YAHVEH COUNSELING CAIN: GENESIS 4:1-15

Introduction

This student was called to a church leader's home in upstate New York about ten years ago.  One of this leader's co-workers was there and in crisis.  He was seriously considering murdering his wife and her new boyfriend.  He finally did make a few good choices and the murders did not occur. 

The crisis in the biblical text below had the best Counselor in the universe on the scene and at work.  However, the counselee would not listen to the truth and chose to continue with his plan to commit murder and to seek to cover it up.  Yet, his cover-up did not work.

Historical and Literary Analysis: Genesis 4:1-15

Genesis chapters three through eleven contain a number of different stories that have a singular theme:  The moral failure of mankind.[1]  After the fall of mankind recorded in Genesis chapter three, the next sub-section, chapters four through eleven, shows the continual downward spiral of mankind into sin and its consequences of even greater depravity and death. 

Indeed, the book of Genesis deals with origins, beginnings, and many first-time events.  Not only does it record God’s creative activity, but it also describes sin’s entry into the human race and man’s many reversals of God’s original order and creation.   Eve's lusts lead to her rebellion by eating the forbidden fruit, followed by her husband, who plunged the whole human race into sin.  Shortly after this event, anger lead to murder in the first family of sinners.  As the population grew, widespread depravity lead to God’s judgment in the flood and direct disobedience lead to God’s separating people groups by language at the tower of Babel.  Chapters’ 1-11 show man’s great need for salvation, and chapters 12-50 displays God’s plan of redemption of sinners being worked out in history.

Textual Analysis: Genesis 4:1-15

There is a significant textual variant in Genesis chapter four in verse eight.  The Septuagint (LXX) has the added a small discourse after the words: And Cain spoke to Abel saying, “Let us go out into the field” (see RSV).[2]  Most English versions accept and therefore translate the Hebrew text for this verse as the original rather than the LXX.  If this LXX addition is original or factual, it removes any doubt that this murder was premeditated.  However, the context and syntax of the Hebrew text seems to indicate this same idea without the adding of these additional words.  The Hebrew text makes sense without these additional words.  The other ancient translations are in support of the Hebrew text.  Thus, it is probably better to support the BHS Hebrew text as the original text in this instance.

Lexical Analysis: Genesis 4:1-15

The first key word in this Scripture section that needs further study is in verse four and is translated as: “firstborn, best, choicest, and female firstlings.”  The Hebrew term bekorah is a noun that has the nuances of firstborn or the right of the first-born.[3] The addition of this term in reference to Abel’s offering shows that it was qualitatively different than Cain’s. 

In verse five the text uses a word to describe Cain’s emotional state.  The Hebrew term charah is used, which usually means “to burn, be kindled, of anger -- (one's) anger was kindled, burned; he burned with anger.”[4]  Cain’s anger was raging like a burning fire against God and his brother Abel, and it showed on his face.

In verse seven the exegete may be concerned about three terms.  The term God uses for sin in this verse is not the term for rebellion or a high-handed sin, but the more common word for all types of infractions against God and His Law.  It is the Hebrew term chatat;, which is often translates as ‘sin’ or ‘sin-offering’ (“1. sin: a. against man. Elsewhere b. against God.”)[5]  The next term is the verb for the subject ‘sin.’ It is translated as ‘crouching, waiting, and lies.’  The Hebrew verb behind these English translations is ravats, which means “to stretch oneself out, lie down, lie stretched out.” It is used for the resting of domestic animals, and figuratively for the crouching of wild beasts and for the crouching of sin.[6]  The Hebrew term translated as ‘desire’ teshooqah,,, has the nuance of the “longing -- of woman for man; of man for woman; and of beast to devour.”[7]  Sin is pictured by these terms as a lion lying in ambush for Cain at the door of his dwelling.  Sin not only wants to eat Cain’s lunch, it desires to eat Cain for lunch.  The Devil is described in similar terms in the New Testament (1 Peter 5:8).

In verse nine Cain uses the term translated into English as ‘keeper.’  In the original it is a participle form of shamar, which means to “keep, watch, preserve, and have charge of, a garden, an ark, or property in trust; to tend a flock. It is also used in contexts to denote 'to keep, guard, captives; keep watch and ward.' The participle form often is used as watch, watchman, of city.”[8]

Structural Analysis: Genesis 4:1-15

This narrative section can be outlined as follows:

   I. Adam and Eve produce children

  II. The children mature and them worship Yahveh.

      A.  Cain offers a gift from his excess.

      B.  Abel offers his best.

 III. Cain becomes jealous and angry with God and Abel.

  IV. Yahveh intervenes and warns Cain.

   V. Cain makes a plan and kills his brother Abel.

  VI. Yahveh confronts Cain with his sin.  "Where is Abel? What have you done?”

 VII. Cain tells a lie and makes excuses.

VIII. Cain receives God’s judgment and ongoing consequences for his sin.

  IX. Yahveh shows mercy to Cain in judgment.

Rhetorical Analysis: Genesis 4:1-15

This section of redemptive history is a narrative section that is interspersed with discourse conversations.  The verses in Genesis 4:1-15 that are entirely narrative are verses: 2, 3, 4, 5, and 8. Likewise, the verses that are solely discourse are: 7, 11, 12, and 14.  Furthermore, the verses that contain both narrative and discourse in this section are: 1, 6, 9, 10, 13, and 15.  The verb forms in Hebrew clearly show the switches from narrative to discourse and there are a number of disjunctive nominal clauses that divide up this section.

Analogical Analysis: Genesis 4:1-15

The major cross references that aid in interpreting this periscope include the following:

Gen 4:25 “And Adam knew his wife again, and she bore a son and named him Seth, ‘For God has appointed another seed for me instead of Abel, whom Cain killed’” (NKJV).

Ex 20:13 “You shall not murder” (NKJV).

Jer. 7:8-11 “Behold, you trust in lying words that cannot profit. ⁹ Will you steal, murder, commit adultery, swear falsely, burn incense to Baal, and walk after other gods whom you do not know, ¹⁰ and then come and stand before Me in this house which is called by My name, and say, 'We are delivered to do all these abominations'? ¹¹ Has this house, which is called by My name, become a den of thieves in your eyes? Behold, I, even I, have seen it,” says the LORD (NKJV).

Matt. 5:21-22 “You have heard that it was said to those of old, 'You shall not murder, and whoever murders will be in danger of the judgment.' ²² But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment. And whoever says to his brother, 'Raca!' shall be in danger of the council. But whoever says, 'You fool!' shall be in danger of hell fire” (NKJV).

Grammatical and Syntactical Analysis: Genesis 4:1-15

Genesis 4:1-2 “Now Adam knew Eve his wife, and she conceived and bore Cain, and said, ‘I have acquired a man from the LORD.’ ² Then she bore again, this time his brother Abel. Now Abel was a keeper of sheep, but Cain was a tiller of the ground” (NKJV). 

The grammar and syntax of these verses show that those who have assumed that Cain and Abel were twins were wrong.  The verbs are in a narrative sequence and show that Eve conceived and gave birth, then at a latter time, she conceived and gave birth again.  The verb “know” is used for the closest personal relationships on both physical and spiritual levels between individuals that love each other.  Eve names Cain in faith, hoping he will be the “seed of the woman,” her Messiah. When Abel was born, she was more discouraged, in that she gave him a name that means “vapor, breath, and emptiness.”  The term for “keeper” in verse two is the common term for shepherd that is used for the one who feeds and protects and is a synonym for the English term pastor.

Genesis 4:3-4 "And in the process of time it came to pass that Cain brought an offering of the fruit of the ground to the LORD. ⁴ Abel also brought of the firstborn of his flock and of their fat. And the LORD respected Abel and his offering," (NKJV).

After these two boys matured they began to worship Yahveh.  Cain was a farmer, Abel was shepherd.  The text does not address the issue of blood sacrifice.  Even in the Mosaic Law there was provision for grain offerings, and that type of offering is the same type and term that is used in verse three.  What the text highlights is that Cain merely brought an offering from his produce.  Abel, however, brought the best, the choicest, the first-born and the fat (the best of the best).  Thus, there was a qualitative difference in the offerings of the brothers.  The heart attitudes are displayed in this act.  Furthermore, Hebrews 11: 4 point to a difference in faith and righteousness.  “By faith Abel offered to God a more excellent sacrifice than Cain, through which he obtained witness that he was righteous, God testifying of his gifts; and through it he being dead still speaks” (NKJV).  Yahveh was pleased with both Abel and his offering.

Genesis 4:5-7 ^“but He did not respect Cain and his offering. And Cain was very angry, and his countenance fell. ⁶ So the LORD said to Cain, ‘Why are you angry? And why has your countenance fallen? ⁷ If you do well, will you not be accepted? And if you do not do well, sin lies at the door. And its desire is for you, but you should rule over it’” (NKJV).

In these verses, Yahveh communicated in some way to Cain that his offering and heart did not please Him.  Cain responded with burning anger.  His anger showed on his face.  Yahveh confronted Cain’s unbiblical response.  God’s first question is to ask Cain why he is angry (see Jonah 4:4).  Cain’s sinful response and sour face were not justified or the proper way to solve the problem.  Yahveh instructs Cain that by doing right – according to His Word – he will have his offering accepted before God.  He warns Cain about the temptation before him (see Lexical Analysis above) and sin’s desire.  Cain needs to rule over his emotions and not surrender to sin.

Genesis 4:8-12 “Now 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 killed him. ⁹ Then the LORD said to Cain, 'Where is Abel your brother?' He said, 'I do not know. Am I my brother’s keeper?' ¹⁰ And He said, 'What have you done? The voice of your brother’s blood cries out to Me from the ground. ¹¹ So now you are cursed from the earth, which has opened its mouth to receive your brother’s blood from your hand. ¹² When you till the ground, it shall no longer yield its strength to you. A fugitive and a vagabond you shall be on the earth'” (NKJV).

Cain did not respond to Yahveh’s warning with obedience.  He surrendered to his fallen emotions and to sin’s temptation to lash out in anger and jealousy.  Sin not dealt with over time begets more sin (Jam. 1:14-15).  So, next in the story, Cain makes a plan.  He speaks with his brother and kills him – most likely in his field. He may have used farm tools to both shed Abel’s blood and to bury him. Yahveh confronts Cain again. He asks him, “Where is Abel?” In response, Cain lies and denies knowledge of Abel’s location. Then, Cain sarcastically asks if he is responsible to guard, protect and watch out for his brother.  The original construction implies he believed the answer was “No.” Next, God asks Cain, “What have you done?  God knew where Abel’s body and soul were, as well as what Cain had done. But, He lets Cain discover that his sin has been found out as well as offering him opportunities to respond correctly.  Cain’s sin bears life-long consequences.    

Genesis 4:13-15 “And Cain said to the LORD, ‘My punishment is greater than I can bear! ¹⁴ Surely You have driven me out this day from the face of the ground; I shall be hidden from Your face; I shall be a fugitive and a vagabond on the earth, and it will happen that anyone who finds me will kill me.’ ¹⁵ And the LORD said to him, ‘Therefore, whoever kills Cain, vengeance shall be taken on him sevenfold.’ And the LORD set a mark on Cain, lest anyone finding him should kill him" (NKJV).

Cain has thought about the consequences of his sin a little too late.  Cain does not want justice to find him.  Yahveh responds to Cain with mercy.  The verb ‘avenge’ is a hophal imperfect, which puts it in the passive voice.[9]  Thus, God will be the one who will bring vengeance on any who successfully murder Cain.  God provided a sign to give evidence that He would protect Cain.  Bible students debate over the possibilities of a miraculous sign or a personal mark upon Cain’s body.  Regardless of what the sign was, Yahveh would keep His Word and bring a seven fold vengeance on anyone killing Cain.  There was only one family on the earth at that time – and the need was to be fruitful and multiply rather than to continue to take the lives of people made in the image of God.

Theological Analysis: Genesis 4:1-15

The proper response to the problem of God not respecting Cain’s offering would have been to get further instruction, to repent of half-heated worship, and to lovingly comply with God’s will.  Cain was not one who was given to obedience and dependence, but one deeply committed to autonomy and independence.  If Cain would have cried out to God, “I can’t do right,” God would have agreed with him and directed him to put his faith in the Messiah as Abraham would come to do (Gal. 3:6-9).  Cain was responsible for surrendering to sin in his life.  He was too proud to say, “I can’t master my emotions, and I can’t fight the temptation to sin.”  Cain needed his heart of stone removed and heart of flesh – a circumcised heart, from above – put in its place.  He needed to become a new creature with faith in God and repentance for sin.

God gave Cain a chance to repent by asking him where Abel was.  Cain responded by trying to cover up his sin with lies and excuses.  Cain was responsible to protect, guard, and watch out for his brother.  He felt it was not his responsibility, but he was very wrong.  God knows all things, and was full aware of what Cain had done.  He let Cain bear the consequences of his own sin for his entire life on the earth.  Furthermore, if Cain did not ever repent and put his faith in God, he is still paying for his sin in hell.

Conclusion

This crisis had the best Counselor available who perfectly shared the truth.  He gave Cain many opportunities to do the right thing, yet Cain continually chose to do the wrong thing instead.  If Cain would have followed God’s Word in faith and loving obedience, there would have been no crisis and the first death may have been by natural causes rather than murder.  Unfortunately, Cain was following his emotions, and they were both sinful and out of control.  Emotions are always untrustworthy for fallen sinners.  Yahveh wisely asked the right questions that provide an ongoing example for all future counselors in crisis situations.  He was not diverted by Cain’s lies or his attempts at covering up his horrendous sin.  Likewise, God’s mercy towards sinners who have really messed things up is also worthy of emulation by the Christian counselor.  Here is an example of sympathetic disagreement.

---

[1] Bill T. Arnold and Bryan E. Beyer, Encountering the Old Testament (Grand Rapids: Baker Books, 1999), 82.

[2] Derek Kidner, Genesis: An Introduction and Commentary, Tyndale Old Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1967), 75.

[3] Francis Brown, S. R. Driver, and Charles A. Briggs, The New Brown - Driver - Briggs - Gesenius Hebrew and English Lexicon  (New York: Christian Copyrights, Inc., 1983), 114.

[4] Ibid., 354.

[5] Ibid., 310.

[6] Ibid., 918.

[7] Ibid., 1003.

[8] Ibid., 1036.

[9] nacam verb hophal imperfect 3^rd person masculine singular nacam vb. avenge, take vengeance – the blood of his servants he avenged , in administration of justice against murder.  Blood at hands of; take vengeance for thee. Hophal: Be avenged, vengeance be taken (for blood).”  In Brown, Driver, and Briggs, Hebrew English Lexicon, 667, and in BibleWorks 6.0.

 

Works Consulted

Arnold, Bill T. and Bryan Beyer.  Encountering the Old Testament.  Grand Rapids:  Baker Books, 1999.

Belcher, Richard.  Doing Biblical Exegesis.  Columbia, SC: Richbarry Press, 1985.

BibleWorks 6.0, Computer Bible Research Software.  BibleWorks, LLC.  P.O. Box 6158 Norfolk, VA, 23508; available at http://www.bibleworks.com.

The Bible.  New King James Version.

Black, David Alan.  Using New Testament Greek in Ministry: A Practical Guide for Students and Pastors.  Grand Rapids: Baker Books, 1993.

Brown, Francis, S. R. Driver, and Charles A. Briggs.  The New Brown - Driver - Briggs - Gesenius Hebrew and English Lexicon.  New York: Christian Copyrights, Inc., 1983.

Elliger, Karl and Wilhelm Rudolph, eds.  Biblia Hebraica Stuttgartensia.  Verkleinerte Ausgabe: Whrttemberg Bible Society, 1984.

Kidner, Derek.  Genesis: An Introduction and Commentary.  Tyndale Old Testament Commentaries. Downers Grove, IL: InterVarsity Press, 1967.