THE FOUNDING OF THE FAMILY, AND COMMENCEMENT OF THE NON-PARADISIACAL LIFE.
(1) She . . . bare Cain, and said . . . --In this chapter we have the history of the founding of the family of Cain, a race godless and wanton, but who, nevertheless, far outstripped the descendants of Seth in the arts of civilisation. To tillage and a pastoral life they added metallurgy and music; and the knowledge not only of copper and its uses, but even of iron (Genesis 4:22), must have given them a command over the resources of nature so great as to have vastly diminished the curse of labour, and made their lives easy and luxurious.
I have gotten a man from the Lord.--Rather, who is Jehovah. It is inconceivable that eth should have here a different meaning from that which it has in Genesis 1:1. It there gives emphasis to the object of the verb: "God created eth the heaven and eth the earth," that is, even the heaven and even the earth. So also here, "I have gotten a man eth Jehovah." even Jehovah. The objection that this implies too advanced a knowledge of Messianic ideas is unfounded. It is we who read backward, and put our ideas into the words of the narrative. These words were intended to lead on to those ideas, but they were at present only as the germ, or as the filament in the acorn which contains the oak-tree. If there is one thing certain, it is that religious knowledge was given gradually, and that the significance of the name Jehovah was revealed by slow degrees. (See on Genesis 4:26.) Eve attached no notion of divinity to the name; still less did she foresee that by the superstition of the Jews the title Lord would be substituted for it. We distinctly know that Jehovah was not even the patriarchal name of the Deity (Exodus 6:3), and still less could it have been God's title in Paradise. But Eve had received the promise that her seed should crush the head of her enemy, and to this promise her words referred, and the title in her mouth meant probably no more than "the coming One." Apparently, too, it was out of Eve's words that this most significant title of the covenant God arose. (See Excursus on names Elohim and Jehovah-Elohim, at end of this book.)
Further, Eve calls Cain "a man," Heb., ish, a being. (See on Genesis 2:23.) As Cain was the first infant, no word as yet existed for child. But in calling him "a being, even the future one," a lower sense, often attached to these words, is not to be altogether excluded. It has been said that Eve, in the birth of this child, saw the remedy for death. Death might slay the individual, but the existence of the race was secured. Her words therefore might be paraphrased: "I have gained a man, who is the pledge of future existence." Mankind is thus that which shall exist. Now, it is one of the properties of Holy Scripture that words spoken in a lower and ordinary sense are often prophetic: so that even supposing that Eve meant no more than this, it would not exclude the higher interpretation. It is evident, however, from the fact of these words having been so treasured up, that they were regarded by Adam and his posterity as having no commonplace meaning; and this interpretation has a suspiciously modern look about it. Finally, in Christ alone man does exist and endure. He is the perfect man--man's highest level; so that even thus there would be a presage of immortality for man in the saying, "I have gained a man, even he that shall become." Grant that it was then but an indefinite yearning: it was one, nevertheless, which all future inspiration was to make distinct and clear; and now, under the guidance of the Spirit, it has become the especial title of the Second Person in the Holy Trinity.
Verse 1. - Exiled from Eden, o'er, canopied by grace, animated by hope, assured of the Divine forgiveness, and filled with a sweet peace, the first pair enter on their life experience of labor and sorrow, and the human race begins its onward course of development in sight of the mystic cherubim and flaming sword. And Adam knew Eve, his wife. I.e. "recognized her nature and uses" (Alford; cf. Numbers 31:17). The act here mentioned is recorded not to indicate that paradise was "non nuptiis, sed virginitate destinatum" (Jerome), but to show that while Adam was formed from the soil, and Eve from a rib taken from his side, the other members of the race were to be produced "neque ex terra neque quovis alio mode, sed ex conjunctione maris et foeminse" (Rungius). And she conceived. The Divine blessing (Genesis 1:28), which in its operation had been suspended during the period of innocence, while yet it was undetermined whether the race should develop as a holy or a fallen seed, now begins to take effect (cf. Genesis 18:14; Ruth 4:13; Hebrews 11:11). And bare Cain. Acquisition or Possession, from kanah, to acquire (Gesenius). Cf. Eve's exclamation. Kalisch, connecting it with kun or kin, to strike, sees an allusion to his character and subsequent history as a murderer, and supposes it was not given to him at birth, but at a later period. Tayler Lewis falls back upon the primitive idea of the root, to create, to procreate, generate, of which he cites as examples Genesis 14:19, 22; Deuteronomy 32:6, and takes the derivative to signify the seed, explaining Eve's exclamation kanithi kain as equivalent to τετοκατοκον, genui genitum or generationem. And said, I have gotten a man from the Lord. The popular interpretation, regarding kani-thi as the emphatic word in the sentence, understands Eve to say that her child was a thing achieved, an acquisition gained, either from the Lord (Onkelos, Calvin) or by means of, with the help of, the Lord (LXX., Vulgate, Jerome, Dathe, Keil), or for the Lord (Syriac). If, however, the emphatic term is Jehovah, then eth with Makkeph following will be the sign of the accusative, and the sense will be, "I have gotten a man - Jehovah" (Jonathon, Luther, Baumgarten, Lewis); to which, perhaps, the chief objections are
(1) that it appears to anticipate the development of the Messianic idea, and credits Eve with too mature Christological conceptions (Lange), though if Enoch in the seventh generation recognized Jehovah as the coming One, why might not Eve have done so in the first? (Bonar),
(2) that if the thoughts of Eve had been running so closely on the identity of the coming Deliverer with Jehovah, the child would have been called Jehovah, or at least some compound of Jehovah, such as Ishiah - אישׁ and יהוה - or Coniah - קין and יהוה (Murphy);
(3) si scivit Messiam esse debet Jovam, quomodo existimare potuit Cainam ease Messiam, quem sciebat esse ab Adamo genitum? (Dathe); and
(4) that, while it might not be difficult to account for the mistake of a joyful mother in supposing that the fruit of her womb was the promised seed, though, "if she did believe so, it is a caution to interpreters of prophecy" (Inglis), it is not so easy to explain her belief that the promised seed was to be Jehovah, since no such announcement was made in the Prot-evangel. But whichever view be adopted of the construction of the language, it is obvious that Eve's utterance was the dictate of faith. In Cain's birth she recognized the earnest and guarantee of the promised seed, and in token of her faith gave her child a name (cf. Genesis 3:20), which may also explain her use of the Divine name Jehovah instead of Elohim, which she employed when conversing with the serpent. That Eve denominates her infant a man has been thought to indicate that she had previously borne daughters who had grown to womanhood, and that she expected her young and tender babe to reach maturity. Murphy thinks this opinion probable; but the impression conveyed, by the narrative is that Cain was the first-born of the human family.
4:1-7 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 wofully 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 every one 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, Jer 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. 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, Heb 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 harboured an evil spirit of discontent and rebellion against God. God notices all our sinful passions and discontents. There is not an angry, envious, or fretful look, that escapes his observing eye. 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, Re 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.
And Adam knew Eve his wife,.... An euphemism, or modest expression of the act of coition. Jarchi interprets it, "had known", even before he sinned, and was drove out of the garden; and so other Jewish writers, who think he otherwise would not have observed the command, "be fruitful and multiply": but if Adam had begotten children in a state of innocence, they would have been free from sin, and not tainted with the corruption of nature after contracted; but others more probably think it was some considerable time after; according to Mer Thudiusi, or Theodosius (t), it was thirty years after he was driven out of paradise:
and she conceived and bare Cain; in the ordinary way and manner, as women ever since have usually done, going the same time with her burden. Whether this name was given to her first born by her, or by her husband, or both, is not said: it seems to have been given by her, from the reason of it after assigned. His name, in Philo Byblius (u), is Genos, which no doubt was Cain, in Sanchoniatho, whom he translated; and his wife, or the twin born with him, is said to be Genea, that is, "Cainah": the Arabs call her Climiah (v) and the Jewish writers Kalmenah (w); who are generally of opinion, that with Cain and Abel were born twin sisters, which became their wives.
And said, that is, Eve said upon the birth of her firstborn:
I have gotten a man from the Lord; as a gift and blessing from him, as children are; or by him, by his favour and good will; and through his blessing upon her, causing her to conceive and bear and bring forth a son: some render it, "I have gotten a man, the Lord" (x); that promised seed that should break the serpents head; by which it would appear, that she took that seed to be a divine person, the true God, even Jehovah, that should become man; though she must have been ignorant of the mystery of his incarnation, or of his taking flesh of a virgin, since she conceived and bare Cain through her husband's knowledge of her: however, having imbibed this notion, it is no wonder she should call him Cain, a possession or inheritance; since had this been the case, she had got a goodly one indeed: but in this she was sadly mistaken, he proved not only to be a mere man, but to be a very bad man: the Targum of Jonathan favours this sense, rendering the words,"I have gotten a man, the angel of the Lord.''
(t) Apud Abulpharag. Hist. Dynast. p. 6. (u) Apud Euseb. Praepar. Evangel. l. 1. c. 10. p. 34. (v) Abulpharag. ib. (w) Shalshaleth Hakabala, fol. 74. 2.((x) "virum Dominum", Fagius, Helvicus, Forster, Schindler, Luther, Pellican, Cocceius; "virum qui Jehovah est", Schmidt.
THE FOUNDING OF THE FAMILY, AND COMMENCEMENT OF THE NON-PARADISIACAL LIFE.
(1) She . . . bare Cain, and said . . . --In this chapter we have the history of the founding of the family of Cain, a race godless and wanton, but who, nevertheless, far outstripped the descendants of Seth in the arts of civilisation. To tillage and a pastoral life they added metallurgy and music; and the knowledge not only of copper and its uses, but even of iron (Genesis 4:22), must have given them a command over the resources of nature so great as to have vastly diminished the curse of labour, and made their lives easy and luxurious.
I have gotten a man from the Lord.--Rather, who is Jehovah. It is inconceivable that eth should have here a different meaning from that which it has in Genesis 1:1. It there gives emphasis to the object of the verb: "God created eth the heaven and eth the earth," that is, even the heaven and even the earth. So also here, "I have gotten a man eth Jehovah." even Jehovah. The objection that this implies too advanced a knowledge of Messianic ideas is unfounded. It is we who read backward, and put our ideas into the words of the narrative. These words were intended to lead on to those ideas, but they were at present only as the germ, or as the filament in the acorn which contains the oak-tree. If there is one thing certain, it is that religious knowledge was given gradually, and that the significance of the name Jehovah was revealed by slow degrees. (See on Genesis 4:26.) Eve attached no notion of divinity to the name; still less did she foresee that by the superstition of the Jews the title Lord would be substituted for it. We distinctly know that Jehovah was not even the patriarchal name of the Deity (Exodus 6:3), and still less could it have been God's title in Paradise. But Eve had received the promise that her seed should crush the head of her enemy, and to this promise her words referred, and the title in her mouth meant probably no more than "the coming One." Apparently, too, it was out of Eve's words that this most significant title of the covenant God arose. (See Excursus on names Elohim and Jehovah-Elohim, at end of this book.)
Further, Eve calls Cain "a man," Heb., ish, a being. (See on Genesis 2:23.) As Cain was the first infant, no word as yet existed for child. But in calling him "a being, even the future one," a lower sense, often attached to these words, is not to be altogether excluded. It has been said that Eve, in the birth of this child, saw the remedy for death. Death might slay the individual, but the existence of the race was secured. Her words therefore might be paraphrased: "I have gained a man, who is the pledge of future existence." Mankind is thus that which shall exist. Now, it is one of the properties of Holy Scripture that words spoken in a lower and ordinary sense are often prophetic: so that even supposing that Eve meant no more than this, it would not exclude the higher interpretation. It is evident, however, from the fact of these words having been so treasured up, that they were regarded by Adam and his posterity as having no commonplace meaning; and this interpretation has a suspiciously modern look about it. Finally, in Christ alone man does exist and endure. He is the perfect man--man's highest level; so that even thus there would be a presage of immortality for man in the saying, "I have gained a man, even he that shall become." Grant that it was then but an indefinite yearning: it was one, nevertheless, which all future inspiration was to make distinct and clear; and now, under the guidance of the Spirit, it has become the especial title of the Second Person in the Holy Trinity.
(1) that it appears to anticipate the development of the Messianic idea, and credits Eve with too mature Christological conceptions (Lange), though if Enoch in the seventh generation recognized Jehovah as the coming One, why might not Eve have done so in the first? (Bonar),
(2) that if the thoughts of Eve had been running so closely on the identity of the coming Deliverer with Jehovah, the child would have been called Jehovah, or at least some compound of Jehovah, such as Ishiah - אישׁ and יהוה - or Coniah - קין and יהוה (Murphy);
(3) si scivit Messiam esse debet Jovam, quomodo existimare potuit Cainam ease Messiam, quem sciebat esse ab Adamo genitum? (Dathe); and
(4) that, while it might not be difficult to account for the mistake of a joyful mother in supposing that the fruit of her womb was the promised seed, though, "if she did believe so, it is a caution to interpreters of prophecy" (Inglis), it is not so easy to explain her belief that the promised seed was to be Jehovah, since no such announcement was made in the Prot-evangel. But whichever view be adopted of the construction of the language, it is obvious that Eve's utterance was the dictate of faith. In Cain's birth she recognized the earnest and guarantee of the promised seed, and in token of her faith gave her child a name (cf. Genesis 3:20), which may also explain her use of the Divine name Jehovah instead of Elohim, which she employed when conversing with the serpent. That Eve denominates her infant a man has been thought to indicate that she had previously borne daughters who had grown to womanhood, and that she expected her young and tender babe to reach maturity. Murphy thinks this opinion probable; but the impression conveyed, by the narrative is that Cain was the first-born of the human family.
and she conceived and bare Cain; in the ordinary way and manner, as women ever since have usually done, going the same time with her burden. Whether this name was given to her first born by her, or by her husband, or both, is not said: it seems to have been given by her, from the reason of it after assigned. His name, in Philo Byblius (u), is Genos, which no doubt was Cain, in Sanchoniatho, whom he translated; and his wife, or the twin born with him, is said to be Genea, that is, "Cainah": the Arabs call her Climiah (v) and the Jewish writers Kalmenah (w); who are generally of opinion, that with Cain and Abel were born twin sisters, which became their wives.
And said, that is, Eve said upon the birth of her firstborn:
I have gotten a man from the Lord; as a gift and blessing from him, as children are; or by him, by his favour and good will; and through his blessing upon her, causing her to conceive and bear and bring forth a son: some render it, "I have gotten a man, the Lord" (x); that promised seed that should break the serpents head; by which it would appear, that she took that seed to be a divine person, the true God, even Jehovah, that should become man; though she must have been ignorant of the mystery of his incarnation, or of his taking flesh of a virgin, since she conceived and bare Cain through her husband's knowledge of her: however, having imbibed this notion, it is no wonder she should call him Cain, a possession or inheritance; since had this been the case, she had got a goodly one indeed: but in this she was sadly mistaken, he proved not only to be a mere man, but to be a very bad man: the Targum of Jonathan favours this sense, rendering the words,"I have gotten a man, the angel of the Lord.''
(t) Apud Abulpharag. Hist. Dynast. p. 6. (u) Apud Euseb. Praepar. Evangel. l. 1. c. 10. p. 34. (v) Abulpharag. ib. (w) Shalshaleth Hakabala, fol. 74. 2.((x) "virum Dominum", Fagius, Helvicus, Forster, Schindler, Luther, Pellican, Cocceius; "virum qui Jehovah est", Schmidt.