Commentary on Genesis, Chapter 4
CHAP. IV.
Ver. 1. AND Adam knew Eve his Wife, &c.] After they were thrown out of Paradiſe; not before, (whatſoever ſome of the Jewiſh Doctors fanſie to the contrary;) nay, as ſome will have it, after they had ſpent ſome time in Acts of Repentance, which is not an improbable Opinion.
I have gotten a Man from the LORD.] i. e. The promiſed Meſſiah; which ſhe imagined would have been her firſt-born. For the words of the Promiſe, (III. 15.) might as well be expounded of the firſt Seed the Woman had, as of any of his Poſterity.
Ver. 2. She bare his Brother Abel.] But gives no reaſon of his Name, which ſignifies Vanity; as ſhe did of Cain's, which ſignifies Acquiſition, or Poſſeſſion. Nor is it ſaid who gave this Second Son the Name of Abel: But it ſeems they made no account of him, in compariſon with the Firſt-born. Quod non poſuerunt in eo ſpem factae promiſſionis de Semine, ut in Kain, (as Joh. Forſterus judiciouſly ſpeaks, in his Lexicon, on the word Hevel,) becauſe they did not place in him their hope of the promiſed Seed, as they did in Cain.
And Abel was a keeper of Sheep, &c.] The younger Son was a Shepherd; and the elder an Husbandman and Planter. For this laſt ſeems to have been Adam's chief Imployment, both before and after his Fall, (Gen. II. 15. III. 23.) and therefore, either choſen by Cain in imitation of his Father, or put upon him by his direction, as the more noble of the two.
Whence the Eaſtern People gave him the Name of Abdalcariths; which ſome miſtook for another Son of Adam: But in truth was another Name of Cain, ſignifying a tiller of the Field, as Mr. Selden ſhows, L. V. De Jure N. & G. cap. 8.
The Patriarchs indeed after the Flood, at leaſt in Abraham's Family, choſe to feed Cattle: But that was becauſe it was leſs Laborious, and more ſuitable to that unſetled Condition wherein they lived for many Years, removing like the ancient Nomades, from one Country to another.
Ver. 3. In proceſs of time.] In the Hebrew, the words are, in the end of Days: That is, in the concluſion of the Year; or, after Harveſt. So Days ſignifie in many other places, particularly, Judg. XI. 4. where, after Days, is after a Year. This was a very ſeaſonable time to make their grateful acknowledgments to God; who had given them a fruitful Year, and bleſſed them with increaſe. Accordingly God ordained in future times, that the Iſraelites ſhould keep a ſolemn Feaſt, in the Year's end, to thank him for the ingathering of their Fruits, Exod. XXIII. 16. XXXIV. 22. But in what Year of the World it was that Cain and Abel brought theſe Sacrifices, we have no means to know. It was, no doubt, when they were grown Men; and perhaps had more Brothers and Siſters beſides themſelves. See Verſe 17.
Cain brought of the Fruit of the Ground, an offering unto the LORD.] Theſe were the moſt ancient Sacrifices among the Gentiles, both Greek and Romans, as their Authors tell us; and therefore it is moſt likely that Adam began with theſe Oblations, of Herbs, Flowers, Frankincenſe, Meal, &c. in which Cain followed him; being of the ſame Profeſſion, and provided with ſtore of ſuch things. Now as there were ſome ſolemn Times of making their devout Acknowledgments to God: So, I doubt not, there were ſome ſet Places, where they met for that purpoſe. For the word in Hebrew for brought, is never uſed about Domeſtick or Private Sacrifices; but always about thoſe Publick Sacrifices, which were brought to the Door of the Tabernacle of the Congregation, to be offered by the Prieſt. As Lev. IV. 4. He ſhall bring the Bullock to the door, &c. Which occurrs all along, eſpecially in the ninth Chapter of that Book.
And therefore, I ſuppoſe, they brought theſe Sacrifices here mentioned, to ſome fixed Place; looking towards the SCHECHINAH, or Glorious Preſence of God, at the Entrance of the Garden of Eden, from which Adam had been expelled. For there being, no doubt, ſome ſetled Place, where they performed Sacred Offices; it is moſt reaſonable to think it had reſpect to the SCHECHINAH, or Divine Majeſty. Whereſoever that appeared, there they appeared (as the Scripture ſpeaks) before God: Becauſe there he manifeſted his ſpecial Preſence, which moved them to go thither to Worſhip him, to give him Thanks, or to enquire of him, as we read Rebekkah did, XXV. 22.
What kind of Sacrifices theſe were, is a Queſtion among learned Men. The Talmudiſts are of Opinion they were whole Burnt-Offerings, and that there were no other before the Law was given, (which I ſhall not now examine,) nor would the Jews, after the giving of the Law, permit the Gentiles to offer any other at their Temple.
It is their Opinion alſo, That Cain and Abel brought theſe Sacrifices to Adam, to be offered by him. For which I ſee no convincing Reaſon: But, rather, they themſelves ſeem to have offered them. And then this place effectually confutes their Opinion, who ſay the Firſt-born, were ſeparated to the Office of Prieſthood: For by theſe words it is plain, the youngeſt ſacrificed, as well as the eldeſt. And ſo they did in following Ages; when we find Jacob performing the Office of a Prieſt, Gen. XXVIII. 18. XLVI. 1. Which proves their Opinion rather to be true; who ſay, That every Man anciently had the Power, in his own Family, to, do the Office of a Prieſt, as Job did, I. 5. But when Families combined together, under one Head, Prince, or Governor, he had the ſole Right of Sacrificing devolved to him, as their common Father. Thus Melchizedeck was both King of Salem, and Prieſt of the moſt High God. All which was taken away by the Law of Moſes, which permitted none to officiate among the Iſraelites, but the Family of Aaron; and no Sacrifices to be offered, but at the Tabernacle of the Congregation, Lev. XVII. 3, 4, 5.
It is a much harder Queſtion, How they came to ſacrifice at all; either Meal or Beaſts: Since we read of no Command from God requiring them to bring him ſuch Oblations: Which hath led ſome to conclude, That Men did this out of a grateful Inclination, to return him ſome of his own Bleſſings; though they had no Directions from him about it. But if this were true, how came Abel to believe that his Sacrifice of a Beaſt, would be ſo acceptable to God, as the Apoſtle ſays it was by Faith, Heb. XI. 4. That Faith had ſomething elſe to warrant it, than barely his own Reaſon. Adam, in all likelihood, had received ſome order concerning it; and began to Sacrifice (as I noted before, III. 21.) by direction from the SCHECHINAH or Divine Majeſty: From whence a Voice ſpake to him upon ſeveral occaſions, II. 16, 17. III. 8, 9, &c. This Order indeed is not recorded, no more than many other things which Moſes in this ſhort Hiſtory omitted, (as Enoch's Prophecy, Noah's Preaching, the peopling of the World, &c. See Verſe 15.) but it doth not ſeem probable that Adam would have preſumed to invent a way of Worſhip, by killing Beaſts, and burning their Fat: Eſpecially ſince one cannot perceive any inclination to it in Nature. And therefore Euſebius very judiciouſly reſolves, in my opinion, that this way of Worſhip was not taken up by chance, or by a Humane motion, foreign, but ſuggeſted to them by a Divine Intimation, L. I. Demonſtr. Evang. Cap. 10. Of which Plato one would think had ſome Notion, when he forbids his Law-maker (in his Epinomis) to make any alteration in the Rites of Sacrificing, becauſe, foreign, it is not poſſible for our mortal Nature to know any thing about ſuch matters.
Ver. 4. And Abel he alſo brought of the Firſtling of his Flock, &c.] Many have fanſied from hence, that Cain's Guilt lay in this, that he did not bring the firſt of his Fruit, as he ought to have done, and as the Heathens ever did, or were bound to do by their Pontifical Laws, (as Mr. Selden obſerves, Chap. I. of his Hiſt. of Tythes) in their Praemeſſum, i. e. the Firſt-fruits of their Corn, or their Calpar, which was the richeſt of their Wine. For it is only ſaid, he brought of the Fruit of his Ground, when Abel brought of the firſtlings of his Flock. And Moſes alſo adding, that Abel brought of the Fat thereof, that is, the very beſt; they think Cain's fault was, that he brought not the fulleſt Ears of Corn, (which he kept for himſelf) but the lankeſt, or brought them with a niggardly Hand, or a grudging Mind. Thus Palladius in the Life of St. Chryſoſtom ſays, He was the firſt that taſted the Firſt-fruits, and kept the beſt things for his own Belly. foreign, p. 108. But there is no certainty of this; and the Apoſtle to the Hebrews hath directed us to a better account, XI. 4. Abel offered with a pious Mind; Cain without a due Senſe of God, and ſincere Affection to him. He offered the Fruit of his Ground; but did not devote himſelf to God. Therefore it follows,
The LORD had reſpect unto Abel and his Offering.] He graciouſly accepted them: and his Offering was accepted, becauſe he himſelf was accepted. It is a Metaphor from thoſe who when a Preſent is made to them, look kindly upon the Perſon that brings it, if they like him and his Preſent; or turn away their Face, if they diſdain them.
How God teſtified his acceptance of Abel's Sacrifice, is the only difficulty: Which the Jews ſay was by Fire coming from Heaven (or rather, I think, by a Stream of Light, or a Flame from the SCHECHINAH, or glorious preſence of God, to whom it was offered) which burnt up his Sacrifice. Thus Theodotion of old tranſlated theſe Words, foreign, He looked upon Abel's Sacrifices, and ſet them on Fire. Which St. Hierom, and other ancient Writers approve. The Footſteps of which we meet withal in Gen. XV. 17. and examples of it very many, in future times: When Moſes offered the firſt great burnt-offering according to the Law, Lev. IX. 24. When Gideon offer'd upon the Rock, Judg. VI. 21. And David ſtayed the Plague, 1 Chron. XXI. 26. and Solomon conſecrated the Temple, 2 Chron. VII. 13. and when Elijah contended with the Baalites, 1 King XVIII. 38, &c. Whence the Iſraelites wiſhing all proſperity to their King, pray that God would accept (in the Hebrew, turn into Aſhes) his burnt Sacrifice, Pſal. XX. 4. And we find ſome reliques of this among the Heathen. For when the Greeks went on Shipboard to the Trojan War, Homer repreſents Jupiter promiſing them good ſucceſs in this manner, Iliad. 2. v. 354.
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by lightning on the Right-hand of them (as it may be tranſlated) or ſhining graciouſly upon them, (as the ancient Scholiaſt expounds it) and making favourable Tokens appear to them. In like manner he gave the ſame encouragement to the Trojans, when they were going to ſet upon the Greeks, Iliad. X. v. 236, 37.
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Jupiter giving them good ſigns, lightned upon them. And thunder ſometimes accompanying theſe Flaſhes of Lightning (as it did on Mount Sinai) Virgil makes him to have eſtabliſhed Covenants in that manner, Aeneid. XII. v. 200. Where after Aeneas had called the Sun to witneſs, &c. Latinus lifts up his Eyes and Right-hand to Heaven, ſaying,
Audiat haec genitor, qui foedera fulmine ſancit.
Let the (Heavenly) Father hear what I ſay, who eſtabliſhes Covenants with Thunder.
If ſuch paſſages as theſe were attended, no conſidering Man would think the Books of Moſes to be of leſs antiquity than they pretend to; they opening to us the very Fountains of things, particularly of the ancient Religion.
Ver. 5. But unto Cain and his Offering he had not reſpect.] He did not ſo much as ſhine upon his Sheaves; much leſs make them aſcend up to Heaven in a Smoak: Though he were the Elder Brother, and brought his Offering firſt.
And Cain was very wroth.] This highly incenſed him againſt Abel: When he ſhould have made ſevere Reflections on himſelf, and conſidered what it was that provoked God to ſlight his Sacrifice; that ſo he might amend it, and procure his favour. Unto which he had not a Title by his Birthright, but by his Piety. It is poſſible indeed that Eve might have inſtilled an Opinion into him, that he being the Firſt-born, was the Bleſſed Seed which God had promiſed. And then this may be conceived to have inraged him the more againſt his Brother; when he ſaw ſuch a diſtinguiſhing mark of God's ſpecial favour to him in the very act of Sacrificing. Which made him look upon Abel with a jealous Eye, and tempted him to kill him; that he might not ſupplant him in his hope, of being the fulfiller of the Oracle before-mentioned, III. 15.
And his Countenance fell.] He did not meerly look dejectedly through grief; but knit his Brows, and had a down-look (as we ſpeak) lowring and cloudy: Like thoſe who have evil deſigns in their Heads, and meditate nothing but Revenge.
Ver. 6. And the LORD ſaid unto Cain, &c.] He did not intend wholly to caſt off Cain, by refuſing his Sacrifice, it is plain, I think, by this Queſtion. Which was, in effect, to tell him, He had no reaſon to be angry, or out of humour; but only to become a better Man: And then God would have reſpect unto him alſo. So it follows,
Ver. 7. If thou doſt well, ſhalt thou not be accepted, &c.] There are vaſt varieties in the interpretation of this Verſe, with which I ſhall not trouble the Reader. (See Theodorick Hakſpan, L. I. Miſcel. C. 4. Mercer, and L. de Dieu, different from all, with Dr. Lightfoot) but only give the Sence of our Tranſlation. If thou doſt well, ſhalt thou not be accepted? Canſt thou doubt that I have an Impartial reſpect to true Goodneſs, whereſoever I find it?
But if thou doſt not well, Sin (that is, the puniſhment of Sin, as Verſe 13. XIX. 15. and many other places) lieth at the Door.] Is ready to follow the Offence.
And unto thee ſhall be his deſire, and thou ſhalt rule over him.] He is ſtill thy younger Brother, and ſhall be ſubject to thee, (See III. 16.) and thou ſhalt be his Superiour. So here are Three things ſuggeſted to Cain, to appeaſe his anger againſt his Brother. Firſt, That the reaſon of his not being reſpected, was not in his Brother, but in himſelf: Who, if he would do well, as Abel had done, ſhould find favour no leſs than he. Secondly, That there was no reaſon he that did ill ſhould fare like him that did well; but quite contrary, ſhould feel the marks of God's diſpleaſure. And yet, Thirdly, This ſhould not alter his civil right, nor give Abel any Authority over him: But he ſhould ſtill retain the Privilege of his Birth-right; and need fear no harm from his Brother, who was his inferiour.
Ver. 8. And Cain talked with Abel his Brother.] Asked him in a friendly manner (as one Brother ſpeaks to another) if he would walk into the Fields. This ſeems more likely to me, than that he told him how the LORD had chidden him, (as Aben Ezra interprets it) or that he diſputed with him about the other World, and the Judgment to come, as others of them expound it. Which Mr. Selden very judiciouſly concludes to have ariſen from Onkelos his Paraphraſe on the fore-going Verſe, which is this; If thou amend thy Worſhip (or Service of me) ſhalt thou not be pardoned? but if thou doſt not amend it, thy ſin ſhall remain to the day of Judgment, in which thou ſhalt be puniſhed, if thou doſt not repent. Upon which follows in ſome Editions of the Pentateuch, the diſpute which Cain had with Abel about the day of Judgment, as a traditional explication of this 8 Verſe. L. VII. de Jure N. & Gent. Cap. 4.
When they were in the Field.] When he had drawn him from Company, and had him alone.
Cain roſe up againſt Abel his Brother.] Aſſaulted him on a ſudden; took him at an Advantage.
And ſlew him.] Gave him a ſtab; or ſome other way wounded him; ſo as to ſhed his Blood. Verſe 11.
Ver. 9. The LORD ſaid unto Cain, Where is thy Brother?] Which is not ſpoken, as if he was Ignorant; but to awaken Cain, and make him ſenſible, that he knew what had paſſed.
And he ſaid, I know not.] I can give no account of him.
Am I my Brother's Keeper?] Was he committed like a little Child, to my care; to look after him, and ſee he took no harm? Rage made him rude; and not mind what he ſaid, nor to whom he ſpake. Salvian indeed (L. I. de gubern. Dei) thinks this Speech proceeded from Atheiſm; and that, in thoſe early days the opinion ſprung up, which, in his time, had infected many, Deum terreſtria non reſpicere, &c. That God did not mind what we do on Earth; but the fouleſt Fact may be covered with a Lye. But this Conceit is confuted by the very queſtion which is put to Cain.
Ver. 10. And he ſaid, What haſt thou done?] Conſider, what an heinous Crime thou haſt committed; which cannot be concealed from me. For,
The Voice of thy Brother's Blood cryeth, &c] Calls for ſpeedy and ſevere Vengeance. In the Hebrew it is Bloods, in the plural Number; becauſe, ſay the Hebrew Doctors, he killed Abel and all his Poſterity, which were in his Loins: According to what we read 2 Kings IX. 26. I have ſeen the Blood of Naboth, and the Blood of his Sons, though we read of no body ſtoned but Naboth himſelf) ſaith the LORD, and I will requite thee in this Plat, &c.) See Sanhedrim, Cap. IV. and Excerpt. Gemara, Cap. VI. N. 7. à Joh. Coch.
Ver. 11. And now thou art curſed from the Earth, which hath opened, &c.] I paſs a Sentence of perpetual baniſhment upon thee, from this Country; which hath drunk in the Blood of thy Brother. Hitherto Adam and his Children had lived together; but now, as Aben Ezra well obſerves, Cain was baniſhed into a Region far off from his Father: Who dwelt in the Neighbourhood of Paradiſe.
Ver. 12. And when thou tilleſt the Ground, &c.] And whereſoever thou ſhalt flee, the Earth, which thou tilleſt, ſhall be barren; and not bring forth anſwerable to thy Labour.
A Fugitive and a Vagabond ſhalt thou be in the Earth.] In that ſtrange Country thou ſhalt have no reſt; but wander up and down unquietly, and not know where to ſettle: Or as the LXX. tranſlate the Words, go about groaning and trembling, full of anguiſh in thy Mind, and with a continual ſhaking in thy Body. Thus St. Baſil in his Homily againſt Drunkenneſs underſtood it, when he ſaid, A Drunkard draws upon himſelf the Curſe of Cain, foreign. Staggering and turned about uncertainly all his life long. Hen. Valeſius thinks his Brother's Ghoſt haunted him whitherſoever he went: Which made him run from place to place to avoid its perſecution. So he paraphraſes theſe Words (Annot. in L. III. Euſeb. Hiſt. Eccleſ. Cap. 6.) Ʋmbra fratris tui quem occidiſti, perſequetur te ubique, & aderit infeſta. And ſo he interprets the foregoing Words, The Voice of thy Brother's Blood cryeth to me from the Ground. Thy Brother, whom thou haſt impiouſly ſlain, requires me to avenge him, and exact the puniſhment of thee, which is due for his Murder. And indeed it was a Notion, not only among the Pagans but among the Jews alſo (as he ſhows) that the Ghoſts of thoſe who were murdered, perſecuted their Murderers, and required puniſhment of them.
Ver. 13. My puniſhment is greater than I can bear.] This is too heavy a Puniſhment, for I ſink under the weight of it. Others interpret it, (as appears by the Margin of our Bible,) My ſin is unpardonable; or, too great to be forgiven. Thus he, who at firſt was not ſo ſenſible of his Sin as to confeſs it, now thinks it to no purpoſe to beg Mercy.
Ver. 14. Behold, thou haſt driven me this Day from the face of the Earth.] Baniſhed me (as was ſaid before, Verſe 11.) from my own Native Country.
And from thy Face ſhall I be hid.] And more than that, I am baniſhed from thy bleſſed Preſence, (as appears from verſe 16.) and ſhall not have the liberty to come before thy Glorious Majeſty. With reſpect to which he may be ſaid to have been excommunicated, though not in the full ſence of that Word, as Mr. Selden ſhows, L. I. de Synedr. C. II. p. 446, 455, &c.
And I ſhall be a fugitive, &c.] Wandring up and down in unknown Regions.
And it ſhall come to paſs, that every one that findeth me, ſhall ſlay me.] I ſhall be look'd upon as a common Enemy: So that whoſoever lights upon me, taking me for a dangerous Perſon, will kill me. To find another, in Scripture-Language, ſignifies to fall upon him by chance or unawares; without any precedent hatred: As Bochart obſerves from 1 Sam. XXIV. 14. and other places, L. II. Hierozoic. P. I. cap. 21.
Ver. 15. And the LORD ſaid unto him, Therefore whoſo ſlayeth Cain, &c.] Or, (as the word we tranſlate therefore may be rendred,) not ſo: It ſhall not be as thou ſuſpecteſt. But Lud. de Dieu gives many Inſtances where this word foreign is uſed as an Affirmative, ſignifying as much as ſurely. So the meaning is, Take it for a certain truth, That if any Man ſlay Cain, he (that is Cain,) ſhall be avenged ſeven fold; or, rather, through ſeven Generations. God will puniſh the ſlaughter of Cain a long time: For the Number ſeven is foreign, (as the Chronic. Except. before Joh. Antiochenus ſpeak,) an Indication of an indeterminate, but great Number; ſignifying as much, as he ſhall endure many Puniſhments. For God intended the life of Cain ſhould be prolonged, in a miſerable eſtate, as an Example of his Vengeance; to deterr others from committing the like murder.
And the LORD ſet a mark upon Cain, &c.] What this Mark was, we muſt be content to be ignorant. Some think God ſtigmatized him with a Letter of his Name, in his Forehead; (or, rather, I ſhould think, ſet ſuch a Brand upon him, as ſignified him to be accurſed;) others, That he look'd moſt frightfully, ſo that every Body avoided him; or, that his Head ſhaked continually; or, (as others) he had a trembling in his whole Body; or, his Face, perhaps, was blaſted by Lightning from the Preſence of the LORD. Certain it is, that it was ſome notorious Mark of God's Diſpleaſure: Which made Men ſhun him. For we muſt not imagine there was no Body in the World, at this time, but Adam, Eve, and Cain: But conſider that the Deſign of this Holy Book is not to give us a particular Account of the whole Race of Mankind deſcended from Adam, (who, no doubt, had a great many more Children than Cain and Abel; and they alſo bad Children before this hapned,) but only of thoſe Perſons who were moſt remarkable; and whoſe Story was neceſſary to be known, for the underſtanding of the Succeſſion down to Moſes his time. Accordingly we read, preſently after this, that Cain had a Wife; and more than that, he built a City: Which ſuppoſes a great Company of People to inhabit it, verſe 17. And here, by the way, we need not wonder, there is no mention made of the Inſtitution of Sacrifices; when the firſt Peopling of the World is only ſuppoſed, not related.
Ver. 16. And Cain went out.] Not voluntarily, but by the force of the Divine Curſe.
From the preſence of the LORD.] There was a Divine Glory, called by the Jews the SHECHINAH, which appeared from the beginning, (as I have often ſaid before,) the ſight of which Cain never after this enjoyed; but was baniſhed from it: And God withdrawing his gracious Preſence from him, (ſo St. Chryſoſtom,) he was alſo forſaken by him, and put out of his ſpecial Protection. If Cain, after this, turned a down-right Idolater (as many think) it is very likely he introduced the Worſhip of the Sun, (which was the moſt ancient ſort of Idolatry,) as the beſt reſemblance he could find of the Glory of the LORD: Which was wont to appear in a flaming Light. And in after-times they worſhipped Fire in the Eaſtern Countries; as the beſt Emblem of the Sun, when it was abſent.
And dwelt in the Land of Nod.] At laſt he ſetled in a Country, which had the Name of Nod; from his wandring up and down, like a Vagabond, till he fixed here. Where, it ſeems, he ſtill continued reſtleſs, moving from one part of the Country to another, till, in concluſion, he built a City, (for his ſecurity, ſome think,) as we read in the Verſe following.
Some tranſlate it, in the Land of Vagabonds: And R. Solomon fanſies the very ground ſhaked under him, and made People run away from him, ſaying; This is the cruel Man, that killed his Brother.
On the Eaſt of Eden.] He ſtill went Eaſtward from that Country, where Adam ſetled after he was thruſt out of Paradiſe. See III. 24. Which Junius thinks was in that tract of Ground where the Nomades afterwards dwelt, bordering upon Suſiana. Which is far more probable than the Conceit of the Author of the Book Coſri, (Par. II. §. 14.) who would have Cain's going from the preſence of the LORD nothing elſe, but his Expulſion out of the Land of Canaan, where Adam dwelt after he was thruſt out of Paradiſe: And, conſequently, the Land of Nod was not far from the Land of Canaan. Nothing can be more ungrounded than this; which overthrows alſo all that Moſes ſaith of Eden, and the Garden planted there, from whence Adam went out on the Eaſt-ſide, and therefore not toward Canaan which was Weſtward.
Ver. 17. And Cain knew his Wife.] There hath been no mention hitherto of any Woman in the World but Eve, much leſs of Cain's having a Wife. And therefore it is uncertain whether this were a Wife he took before he killed his Brother, or after. It is moſt probable before; becauſe we may well think all the World abhorred the thoughts of Marriage, with ſuch an impious Murderer, whom God alſo had accurſed. But whether it were before or after; I ſee no reaſon to conclude that this Wife was his Siſter: There being Women enough in the World beſide, before this time, as was ſaid before, verſe 15. For even in our Country, in the Age before us, there ſprung from two Perſons, Three hundred ſixty ſeven Children, within the ſpace of eighty Years. And therefore, the World being now (when Cain ſlew Abel) an Hundred and twenty eight, or an Hundred and thirty Years old, according to Arch-Biſhop Ʋſher, and Jac. Capellus's Chronology, we cannot but conceive there were a great Number of People in it, deſcended from all thoſe Sons and Daughters which Adam begot, Chap. V. 4. We are not told how many, but ſome of the ancient Eaſtern Traditions (in Cedrenus) ſay, he had thirty three Sons, and twenty ſeven Daughters.
It is true indeed, That at the firſt Cain could marry none but one of his Siſters. Which was then Lawful, becauſe abſolutely neceſſary: But prohibited by God, when that Neceſſity ceaſed. Of which the Eaſtern People were ſo ſenſible, that they took care to have it thought, that Cain and Abel did not marry thoſe who were neareſt of kin to him, but thoſe that were at ſome diſtance. For their Tradition is, That Eve, at her two firſt Births, brought Twins, a Son and a Daughter, viz. Cain with his Siſter Azron, and Abel with his Siſter Awin; as Saidus Patricides Patriarch of Alexandria reports. Now, ſuch was their Caution, not to match with thoſe that were neareſt in Blood, but with thoſe further off, as much as was then poſſible; Cain was not ſuffered to marry his Twin-Siſter, nor Abel his: But Adam gave Awin to Cain, and Azron to Abel. I cannot vouch the truth of this Story: Which I mention only to ſhow, That Mankind have had a Senſe, that all poſſible Care ſhould be uſed, to avoid Marriages with the neareſt Relations: For though this Story was derived, perhaps, from the Jews, yet it was believed by other People. See Mr. Selden, L. V. De Jure N. & G. c. 8. Whence Diodorus Siculus ſays, Lib. I. it was foreign, the common uſe of Mankind, that Brothers and Siſters ſhould not be joyned in Marriage. And Plato (L. VIII. de Legib.) calls ſuch Marriages foreign, by no means holy, but hateful to God. For though they were not ſo in the beginning of things, they became ſo afterwards: That being natural in one ſtate of things (as Grotius well obſerves, Lib. De Jure B. &. P. c. 10.) which is unnatural in another ſtate.
And he built a City.] Not as ſoon as the came into this Country; but when he had a numerous Progeny, able to people it: And conſequently in his old Age. His end in building it, ſome think, was to croſs the Curſe of wandring to and fro: Others, to defend himſelf againſt thoſe whom his guilty Conſcience made him fear; or, to ſecure the Spoils which by force and violence (as Joſephus relates, L. I. Antiq. c. 3.) he had taken from others. There are thoſe, who imagine, that when he attempted to build this City, he often broke off the Work, out of a panick fear: Such an one as Romulus felt, after he had killed his Brother Remus.
And called the Name of the City, after the Name of his Son.] Some think he declined his own Name, becauſe he knew it to be odious every where. But it is more likely, it was for that reaſon, which moved Men in after-times to do the ſame. For it hath been a very ancient Uſage, for great Men to call the Cities which they built by the Name of their Sons, rather than their own: Out of the great Love they bare to their Children. Thus Nimrod called Nineveh after the Name of his Son Ninus. Which the Pſalmiſt notes as a piece of the Vanity of Mankind, to call their Lands (that is, the Houſes where they dwelt, as R. Solomon Jarchi interprets it) by their own Names, to be a laſting Monument of them and of their Family.
Enoch.] There were an ancient People called by Pliny, Heniochi; by Mela, Eniochi; and by Lucan, Enochii: Some of which lived ſo far Eaſtward, that Sir W. Raleigh fanſies they might be the Poſterity of this Enoch.
Ver. 18. And unto Enoch was born Irad, &c.] It is remarkable, that though Moſes gives us ſome Account of the Deſcendants of Cain; yet he ſaith not a word of the Years that they lived, and carries their Genealogy but a little way. Whereas he deduces the Genealogy of Seth down to the Flood, and ſo to his own time, &c. And alſo relates particularly, (Chap. V.) to what Age the Life of his principal Poſterity was prolonged. It ſeems, he look'd upon Cain's Race, as ſuch a Reprobate Generation, that he would not number them in the Book of the Living: As St. Cyril ſpeaks.
Ver. 19. Lamech took unto him two Wives.] By a ſmall tranſpoſition of Letters, Lamech being the ſame with Melech, which ſignifies a King; ſome of the Jews fanſie him to have been a great Man: For none but ſuch, they ſay, had two Wives in thoſe ancient Times: Though they hold it was lawful (as Selden ſhows, L. V. De Jure N. & G. cap. 6.) for any Body that could maintain them, to have had more. But it is more likely that Lamech was the firſt, that adventured to tranſgreſs the Original Inſtitution: Which was obſerved even by the Cainites till this time. When, perhaps, his earneſt deſire of ſeeing that bleſſed Seed which was promiſed to Eve, might induce him to take more Wives than one: Hoping, by multiplying his Poſterity, ſome or other of them might prove ſo happy as to produce that Seed. And this he might poſſibly perſuade himſelf was the more likely; becauſe the Right that was in Cain the Firſt-born, he might now conclude was revived in himſelf: Who being the Seventh from Cain, had ſome reaſon to imagine the Curſe laid upon him, of being puniſhed, ſevenfold, i. e. for ſeven Generations, was now expired; and his Poſterity reſtored to the Right of fulfilling the Promiſe.
Ver. 20. He was the Father.] The Hebrews call him the Father of any thing; who was the firſt Inventer of it; or, a moſt excellent Maſter in that Art. Such was Jabal in the Art of making Tents, folding Flocks, and all other parts of Paſtorage. Which though begun by Abel, was not by him brought to Perfection: Or, if it were, Jabal was the firſt in the Family of Cain, that was Eminent in the following Inventions.
Of ſuch as dwell in Tents.] Taught Men to pitch Tents; which were movable Houſes, that might eaſily be carried from place to place, when there was occaſion to remove for new Paſture. Under this is comprehended all that belongs to the Care of Cattle, in their breeding, feeding, and preſerving, as appears by what follows.
And of ſuch as have Cattle.] In the Hebrew the words are, and of Cattle. Where the copulative Vau, which we tranſlate and, ſignifies as much as with: And ſo the words are to be here tranſlated, ſuch as dwell in Tents, with Cattle. Thus Bochartus obſerves it is uſed, 1 Sam. XIV. 18. The Ark of God was at that time, with the Children of Iſrael; as we, with the Ancients, truly tranſlate it. And ſo it ſhould be tranſlated, Exod. I. 5. All the Souls that came out of Jacob's loins were ſeventy Souls, with Joſeph. For Joſeph is not to be added (as we ſeem to underſtand it) unto the Seventy; but made up that Number, as appears from Gen. XLVI. 27. So that the Sence of this whole Verſe ſeems to be, That though Men fed Cattle before in good Paſtures; yet Jabal was the firſt that, by the Invention of Tents, made the more Deſart Countries ſerviceable to them: Where, when they had eaten up all the Graſs in one place, they might in a little time take up their Tents, and fix them in another. To this purpoſe R. Solomon Jarchi. And in theſe Tents, it's likely, he taught them to defend their Cattle, as well as themſelves, from Heat and Cold, and all other Dangers to which they were expoſed in thoſe Deſart Places.
Ver. 21. Father of ſuch as handle the Harp and Organ.] The firſt Inventer of Muſical Inſtruments, and that taught Men to play upon them. What Cinnor is, (which we tranſlate Harp,) ſee in Bochartus his Canaan, L. II. cap. 7. p. 808. I believe the firſt word includes in it all Stringed, the latter all Wind Muſical Inſtruments.
It is poſſible that Apollo, or Linus, or Orpheus (for there are all theſe various Opinions) might be the Inventor of the Harp among the Greeks: But it was their Vanity that made them fanſie ſuch Inſtruments had their Original in their Country.
Ver. 22. Tubal-Cain.] The Arabians ſtill call a Plate of Iron or Braſs, by the Name of Tubal, (as Bochartus obſerves out of Avicenna, and others, L. III. Phaleg. cap. 12.) who as it follows in the Text was
An inſtructer of every Artificer in Braſs and Iron.] i. e. Found the Art of melting Metals, and making all ſorts of Weapons, Arms, and other Inſtruments of Iron and Braſs. Many think that Vulcan is the ſame with Tubal-Cain, (their Names being not unlike,) particularly Gerh. Voſſius, De Orig. Idolol. L. I. cap. 16.
His Siſters Name was Naamah.] Whom Voſſius, (Ib. cap. 17.) takes to have been the Heathen Minerva, or Venus. Her Name ſignifies Beautiful, or Fair, one of a ſweet Aſpect: And the Arabians ſay, ſhe invented Colours and Painting, as Jabal did Muſick. See Elmacinus, p. 8.
Ver. 23. And Lamech ſaid unto his Wives, &c. Hear my Voice, ye Wives of Lamech, hearken unto my Speech.] Something had preceded theſe Words, which was the occaſion of them: But it is hard to find what it was. Jacobus Capellus indeed (in his Hiſtoria Sacra & Exotica) hath a Conceit that Lamech was now in a vapouring Humor, being puffed up with the glory of his Son's Inventions; to whoſe Muſick and other Arts, he endeavoured to add Poetry: Which he expreſſed in the following Words, that ſeem to him a Thraſonical Hymn, wherein he brags what Feats he would do. For ſo he reads the Words, (with Aben Ezra,) not I have ſlain, but I will kill a Man with one blow of my Fiſt, &c. But I can ſee no warrant, for this Tranſlation, without a violence to the Hebrew Text, and therefore we muſt ſeek for another Interpretation.
I have ſlain a Man to my wounding, &c.] Theſe Words would have a plain Expoſition; (which otherwiſe are difficult,) if we could give Credit to the Hebrew Tradition; which St. Hierom ſays ſeveral Chriſtians followed: That Lamech being informed by a certain Youth, as he was a Hunting, that there was a wild Beaſt lay lurking in a ſecret place, went thither; and unawares killed Cain, who lay hid there: And then, in a Rage at what he had done, fell upon the Youth that had occaſion'd this miſtake, and beat him to death. But, as there is no certainty of this; ſo it doth not agree with the next Verſe: Which ſeems to ſuppoſe Cain to be now alive. Therefore Lud. de Dieu, following Onkelos, reads the Words by way of Interrogation; Have I ſlain a Man? Or, ſo much as a Boy? that you ſhould be affraid of my Life? It ſeems the uſe of Weapons being found out by one of his Sons, and grown common; his Wives apprehended that ſome Body or other might make uſe of them to ſlay him. But he bids them Comfort themſelves, for he was not guilty of ſlaying any Body himſelf; and therefore might reaſonably hope, no Body would hurt him.
And then the meaning of the next Verſe is eaſie.
Ver. 24. If Cain ſhall be avenged ſeven fold, truly Lamech ſeventy and ſeven fold. If God hath guarded Cain ſo ſtrongly, who was a Murderer, as to threaten great and long Puniſhments to thoſe that ſlay him; he will puniſh them far more, and purſue them with a longer Vengeance, who ſhall ſlay me, being a guiltleſs Perſon.
There are divers other Interpretations, which I ſhall not mention; becauſe this is moſt pertinent to the preceding diſcourſe.
Ver. 25. Bare a Son.] The Jews think he was born a Year after Abel was killed.
And called his Name Seth.] Mothers anciently gave Names to their Children, as well as the Fathers. And Eve gave this Son, the Name of Seth; becauſe ſhe look'd upon him as appointed (ſo the word ſignifies) by God, to be what Cain, ſhe thought, ſhould have been; till God rejected his Sacrifice, and he ſlew Abel. In whoſe room ſhe believed God had ſubſtituted this Son, to be the Seed from whom the Redeemer of the World ſhould come.
The Arabians ſay, (particularly Elmacinus, p. 7.) That Seth was the Inventer of Letters and Writing, (as Jubal was of Muſick, and Tubal-Cain of Arms,) which ſo much ſurpaſſed all other Inventions, that ſome (as Cedrenus tells us) called him, a God; i. e. the higheſt Benefactor to Mankind. Which, if it were true, we might think that thence his Children were called the Sons of God, VI. 1. But it is moſt likely this miſtake aroſe from Symmachus his Tranſlation of the laſt Words of the next Verſe, which, if we may believe Suidas, was thus, Then began Seth to be called by the Name of God. For which there is no Foundation either there, or any where elſe in Scripture. For though it be ſaid that Moſes was made a God to Pharaoh, yet he is never ſimply called a God, as Jacobus Capellus well obſerves. Nor is any King, or Prince called by that Name particularly, in Scripture; though in general it ſays of them all, That they are Gods.
Ver. 26. To him alſo was born a Son.] When he was an Hundred and five Years old, as we read, V. 6.
And he called his Name, Enos.] Signifying the weak and miſerable Condition of Mankind; which he ſeemed, by giving him this Name, to deplore.
Then began Men to call upon the Name of the LORD.] This doth not import that Men did not call upon the LORD (which includes all his Worſhip and Service) before this time: But that now (as Jac. Capellus conceives) they were awakned, by the Conſideration of their Infirmity before-mentioned, to be more ſerious and frequent in Religious Offices: Or, rather, (as others underſtand it,) they began to hold more Publick Aſſemblies. For Families being now multiplied, to which Religion was before confined, they joyned together and met in larger Societies and Communion, for the ſolemn Worſhip of God by Sacrifices, and other Religious Services. For, to call upon God, comprehends, as I ſaid, all Religion: Which conſiſts in acknowledging him to be the LORD of all; in lauding all his Glorious Perfections; giving him Thanks for his Benefits; and beſeeching the Continuance of them.
But it being ſcarce credible, that Publick Aſſemblies were not held long before this, (it being probable that even when Cain and Abel ſacrificed, their Families joyned together to worſhip God,) it hath moved ſome Men of note, (ſuch as Bertram and Hackſpan,) to follow our Marginal Tranſlation; then began Men (i. e. the Children of Seth,) to call themſelves by the Name of the LORD: That is, the Servants or Worſhippers of the Lord; in diſtinction from the Cainites, and ſuch prophane Perſons, as had forſaken him.
And indeed a great Number of the Jewiſh Writers, with whom Mr. Selden joyns, in his De Diis Syris, Prolegom. 3. would have the Words expounded thus, to ſignifie that Apoſtaſie; then was there prophanation, by invoking the Name of the LORD. For the word hochal, which we here tranſlate began, ſignifying prophaned, in Lev. XIX. 12. (Thou ſhalt not prophane the Name of the LORD thy God,) they take Moſes his meaning to be, That the moſt Holy Name which belongs to the Creator and Poſſeſſor of Heaven and Earth alone, was now impiouſly given unto Creatures: Particularly to the Sun. And thus the Arabick interpreter, in Expenius his Edition, Then began Men to apoſtatize from the worſhip of God. But a great Number of very learned Men have oppoſed themſelves to this Interpretation; and with much Judgment: Moſes being here ſpeaking of the Pious Family of Seth, and not of Impious Cain's: And the word hochal (as Hackspan obſerves) with the Prepoſition le following in the next word, being conſtantly uſed in the Sence of beginnings, not of prophanation. And therefore they content themſelves with our Marginal Tranſlation: Or, elſe think that God was now firſt called upon by the Name of Jehovah: Or, that Liturgies, as we call them, or Publick Forms of Worſhip were now appointed, at ſet Hours: Or, ſome other conſiderable Improvements made in Religious Offices. For the Arabian Chriſtians repreſent this Enos as an excellent Governor: Who, while he lived, preſerved his Family in good order, and when he died, called them all together; and gave them a Charge to keep God's Commandments, and not to aſſociate themſelves with the Children of Cain. So Elmacinus.