An Exposition of Genesis, Genesis · Chapter 4
CHAP. IV.
THus farre we have had the history of the seven first dayes of the world, and of all the memorable works and events therein, even to the ejection of the first man and woman out of Eden, their pure habitation. Now the order of divine History leadeth to consider mans further progresse in the world, and the execution of Gods purposes in the various issues of this and the following generations.
Some general precognitions will not be unsutable for the better use of the following History.
1. The manifestation of the counsail of Gods will for putting all the generations of men into being.
1. He creat's no more but propagates.
2. He ordereth propagation from man in sin.
3. He causeth all nations to come from one man and so makes them of one blood. Act. 17, 26.
2. The execution of his purpose concerning man now fallen from his first estate.
1. Making a difference between man and man, by actual separation of some for his Church, and rejection of others, In the state of innocency, all should have bin Gods Church. See it in Cain and Abel.
2. Ordering men in divers wayes according to the difference made, Abel to faith, leaving Cain to unbeleef.
3. Confirming his former sentence of putting enmity between the Serpents seed and the womans. As in this Chap.
3. His constant providence in preserving himself a Church or people called by his name in all ages, notwithstanding all the attempts of the Serpents seed.
These things may be still observed in the whole line of sacred History.
In the present Chap. we have these memorable occurrencies which sell out within the compasse of above 1000. yeers.
1. The nativity of Adams two first Sonnes with their trade of life, Ver. 1.2.
2. The Religion of these both, and the various respect they had with God. Ver. 3. 4. & 5.
3. The Apology of God to Cain. Ver. 6.7.
4. The sad issue in Cains sin of murder. Ver. 8.
5. The proceedings of God with Cain about this murder. Ver. 9.10.
6. The description of Cains posterity. Ver. 17.24.
7. The nativity of Seth, &c. Ver. 25.26.
The first memorable event is the nativity of Adams two first Sonnes, which followeth.
Ver. 1, And Adam knew Chavah his wise, and she conceived, and brought forth Cain, and said, I have gotten a man of Jehovah. — A man by God. Sep. — Before the Lord. Cald.
Ver. 2. And the added to bear his brother Hebel, and Hebel was a feeder of sheep, and Kain was a tiller of the ground. — Abel was a shepheard of sheep, &c. Sep. — A man tilling the ground. Cald.
In this whole narrative is declared.
1. The conjugal injoyment, Adam, &c.
2. The issue and fruit of it in two particulars.
1. Of the first born, whereof. 1. Conception. 2. Birth 3. Name, 4. Reason of it.
2. Of the second birth, she added, &c.
Ver. 1. foreign3. The several trades of life given to these. 1. Hebel a shepheard. 2. Cain an husband man.
1. The coniugal inioyment is thus described. And Adam knew Chavah his wife. This is the first mention of the marriage benevolence, and for as much as it is mentioned here it is probable, if it had bin done, it would have bin mentioned before. It seems sin fell in quickly, and brought terrors, and put man from that commerce, until God had discovered some favour in the midst of all threatnigs. The expression is proper to the Spirit of God, denoting the coniugal work for propagation, so …t is used. Luk. 1.34. Mat. 1.25. This is yet after sin.
foreign2. The first fruit is set out. 1. By conception. She conceived according to the word of blessing in innocency. Be fruitful, which God did not take away, but by grace overcame sin, and yet continued it with grief.foreign 2. By birth. She brought forth that is doubtles, with throwes and bitter pangs, as was judged. Yet, she hath power to bring forth. God lets not sin make barren,foreign not stay the birth. 3. By the name. It was Kain. 4. By the reason of the name, and she said. foreignOr (for) I have gotten a man of Jehovah. The meaning of the name then was a possession. Herein, 1. She speak's, not doubtles without her husband in giving the name. 2. The reason of it is because now she possessed a seed, a man, she calleth him Possession. 3. The principle to which this is referred is, Jehovah, and as rationally conceived, because his blessing gave it although with bitter pangs. I have gotten a man, with the Lord, that is with Favour, or from the Lord, that is, from his love, or by the Lord. But as for that, which is conceived, as if it were read by apposition, a man even Jehovah, it is altogether refuted by the man himself, who was farre otherwise and that it should be Chavah mistake to think him so, I conceive it is here groundles, for as much as the expression notes nothing but gratulation for the fruit of the womb, as she doth afterward. Ver. 25.
3. The second birth is expressed.Ver. 2. foreign And she added to bring forth his brother Hebel. The second son, is the better man, but hath the worse name. 1. It is question'd whether at her first travaile and conception as being a twinne or not? It seemeth to some, that they were twinnes, but to others, otherwise. Nothing is revealed, neither matters it any thing to edifying; we may be safely ignorant. 2. About the name it is inquired, by whom and upon what ground given. 1. It is probable by the same parents it was given, though not expressed. 2. The reason is but conjectured. 1. From his mothers pain, or frustration of former conceived hope, she calleth him vanity. 2. From his own weaknes. 3. It is conceived by some prophetically, thereby noting the vanity of the creature which he should despise. This is Augustines, But nothing in this is revealed.
3.foreign The conditions or trades of them are likewise described. And Hebel was a feeder of sheep. It is conceived this he was appointed to as inferiour, being yonger, but it was an honest imployment. 2.foreign And Kain was a tiller of the ground. This also is conceived to be his Fathers trade, and therein Kain as the elder brother to succeed. But this difference is conjectural.
These Notes may be taken hence.
D. 1. Grace prevaile's in the state of sin to preserve some order in the world. Here are still husband and wife.
D. 2. The state and use of marriage relations is Gods dignation under sin, and yet by grace is it honorable. Heb. 13.4.
D, 3. Grace causeth fruitfulnes of the womb, hut sin the pain or sin shuts up.
D. 4. It is incident to sinful parents to misname and misjudge their children. So Eve.
D. 5. Providence hath distinguished men from the first birth in the World.
D. 6. It is but duty to ascribe the fruit of the womb to God. Ps. 127.3 Ver. 1.
D. 7. Husbandry on ground and cattel is an honest calling, from the first.
D. 8. God and nature teach parents to bring up children to honest callings. Ver. 2.
2. The next head of this chapter is the religion of the seed of Adam, with the exercise and event of their several works, thus described.
Ver. 3. And it was in the end of dayes, and Kain brought of the fruit of the ground an offering unto Iehovah. — After dayes Kain, &c. a sacrifice, Sep. — After some dayes, &c. a gift before the Lord. Cald.
Ver. 4. And Hebel, he also brought of the first born of his cattel, and of the fat of them: And Iehovah had respect to Hebel and his offering. — Of his sheep. foreign. and God looked upon Abel and upon his gifts. Sep. — The Lord accepted with good will Abel and his gifts. Cald.
Ver. 5. But to Kain, and to his offering he had no respect, and Kain was vehemently vexed, and his countenance fell. — foreign he attended not to his sacrifice &c. Sep. — But Kain & his offering he did not accept in good will, &c. Cald.
In this passage we have related.
1. The history of the religion of this time set out in these examples. Wherein.
1. The notation of time.
2. The act or exercise of religion, 1. In Kain, he brought, &c: 2 In Hebel, he brought also, &c.
3. The acceptance of this with God, twofold, 1. Of good will to Hebel. 2. Of disdaine unto Kain.
4. The sad issue on Kain. His discontent.
foreign1. The notation of the time of this History is thus set down. And it was in, at, or from the end of dayes, Ver. 3.after dayes, as the Sept. After some dayes, — Cald. Dayes here must needs be taken indefinitely, & signify yeers, so that it must be meant after seueral yeers, the history necessarily so inforceth, for they were grown men, as other actions do here discover. So three dayes is for three yeers. Am. 4.4. So is it used in prophesies much. Reu. 11.2.11. And so here. Yet if it be taken literally at our Translators doe use it in the margin, the end or last of dayes must be the Sabbath, which was the seventh, the last created, wherein they offered sacrifice and Worshipped God.
2. The act or exercise of religion is two fold. 1. Of Kain, thus expressed. And Kain brought of the fruit of the ground an offering to Iehovah. 1. The sacrificer Kain upon whom the Spirit put's that brand, to be a murderer, a child of the Devil, and an erroneous person. 1. Joh. 3.12, Ep. Jud, 11. Yet this, exerciseth some acts of Worship and religion, 2.foreign He brought of the fruit of the ground, He offered, as Sep. 1. His act was surely religious, and therefore it must note offering: it is conceived by some, that they both offered their gifts by the hand of their Father Adam, who was a priest, but nothing is revealed of that, and reason more guide's to conceive, that they did offer their own gifts, as we know before the preisthood was setled by a Law, it was used by several heads of families to sacrifice. 2. The matter he offered Was the fruit of the ground, foreignof which the Law also commands a meat offering and a thank offering, and so every yeer, before they were to eat of the new corne they were to bring a Mincah, an offering of the first to God. Lev. 23.14. It is the conceit of some; that Cain did not bring the first fruits, and therefore God rejected it; but that is not clear. It is evident, it was an unbloody sacrifice, and therefore may note, that Kain was not sensible of his own lost condition, neither did by faith apprehend the price of a sinners redemption, held out in the promised seed: 3.foreign The object terminating his Worship, It was Iehovah, at least in shevv, he made it so apparent, that he Worshipped the Lord; but in truth, he honored not him:
2. And Hebel, or Abel, Ver. 4. foreignhe also brought of the first born of the sheep, and of their fat. He offered. Sep. Where also occurre; 1. The sacrificer, Abel of whom the Spirit noteth, that he was a beleever, that he was a righteous one, &c. Heb. 11.2. His act of religion, He offered of the first born of his sheep or flock and the fat of them. It is likely it was by his own hand. 1. His act was an offering by faith, 2. The object was blood and fat set a part by Gods Law for himself, the one for remission, the other for a savour of rest, wherein Abel seeth himself a sinner, and looketh by faith to the blood of the lamb, of God. Leu. 3.16.17. Num. 11.22.3. The object is the same Jehovah in truth, upon whom his faith and service were terminated.
Quest. It is questioned, upon what ground these sacrifices were performed. whether upon Gods command?
Answ. Doubtles yea, though Moses mention it not, and the Law of ordinances was not then given as after at Sinai, God had wayes of revealing himself then.
1. Abel offered in faith, therefore he must have a word from God, without which faith cannot work.
2. God accepted him, therefore it must be his command, otherwise God abhorres sacrifices. 1. Sam. 15.22.
3. God did take care of saving them, and therefore must needs give them a rule to walk by.
4. Gods giving the same Law more solemnely afterward, sheweth it to, be his mind to them.
Now we shall take some Notes hence.
D. 1. Sin, however it made man Apostat from God, yet it did not extinguish the religion of God. This is grace.
D. 2. God and nature teach parents to nurture children in the religion of God.
D. 3. Set and stated times there have bin for Gods Worship from the beginning. The Sabbath. Cap. 2.3.
D. 4. From the fall of man God did teach their recovery by sacrifice.
D. 5. Wicked ones even the children of the Devil have made shew of religion from the first fall. Ver. 3.
D. 6. Hypocrits come without blood, even without sense of their own deserts, and self abasement and faith to serve God.
D. 7. Sincere worshippers have bin in Gods Church below from the beginning.
D. 8. True Worshippers do give a full offering to God sutable to his mind, by faith in the promised seed. Ver. 4.Ver. 4.
3. Now followeth the various respect, or acceptance which these two sacrificers found with God.
1. Gods respect to the yonger is here related first. And Jehovah had respect to Hebel and his offering. Now beginnes the difference to be manifested between these Worshippers.foreign 1. They were brothers of the same womb and original. 2. They were educated alike. 3. In outward shew they are not alike accepted of the Lord, he put's a difference. Herein. 1. The agent who make's this difference. Jehovah, he that onelyonly is, and he whose favour onelyonly can make life, and in whose displeasure is death; no matter who despiseth if he favour's, nor who favour's if he despiseth. That is true religion whose praise is of God.
2. The act which make's the difference he had respect. foreign from foreign which is to look upon one in favour, when it is spoken of God. The 70 onelyonly read, he looked on, the Caldee, he received with good will. It note's a looking of faith in the creature. Isai. 17.7. That this acceptance was made known by some visible signe from God, is more than probable, because Kain did observe, which he could not do in a spiritual way, the word also which the Apostle useth, that God did testify of Abels gift doth plainly import that it was by some special work of God which gave this testimonial of his acceptance of him. Heb. 11.4.foreign. It is likely it might be by fire devouring the sacrifice, as God did several times to others; so some translate, God flamed upon Hebel. Theodotion. Leu. 9.2.4.
3.foreign The object of this respect is under two expressions. 1. The person, Hebel. He of whom it is said that he was righteous, and offered by faith, with all self-denial, resting upon grace, such a poor beleeving soul is here respected, before his worke. 2. The offering, foreignand to his offering, the same word is for Kains offering, but here it note's burnt offering; This is accepted for the person, els God careth not to smell, upon the fat burning, and the person is accepted by grace in beleeving. 1. Grace on Gods part, 2. Faith on Abels maketh this great difference.
2. Gods respect unto the elder,Ver. 5. is thus related. But to Cain and his off…ring he had not regard. 1. The disceruer is the same Jehovah, he that curseth whom he will, and none can resist. 2. His act is here negative, foreign that is he accepted not in love, neither was pleased, but turned away his face, neither would give a visible token of favour. 3. Ghe object, is also under a double expression, 1. Of the person Kain, him God rejecteth, 2. Of his work which was his offering,foreign first his person is distasteful and then his offering.
4. The sinful issue of this difference upon Kain. And Kain was vexed vehemently and his countenance sell. His sin is fretting against God, and envying man, it is set down,foreign 1. In his affection. Kain vehemently burned with anger, his spirit boiled.
2. In expression, his faces fell, it is plural, and it may note several wayes of expression, by looks, speech, gesture, surely great was his passion against God.
Whence we conclude.
D. 1. From the first generations of men some have bin true, some false Worshippers of God.
D. 2. Jehovah himself is the first cause of difference among men.
D. 3. God regards no priviledge in the flesh in accepting of men, no primogeniture.
D. 4. Grace onelyonly accepts a soul in beleeving, or made righteous by faith
D. 5. Persons are accepted before duties, and these in respect of them.
D. 6. Vnbelief and hypocrisie make souls despised in the eyes of God, though fair with men.
D. 7. No work of man can of it self gain favour with God.
D. 8. It is proper for hypocrites to be angry with God about his nonacceptance, but never with themselves for their ill performance. Ver. 5.
3. Now followeth Gods expostulation with Kain about his discontent, and anger at the not acceptance of his person and sacrifice.
Ver. 6. And Iehovah said to Kain why is burning anger with thee? And why are thy countenances fallen? — And the Lord God said unto Kain, why art thou over grieved, &c? Sep. — Why art thou angry, Cald.
Ver. 7. If thou dwell (is) there not acceptance, excellency, or forgivenes? and if thou doest not well, at the door is sin watching: and unto thee is his desire, and thou shalt rule over him. — If thou hast offered well, but not divided well, hast thou not sinned? Be quiet unto thee is his turning, and thou shalt rule him. Sep. — If thou doest thy works well, shall it not be forgiven thee? And if thou shalt not do well, thy sin is kept to the day of judgment, wherein it will be, that he take vengeance on thee, if thou shalt not be converted, but if thou shalt be converted, it shall be forgiven thee. Cald.
This expostulation is reprehensory upon Kain, for his envy to his Brother, and fretting against the Lord. Herein these particulars are observable.
1. The party reprehending, with the person reprehended. And Jehovah said to Kain.
The unbelieving sacrificer, Kain is here reprooved, the just God, Jehovah himself taketh him up in these sharp expostulations. And that not by Adam as some conceive, but in the same manner as he spake to Adam himself. Gen. 3.9.
2. The matter of this reproof, his anger, envy and discontented carriage, expressed in 2 questions.
foreign1. Why is burning anger with thee? This was his evil affection toward God and his brother, discovered before, this God could bear no longer, and therefore now plead's with him.
foreign2. And why are why are thy countenances fallen? This was the wicked expression of his wrath that he could not bridle; birt…nface and gesture, scornful looks, grinding teeth, spiteful demeanour he maketh it out.
3.Ver. 7. The reason of this reproof is the equity of it, thus discovered, 1.foreign By the good return which God maketh unto well-doing. If thou do well (is) there not acceptances? Wherein we have. 1. The work supposed. If thou shalt do well; This act though a general expression, yet is intended praticularly, to sacrificing, wherein he was formerly conversant; now to do well in that kind, however it is easily known, what the word signifieth, yet not by all what the thing is; the Apostle fitly expresseth it, in Abels offerings, by faith he offered a fuller sacrifice, &c. Heb. 11.4. So that to do well in this matter, is by faith in the mediator to offer unto God, comming with self denial; and depending upon grace, through the mediator for acceptance.
2. The reward of this foreign This is concluded to be an infinitive put for a substantive, from foreign which hath various significations, whence some difference hath bin in rendering the sense of it in this place. 1. It notes lifting up and thence some read, should there not be lifting up of thy face, which is now fallen? 2. It notes taking or receiving, and thence is it rendred, is there not acceptance? 3. It notes excellency, or preeminence, so it is read, shalt thou not have the excellency? 4. It notes lifting away of sin, or forgivenes. Num. 14.19. Ps. 32.1. So some read. Is there not forgivenes? viz. To a believing sacrificer, who doth well. Those two senses of acceptance, and forgivenes, are most proper to this place, and they do concurre, for God accepts a soul by not imputing sin, or by forgiving it, so that here upon God rebukes Kain; no cause hast thou to be angry, didst thou believe, and believingly offer, sure forgivenes or acceptance should be unto thee.
2. By the due return to evil doing. But If thou doest not well sin is watching at the door. Where.
1. The act supposed,foreign if thou doest not well; this is but the negative of the former if thou believe not, nor offer believingly, such were the evil works of Kain opposit to his Brothers good, as the Apostle notes, 1 Joh. 3.12.
2. The return due,foreign is not sin watching at the door or sin is watching at the door. Herein. 1. The evil itself returned sin both in the guilt and punishment of it, which is rejection, contempt and vengeance from God. 2. The readines of it, in that it lyeth, and watcheth, damnation slumbers not as the Apostle. 2. Pet. 2.3. 3. The neernes of it, in being at the door which is a proverbial speech used by the spirit to note the neernes of judgment. Matth. 24.33. Jam. 5.9. However this is applied, to the opennes of judgment, that it shall not be hid, as that out of doors, lyeth open to view. Or, by the doors some conceive an unquiet place, that although sinners would be quiet within, yet sin will be at the door to trouble, and distresse them; but the former interpretation is most natural. The Septu. did much mistake the words here. The Cald. Paraphraseth. Thy sin is kept to the day of judgment.
foreign3. By the respect of his brother unto him, God sheweth the equity of his reproof for his anger expressed. 1. By his brothers subjection, And to thee is his desire. It is the same speech which God used to expresse the subjection of the woman to her husband. Gen. 3:16. As if God had said, why so angry with thy poor brother? he is subject to thee, he hath not lifted up himself against thee, he hath done thee no wrong, his desire is unto thee, willing to keep his place, my respect to him, is no fault of his to thee.foreign 2. By his own preeminence, and thou shalt rule over him. God giveth him here the right of primogeniture in the flesh; As if he should say, Abel striveth not for mastery, thou hast outwardly the rule, and thy duty is to love, and preserve those who are under thee, and not to be angry, and seek their ruine, because they are better unto God than thy self; its horrible iniquity that pastors and rulers should destroy their people. The relative in both sentences by some is translated unto sin, as if the desire of sin should be to him, and he should rule over it; but the syntaxe will not admit it, nor indeed the scope of Gods reasoning bear it.
Now the Notes.
D. 1. Jehovah take's notice of the wrath of the wicked against his saints, and their fretting at them, and doth reprove it. So with Laban. Genes. 31.24.
D. 2. God is a just reprover of unbelieving Hypocrites and sinners, Ver. 6.
D. 3. Gods suppositions of duty to sinners, proves not their full present ability for it but the justice of the required duty. A son of Adam cannot do well of himself.
D. 4. Doing well unto God is onelyonly effected by faith in the Mediatour.
D. 5. Forgivenes and acceptance God allotts to such sacrificers.
D. 6. Vnbelief doth nothing but evil against God.
D. 7. Guilt and judgment will come speedily and surely upon the heads of such evil doers. It lingers not.
D. 8. Honest subjection of saints to wicked ones in power, satisfieth not, they are angry notwithstanding.
D. 9. Outward rule God giveth somtimes to wicked ones, over his saints.
D. 10. Saveraignty contents not such wicked ones, but onelyonly tyrannie to destroy the saints. Therefore God chides here with Kain.
D. 11. God warneth wicked ones against such iniquity. Ver. 7.
The fourth head remarkable is Kains carriage to his brother after Gods reproof, which was very doleful, and the character of a reprobat mind.
Ver 8.Ver. 8. And Kain spake to Hebel his Brother and it was in their being in the field, and Kain rose up against Hebel his Brother, and killed him. — Let us go into the field, and it was, &c. Sep. — Cald. The same with Heb.
In which passage may be observed. 1. The connexion of this act with Gods precedent reproof. 1. God had convinced him, there was no just cause of his fretting against him, because nothing but justice was done. 2. That his envy was causeles against his Brother, he no way having done wrong, but keeping his place of subjection of his in other, did desire onelyonly to Worship God purely: The copulative, and, joineth that with this act of Kain following, which adde's a most heavy aggravation. 2. The carriage toward his Brother expressed two wayes.
1. In word, Kain spake to Hebel his Brother. wherein, 1. The saluted Kain, foreignfull of burning anger and envy, fired by Hell. 2. The saluted Hebel, a poor innocent humble beleever, and by his relation, naturall Brother unto Kain, 3. The salutation it self, he spake unto him, what he said is not expressed,foreign but a great and unusual pause is made in the Hebrew text. The 70 read, as if it were let us goe into the field, which is congruous enough to that which followeth: the Rab. feigne along discourse between them, upon occasion whereof they falling out, Kain rose up & slew him. But this is among their fables. Nothing certain can be said, where the matter is not revealed; yet very probable it is, that Kain here dissembled his anger, and spake kindly to get him into the field, for it is to be conceived, that if he had threatned, or chafed, Abel had not gon with him, but have fled from his face, therefore we take this speech for some feigned salutation as most upon good reason do.
foreign2. In deed, wherein are observable, 1. The opportunity, And it was in their being in the field. Time and place now serve his cruel purpose. 1. He hath him singly. 2. Remote from help. 3. Secret to his thinking that none should find out his worke. 2. The act is twofold. 1. Assault, And Kain rose up against Hebel his Brother. The assailant ran full of rage and cruelty, the assailed Hebel, full of simplicity, and harmlesnes, as a lamb before the shearer: And the assault,foreign he rose up against him, that is with violence, fury, and bloody revenge. 2. Victory to satisfy his bloody thirst, and killed him. foreignHere is the sad issue of his unbelief, fretting against God, envy to his Brother, and his dissimulation — That is, unnaturally murdered him, with what circumstances, it is not expressed, but nothing would satisfy but his blood, and to take him from this earth. The spirit giveth the right reason of this, which aggravat's more, wherefore did he kill him? because his own works were evil, and his Brothers good. 1 Joh. 3.12. This is the heart of malignity to hate and destroy for goodnes sake.
Now wee Note.
D. 1. Gods convictions and reproofe's upon the wicked, occasion but greater hardnes, and rage in sin.
D. 2. It is usuall with wicked ones to dissemble their rage toward God and his saints.
D. 3. The simplicity of the saints oft times make's them a prey to the hypocrisy of the wicked.
D. 4. Hypocritical enemies, though they be restrained for a time, oportunity revealeth them.
D. 5. Occasion, advantages, privacy and remotenes from lets, make discovery of Hypocrisy.
D. 6. Nearest relations escape not the violence of Hypocrites. Hypocrisy is unnaturall.
D. 7. Hypocrites rise with power, and not with justice against the saints, so Kain.
D. 8. Nothing but blood of saints will satisfy cruell dissemblers, and that for goodnes sake.
D. 9. The method of the Devil is to draw men from boyling malicious thoughts unto murder, V. 8.
The 5th head is Gods proceeding with Cain about this fact; wherein occurre these particulars.
1. Gods inquisition for blood.
2. Kains plea of ignorance. Ver. 9.
3. Gods conviction of him. 10.
4. Gods sentence on him. 11. 12.
5. The Impression of it on Kain. Ver. 13.14.
6. Gods charge concerning him. V. 15.
7. A partiall execution of the sentence. Ver. 16.
We shall consider these particulars in order as they are here proposed, the twoe former are in the 9th Verse, as followeth.
Ver. 9.Ver. 9. And Jehovah said to Kain, where is Hebel thy brother? And he said, I know not, am I my brothers Keeper? Sept. and Cald. same.
In this Verse are considerable, 1. Jehovahs inquisition for blood. And therein these terms.
1. The inquisitor, Jehovah, the allknowing God, who made all, and whose eye is in every place. He by himself and not another. It might be by voice or by sting of conscience.
2. The person examined,foreign be said to Kain this unbeleeving Hypocrite and murderer.
3. The inquisition itself, where is Hebel thy Brother? The question is not here, of one ignorant or doubting, but of one judging and convincing a malefactor, to bring to the sense of evil, and calling him to an account for it. The question supposeth, 1. That Hebel was missing, 2. Th… Kain was found out to be the shedder and hider of his blood; therefore God inquire's of him, not of another, 3. That the sin was aggravated by his relation, where is thy Brother?foreign
2. Kains answear to this inquiry, whereof there are two parts, 1. An impudent lye, in pleading ignorance, & he said I know not. See the spirit of wickednes, how sottish, perverse, and hard it make's a soul; see the horror of guilt, sinners would not own it; see the power of the Devil in wicked ones, to maintain evil against so plain a light. He knew too well,foreign but yet impudently saith to God I know not. 2. An arrogant contempt of Gods authority questioning, and rejection of the Law of nature binding him. Am I the keeper of my Brother? 1. Herein is pride of heart against God, as if he had said, what aske you me for him, 2. Rejection of Gods Law written in nature, that he should preserve and seek the good of his Brother; he owned no such duty, but resolved rather to be his Brothers destroyer, and murderer. 3. Unnaturalnes, he professeth that he hath no regard so much as to preserve his Brother, the son of his mother, and one who willingly was subject to him. Speakest thou to mee of my Brother, what is my Brother to me?
The third particular is Gods conviction of him, which followeth in these words.
Ver. 10.Ver. 10. And be said what hast thou done? The voice of thy Brothers bloods crys unto me from the ground. — And God said, why hast thou done this? &c. Septuag. — The voice of the blood of the generations which where to succeed of thy Brothers, cryeth before me from the earth.
foreignIn this passage are. 1. The charge laid home upon him, And he said, what hast thou done? Wherein. 1. The accuser, God himself,foreign and he said, viz. Jehovah, who examined him before. 2. The crime charged in this expostulation, what hast thou done? Which is a question of accusing, and reprooving, and sharp curbing of him, not of one ignorant or doubting. Why hast thou done this, the 70. that is, in plain terms. Thou hast murdered thy poor Brother, whom I accepted, and thoughtest to cover his blood in the earth; O thou wretch, what hast thou done? What an horrid, unheard of wickednes is this? The querie aggravat's the sin abundantly.
2. The testimony which make's good the charge, There is the voice of the blood of thy Brother crying unto me from the ground. 1. The witnes, Abel his murdered Brother,foreign the fact itself upon him, whence that, Abel being dead speaketh, Heb. 11.4.foreign 2. The evidence materially produced, his bloods, that is wickedly and cruelly shed, the Cald. adds, the blood of generations, which should issue from him, or rather the bloods of all the seed of the woman, as Christ put's all upon one score, from the blood of Abel to the blood of Zechariah, &c. 2 Chron. 24.22. Mat. 23.25.26. Much blood. 3. The expression of it by voice,foreign such as God heard. 4. The importunitie, the voice of these bloods crying,foreign the noise of it giveth God no rest night nor day, till vengeance come. 5. The term of its appeal, God himself the just judge.foreign 6. The circumstance of the place, confirming the charge, it was from the ground.
From whence we gather.
D. 1. Hypocriticall persecutors think to bury the saints and all their persecutions out of sight. Supposed.
D. 2. Jehovah will have an account of his saints, though he leave them to be killed by such cruel ones.
D. 3. Hypocrisie and infidelity make men as impudent in denying sin, as bold in committing it.
D. 4. Hypocrisy make's sinners deal proudly, and contemptuously with God.
D. 5. Hypocrisy regards not Gods command, nor suffereth repentance for the breach of it.
D. 6. Sin make's men unnatural, even to deny bowels to brethren. Ver. 9.
D. 7. Jehovah himself is inquisitor for blood. Ps. 9.13.
D. 8. Jehovah aggravats bloody dealings against his saints to the uttermost. What hast thou done?
D. 9. Blood is a crying sin in the ears of God, but especially that of the saints, Revel. 6.10.
D. 10. The earth cannot cover innocent blood which is spilt.
D. 11. The whole measure of bloods from the first to the last Martyr will be charged upon wicked persecutors. Mat. 23.35.
D. 12. Jehovah is the God of his dead Saints of Abel. &c.
The fourth particular in Gods proceeding with Kain is his sentence passed on him in the 2. next Verses.
Ver. 11.Ver. 11. And now cursed be thou from the ground which hath opened its mouth to receive the bloods of thy Brother from thy hand. Sept. and Cald. same.
Ver. 12. When thou tillest the ground, it shall not adde to give its strength to thee, a fugitive and a Vagabond shalt thou be in the earth. — Because thou shalt till the earth and it shall not adde, &c. groaning and trembling thou shalt be in the earth. Sept. — unstable and a wanderer thou shalt be, &c. Cald.
In this sentence pronounced are observable. 1. The time of inflicting it,foreign and now, that is, the very now of the murder committed, the judgment is not delajed by God. 2. The sentence itself consisting of three branches. 1. Cursed be thou from the ground, &c. Wherein. 1.foreign The subject specified, Thou, thou Kain the murderer, thy body, thy soul, thy self bloody wretch, in laying penalty upon Adam, God said Cursed be the ground, &c. Adam in his person was not so damned out of the presence of God; for from him was to come, the promised seed, through which he was accepted; but in him were comprehended the portion of Gods elect to be saved. But Kain was not onelyonly a sinner in Adam, but had sold himself to do wickednes in Gods sight, therefore he is cursed in his person.
2. The penalty inflicted in this first branch,foreign in which. 1. The evil imposed. Cursed be thou from the ground. 1. The evil is, cursed, which carrieth in it, all spiritual & temporal evil laid by the wrath of God upon a sinner, driving him out of his presence and from hope of favour; which seeme's to be the ground of that complaint of Kain, thou hast driven me from thy face. This curse is the giving of him up to a reprobat mind, to the power of sin and Satan and all the miserable consequents of the same, an excommunication or separation of him from God.foreign 2. The specification of it, from the ground, the word here is not earth which note's the continent, where he was to wander, but that which should have given him food, & he made the receptacle of his brothers blood. That ground Moses seemeth to intend, by the reason following. Some conceive it the whole continent, and so make this as a peece of the curse, supposing it a defective speech, and therefore supply it thus, cursed be thou, an exile from the earth But first, he was not exiled from the earth, but his punishment was to wander in it; & again, that evil is expressely mentioned afterward. Junius. Others look upon this expression, as if it were a mitigation of the curse; as if God should not curse him from heaven but from earth; and understand it, concerning his posterity, of whom there might be hope, that some might be saved, but this is not likely. 1 This sentence was for a personal sin, and so laid on the person. 2. It is evident he was cursed from heaven, therefore this expression is not by way of mitigation. The truth therefore is this, that the ground is urged as witnes in aggravating his sin, as it was mentioned before, so that the meaning is, cursed be thou, even from the ground, and its testimony, which riseth up against such an execrable murderer.
2. The reason of this is added, which hath opened its mouth to receive the bloods of thy brother from thy hand. This proveth the former interpretation of the ground that it called for this curse upon him,foreign because it received Abels blood. Several terms are here. 1. It opened its mouth. Not favouring Kains cruelty to hide it, but to keep the blood for a testimony, and in pitty to the innocent that it should not be trampled on. 2. The End, to receive the bloods of thy brother, that is, to take it into a receptacle, to keep it, and from thy own hand, to produce the murderer, and lay him out to vengeance.Ver. 12.
foreign2. The second branch of the sentence is in these words. When thou tillest the ground it shall not adde to give its strength to thee.
Herein. 1. His labour supposed. When thou shalt labour or manure the ground. foreignHis calling was an husband man; And he is cursed in that. 2. The return expressed. It shall not adde to give its strength to thee. This is a superadded curse on the earth, to that which was before upon Abrams sin; and doubtles carrieth a double curse unto Kain, miserable barrennes is carried in it, & with a special restriction unto him, although it have strength to give food to others, it shall not be so to thee.
The third branch of the sentence.foreign A fugitive a vagabond thou shalt be in the earth 1. The punishment in two words expressed; some make the one to note, one that is unsetled in place, and the other one that knoweth not where to goe. But it is hard so to distinguish, both together they note a most miserable, unquiet vexatious state, that a man can be at peace no where; So that here ejection out of the church, and setting him to rove, with those sad companions Ochim and Zvm. Isai. 13. v. 12, 22.It notes inward and outward disquietnes. 2. The certainty of it. Such thou shalt be. 3. The place of its execution, the whole earth, in every part of it, still he shall be restles. Here a question or twoe.
1. Quest. Why did not God command him to dye, by that Law given Gen. 9.6.
1. God is free for his punishment. 2. Answ. God did put him to a more terrible end; as if he did hang him in chaines alive, for such was his torment all the while he lived. Ps. 59, 12. Ps. 109.10.
Quest. Do not the Saints suffer this Penalty of wandring to and fro? Heb. 11.36.37.
Answ. No, not as a penalty, but a triall of graces. 2. They were never restles in Spirit, pursued with guilt. 3. Their wandrings were still to glory. This was none of Kains, he runnes up and down, till he fall into hell.
Now take these notes hence.
D. 1. God followeth sin (especially of blood) close to the heel with vengeance And now.
D. 2. The person of the sinner must bear the punishment of sin. The blood shedder, thou.
D. 3. The curse that binds up all evill is the sentence upon hypocritical impenitent persecutors.
D. 4. The earth will not be quiet until such bloody ones receive their doom. Ver. 11.
D. 5. All sin and specially blood curseth the very ground unto transgressors.
D. 6. God hath driven out of his Church, and from all communion with his, such bloody persecuters.
D. 7. Vengeance layeth upon blood shedders a restles, and fearful working of conscience.
D. 8. The place of sin God somtime's make's the place of vengeance. In the earth, Ver. 12.
The fifth particular in these judicial proceedings with Kain, is the impression, which the sentence maketh on his Spirit. as followeth.
Ver. 13. And Kain said to Jehovah, my iniquity is great above forgivenes, or my evil is great above bearing. — My crime is great then to be forgiven. Sep. — My iniquity is great above forgiving. Cald.
Ver. 14. Behold thou hast cast mee out this day from the face of the ground, and from thy face shall I be hid, and I shall be a fugitive and a vagabond in the earth, and it shall be, every one finding me will kill me. — And thou wilt cast me out this day, &c. and I shall be groaning and trembling. &c. Sep. — and I shall be unstable and wandring, &c. Cald.
In this passage we have observable.
1. The reply of the condemned sinner, And Kain said to Jehovah.Ver. 3.
1. The malefactor sentenced, and inraged, bloody Kain.
2. The judge righteous and inexorable, Jehovah.
3. The reply in his own speech, which followeth. The manner doubtles was full of rage and discontent.
2. The matter of his reply shewing what impression the direful sentence of God did make upon him; and that in two dismal effects.
1. Despaire, in these expressions, My iniquity is great above forgiving. Or, my evil, viz. of punishment, is great above bearing. Herein may we consider.
1. The subject of the proposition, foreign which word signifieth, both the evil of sin, and eminently of idolatry, and the guilt thence arising. Hos. 4.15. And also the evil of punishment or affliction, but alwayes that which is the fruit of sin, both may be taken in here, but primarily the former.
foreign2. The attribute is here under a double acception also, which the word alloweth. 1. Lifting up, or taking away of sin, that is by forgivenes, so we nave shewed the burden of the word. Ver. 7. Ps. 32.1. So it is proper to the subject, sin. 2. Bearing or induring, so the word doth note also, and if so it be understood, it agreeth with punishment: this variety we must observe; that if sin be meant in the subject, then it is above Gods forgivenes, as he apprehendeth; but if of punishment, then it was above Kains strength to bear. Both discover the deep impression of despaire; from the inseparable connexion of the attribute to the subject. Sin is greater than to be forgiven, & punishment greater than can be borne, so Kain cryeth and sinketh. 2. Fear and terror vexing him, from the apprehension of 4 things in the sentence pronounced.
1.Ver. 14. Behold thou hast cast me out from the face of the ground. Herein. 1. A note of demonstration, which he expresseth from the clearnes of his own sense upon whom the sentence was passed which sheweth, that the evidence of it was upon him. 2. The evil here demonstrated, wherein.
1. Gods act, thou hast cast me out, foreignor driven me out, execution as well as sentence. 2. Term from whence, from the face of the ground, that is the ground he tilled, his own habitation, not the whole earth for therein he was to wander. 3. The time this day, that is the day of the sentence, God suddenly remooved his Tabernacle, and drove him out of his habitation, this terrifieth.
2. The next part of his sentence is,foreign And from thy face shall I be hid. 1. The subject, Kain. 2. The sentence, hiding, turning into darknes, separation, never more to see. 3. Term from whence, Gods face, from thy face, that is thy favour and the manifestation of the same. 1. In protection, now God hast cast me from his care, and given me to my self. 2. In acceptance, neither my person nor offering shal ever more be accepted, from his ordinances and from the blessing of them am I hid, in darknes. 3. In respect of hope, I am hid, and never hope to have thy face revealed. Wo is me. This worketh terror.
3. The next cause of fear,foreign And I shall be a fugitive and a vagabond in the earth, that is. 1. Disquieted with terrors within. 2. Unsetled. 3. Roving up and down restles.
3.foreign The last impression which raised this terror is, And it shall be, every one finding me will kill me. This he gathers himself, from the former sentence of being cast out and hid from Gods face; 1. The certainty of apprehension, It shall be, 2. The universality of it, Every creature I meet. 3. The severity of vengeance apprehended no lesse than death, I shall be killed; and so he wanders under infinite deaths apprehended by his guilty conscience.
Note we here
D. 1. Gods sentence upon sinners maketh them sensible: however senseles before.
D. 2. Wicked souls under sence of wrath do quarrell, with God more.
D. 3. The revelation of Gods wrath on sinners make's them desperate. Ver. 13.
D. 4. Intolerable do the burdens of vengeance become to sinful persecutors when God awakens their sense of it.
D. 5. Terrors and afrightments come invincibly upon hypocritical persecutors of the saints.
D. 6. Mans habitation can give him no shelter, when God curseth it for sin.
D. 7. It it a terrifying vengeance unto hypocrites to be driven from the face of God.
D. 8. Sense of Gods wrath hunting sinners up and down is terrible.
D. 9. Hypocritical persecutors, of Kains race, are shut forth from Gods protection of Grace.
D. 10. Terrors of death in every place and from every thing possesse such sinner. Ver. 14.
The sixth and last head in Gods dealings with Kain is the charge when he giveth concerning him, upon his apprehension of death upon every hand.
Ver. 15.Ver. 15. And Jehovah said to him, there fore every one killing Kain, shall be avenged sevenfold, and Jehovah put a signe upon Kain, that none finding him should smite, or slay him. — And the Lord God said unto him, not so, every one that killeth Kain, shall suffer revenges, &c. Sep. — Vengeance shall be taken of him unto seven generations, And Cald.
This being a special word from God concerning Kain, and his condition, the true scope of it, is of much importance to be known by us. And the rather because it is by several men turned to several purposes. Some carrying it toward a mitigation of the former sentence, others rather to an aggravation of it as to himself, what ever herein of good might be intended unto others. This last is most conlonant to the truth, and to the context; and therefore the interpretation of the words must be sutable hereunto.
It the whole passage occurre these particulars. 1. The soveraigne ruler, judge and disposer replying to Kains complaint. And Jehovah said unto him. foreignThe great Lord manageth all the busines against him himself; he gave the sentence, and he giveth charge for execution, and for the circumstances, and manner, how it shall be done to the malefactor. 2, The disposal of him, and charge concerning him, with reference to his fear of being slain. Hereabout are observable,
1. The word which Jehovah giveth out, Therefore every one killing Kain, foreignshall be avenged seven fold. Wherein these terms. 1. The illative, therefore, which sheweth the occasion of this charge, to be Kains mistake of his sentence, when he saith, every one finding me will kill me, for God had not adjudged him to be killed; but this his own guilty conscience suggested, that it was due from every hand; where upon, God giveth him to know, that he had otherwise determined his execution. 2. The word upon this occasion spoken by God, which is by way of threatning all that shall so pervert the sentence of God given, as to aid him out of his pain. Herein 1. the subject threathed every one killing Kain; foreignthat is any that by violence should take away his life, before the time allotted him. 2. The threatning if self, he shall be avenged seven fold. That is, he shall be farre more severely punished than Kain, many strokes of vengeance shall be laid on his backe; for so the number seven is put for indefinite. Pro. 26.25. The Cald. reads, to seven generations.
Quest. But why should he be exempt from killing who deserved not to live?
1. Answ. Gods will in punishing is not questionable. 2. His life was a continual death, not any way given him in mercy to himself. Ps. 59.12. 3. It is justly conceived it was likewise for the increase of the world, and serving Gods providence in them who were to be borne of him.
Quest. Why should his death be punished more than his Brothers?
1. Not that his blood was more precious. 2. Answ. It would have bin expresse rebellion against Gods own sentence, seing he would not have him cease. 3. It was to make the sin more terrible in that corrupt age which followed.
2. The worke of God in this disposal of Kain. And Jehovah put a signe upon Kain, foreignthat none finding him should smite him. Herein we have. 1. Gods act, he put a signe upon Kain, that is he marked him out, and fastened some visible note upon him, and legible, and to be understood by such of whom he was afraid.
The great question of curiosity is, what this signe was? And many are the fabulous conceits of Jewes and others about it, not worth the naming. In short, it is not here expressed by Gods Spirit, and therefore it will be rash to determine. Some piously conceive it was a trembling body fom a perplexed soul; but all is conjecture. This onelyonly is revealed and certain, that it was such a visible token, that did distinguish him from others, and discover the mind of God concerning him. 2. The end, that none finding him should smite him, foreignthat is, to death; doubtles this concerned not onelyonly Adam, and that seed of his then living, but those to be born, that in all generations, so long as Kain continued, men might see the marke of a murderer, and first bloody persecutor; and might let him alone to the Vengeance God had determined on him.
Observe we,
D. 1. Jehovah is the soveraign disposer of the life and death of his very enemies; it hangs upon his word.
D. 2. Jehovahs word interdicts murder upon murderers.
D. 3. God hath made the very murder of the wicked odious to man by seven fold vengeance.
D. 4. Jehovah may exempt persecutors from the stroak of man, but not from his own vengeance.
D. 5. Interdiction of death to the wicked may be with designed good to others, though not to them.
D. 6. Outward signals for delay of execution may be vouchsafed to the wicked.
D. 7. Such signes carry terror to such horrid ones from God.
D. 8. Mysterious is the Providence of God in continuing and taking away the lives of his saints and of his enemies. That Abel should dye & Kain live, & yet Kain be cursed of God, and Abel blessed. V. 14.
The last thing in Gods proceedings with Kain is the impartiall execution of the sentence,
V. 16.Ver. 16. And Kain went out from the face of Jehovah and sat down in the land Nod, to the east of Eden — Cald. same, — from the face of God, and dwelt in the land Nod over against Eden. Sep.
In the whole is declared the execution of the sentence of banishmement upon Kain,foreign and his entrance upon his fugitive estate, and restles agitations. In the whole are these terms. 1. The subject of this execution, Kain the murderer. 2. The penalty it self wherein.
1. His motion, And he went out; this was it that God laid on him, that he should be a fugitive, that is, to wander & fly. 2. The term from whence, from the face of Jehovah His banishment and departure hence is the sting of his judgement. The face of Jehovah doth usually note his favour and respect of love unto poor creatures. Ps. 80.3.7.19. This falleth under a double consideration. 2. Of Gods invisible favour, wich is given out in the face of Jesus Christ. Ps. 17.11. 2. Cor. 4.6. 2. Of Gods visible signal presence in his ordinances, in which sence, Gods face and presence is often used.*1 Chron. 14.23. compared with Ps. 96.8. Ps. 48.2. No… doubtles in the land sense it is here taken literally but as re…ing also the saving favour of God in it. From his ordinaces; from his grace, from his Church, & from hope of good, frō all these is Ca… gon out. 3. The term where unto of his motion, which is thus expressed, and sat down in the land Nod to the east of Eden. In these, 1. The manner of his approach hither, he sat down, foreignnot as if he had ease in this posture, but fixing and abiding. 2. The term it self set out, 1.foreign By the continent the land or earth 2. By the quality of it, it was Nod, from the name Ned a fugitive, where ever he was it was a place of restlesnes, he was never quiet there, he went from Gods face, the onelyonly rest, unto Nod, that is, the place of trouble, and disturbance, and vexation. 3. By the situtation of it, to the east of Eden. 1.foreign A place distinct from the Church, whence the seeds came to be distinguished, Adam and his family were on one side of Eden, Kain and his on the other. 2. A place remote from pleasure having no comfort by its situation, but aggravation of torment to be excluded the place of pleasure.
It is conceived by some to be a place Nomadus in the desert of Arabia bounding upon Babilon. All is but conjecture,Tremell. & Jun. and where Eden or that were after the flood, none can determine.
The Notes hence are these.
D. 1. Gods threatnings of wrath ends in execution of the same.
D. 2. Banishment from Gods favour temporal and eternal is the doom of impenitent persecutors.
D. 3. Impenitent persecutors sit down no where but in the place of trouble, and restlesnes, there they pitch.
D. 4. Providence hath distinguished the seed malignant from his Church of old.
D. 5. Pleasure may be on the side of of the wicked, but they never reach it.
D. 6. Excommunication from Gods pleasant face in ordinances, draweth after it all vexation. Ver. 16.
The sixth head of this chap. Is the history of the malignant race issuing from this cursed root, Kain the first bloody persecutor; wherein many observable passages of providence occurre. The whole history concerns seven generations from Kain even to the time of the flood. It is concise and therefore much obscurity is in it. It may be divided into two parts
1. That which respects five descents. Ver. 17.18.
2. That which concerne's the two last from Lamech. Ver. 19.24.
The first issue of Kain in his fugitive condition is thus described.
Ver. 17.Ver. 17. Ver. 17.And Kain knew his Wife, and she conceived and brought forth Chanoch and he was building a city, and called the name of the city according to the name of his son Chanoc. — And shee conceiving brought forth Enoch, &c. Sep. — Cald. is to the fame with the Hebr.
Ver. 18. And there was born to Chanoch Yirad, and Yirad begat Mechuiael, and Mechuiael begat Methushael, and Methushael begat Lamech. Cald, to the same. — And to Enoch was born Gaidad, &c. Sep. Maiael, Mathousala, &c.
In this partial description of Kains posterity we have five degrees which will fitly divide this history into so many parts.
1. The first descent frem Kain is thus described.foreign And Kain, &c. Wherein are these particulars.
1. An act of Kain in order to this seed. And Kain knew his wife. The curse formerly passed on him permitt's this act, and God taketh course to execute it further by this meanes, conjugal injoyments are here under a curse. The phrase of knowing his wife is the savory expression of conjugal benevolence by the Spirit of God. The questions here are, who was his wfie? And when he took her? To which is answeared. 1. It must surely be one of Adams daughters; many vain conceits there are, that she was a twin born with him, that her name was Schave, others Calmana: but the scripture is silent of these, therefore no faith can be on them. 2 It is most probable, that he took her in marriage before the murder of his Brother, and that now both are driven out together from the Church; that the seed of these might be distinguished from the seed of the Church.
Quest. Were such marriages then lawful? Why also not so now?
Answ. 1. Gods constitutions from the beginning are to be followed, where God hath-not reversed them. Mat. 19.8.
2. The Lawgiver hath power to make just what he pleaseth, and in the infancy of the world, he so ordered it.
foreign3. Now God hath expressely by Law for bidden it, therefore it is but corruption to strive against it.
2. The issue of that conjugal act, 1. Conception and she conceived, the curse did not hinder that priviledge of fruitfulnes, 2. Production. And she brought forth Chanoch This was the first son born to Kain. The name the same, with his, who was the holy seed, and walked with God; so other names here occurre common to both seeds of Kain and of the Church, so farre God ordereth this outward increase under the curse.
2. Kains act after this first son was born to him which is two fold. 1. Edification And he was building a city. Wherein. 1.foreign The work armed at, a city, which doubtles though it were not of that stately fabricke, as in after ages of the world were made, which that time could not affoord. Yet in it see, what cursed man aimeth at. 1. An earthly place, no heavenly. 2. A place of earthly defence, or delight, where he meant to satisfy himself being driven out of the Church, so at Babel afterward. Gen. 11.3. A place opposite to the Church, therefore the first visible city of the world which should be collected in opposition to the holy seed.
2. The acting about the worke.foreign He was building, that is, an endles act as some make it, he was ever building and never finished. Jun. But that he was interrupted by God who made him wander. But be it that he did finish it, yet it no way abated his sentence.
2. Dedication, or Nomination of it. And called the name of the city according to the name of his Chanoch. foreignIn this also the curse worketh to give him up to mind his own name, and forget the name of God; A property noted among the cursed seed of the wicked that they call their lands after their own names; and so set up their names against Gods. Ps. 49.12.
The second descent is thus laid out,Ver. 18. And there was born unto Chanoch Yirad. foreignHere is nothing of note but the name of the second son; the etymologie of which with the rest is but forced and uncertain.
The third descent, And Yirad begat Mehuiael. Neither is any thing here but the name, which giveth nothing of note, though some make matters of them.
The fourth descent. And Mehuiael begat Methusael. In this also nothing is reported but the name.
The fifth descent. And Methuschael begat Lamech. Thus farre the line of Kain to the fifth son of him; more is recorded by the Spirit in the following history, which we shall consider, but here some questions must be satisfied.
Quest. Why should the name or seed of the wicked be mentioned at all? Should they not dye?
1. It is not to honour them, Answ. that here the Spirit records them. 2. It is to shew their disposition and works, how they are for earth and earthly habitations. 3. It is not as the record of the Church is made, but short, and bitter to make them odious.
Quest. Why should they be fruitful?
Answ. 1. To serve Gods providence. 2. To aggravate their sin.
Now take the Notes.
D. 1. Conjugal comforts may stand with Gods curse, and serve to execute it.
D. 2. Fruitfulnes of body may be given to extend the execution of the curse of God upon posterity.
D. 3. Soules cursed from heaven are apt to seek their satisfaction and security on earth.
D. 4. The disposition of soules cast out from the Church is to build places against it.
D. 5. Such whose names are not written in heaven are very laborious to make their names famous on earth.
D. 6. There hath bin a malignant city still set up against the city of God. Ver. 17.
D. 7. Many generations may issue from the wicked under Gods curse.
D. 8. The memory of all the wicked which God maketh is to make them stink. Ver. 18.
The second branch in describing Kains line concerns the two last issues from Lamech, about whom the Spirit of God noteth somthing more than of the fore mentioned sonnes; the whole relation may be branched into three heads.
1. Lamechs marriage. V. 19. 2. Lamechs ofspring. V. 20.21.22. 3. Lamechs carriage to his wives. V. 23.24.
1. His marriage is thus reported.
Ver. 19.Ver. 19. And Lamech took to himself two wives, the name of the first was Yadah, and the name of the second Tsillah. — Sep. And Cald. to same. Adda, and Sella.
It is of some importance sure, that the Spirit of God maketh such a special relation of this son of Kain beyond all the former, of whose marriage and seed there is no mention.
It may be he was grown eminently great in the world above the rest; it is evident he was eminently wicked; and doubtles the Spirit observeth about him eminent practises of evill, and eminent passages of providences in his issue, Which continued to the flood.
In the present these particular terms occurre.
1.foreign The Son whom this history concern's Lamech, the fifth son of Kain. 2. His act reported, he took to himself two wives. 1. The Author, He, Lemech. 2. The end, himself, he terminats this act as well as frameth it. 3. The act it self, he took two wives, that is, violently against Gods command, for God gave Adam but one and made the law expressely for one; he had spirit enough and could have made more, but he gave but one to raise an holy seed. This wicked man, a child of Belial will not be subject to Gods law, but against God taketh two wives to himself at one time. Behold the first Bigamist.
3. The names of his wives are recorded, the name of the first was Adah, which some think to be given her from her beauty it notes beautiful, the name of the second Tsilla, which notes a shadow; the special reason of their names is but to shew their various issues which followeth.
2. Lemechs children or ofspring are described.
Ver. 20. And Adah bare Jabal, he was the father of one sitting in a tent, and of cattel, or the Father possessing tent and cattell. — Iobel, he was the father of shepheards dwelling in tents. Sep. — of those who dwell in tents and possesse cattel.
Ver. 21. And the name of his brother Jubal, he was the Father of all that handle the harp and organe, — Matter of them who sing with harp and organes. Cald. — That is he, that hath discovered the psaltery and harp.
Ver. 22. And Tsillah also she brought forth Tubal-Kain whetting all workmanship of brasse and iron; and the Sister of Tubal-Kain Nagnamah — Thobel, and he was an hammering smith of brasse and iron. Sep. foreign. He was the Master of all that have skill to worke brasse and iron. Cald.
We have here reported Lemechs seed by his two wives. 1. The issue from Adah Ver. 20.21. Wherein note the description of them to be, by their names, and indowments. From her did issue two sonnes,
1. The elder is thus reported,Ver. 23. by his name. And Adah bare Jabal. There is no more here, but the mother, the son, and the birth. 2. By his occupation or indowments, wherein two inventions are attributed to him. 1. Of tent-making:foreign He was the father of the sitter in tents. The father here is the inventor, or Author, of first making tents, such as shepheards vse.
2. Of pastorage, or ordering and keeping cattel more exactly by disposing them to heards and flockes, and of cattel by a metonymie. He was the Father or inventor of the art of keeping cattel.
The second son of Adah is described. 1.Ver. 21. By his name and relation unto the former, And the name of his Brother was Jubal. foreignThis was Lemes second son by Adah. 2. By his occupation, He was the Father of every one handling the Harp and organ; that is he was the inventor of Musical arts and instruments, here some are named for the rest; all that are either by hand or breath to be sounded.
Ver. 22.2. The issue of Tsillah sollwoteh. 1. A son,foreign And Tsillah also, she brought forth Tubal Kain, This beareth his great Grand Fathers name; Tubal-Kain. Whence some conceive the Poets Vulcan was made by corrupt tradition, becaure the same imploiment is given by them to him. 2, By his occupation is he described, he whet every artifice of brasse and iron, that is he held forth more fully the art of making instruments, for plowing, selling wood, and killing sacrifices; which doubtles must be in use in the time of Kain and Abel.
2. A daughter by this wife is mentioned. And the sister of Tubal-Kain Nayamah. There is nothing reported of her, but her name: it is conceived she was eminent for somthing also (some say for making linnen) but that is not expressed. This short relation of a wicked progeny we have thus farre. And that is all which the spirit noteth.
Quest. It is questioned, whether Shepheardy were not in Abels time?
Answ. Doubtles yea, for he brought of his flocke for sacrifice. 2. Abels time might be extended so farre. 3. If not, yet the art was more eminently set out by Jubal, for pitching tents, and separating flocks.
Quest. Were not these arts, and indowments good things, how come they upon the family of Kain, who was accursed?
Answ. 1. Common gifts may be vouchsafed to the wicked for greater condemnation. 2. They received not these as gifts from God but as self inventions. 3. They used them all to serve the flesh, not to serve God, which was a curse.
Now the Notes.
D. 1. Polygamie is the fruit of an unclean sinner, taken up by lust against God. Ver. 19.
D. 1. Wives and ofspring may be given to the most wicked in great numbers.
D. 3. All arts and indowments liberal, and mechanical may be vouchsafed to ungodly and wicked men.
D. 4. Wicked men may be renowned for external inventions.
D. 5. All such indowments leave men without grace, & without God.
D 6. Gods curse may and doth work through such providential priviledges to the wicked. Ver. 20.21.22.
3. Lemechs carriage to his wives is thus described.
Ver. 23.Ver. 23. And Lemech said unto his wives Adah and Tsillah, hear my voice ye wives of Lemech, hearken unto my speech, for I have killed (or may hereafter kil) it man to my wounding, and a young man to my hurt.
Sep. — For I have not slain a man, that I should bear sin for him, neither have I destrojed a youngman, that my seed should be consumed for him. Cald.
Ver. 34. Seing Kain shall be revenged seven hold, then Lemech, seventy and seven fold. — Because Kain is avenged seventimes, and of Lemech, seventimes seaventy, Sep. — For if vengeance be taken of Kain for 7 generations, shall it not be taken of Lemech for 77? Cald.
In this passage we have a further character of the wickednes of a Polygamist; for by the connexion of this speech,foreign unto the precedent history of his marriage, the scope of this seemeth to carry some special intimation of a perverse demeanour unto them, whom he doth here bespeak. Moses describe's Lemech here, by way of Apostrophe turning his speech to his wives, wherein. 1. His preface, therein. 1. The speaker Lemech and Lemech said. 2. The hearers, his wives Hadah and Tsillah. 3. The invitation to hear. It is a double call to audience, which note's, his heat of spirit, and violence, with which he is transported; as if he should mean, your eares are open to others, let them listen unto me, if ye be mine. Are ye my wives? Know ye your duty to hear my voice; and hearken to my speech. A proud imperious, harsh preface.
2. The matter of his speech,foreign wherein are two heads. 1. A narration of his act; which is read two wayes and therefore is made more obscure. 1. In the time past. and so it is onelyonly narrative, what he had done, and unto this the letter is more punctuall. For I have slain a man to my wounding, and, a youth to my hurt. In this sence it is a bold confession of some murder, which tended to his hurt and wounding. The fable of the Rabbins about killing Kain his Grand Father, when he was blind, and afterward his Son Tubal-Kain, who led him to this mischief, is ridiculous and wickedly false. They who keep this reading understand it, of some of the Church seed; which Lemech slew though not named. Being perswaded it was some more blood of that time spilt, carried in the expression of Christ, from the blood of Abel, &c. If it be so read, it is boasting in his bloody cruelty. Though it be to my wound or hurt, yet I have done it. 2. it is read by most of our l…tter writers, in the future tense potentialy, such change of tenses being frequent in the Hebr. then it is an intermination or threatning, to this sense, for I may hereafter kill a man, though to my hurt, yea the most youthfull and strongest, though with danger of my life, and I will do so, if ye provoke me (which was conceived to be the occasion of this threatning.)
2. A narration of the issue, proudly vented by himself in the abuse of that word which God passed concerning Kain, that none should touch him under seven fold revenge; of which he make's this cursed use.foreign 1. Repeating Gods word, seing God hath spoken, Kain shall be avenged seven times. As if he should say.ver. 24. Kain killed but one, & he was priviledged with a seven fold revenge upon any that should hurt him. Thus a wicked wretch urgeth Gods word, as if he should approve of murderers, & secure them & takes heart from thence to do wickedly. 2. Inferring his own, then Lemech seaventy times seaven, foreignthat is I shall be secured, though I slaughter such as stand in my way, yea much more then Kain, by multiplying 77 times; thus a wicked wretch hardeneth himself in wickednes, when he perverteth the word of God to his own destruction.Dionysius, As he taxed the Gods to be sacrilegious, because they did not presently punish sacriledge. Or to this purpose that he would do as much for his own security as God did for Kains. I will take 77 times vengeance on such as offend me.
Hence we collect.
D. 1. Polygamie from the first hath brought intestine vexations into families.
D. 2. A lustful spirit, which will have many wives against Gods Law, will be tyrannical to all.
D. 3. Lust and cruelty are usually Co-inhabitants in the same heart.
D. 4. Insolent; audacious, and desperate cruelty is in the hearts of lustful men.
D. 5. Gods forbearance of some wicked ones makes others impudent to sin. Ver. 23.
D. 6. Lust will make men pervert the righteous word of God to their destruction. Ver. 24.
The seventh & last head in this Chap. Is the history of the Churches line, and of the first eminent reformation, in the verses following.
Ver. 25. And Adam knew yet again his wife, and she bare a son, and called his name Scheth because Elohim hath set unto me, one seed for Hebel, for Kain slew him. — Cald. Same. — Eve his wife, & she conceiving brought forth a son, &c. saying, God hath raised unto me another seed for Abel, whom Kain killed. Sep.
Ver. 26. And to Scheth also himself, was born a son and he called his name Enosch. Then was it begun to call on the name of Jehovah. — He hoped to call on the name of the Lord God. Sep. — Then the sonnes of men began to pray in the name of the Lord. Cald.
In which narrative, these particulars occurre to note.
1. A special relation of another eminent seed of Adam, Ver. 25.Ver. 25.
2. A report of a second descent from this eminent seed of Adam, to Scheth, &c.
3. An intimation of the state of religion in the Church at that time.
In the former these things are obvious. 1. The meanes of this seed described,foreign And Adam knew his wife yet again, or further. It is the expression of the Spirit, to note conjugal injoyment, whereby God was pleased to propagate mankind, and especially his Church among them. But here one term mooveth a question, when it is said yet again, or further; unto what doth this relate? To that time of the birth of Abel, or to any other? Doubtles to the last birth, that was from the death of Abel: for it is safely presumed that Adam had other sonnes and daughters after the birth of Abel and before Scheth, though not here named; many circumstances clear that; but doubtles upon the death of Abel, the parents were not a little cast down and troubled, which for some time did keep them apart; and some time of grief being over, God now brings them together again, for bringing forth an eminent seed.
2. The birth is mentioned,foreign and she bare a son, that is, in the due account of time following, after conception, bearing, and bring forth.
3. The nomination of him, which is given to the mother, but doubtles by the Fathers direction, and Gods over-ruling providence, and she called his name Scheth. foreignThis son was born to Adam, in his 130th yeer, and the next after that sad blow upon Abel, as is to be gathered, therefore probably not long after his death. This nomination carrieth somthing in it.
4. The reason of this name,foreign For Elohim hath set to me one seed for Hebel, because Kain slew him. Herein. 1. The reason or the name, a gracious act of God to her. 1. The author Elohim,foreign the mighty God, 2. Act, hath set, or firmly placed, or established, note's firm, and solid, and unmoovable worke. 3. Object. One seed. By seed is doubtles the on, by the numeral term one, is signified an eminent one, even by whom he promised seed, should be brought forth. Luk. 3.38. It was not therefore another common son, as she had many. Gen. 5.4. But a most excellent one. 4. The specification of it,foreign by that in whose stead he was set and that for Hebel, who had a precious report with God, and was the glory of his age for grace. This then was a seed to match and supply him.foreign 5. The reason of this supply. Because Kain had killed him. This recognition is a brand on Kain, but an honour upon Hebel, he was the first Martyr, or witnes to the free grace of God, for which his brother took him away. But he being gon, God will not have his Church dye with him, therefore he set's one seed, that shall abide and build his Church.
Ver. 26.2. The relation of the next descent from Scheth followeth. Wherein. 1. The birth. And to Scheth himselfe, or to him also was born a son. This is noted afterward, C. 5. 6. To be in the 105th yeer of Scheth, and 235th of Adam. 2. The nomination of him, he called his name Enosh. Here is no reason of this name added, by the Spirit, it note's a weak, frail and miserable man, of such God beginneth the best frame of his Church, but that is not expressed here, as God speaketh of other names. 3. The last thing here is the history in brief of the state of the Church at this time, Then began men, or was it begun to call upon the name of Jehovah.
foreign1. The time here is pointed. Then, that is, when Scheth was thus set up of God, & his family increased; This point of time is not to be slighted, it imports before some strange evil and remissenes in the matters of God, which doubtles was brought about by the wickednes of the Kainite family, and their corruptions.
foreign2. The worke wherein. 1. The degree of it, A beginning. It was begun or men began; the variety of this signification of this word hath made some difference in reading; some taking it from Chalal, which sometimes signifieth to profane, read it, men profaned to call; and to this sence some of the Rabbines read. But considering this is the line of the Church, and that the history sets them in opposition unto Kains family, it must not be here so understood, as if they did profanely call on God. Others more rightly take it, as signifying to begin, The 70 seem to take it from another word, to hope and so read, He hoped to call. But it is more naturall to the word and scope here, they began, or men began.
Quest. But was this the beginning of religion, did not Adam and Abel pray before?
Answ. Yea doubtles; but 1. more privatly as some say. 2 I conceive this beginning was not of the worke properly, but of the Reformation of the worship, which was corrupted by Kain. &c.
2. The worke it self,foreign to call on the name of Jehovah, the Cald. to pray, doubtles this is a synecdochicall expression, noting the whole busines of religion, both declaring the name of Jehovah, praising of it & praying to it. And this was the work of the Church; while Kain and his, mind earthly things.
The Notes from hence.
D. 1. Sad stroaks upon the saints in taking them a way may well interdict the lawfull comforts of Gods servants.
D. 2. There is a time fit to break off sad recluses, and wailings for saints departed. So it was here.
D. 3. Sin cannot hinder the faithfulnes of God from making good the promised fruit of the womb.
D. 4. Names on men somtimes are as prophesies and doctrines to Gods Church.
D. 5. God hath set firmly his Church to be and grow, and none shall let it.
D. 6. Succession of saints is the reviving of dead Martyrs. Scheth is Abel.
D. 7. Persecutors bloody execution of saints, make's God to multiply them. Sanguis Martyrum est semen Ecclesiae. V. 25.
D. 8. Some special one seed hath God given somtimes to typifie Christ the promised seed.
D. 9 God will have his Church propagated in the same naturall way with the world.
D. 10. The chiefest in the church may deem themselves poor weak creatures. All it but Enosch.
D. 11. God hath hit stated time of renewing his worship where it hath decaied.
D. 12. The Churches care is taken up in worshipping God not in matters of the world.
D. 13. The Churches worship is in pure duty to God not in vain shewes.
D. 14. The name of Jehovah must terminate all the worship of Gods Church. V. 26.