Genesis 4
Genesis 4 opens with two brothers and two offerings. God looks with favor on one and not the other. In that moment of rejection, Cain faces a choice - he can accept the boundary God has drawn, or cross it. He crosses it. The result is the first murder, the first human death, the first blood crying from the ground. The chapter is dark.
But read carefully. Inside this story of Cain's line - murderers, polygamists, the arrogant builder Lamech - God has placed another line. Seth is born to replace Abel. And the chapter closes with a single sentence that transforms everything: “then began men to call upon the name of the LORD.” In the very chapter that shows the worst humans can do to each other, God opens the first door to worship. Hebrews will later return to Abel, holding his faith up as a model for all believers who come after.
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Genesis 4:1-7The Two Offerings
1And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the LORD. 2And she again bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.
Cain's name echoes a verb of acquisition. Eve speaks as if she has obtained something from God - a man, a helper. The language is tender. But names in Scripture often carry a weight the person will discover later. Cain will spend his life reaching for what he does not have, and what he reaches for will destroy him.
Abel's name comes from hevel, meaning vapor, breath, vanity. He is a shepherd. His offering pleases God. Yet his life is the shortest in the chapter - described in just a few verses, then ended. The name fits. He is like breath: present, then gone.
3And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD. 4And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering: 5But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell.
The brothers have different work: Cain farms the ground his parents were told to till in Genesis 3:23; Abel tends sheep. Both are legitimate. Both could honor God. What matters is whether there is a heart that recognizes God in the work.
Cain brings "of the fruit of the ground." The Hebrew allows for either a generous offering or a casual one - we are not told. But the text does tell us what Abel brought: "the firstlings... and the fat thereof" - the best, the first, the richest part. Cain's offering is not criticized; Abel's is explicitly praised. The difference seems to be in the heart that brings it.
Abel brings the firstlings of his flock - the first and the best - and specifically the fat, the richest part. He holds nothing back. God "has respect" to his offering. The word used here (Hebrew sha'ah) carries the sense of intimate attention, favor, turning toward with affection.
Jesus' blood speaks a better word - not a word of judgment, but of forgiveness. The pattern begins here: acceptable worship flows from faith that God deserves the best, and costs the worshipper something real.
Genesis 4:8-15The Murder and the Mark
6And the LORD said unto Cain, Why art thou wroth? and why is thy countenance fallen? 7If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him.
God offers Cain a way out. If thou doest well - if you shift from envy to excellence - you will be accepted. "Sin lies at the door" (the Hebrew word is chatta', suggesting sin as a predator crouching, waiting). God tells Cain plainly: you have a choice. And if you make the right one, you will rule over your own desires and over sin itself. Cain is being offered mastery. He refuses it.
8And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.
The text does not elaborate. It simply states what happened: Cain rose up and killed his brother. No drama, no speeches. Just the naked fact of what happens when shame meets anger and no boundary holds. The first human death is murder: the choice to destroy what you cannot control.
9And the LORD said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother’s keeper? 10And he said, What hast thou done? the voice of thy brother’s blood crieth unto me from the ground.
Cain's response to God's question mirrors Adam's response in Genesis 3:11. Where is your brother? becomes Am I my brother's keeper? - a refusal to answer, a deflection, a claim of innocence. But Cain has done worse than hide from God. He has hidden his brother in the ground.
11And now art thou cursed from the earth, which hath opened her mouth to receive thy brother’s blood from thy hand; 12When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth. 13And Cain said unto the LORD, My punishment is greater than I can bear. 14Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me. 15And the LORD said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the LORD set a mark upon Cain, lest any finding him should kill him.
The curse is precise: the ground will no longer yield its strength to Cain. He will become a wanderer. He has shed blood on the earth; now the earth will reject him. There is a fitting justice in this - the thing he loved (his crops, his standing as a farmer) is taken. But God does not take his life.
Cain fears death. And God, in an astonishing act of mercy, marks him so that no one will kill him. The mark is a protection. Even for the murderer, God does not abandon. The exile is real, the curse is real - but death is withheld. Grace persists even in judgment.
Genesis 4:16-24The Line of Cain
16And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden. 17And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch. 18And unto Enoch was born Irad: and Irad begat Mehujael: and Mehujael begat Methusael: and Methusael begat Lamech.
Cain goes to the land of Nod. The name comes from the Hebrew nud, meaning to wander or flee. He has become what God said he would be: a wanderer. But even in exile, Cain does what humans do. He builds. He marries. He creates culture and a name. This genealogy is not innocent - it is the history of a humanity that builds cities and forges weapons, that spreads further from God with each generation, that fills the earth but not with worship.
19And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah. 20And Adah bare Jabal: he was the father of such as dwell in tents, and of such as have cattle. 21And his brother’s name was Jubal: he was the father of all such as handle the harp and organ. 22And Zillah, she also bare Tubalcain, an instructer of every artificer in brass and iron: and the sister of Tubalcain was Naamah.
Lamech has two wives (the first polygamist). His sons and daughter invent technology and art: tents and cattle, music, metalworking. They are building civilization. But notice what is missing. In the genealogy of Adam (chapter 5), each generation is named and measured by how long they lived and by the fact that they "called upon the name of the LORD." Here, accomplishment and invention replace worship. Cain's line makes a world, but a world without God at its center.
23And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt. 24If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.
Lamech breaks silence with a taunt. He has killed a man and brags about it. Where Cain was silent and then repentant, Lamech announces his violence and claims a sevenfold vengeance. He has taken the mark that God placed on Cain - the sign of protection - and weaponized it into a promise of violence. Cain's line does not lead toward humanity becoming better. It leads toward each generation walking further into what they want, even if it destroys others.
Genesis 4:25-26Seth and the Beginning of Worship
25And Adam knew his wife again; and she bare a son, and called his name Seth: For God, said she, hath appointed me another seed instead of Abel, whom Cain slew. 26And to Seth, to him also there was born a son; and he called his name Enos: then began men to call upon the name of the LORD.
Eve names Seth because God "hath appointed me another seed instead of Abel." She is looking back to Genesis 3:15 - to the promise of a seed. Abel died without heirs. Seth is appointed to replace him, to carry the line forward. But more than that: Seth is born into a family that knows the cost of murder, that has seen what sin looks like up close. He is born into repentance.
With Enosh (Seth's son), the text breaks into a new note: "then began men to call upon the name of the LORD." This is the first time in Scripture this phrase appears. Not just to believe in God, or to know about God, but to call upon His name - to speak to Him, to invoke Him, to worship Him as a community. The genealogy of Cain ends in Lamech boasting of murder. The genealogy of Seth begins in worship.
Worship is the pattern of a people chosen to draw near to God, generation after generation, until the Seed Himself appears.
