Genesis - Gen. 3:5; Gen. 3:7; Gen. 3:22; Gen. 4:1; Gen. 4:9; Gen. 4:17; Gen. 4:25; Gen. 8:11; Gen. 9:24; Gen. 12:11; Gen. 15:8; Gen. 15:13; Gen. 18:19; Gen. 18:21; Gen. 19:5; Gen. 19:8; Gen. 19:33; Gen. 19:35; Gen. 20:6; Gen. 20:7; Gen. 21:26; Gen. 22:12; Gen. 24:14; Gen. 24:16; Gen. 24:21; Gen. 25:27; Gen. 27:2; Gen. 28:16; Gen. 29:5; Gen. 30:26; Gen. 30:29; Gen. 31:6; Gen. 31:32; Gen. 33:13; Gen. 38:9; Gen. 38:16; Gen. 38:26; Gen. 39:6; Gen. 39:8; Gen. 41:21; Gen. 41:31; Gen. 41:39; Gen. 42:23; Gen. 42:33; Gen. 42:34; Gen. 43:7; Gen. 43:22; Gen. 44:15; Gen. 44:27; Gen. 45:1; Gen. 47:6; Gen. 48:19 Gotten (acquired) (07069) qanah means to get, to buy, to purchase, to acquire, to possess (Ge 25:10, 47:19). It describes buying, acquiring various things and is used of acquiring wisdom (Pr 4:5, Pr 4:7) and in this passage acquiring wise counsel. Note that another sense of qanah is to create (Pr 8:22, Creator/Possessor - Ge 14:19, 22), which results in some lexicons giving this meaning a separate entry. Vine discusses the meaning of "to create." Manchild (0376) ish means man (as opposed to woman - Ge 2:18, Eccl 7:28), mankind, generically the human race (Ge 1:27; Nu 8:17; Ps. 144:3; Isa. 2:17), son of man in Ezekiel (cf Ezek 2:1,3, et al). Vine - This noun is related to the verb ʾādōm, "to be red," and therefore probably relates to the original ruddiness of human skin. The noun connotes notes "man" as the creature created in God's image, the crown of all creation. Cain (07014) (Qayin) first child of Adam and Eve. Cain means acquired. Some say it comes from qayin which means spear, but most think Cain's Hebrew name qayin is related to the Hebrew verb qaniti (I have gotten). If that is the case, Cain’s name is a play on the words, with the verb meaning “to acquire or get.” Baker says "His name means "acquired" of the Lord" (Complete Word Study Dictionary- Old Testament ) Easton's Bible Dictionary says his name means a possession or a spear. Smith's Bible Dictionary says it means "possession." ISBE says "spear" or "smith," resembling in sound the root qanah, "get," "acquire." Kidner adds that "Cain has something of the sound of qānâ, ‘to get’. Such comments on names are usually wordplays rather than etymologies, overlaying a standard name with a particular significance. So, e.g. in Ge 17:17, 19 an existing name Isaac (‘may [God] smile’) was chosen to commemorate a certain human smile and the promise that provoked it." Qayin - 16x in 13v - Gen. 4:1; Gen. 4:2; Gen. 4:3; Gen. 4:5; Gen. 4:6; Gen. 4:8; Gen. 4:9; Gen. 4:13; Gen. 4:15; Gen. 4:16; Gen. 4:17; Gen. 4:24; Gen. 4:25 Cain in the NT - Heb. 11:4; 1Jn. 3:12; Jude 1:11 NET NOTE - Here is another sound play (paronomasia) on a name. The sound of the verb קָנִיתִי (qaniti, “I have created” or "I have gotten") reflects the sound of the name Cain in Hebrew (קַיִן, qayin) and gives meaning to it. The saying uses the Qal perfect of קָנָה (qanah). There are two homonymic verbs with this spelling, one meaning “obtain, acquire” and the other meaning “create” (see Ge 14:19, 22; Dt 32:6; Ps 139:13; Pr8:22). The latter fits this context very well. Eve has created a man....Hebrew on OF THE LORD = “with the LORD.” The particle אֶת־ (’et) is not the accusative/object sign, but the preposition “with” as the ancient versions attest. Some take the preposition in the sense of “with the help of” (see BDB 85 s.v. אֵת; cf. NEB, NIV, NRSV), while others prefer “along with” in the sense of “like, equally with, in common with” (see Lev 26:39; Isa 45:9; Jer 23:28). Either works well in this context; the latter is reflected in the present translation. Some understand אֶת־ as the accusative/object sign and translate, “I have acquired a man—the LORD.” They suggest that the woman thought (mistakenly) that she had given birth to the incarnate LORD, the Messiah who would bruise the Serpent’s head. This fanciful suggestion is based on a questionable allegorical interpretation of Gen 3:15+ (see the note there on the word “heel”). J D Watson - When we hear the name Cain, most of us probably think immediately of the first murderer and his heinous crime. But there is more here. The Hebrew is Qayin, which as most scholars agree is a play on the verb qanah, "to buy, purchase, acquire, or possess." This seems all the more apparent in what Eve herself says of Cain: "I have gotten [i.e., acquired, qanah] a man from the LORD" (Ge 4:1). It did not take long, however, for that blessed acquisition to take a turn for the worse, long before Cain's murder of his brother Abel. Jude alludes to Cain's real problem when he writes of apostates: "Woe unto them! for they have gone in the way of Cain" (Jude 1:11). The Greek for way is hodos, which literally refers to a road, highway, or street, but metaphorically to a course of conduct or way of thinking. So what was Cain's way of thinking? That he could please God his own way. What offering, then, did Cain bring, and why did God not accept it? Some teachers insist the problem was that Cain did not bring blood, as did Abel. Genesis 3:21, it is argued, reveals that God taught Adam and Eve that blood had to be shed for sin, so this same knowledge was undoubtedly handed down to Cain and Abel. While we respect this view and its defenders, that is not what the text precisely says. The Hebrew, in fact, for the offering both men brought is minchah, which does not refer to blood at all, rather the general idea of a gift. The offering each man brought, therefore, was appropriate to his vocation and could have been accepted equally. So why was Cain's offering not accepted? We submit two reasons: First, the absence of a term such as "first fruits" for Cain (in contrast to Abel bringing the "firstlings" (Ge 4:4)) shows that Cain didn't bring the best (ED: OR MAY NOT), the choice of his crop, rather whatever he could "get by on," whatever he thought would appease God. Second, and more importantly, Abel's offering was by faith alone (Heb. 11:4); Cain's was not. What, then, is the way of Cain? The way of religion. Cain's way of thinking was that he could please God his own way, and that is religion. Christianity, however, is not a religion; it is a life, a life found only in Christ by grace through faith. (J D Watson - A Hebrew Word for the Day:) CAIN [ISBE] - kan (qayin, "spear" or "smith," resembling in sound the root qanah, "get," "acquire," Gen 4:1 the Revised Version, margin, but not necessarily derived from that root; Septuagint Kain): In Gen 4:1-24 Cain is the first son of Adam and Eve. His birth is hailed as a manifestation of Yahweh's help. He becomes "a tiller of the ground," and brings to Yahweh an offering of the produce of the soil, his brother Abel, the shepherd, bringing at the same time the fat of the first-born of his own flock. From Cain and from his offering Yahweh withholds the sign of acceptance which he grants to Abel. That the ground of this difference of treatment is to be found (so Heb 11:4) in Cain's lack of right disposition toward Yahweh is shown by his behavior (see ABEL). Instead of humbling himself he gives signs of strong indignation at Yahweh's refusal to favor him. Under the just rebuke of Yahweh he hardens his heart and is further confirmed in impenitence. His jealousy of Abel, unrepented of, increases until it culminates in deliberate murder. Deliberate, for in Gen 4:8 we must restore a clause to the Hebrew text, all the ancient versions bearing witness, and read "And Cain said unto Abel his brother, Let us go into the field," etc. In the vain attempt to conceal his crime Cain adds falsehood to his other sins. He is cursed "from," i.e. away from, that soil upon which he poured out his brother's blood, and must become a fugitive and a wanderer, far from the immediate presence of Yahweh. Although his remonstrance against the severity of his sentence displays no genuine contrition, still Yahweh in pity appoints a "sign" for his protection. Cain takes up his abode in the land of Nod ("wandering"), and there builds a city and becomes the ancestor of a line which includes Jabal, forefather of tent-dwelling cattle-keepers; Jubal, forefather of musicians; Tubal-cain, forefather of smiths; and Lamech, like Cain, a man of violence. In Cain's character we see "a terrible outburst of selfwill, pride, and jealousy, leading to a total and relentless renunciation of all human ties and affection." "Among the lessons or truths which the narrative teaches may be instanced: the nature of temptation, and the manner in which it should be resisted; the consequences to which an unsubdued temper may lead a man; the gradual steps by which in the end a deadly crime may be committed; the need of sincerity of purpose lest our offering should be rejected; God's care for the guilty sinner after he has been punished; the interdependence upon one another of members of the human race; and the duties and obligations which we all owe to each other" (Driver). In Heb 11:4 Cain's spiritual deficiency is pointed out; 1 Jn 3:12 observes his envy and jealousy, as "of the wicked one," and Jude 1:11 makes him a very type of the ungodly. QUESTION - Who was Cain in the Bible? ANSWER - Cain was one of the sons of Adam and Eve. His birth is the first one recorded in Scripture, leading us to believe that Cain was Adam and Eve’s firstborn: “Adam made love to his wife Eve, and she became pregnant and gave birth to Cain. She said, ‘With the help of the Lord I have brought forth a man’” (Genesis 4:1). The name Cain is based on the Hebrew root word qanah, which means “possession.” Cain was a rebellious man who rejected God’s plan, ignored God’s warnings, and received God’s judgment. Cain is most infamous for being the world’s first murderer. When his sacrifice was rejected by God while his brother Abel’s was accepted, Cain grew angry (Genesis 4:4–5). God warned Cain against further sin, but Cain spurned God’s warning and killed his brother Abel in a field (verses 6–8). God punished Cain by increasing his hardship and banishing him from society (verse 10–12). But God also marked Cain in some way to protect him from being killed by revenge-seekers (verse 15). Cain settled in the land of Nod, east of Eden, married a sister (or cousin or niece), and had descendants that are listed in the Bible to the sixth generation. Cain built a city (verse 17), and his descendants included nomadic herdsmen, musicians, and smiths (verses 20–22). Cain’s descendants, some of whom are listed in Genesis 5, grew more and more wicked. Lamech, the fifth from Cain, was a polygamist and a murderer, and he boasted of his sin (Genesis 5:23). All of Cain’s seed were probably wiped out in the flood. Genesis 5 follows the more godly line of Seth, one of Cain’s younger brothers. Seth’s descendants included Enoch, Methuselah, and Noah. The tragic story of Cain illustrates the damaging effects of anger and jealousy. The willfulness and disobedience of Cain are alluded to in Scripture as a caution to others who might follow in his steps. First John 3:12 warns us against a lack of brotherly love: “Do not be like Cain, who belonged to the evil one and murdered his brother. And why did he murder him? Because his own actions were evil and his brother’s were righteous.” Those who welcome evil into their hearts have a natural hatred for those who are righteous. Hebrews 11:4 gives us a clue as to why Cain’s offering was rejected: “By faith Abel brought God a better offering than Cain did.” Abel had faith, and, by inference, Cain did not. Cain did not receive the approval of God because his heart was not right with God. “Without faith, it is impossible to please God” (verse 6). Finally, Jude speaks against ungodly men “who pervert the grace of our God into a license for immorality and deny Jesus Christ” (Jude 1:4). These hypocrites within the church face certain judgment: “Woe to them! They have taken the way of Cain” (verse 11). Like Cain, they have rejected God’s will; like Cain, they proudly continue to ignore God’s warnings; and, like Cain, they will be judged in the end. GotQuestions.org QUESTION - Who was Cain’s wife? Was Cain’s wife his sister? See accompanying video. ANSWER - he Bible does not specifically say who Cain’s wife was. The only possible answer is that Cain’s wife was his sister or niece or great-niece, etc. The Bible does not say how old Cain was when he killed Abel (Genesis 4:8). Since they were both farmers, they were likely both full-grown adults, possibly with families of their own. Adam and Eve surely had given birth to more children than just Cain and Abel at the time Abel was killed. They definitely had many more children later (Genesis 5:4). The fact that Cain was scared for his own life after he killed Abel (Genesis 4:14) indicates that there were likely many other children and perhaps even grandchildren of Adam and Eve already living at that time. Cain’s wife (Genesis 4:17) was a daughter or granddaughter of Adam and Eve. Since Adam and Eve were the first (and only) human beings, their children would have no other choice than to intermarry. God did not forbid inter-family marriage until much later when there were enough people to make intermarriage unnecessary (Leviticus 18:6-18). The reason that incest today often results in genetic abnormalities is that when two people of similar genetics (i.e., a brother and sister) have children together, there is a high risk of their recessive characteristics becoming dominant. When people from different families have children, it is highly unlikely that both parents will carry the same recessive traits. The human genetic code has become increasingly “polluted” over the centuries as genetic defects are multiplied, amplified, and passed down from generation to generation. Adam and Eve did not have any genetic defects, and that enabled them and the first few generations of their descendants to have a far greater quality of health than we do now. Adam and Eve’s children had few, if any, genetic defects. As a result, it was safe for them to intermarry. GotQuestions.org Genesis 4:2 Again, she gave birth to his brother Abel. And Abel was a keeper of flocks, but Cain was a tiller of the ground. Abel - Ge 30:29-31 37:13 46:32-34 47:3 Ex 3:1 Ps 78:70-72 Am 7:15 a keeper - Heb. a feeder, Ge 4:25,26 Ps 127:3 Joh 8:44 1Jn 3:10,12,15 tiller - Ge 3:23 9:20 Genesis 4 Resources - Multiple sermons and commentaries ABEL TENDED CAIN TILLED Again, she gave birth to his brother Abel (Hebel) - The meaning of names in Scripture is often very significant, but given the thousands of years between these original events, it is not surprising that we see variation in the etymology of these ancient names. In the case of Abel, the most frequent meanings mentioned include breath, vapor, transitoriness, nothingness, vanity. In light of the fact that his lift was greatly shortened by Cain, one can understand how any of these meanings would be valid, especially when you understand that a name often conveyed a meaning or attribute of the peron. Abel's life was like a vapor (James 4:14 = "You are just a vapor that appears for a little while and then vanishes away", Ps 144:4 = "Man is like a mere breath; His days are like a passing shadow.") All of our lives are but a vapor so redeem the time! NET NOTE adds "The name Abel is not defined here in the text, but the tone is ominous. Abel’s name, the Hebrew word הֶבֶל (hevel), means “breath, vapor, vanity,” foreshadowing Abel’s untimely and premature death." And Abel (Hebel) was a keeper of flocks, but Cain was a tiller of the ground (adamah) - Abel was a rancher and Cain was a farmer, both noble occupations. Allen Ross on the two brother's beginnings - The nature of rebellious man unfolds in the person of Cain who had an auspicious beginning as the child of hope. But the narrative lines him up with the curse; he worked the soil (lit., ground, ’adamah, Ge 4:2; cf. Ge 3:17). Abel, however, seems to be lined up with man’s original purpose, to have dominion over life (cf. Ge 1:28) (See context in The Bible Knowledge Commentary) Cornerstone Bible Commentary - One man was living according to the original instruction of God, ruling over living creatures, but the other was living according to the decree of the Curse, working the ground from which they were taken. The alignment of their occupations does not mean that one was cursed and the other was not; it simply shows that they each had a different orientation to life, one with living animals, the other with the ground. (See context in Genesis) Hindson and Kroll - Abel means breath or vanity, and the question arises as to whether this was a posthumous naming (cf. Ge 4:25c) or a reflection of an earlier experience of the curse’s frustration (cf. Ge 5:29; Eccl 1:2ff.). (See online King James Bible Commentary) M. O. Evans makes the interesting observation that "The first two brothers in history stand as the types and representatives of the two main and enduring divisions of mankind, and bear witness to the absolute antithesis and eternal enmity between good and evil." (ISBE) NET NOTE - Heb “and Abel was a shepherd of the flock, and Cain was a worker of the ground.” The designations of the two occupations are expressed with active participles, רֹעֵה (ro’eh, “shepherd”) and עֹבֵד (’oved, “worker”). Abel is occupied with sheep, whereas Cain is living under the curse, cultivating the ground. THOUGHT - Work isn’t a punishment from God because of sin, for Adam had work to do in the Garden before he and his wife yielded to Satan’s temptation. The biblical approach to work is that we are privileged to cooperate with God by using His creation gifts for the good of people and the glory of God. (See Col. 3:22–23; 1 Thes. 4:11–12; Ecc. 9:10.) Work in the will of God isn’t a curse; it’s a blessing.....As Christians, we don’t work simply to pay our bills and provide for our needs. We work because it’s God’s ordained way for us to serve Him and others and thereby glorify God in our lives (1 Cor. 10:31).....Workers need to be worshipers or they may become idolaters, focusing on the gifts and not the Giver, and forgetting that God gives the power to work and gain wealth (Deut. 8:10–20).(Warren
Gênesis 4
Henry - The Lord reasoned with this rebellious man; if he came in the right way, he should be accepted. Some understand this as an intimation of mercy. "If thou doest not well, sin, that is, the sin-offering, lies at the door, and thou mayest take the benefit of it." The same word signifies sin, and a sacrifice for sin. "Though thou hast not done well, yet do not despair; the remedy is at hand." Christ, the great sin-offering, is said to stand at the door, Revelation 3:20. And those well deserve to perish in their sins, that will not go to the door to ask for the benefit of this sin-offering. God's acceptance of Abel's offering did not change the birthright, and make it his; why then should Cain be so angry? Sinful heats and disquiets vanish before a strict and fair inquiry into the cause. TECHNICAL NOTES - NET NOTE - The Hebrew text is difficult, because only one word occurs, שְׂאֵת (seet), which appears to be the infinitive construct from the verb “to lift up” (נָאָשׂ, na’as). The sentence reads: “If you do well, uplifting.” On the surface it seems to be the opposite of the fallen face. Everything will be changed if he does well. God will show him favor, he will not be angry, and his face will reflect that. But more may be intended since the second half of the verse forms the contrast: “If you do not do well, sin is crouching.…” Not doing well leads to sinful attack; doing well leads to victory and God’s blessing. Allen Ross on the NLT rendering "You will be accepted if you do what is right." - This is an attempt to capture the meaning of an extremely difficult word. The passage literally says, “If you do what is right, [there will be] uplift.” The word “uplift” (seet) appears to be the infinitive of the verb nasa (to lift up, lift away, carry). The word may contrast with the report that Cain’s face fell, which is to say that if he did right things, his attitude and expression would begin to look up. God says that things will be fine if Cain simply tries to please Him; he could be accepted like Abel. The word nasaʾ can be used in the Bible for forgiveness, but God is not condemning Cain yet, nor calling for a confession. He is simply telling him to do well. And if you do not do well, sin is crouching (rabas) at the door - NAB = "sin is a demon lurking at the door" Cain would soon learn the difficult lesson that if he did not control his anger, his anger would control him. God is not condemning him (which He might have done because of the unacceptable offering), but is encouraging him to do well, warning him of dire consequences if he did not do well. Allen Ross - Cain’s lack of faith shows up in his response to God’s rejection of his offering of fruit (Gen. 4:5). Rather than being concerned about remedying the situation and pleasing God, he was very angry. Cain was so angry he would not be talked out of his sin—even by God. Eve, however, had to be talked into her sin by Satan; but Cain “belonged to the evil one” (1 John 3:12). It is as if he could not wait to destroy his brother—a natural man’s solution to his own failure. God’s advice was that if Cain would please God by doing what is right, all would be well. But if not sin would be crouching (rōḇēṣ is used here in the figure of a crouching animal) at his door, ready to overcome him. Sin desires to have Cain (these words show God’s interpretation of “desire,” the same Heb. word, in Gen. 3:16), but Cain could have the mastery over it. Here is the perpetual struggle between good and evil. Anyone filled with envy and strife is prey for the evil one. (See context in The Bible Knowledge Commentary) Derek Kidner - while Eve had been talked into her sin, Cain will not have even God talk him out of it; nor will he confess to it, nor yet accept his punishment. (See context in Genesis - TOTC or borrow Genesis: an introduction and commentary) NET NOTE on crouching (rabas) - The Hebrew term translated “crouching” (רֹבֵץ, rovets) is an active participle. Sin is portrayed with animal imagery here as a beast crouching and ready to pounce (a figure of speech known as zoomorphism). An Akkadian cognate refers to a type of demon; in this case perhaps one could translate, “Sin is the demon at the door.” KJV Commentary note is interesting (but probably a bit conjectural) - The Hebrew word for “crouching” is the same as an ancient Babylonian word referring to an evil demon crouching at the door of a building to threaten the people inside. Sin may thus be pictured here as just such a demon, waiting to pounce on Cain. He may already have been plotting his brother’s murder. (See context King James Version Commentary) W White on crouching(rabas) in Ge 4:7 - This verse, of course, has been much discussed. Another view interprets "sin" in the figure of a ferocious beast ready to spring. But this meaning of rābaṣ seems to be found only in Genesis 49:9. Others, taking the usual meaning of rābaṣ take the word "sin" as "sin offering" which is lying available at the door. Allen Ross - Sin is personified as an animal couching at the door and ready to pounce on Cain, whose anger made him susceptible to this evil influence. Perhaps there is more in this passage, however, than a personification. The participle “couching” or “lies” (rōbēṣ) is cognate to an Akkadian term used of a type of demon. The first edition of the Jewish Publication Society’s Torah offered the translation: “Sin is the demon at the door.” If such a translation is legitimate, then there is a connection with the oracle about the seed of the serpent. (A Guide to the Study and Exposition of Genesis) And its desire (teshuqah) is for you, but you must master (mashal) it - NET = "It desires to dominate you." NLT = "eager to control you." Sin wants to "pounce" on Cain, but God gives Cain a "way of escape." Its desire means that Sin wanted to overpower him, to defeat him, to subdue him and ultimately to make him a slave! (cf Jn 8:34, Ro 6:16-17, 19+) You must master it is more literally "you shall rule over it." God in great mercy and grace gave Cain a chance and a choice to master Sin or be mastered by it. Sadly, Cain chose the latter path and it changed his life forever. As alluded to above, exactly how Cain in the Old Covenant and without the indwelling Spirit could master the power of Sin in this circumstance is not explained in the text. However, rest assured that what God commands, He always enables. I believe that if Cain had yielded or submitted to God, God would have supernaturally enabled him to kill his sin of anger. James states the immutable principle that "God is opposed to the proud (CAIN), but gives grace to the humble (ABEL). (Jas 4:6+) Although it is conjecture, I feel that the Holy Spirit in some way would have given Cain the necessary power to master sin in this circumstance. Victor Hamilton adds that "He is not so deeply embedded in sin, either inherited or actual, that his further sin is determined and inevitable. The emphasis here is not on Cain as a constitutional sinner, one utterly depraved, but on Cain as one who has a free choice. When facing the alternatives, he is capable of making the right choice. Otherwise, God’s words to him about “doing well” would be meaningless and comic. Should he so desire, Cain is able to overcome this creature who now confronts him. The text makes Cain’s personal responsibility even more focused by its use of the initial emphatic pronoun: “you, you are to master it.” (See context in The Book of Genesis) THOUGHT - Genesis 4:7 has a parallel in the New Testament (IN MY OPINION). In Romans 6 Paul personifies Sin as a evil despot seeking to control believers. Therefore Paul issues 4 commands to avert acquiescing to the power of Sin -- "Even so (1) consider (present imperative see our need to depend on the Holy Spirit to obey) yourselves to be dead to Sin, but alive to God in Christ Jesus. Therefore (2) do not let Sin reign (present imperative with a negative see our need to depend on the Holy Spirit to obey - could mean stop letting this occur in your life) in your mortal body so that you obey its lusts, 13 and (3) do not go on presenting present imperative with a negative see our need to depend on the Holy Spirit to obey) the members of your body to Sin as instruments of unrighteousness; but (4) present (aorist imperative = speaks of a sense of urgency "JUST DO IT!" - see our need to depend on the Holy Spirit to obey) yourselves to God as those alive from the dead, and your members as instruments of righteousness to God." (Ro 6:11-13+) Later, in Romans 8:13+ (Martyn Lloyd-Jones calls this the most important verse in the for a believer's progressive sanctification - listen to his 4 sermons on Ro 8:12-13) Paul adds "if you are living according to the flesh, you must die; but if by the Spirit (GOD'S PART/POWER) you are putting to death (MAN'S PART/RESPONSIBILITY) (present tense - as a lifestyle, not referring to "perfection" but to general "direction" of your life) the deeds of the body, you will live." As the rest of the story in Genesis 4 makes clear, Cain did not seek to master (or kill) the Sin that was crouching and ready to move him from angry thoughts to angry deeds (murder)! In the story of Cain and Abel the seed of the woman met the seed of the serpent (Ge 3:15+). -- Allen Ross NET NOTE on its desire (teshuqah) is for you but you must master (mashal) it - Heb “and toward you [is] its desire, but you must rule over it.” As in Gen 3:16, the Hebrew noun “desire” refers to an urge to control or dominate. Here the desire is that which sin has for Cain, a desire to control for the sake of evil, but Cain must have mastery over it. The imperfect is understood as having an obligatory sense. Another option is to understand it as expressing potential (“you can have [or “are capable of having”] mastery over it.”). It will be a struggle, but sin can be defeated by righteousness. In addition to this connection to Gen 3, other linguistic and thematic links between chaps. 3 and 4 are discussed by A. J. Hauser, “Linguistic and Thematic Links Between Genesis 4:1–6 and Genesis 2–3 (CLICK FOR ARTICLE),” JETS 23 (1980): 297–306. Andrew Fuller - But though Cain was silenced by the Almighty, yet his malice was not subdued, but rather inflamed. If the life of God had been within his reach, he would have killed him; but this he could not do. From that time, therefore, his dark soul meditated revenge upon Abel, as being God’s favourite, his own rival, and the only object within his power. This is the first instance of the enmity of the seed of the serpent breaking out against the seed of the woman; but not the last! Observe the subtlety and treachery with which it was accomplished: “Cain talked with Abel his brother.” He talked with him, probably, in a very familiar manner, as though he had quite forgotten the affair which had lately hurt his mind; and when they were engaged in conversation, persuaded him to take a walk with him into his field; and, having got him away from the family, he murdered him! O Adam! thou didst murder an unborn world, and now thou shalt see some of the fruits of it in thine own family! Thou hast never before witnessed a human death: go, see the first victim of the king of terrors in the mangled corpse of Abel thy son!—Poor Abel! Shall we pity him? In one view we must, but in others he is an object of envy. He was the first of the noble army of martyrs, the first of human kind who entered the abodes of the blessed, and the first instance of death being subservient to Christ. When the serpent had drawn man into sin, and exposed him to its threatened penalty, he seemed to have obtained the power of death; and, had man been left under the ruins of the fall, he would have been continually walking through the earth, arm in arm, as it were, with the monster, the one taking the bodies and the other the souls of men. But the woman’s Seed is destined to overcome him. By death he destroyed “him who had the power of death, and delivered them who” must otherwise, “through fear of death,” have been “all their lifetime subject to bondage,” Heb. 2:14, 15. (See The Works of the Rev. Andrew Fuller) John Calvin on Genesis 4:7 - God will pronounce a dreadful sentence against Cain if the man hardens his mind in wickedness and indulges himself in his crime. The warning is emphatic; God not only repels Cain’s unjust complaint but shows that Cain could have no greater adversary than the sin that he inwardly cherishes. God so binds the impious man in these concise words that he can find no refuge. It is as if he says, “Your obstinacy will not profit you, for, though you would have nothing to do with me, your sin will give you no rest but will sharply drive you on, pursue you, urge you, and never allow you to escape.” Cain rages in vain but to no profit. He is guilty by his own inward conviction even though no one accuses him. The expression “sin lieth at the door” refers to the interior judgment of the conscience that convinces man of his sin and besieges him on every side. The impious may imagine that God slumbers in heaven. They may strive to repel fear of his judgment. But sin will perpetually draw these reluctant fugitives back to the tribunal from which they flee. The expression of Moses has peculiar energy. Sin lieth at the door, meaning the sinner is not immediately tormented with the fear of judgment. Rather, gathering around him whatever delights he can to deceive himself, he appears to walk in free space and to revel in pleasant meadows. However, when he comes to the door, he meets sin, which keeps constant guard. Then conscience, which before was at liberty, is arrested, and he receives double punishment for the delay.