Bible Study: Genesis

Lesson 5: Genesis 4 And 5: East Of Eden

Explanation of the Cain and Abel Narrative, Part 2

C. Verses 6-8

1. God's warning to Cain echoes the curse on Eve from chapter three. There is debate as to the exact rendering of the verse, but the essence is that sin or the croucher is seeking domination over Cain and he must resist. It encourages Cain to mend his ways and find favor. Illustrating the power of sin, Cain is unable to master it. "Freud may have first named it 'id.' But he did not first discern it. This story-teller already knows about the power of sin that drives, even to death" (Brueggemann, 58).

2. As in the garden narrative, the actual sin is briefly noted while being framed by extensive dialogue. Cain's words to Abel are actually not recorded in the Masoretic text. The Samaritan Pentateuch adds the phrase "let us go out into the field." Some commentators suppose that this was original and was dropped out by the copyists' error known as homoeoteleuton. The omission may very well be original focusing attention on the act. The word "brother" is repeated.

D. Verses 9-16

1. The opening question is here, as in chapter three, rhetorical. "It invites Cain to acknowledge responsibility for his brother." (Wenham, 106) Unlike Adam who at least tells a half truth when confronted with his sin, Cain tells a barefaced lie, and then follows with an "impertinent witticism." The famous phrase may also be rendered "Am I my brother's shepherd?," or "Am I the shepherd's shepherd?"

2. As Adam replied to God, "I heard your voice," God informs Cain that he has heard the voice of the blood of Abel crying to Him. This phrase captures much of Israel's theology of life and retribution. Unatoned-for murders pollute the land. Homicide must always be avenged because man is made in God's image. Victims of all kinds of injustices are said to cry out to God, the Law, the Prophets, and the Psalms all agree that God hears such cries.

3. Cain's response indicates self-pity rather than repentance. He fears a state of anarchy. But God grants grace in the form of protection. The mark plays a similar role to the animal garments in the garden narrative. God has banished but has not left the transgressor without some form of divine aid. The mark may also be rendered sign and in such a way that it is not something on Cain, but something granted to him. Kline takes the view for example that the city he will build is his sign. The ties between this story and the city's of refuge may suggest as much, but certainty as to the nature of the mark/sign is not forthcoming.

4. The land of Nod carries the symbolic meaning of wandering. This is the condition of the soul alienated from God, constantly seeking, never finding. In this sense, God's protection is not a lessening of the punishment, but rather a way of securing that it is carried out.

5. Walton uses the tabernacles sacred geography to explain the curse on Cain. While Adam and Eve were expelled from the Most Holy place they were still within the courtyard, Cain is driven from the camp altogether.

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