Historical Source
On Genesis 4:6-7
God is here reasoning with Cain, to convince him of the sin and folly of his anger and discontent, and to bring him into a good temper again, that further mischief might be prevented. It is an instance of God's patience and condescending goodness that he would deal thus tenderly with so bad a man, in so bad an affair. He is not willing that any should perish, but that all should come to repentance. Thus the father of the prodigal argued the case with the elder son (Luke xv. 28, &c.), and God with those Israelites who said, The way of the Lord is not equal, Ezek. xviii. 25.
I. God puts Cain himself upon enquiring into the cause of his discontent, and considering whether it were indeed a just cause: Why is thy countenance fallen? Observe, 1. That God takes notice of all our sinful passions and discontents. There is not an angry look, an envious look, nor a fretful look, that escapes his observing eye. 2. That most of our sinful heats and disquietudes would soon vanish before a strict and impartial enquiry into the cause of them. "Why am I wroth? Is there a real cause, a just cause, a proportionable cause for it? Why am I so soon angry? Why so very angry, and so implacable?"
II. To reduce Cain to his right mind again, it is here made evident to him,
1. That he had no reason to be angry at God, for that he had proceeded according to the settled and invariable rules of government suited to a state of probation. He sets before men life and death, the blessing and the curse, and then renders to them according to their works, and differences them according as they difference themselves--so shall their doom be. The rules are just, and therefore his ways, according to those rules, must needs be equal, and he will be justified when he speaks.
(1.) God sets before Cain life and a blessing: "If thou doest well, shalt thou not be accepted? No doubt thou shalt, nay, thou knowest thou shalt;" either, [1.] "If thou hadst done well, as thy brother did, thou shouldst have been accepted, as he was." God is no respecter of persons, hates nothing that he had made, denies his favour to none but those who have forfeited it, and is an enemy to none but those who by sin have made him their enemy: so that if we come short of acceptance with him we must thank ourselves, the fault is wholly our own; if we had done our duty, we should not have missed of his mercy. This will justify God in the destruction of sinners, and will aggravate their ruin; there is not a damned sinner in hell, but, if he had done well, as he might have done, had been a glorious saint in heaven. Every mouth will shortly be stopped with this. Or, [2.] "If now thou do well, if thou repent of thy sin, reform thy heart and life, and bring thy sacrifice in a better manner, if thou not only do that which is good but do it well, thou shalt yet be accepted, thy sin shall be pardoned, thy comfort and honour restored, and all shall be well." See here the effect of a Mediator's interposal between God and man; we do not stand upon the footing of the first covenant, which left no room for repentance, but God had come upon new terms with us. Though we have offended, if we repent and return, we shall find mercy. See how early the gospel was preached, and the benefit of it here offered even to one of the chief of sinners.
(2.) He sets before him death and a curse: But if not well, that is, "Seeing thou didst not do well, didst not offer in faith and in a right manner, sin lies at the door," that is, "sin was imputed to thee, and thou wast frowned upon and rejected as a sinner. So high a charge had not been laid at thy door, if thou hadst not brought it upon thyself, by not doing well." Or, as it is commonly taken, "If now thou wilt not do well, if thou persist in this wrath, and, instead of humbling thyself before God, harden thyself against him, sin lies at the door," that is, [1.] Further sin. "Now that anger is in thy heart, murder is at the door." The way of sin is down-hill, and men go from bad to worse. Those who do not sacrifice well, but are careless and remiss in their devotion to God, expose themselves to the worst temptations; and perhaps the most scandalous sin lies at the door. Those who do not keep God's ordinances are in danger of committing all abominations, Lev. xviii. 30. Or, [2.] The punishment of sin. So near akin are sin and punishment that the same word in Hebrew signifies both. If sin be harboured in the house, the curse waits at the door, like a bailiff, ready to arrest the sinner whenever he looks out. It lies as if it slept, but it lies at the door where it will be soon awaked, and then it will appear that the damnation slumbered not. Sin will find thee out, Num. xxxii. 23. Yet some choose to understand this also as an intimation of mercy. "If thou doest not well, sin (that is, the sin-offering), lies at the door, and thou mayest take the benefit of it." The same word signifies sin and a sacrifice for sin. "Though thou hast not done well, yet do not despair; the remedy is at hand; the propitiation is not far to seek; lay hold on it, and the iniquity of thy holy things shall be forgiven thee." Christ, the great sin-offering, is said to stand at the door, Rev. iii. 20. And those well deserve to perish in their sins that will not go to the door for an interest in the sin-offering. All this considered, Cain had no reason to be angry at God, but at himself only.
2. That he had no reason to be angry at his brother: "Unto thee shall be his desire, he shall continue his respect to thee as an elder brother, and thou, as the first-born, shalt rule over him as much as ever." God's acceptance of Abel's offering did not transfer the birth-right to him (which Cain was jealous of), nor put upon him that excellency of dignity and of power which is said to belong to it, ch. xlix. 3. God did not so intend it; Abel did not so interpret it; there was no danger of its being improved to Cain's prejudice; why then should he be so much exasperated? Observe here, (1.) That the difference which God's grace makes does not alter the distinctions which God's providence makes, but preserves them, and obliges us to do the duty which results from them: believing servants must be obedient to unbelieving masters. Dominion is not founded in grace, nor will religion warrant disloyalty or disrespect in any relation. (2.) That the jealousies which civil powers have sometimes conceived of the true worshippers of God as dangerous to their government, enemies to Cæsar, and hurtful to kings and provinces (on which suspicion persecutors have grounded their rage against them) are very unjust and unreasonable. Whatever may be the case with some who call themselves Christians, it is certain that Christians indeed are the best subjects, and the quiet in the land; their desire is towards their governors, and these shall rule over them.
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Adam Clarke
On Genesis 4:7
If thou doest well - That which is right in the sight of God, shalt thou not be accepted? Does God reject any man who serves him in simplicity and godly sincerity? But if thou doest not well, can wrath and indignation against thy righteous brother save thee from the displeasure under which thou art fallen? On the contrary, have recourse to thy Maker for mercy; לפתח חטאת רבץ lappethach chattath robets, a sin-offering lieth at thy door; an animal proper to be offered as an atonement for sin is now couching at the door of thy fold.
The words חטאת chattath, and חטאת chattaah, frequently signify sin; but I have observed more than a hundred places in the Old Testament where they are used for sin-offering, and translated ἁμαρτια by the Septuagint, which is the term the apostle uses, Co2 5:21 : He hath made him to be sin (ἁμαρτιαν, A Sin-Offering) for us, who knew no sin. Cain's fault now was his not bringing a sin-offering when his brother brought one, and his neglect and contempt caused his other offering to be rejected. However, God now graciously informs him that, though he had miscarried, his case was not yet desperate, as the means of faith, from the promise, etc., were in his power, and a victim proper for a sin-offering was lying (רבץ robets, a word used to express the lying down of a quadruped) at the door of his fold. How many sinners perish, not because there is not a Savior able and willing to save them, but because they will not use that which is within their power! Of such how true is that word of our Lord, Ye will not come unto me that ye might have life!
Unto thee shall be his desire, etc. - That is, Thou shalt ever have the right of primogeniture, and in all things shall thy brother be subject unto thee. These words are not spoken of sin, as many have understood them, but of Abel's submission to Cain as his superior, and the words are spoken to remove Cain's envy.
Historical Source
On Genesis 4:6-7
God is here reasoning with Cain, to convince him of the sin and folly of his anger and discontent, and to bring him into a good temper again, that further mischief might be prevented. It is an instance of God's patience and condescending goodness that he would deal thus tenderly with so bad a man, in so bad an affair. He is not willing that any should perish, but that all should come to repentance. Thus the father of the prodigal argued the case with the elder son (Luke xv. 28, &c.), and God with those Israelites who said, The way of the Lord is not equal, Ezek. xviii. 25.
I. God puts Cain himself upon enquiring into the cause of his discontent, and considering whether it were indeed a just cause: Why is thy countenance fallen? Observe, 1. That God takes notice of all our sinful passions and discontents. There is not an angry look, an envious look, nor a fretful look, that escapes his observing eye. 2. That most of our sinful heats and disquietudes would soon vanish before a strict and impartial enquiry into the cause of them. "Why am I wroth? Is there a real cause, a just cause, a proportionable cause for it? Why am I so soon angry? Why so very angry, and so implacable?"
II. To reduce Cain to his right mind again, it is here made evident to him,
1. That he had no reason to be angry at God, for that he had proceeded according to the settled and invariable rules of government suited to a state of probation. He sets before men life and death, the blessing and the curse, and then renders to them according to their works, and differences them according as they difference themselves--so shall their doom be. The rules are just, and therefore his ways, according to those rules, must needs be equal, and he will be justified when he speaks.
(1.) God sets before Cain life and a blessing: "If thou doest well, shalt thou not be accepted? No doubt thou shalt, nay, thou knowest thou shalt;" either, [1.] "If thou hadst done well, as thy brother did, thou shouldst have been accepted, as he was." God is no respecter of persons, hates nothing that he had made, denies his favour to none but those who have forfeited it, and is an enemy to none but those who by sin have made him their enemy: so that if we come short of acceptance with him we must thank ourselves, the fault is wholly our own; if we had done our duty, we should not have missed of his mercy. This will justify God in the destruction of sinners, and will aggravate their ruin; there is not a damned sinner in hell, but, if he had done well, as he might have done, had been a glorious saint in heaven. Every mouth will shortly be stopped with this. Or, [2.] "If now thou do well, if thou repent of thy sin, reform thy heart and life, and bring thy sacrifice in a better manner, if thou not only do that which is good but do it well, thou shalt yet be accepted, thy sin shall be pardoned, thy comfort and honour restored, and all shall be well." See here the effect of a Mediator's interposal between God and man; we do not stand upon the footing of the first covenant, which left no room for repentance, but God had come upon new terms with us. Though we have offended, if we repent and return, we shall find mercy. See how early the gospel was preached, and the benefit of it here offered even to one of the chief of sinners.
(2.) He sets before him death and a curse: But if not well, that is, "Seeing thou didst not do well, didst not offer in faith and in a right manner, sin lies at the door," that is, "sin was imputed to thee, and thou wast frowned upon and rejected as a sinner. So high a charge had not been laid at thy door, if thou hadst not brought it upon thyself, by not doing well." Or, as it is commonly taken, "If now thou wilt not do well, if thou persist in this wrath, and, instead of humbling thyself before God, harden thyself against him, sin lies at the door," that is, [1.] Further sin. "Now that anger is in thy heart, murder is at the door." The way of sin is down-hill, and men go from bad to worse. Those who do not sacrifice well, but are careless and remiss in their devotion to God, expose themselves to the worst temptations; and perhaps the most scandalous sin lies at the door. Those who do not keep God's ordinances are in danger of committing all abominations, Lev. xviii. 30. Or, [2.] The punishment of sin. So near akin are sin and punishment that the same word in Hebrew signifies both. If sin be harboured in the house, the curse waits at the door, like a bailiff, ready to arrest the sinner whenever he looks out. It lies as if it slept, but it lies at the door where it will be soon awaked, and then it will appear that the damnation slumbered not. Sin will find thee out, Num. xxxii. 23. Yet some choose to understand this also as an intimation of mercy. "If thou doest not well, sin (that is, the sin-offering), lies at the door, and thou mayest take the benefit of it." The same word signifies sin and a sacrifice for sin. "Though thou hast not done well, yet do not despair; the remedy is at hand; the propitiation is not far to seek; lay hold on it, and the iniquity of thy holy things shall be forgiven thee." Christ, the great sin-offering, is said to stand at the door, Rev. iii. 20. And those well deserve to perish in their sins that will not go to the door for an interest in the sin-offering. All this considered, Cain had no reason to be angry at God, but at himself only.
2. That he had no reason to be angry at his brother: "Unto thee shall be his desire, he shall continue his respect to thee as an elder brother, and thou, as the first-born, shalt rule over him as much as ever." God's acceptance of Abel's offering did not transfer the birth-right to him (which Cain was jealous of), nor put upon him that excellency of dignity and of power which is said to belong to it, ch. xlix. 3. God did not so intend it; Abel did not so interpret it; there was no danger of its being improved to Cain's prejudice; why then should he be so much exasperated? Observe here, (1.) That the difference which God's grace makes does not alter the distinctions which God's providence makes, but preserves them, and obliges us to do the duty which results from them: believing servants must be obedient to unbelieving masters. Dominion is not founded in grace, nor will religion warrant disloyalty or disrespect in any relation. (2.) That the jealousies which civil powers have sometimes conceived of the true worshippers of God as dangerous to their government, enemies to Cæsar, and hurtful to kings and provinces (on which suspicion persecutors have grounded their rage against them) are very unjust and unreasonable. Whatever may be the case with some who call themselves Christians, it is certain that Christians indeed are the best subjects, and the quiet in the land; their desire is towards their governors, and these shall rule over them.
Jamieson, Fausset & Brown
On Genesis 4:7
If thou doest well, shalt thou not be accepted? - A better rendering is, "Shalt thou not have the excellency"? which is the true sense of the words referring to the high privileges and authority belonging to the first-born in patriarchal times.
sin lieth at the door - sin, that is, a sin offering--a common meaning of the word in Scripture (as in Hos 4:8; Co2 5:21; Heb 9:28). The purport of the divine rebuke to Cain was this, "Why art thou angry, as if unjustly treated? If thou doest well (that is, wert innocent and sinless) a thank offering would have been accepted as a token of thy dependence as a creature. But as thou doest not well (that is, art a sinner), a sin offering is necessary, by bringing which thou wouldest have met with acceptance and retained the honors of thy birthright." This language implies that previous instructions had been given as to the mode of worship; Abel offered through faith (Heb 11:4).
unto thee shall be his desire - The high distinction conferred by priority of birth is described (Gen 27:29); and it was Cain's conviction, that this honor had been withdrawn from him, by the rejection of his sacrifice, and conferred on his younger brother--hence the secret flame of jealousy, which kindled into a settled hatred and fell revenge.
John Gill
On Genesis 4:7
If thou doest well, shalt thou not be accepted?.... That is, either if thou doest thy works well in general, doest good works in a right way and manner, according to life will of God, and directed to his glory, from right principles, and with right views: so all the Targums,"if thou doest thy works well;''for it is not merely doing a good work, but doing the good work well, which is acceptable to God; hence that saying,"that not nouns but adverbs make good works:''or particularly it may respect sacrifice; if thou doest thine offering well, or rightly offereth, as the Septuagint; or offers not only what is materially good and proper to be offered, but in a right way, in obedience to the divine will, from love to God, and with true devotion to him, in the faith of the promised seed, and with a view to his sacrifice for atonement and acceptance; then thine offering would be well pleasing and acceptable. Some render the latter part of the clause, which is but one word in the original text, "there will be a lifting up" (k); either of the countenance of the offerer, and so, if Cain had done well, his countenance would not have fallen, but have been lifted up, and cheerful as before; or of sin, which is the pardon of it, and is often expressed by taking and lifting it up, and bearing it away, and so of easing a man of it as of a burden; and in this sense all the Targums take it; which paraphrase it,"it or thy sin shall be forgiven thee:"
and if thou doest not well, sin lieth at the door; if thou dost not do good works, nor offer an offering as it should be offered, sin lies at the door of conscience; and as soon as that is awakened and opened, it will enter in and make sad work there, as it afterwards did, Genesis 4:13 or it is open and manifest, and will be taken cognizance of, and punishment be inflicted for it; or else the punishment of sin itself is meant, which lies at the door, is at hand, and will soon be executed; and so all the Targums paraphrase it."thy sin is reserved to the day of judgment,''or lies at the door of the grave, reserved to that day, as Jarchi. Some render the word a sin offering, as it sometimes signifies; and then the sense is, that though he had sinned, and had done amiss in the offering he had offered, nevertheless there was a propitiatory sacrifice for sin provided, which was at hand, and would soon be offered; so that he had no need to be dejected, or his countenance to fall; for if he looked to that sacrifice by faith, he would find pardon and acceptance; but the former sense is best:
and unto thee shall be his desire; or "its desire", as some understand it of sin lying at the door, whose desire was to get in and entice and persuade him to that which was evil, and prevail and rule over him. The Targum of Jonathan, and that of Jerusalem, paraphrase it of sin, but to another sense,"sin shall lie at the door of thine heart, but into thine hand I have delivered the power of the evil concupiscence; and to thee shall be its desire, and thou shalt rule over it, whether to be righteous, or to sin:''but rather it refers to Abel; and the meaning is, that notwithstanding his offering was accepted of God, and not his brother Cain's, this would not alienate his affections from him, nor cause him to refuse subjection to him; but he should still love him as his brother, and be subject to him as his eider brother, and not seek to get from him the birthright, or think that that belonged to him, being forfeited by his brother's sin; and therefore Cain had no reason to be angry with his brother, or envious at him, since this would make no manner of alteration in their civil affairs:
and thou shall rule over him, as thou hast done, being the firstborn.
(k) "elevare", Montanus; "erit sublevatio", Fagius, "elatio", Drusius, "elevatio erit", some in Vatablus, Mercerus; so Aben Exra; "remissio", Junius & Tremellius, Schmidt; "venia erit", Pagninus; so Ainsworth.
Keil & Delitzsch
On Genesis 4:1-8
The propagation of the human race did not commence till after the expulsion from paradise. Generation in man is an act of personal free-will, not a blind impulse of nature, and rests upon a moral self-determination. It flows from the divine institution of marriage, and is therefore knowing (ידע) the wife. - At the birth of the first son Eve exclaimed with joy, "I have gotten (קניתי) a man with Jehovah;" wherefore the child received the name Cain (קין from קוּן = קנה, κτᾶσθαι). So far as the grammar is concerned, the expression את־יהוה might be rendered, as in apposition to אישׁ, "a man, the Lord" (Luther), but the sense would not allow it. For even if we could suppose the faith of Eve in the promised conqueror of the serpent to have been sufficiently alive for this, the promise of God had not given her the slightest reason to expect that the promised seed would be of divine nature, and might be Jehovah, so as to lead her to believe that she had given birth to Jehovah now. את is a preposition in the sense of helpful association, as in Gen 21:20; Gen 39:2, Gen 39:21, etc. That she sees in the birth of this son the commencement of the fulfilment of the promise, and thankfully acknowledges the divine help in this display of mercy, is evident from the name Jehovah, the God of salvation. The use of this name is significant. Although it cannot be supposed that Eve herself knew and uttered this name, since it was not till a later period that it was made known to man, and it really belongs to the Hebrew, which was not formed till after the division of tongues, yet it expresses the feeling of Eve on receiving this proof of the gracious help of God.
Gen 4:2-7
But her joy was soon overcome by the discovery of the vanity of this earthly life. This is expressed in the name Abel, which was given to the second son (הבל, in pause הבל, i.e., nothingness, vanity), whether it indicated generally a feeling of sorrow on account of his weakness, or was a prophetic presentiment of his untimely death. The occupation of the sons is noticed on account of what follows. "Abel was a keeper of sheep, but Cain was a tiller of the ground." Adam had, no doubt, already commenced both occupations, and the sons selected each a different department. God Himself had pointed out both to Adam-the tilling of the ground by the employment assigned him in Eden, which had to be changed into agriculture after his expulsion; and the keeping of cattle in the clothing that He gave him (Gen 3:21). Moreover, agriculture can never be entirely separated from the rearing of cattle; for a man not only requires food, but clothing, which is procured directly from the hides and wool of tame animals. In addition to this, sheep do not thrive without human protection and care, and therefore were probably associated with man from the very first. The different occupations of the brothers, therefore, are not to be regarded as a proof of the difference in their dispositions. This comes out first in the sacrifice, which they offered after a time to God, each one from the produce of his vocation. - "In process of time" (lit., at the end of days, i.e., after a considerable lapse of time: for this use of ימים cf. Gen 40:4; Num 9:2) Cain brought of the fruit of the ground a gift (מנחה) to the Lord; and Abel, he also brought of the firstlings of his flock, and indeed (vav in an explanatory sense, vid., Ges. 155, 1) of their fat," i.e., the fattest of the firstlings, and not merely the first good one that came to hand. חלבים are not the fat portions of the animals, as in the Levitical law of sacrifice. This is evident from the fact, that the sacrifice was not connected with a sacrificial meal, and animal food was not eaten at this time. That the usage of the Mosaic law cannot determine the meaning of this passage, is evident from the word minchah, which is applied in Leviticus to bloodless sacrifices only, whereas it is used here in connection with Abel's sacrifice. "And Jehovah looked upon Abel and his gift; and upon Cain and his gift He did not look." The look of Jehovah was in any case a visible sign of satisfaction. It is a common and ancient opinion that fire consumed Abel's sacrifice, and thus showed that it was graciously accepted. Theodotion explains the words by καὶ ἐνεπύρισεν ὁ Θεός. But whilst this explanation has the analogy of Lev 9:24 and Jdg 6:21 in its favour, it does not suit the words, "upon Abel and his gift." The reason for the different reception of the two offerings was the state of mind towards God with which they were brought, and which manifested itself in the selection of the gifts. Not, indeed, in the fact that Abel brought a bleeding sacrifice and Cain a bloodless one; for this difference arose from the difference in their callings, and each necessarily took his gift from the produce of his own occupation. It was rather in the fact that Abel offered the fattest firstlings of his flock, the best that he could bring; whilst Cain only brought a portion of the fruit of the ground, but not the first-fruits. By this choice Abel brought πλείονα θυσίαν παρὰ Κάΐν, and manifested that disposition which is designated faith (πίστις) in Heb 11:4. The nature of this disposition, however, can only be determined from the meaning of the offering itself.
The sacrifices offered by Adam's sons, and that not in consequence of a divine command, but from the free impulse of their nature as determined by God, were the first sacrifices of the human race. The origin of sacrifice, therefore, is neither to be traced to a positive command, nor to be regarded as a human invention. To form an accurate conception of the idea which lies at the foundation of all sacrificial worship, we must bear in mind that the first sacrifices were offered after the fall, and therefore presupposed the spiritual separation of man from God, and were designed to satisfy the need of the heart for fellowship with God. This need existed in the case of Cain, as well as in that of Abel; otherwise he would have offered no sacrifice at all, since there was no command to render it compulsory. Yet it was not the wish for forgiveness of sin which led Adam's sons to offer sacrifice; for there is no mention of expiation, and the notion that Abel, by slaughtering the animal, confessed that he deserved death on account of sin, is transferred to this passage from the expiatory sacrifices of the Mosaic law. The offerings were expressive of gratitude to God, to whom they owed all that they had; and were associated also with the desire to secure the divine favour and blessing, so that they are to be regarded not merely as thank-offerings, but as supplicatory sacrifices, and as propitiatory also, in the wider sense of the word. In this the two offerings are alike. The reason why they were not equally acceptable to God is not to be sought, as Hoffmann thinks, in the fact that Cain merely offered thanks "for the preservation of this present life," whereas Abel offered thanks "for the forgiveness of sins," or "for the sin-forgiving clothing received by man from the hand of God." To take the nourishment of the body literally and the clothing symbolically in this manner, is an arbitrary procedure, by which the Scriptures might be made to mean anything we chose. The reason is to be found rather in the fact, that Abel's thanks came from the depth of his heart, whilst Cain merely offered his to keep on good terms with God-a difference that was manifested in the choice of the gifts, which each one brought from the produce of his occupation. This choice shows clearly "that it was the pious feeling, through which the worshiper put his heart as it were into the gift, which made the offering acceptable to God" (Oehler); that the essence of the sacrifice was not the presentation of a gift to God, but that the offering was intended to shadow forth the dedication of the heart to God. At the same time, the desire of the worshipper, by the dedication of the best of his possessions to secure afresh the favour of God, contained the germ of that substitutionary meaning of sacrifice, which was afterwards expanded in connection with the deepening and heightening of the feeling of sin into a desire for forgiveness, and led to the development of the idea of expiatory sacrifice. - On account of the preference shown to Abel, "it burned Cain sore (the subject, 'wrath,' is wanting, as it frequently is in the case of חרה, cf. Gen 18:30, Gen 18:32; Gen 31:36, etc.), and his countenance fell" (an indication of his discontent and anger: cf. Jer 3:12; Job 29:24). God warned him of giving way to this, and directed his attention to the cause and consequences of his wrath.
"Why art thou wroth, and why is thy countenance fallen?" The answer to this is given in the further question, "Is there not, if thou art good, a lifting up" (sc., of the countenance)? It is evident from the context, and the antithesis of falling and lifting up (נפל and נשׂא), that פּנים must be supplied after שׂאת. By this God gave him to understand that his look was indicative of evil thoughts and intentions; for the lifting up of the countenance, i.e., a free, open look, is the mark of a good conscience (Job 11:15). "But if thou art not good, sin lieth before the door, and its desire is to thee (directed towards thee); but thou shouldst rule over it." The fem. חטּאת is construed as a masculine, because, with evident allusion to the serpent, sin is personified as a wild beast, lurking at the door of the human heart, and eagerly desiring to devour his soul (Pe1 5:8). היטיב, to make good, signifies here not good action, the performance of good in work and deed, but making the disposition good, i.e., directing the heart to what is good. Cain is to rule over the sin which is greedily desiring him, by giving up his wrath, not indeed that sin may cease to lurk for him, but that the lurking evil foe may obtain no entrance into his heart. There is no need to regard the sentence as interrogative, "Wilt thou, indeed, be able to rule over it?" (Ewald), nor to deny the allusion in בּו to the lurking sin, as Delitzsch does. The words do not command the suppression of an inward temptation, but resistance to the power of evil as pressing from without, by hearkening to the word which God addressed to Cain in person, and addresses to us through the Scriptures. There is nothing said here about God appearing visibly; but this does not warrant us in interpreting either this or the following conversation as a simple process that took place in the heart and conscience of Cain. It is evident from Gen 4:14 and Gen 4:16 that God did not withdraw His personal presence and visible intercourse from men, as soon as He had expelled them from the garden of Eden. "God talks to Cain as to a wilful child, and draws out of him what is sleeping in his heart, and lurking like a wild beast before his door. And what He did to Cain He does to every one who will but observe his own heart, and listen to the voice of God" (Herder). But Cain paid no need to the divine warning.
Gen 4:8
He "said to his brother Abel." What he said is not stated. We may either supply "it," viz., what God had just said to him, which would be grammatically admissible, since אמר is sometimes followed by a simple accusative (Gen 22:3; Gen 44:16), and this accusative has to be supplied from the context (as in Exo 19:25); or we may supply from what follows some such expressions as "let us go into the field," as the lxx, Sam., Jonathan, and others have done. This is also allowable, so that we need not imagine a gap in the text, but may explain the construction as in Gen 3:22-23, by supposing that the writer hastened on to describe the carrying out of what was said, without stopping to set down the words themselves. This supposition is preferable to the former, since it is psychologically most improbable that Cain should have related a warning to his brother which produced so little impression upon his own mind. In the field "Cain rose up against Abel his brother, and slew him." Thus the sin of Adam had grown into fratricide in his son. The writer intentionally repeats again and again the words "his brother," to bring clearly out the horror of the sin. Cain was the first man who let sin reign in him; he was "of the wicked one" (Jo1 3:12). In him the seed of the woman had already become the seed of the serpent; and in his deed the real nature of the wicked one, as "a murderer from the beginning," had come openly to light: so that already there had sprung up that contrast of two distinct seeds within the human race, which runs through the entire history of humanity.
Matthew Henry
On Genesis 4:6-7
God is here reasoning with Cain, to convince him of the sin and folly of his anger and discontent, and to bring him into a good temper again, that further mischief might be prevented. It is an instance of God's patience and condescending goodness that he would deal thus tenderly with so bad a man, in so bad an affair. He is not willing that any should perish, but that all should come to repentance. Thus the father of the prodigal argued the case with the elder son (Luk 15:28, etc.), and God with those Israelites who said, The way of the Lord is not equal, Eze 18:25.
I. God puts Cain himself upon enquiring into the cause of his discontent, and considering whether it were indeed a just cause: Why is thy countenance fallen? Observe, 1. That God takes notice of all our sinful passions and discontents. There is not an angry look, an envious look, nor a fretful look, that escapes his observing eye. 2. That most of our sinful heats and disquietudes would soon vanish before a strict and impartial enquiry into the cause of them. "Why am I wroth? Is there a real cause, a just cause, a proportionable cause for it? Why am I so soon angry? Why so very angry, and so implacable?"
II. To reduce Cain to his right mind again, it is here made evident to him,
1. That he had no reason to be angry at God, for that he had proceeded according to the settled and invariable rules of government suited to a state of probation. He sets before men life and death, the blessing and the curse, and then renders to them according to their works, and differences them according as they difference themselves - so shall their doom be. The rules are just, and therefore his ways, according to those rules, must needs be equal, and he will be justified when he speaks.
(1.) God sets before Cain life and a blessing: "If thou doest well, shalt thou not be accepted? No doubt thou shalt, nay, thou knowest thou shalt;" either, [1.] "If thou hadst done well, as thy brother did, thou shouldst have been accepted, as he was." God is no respecter of persons, hates nothing that he had made, denies his favour to none but those who have forfeited it, and is an enemy to none but those who by sin have made him their enemy: so that if we come short of acceptance with him we must thank ourselves, the fault is wholly our own; if we had done our duty, we should not have missed of his mercy. This will justify God in the destruction of sinners, and will aggravate their ruin; there is not a damned sinner in hell, but, if he had done well, as he might have done, had been a glorious saint in heaven. Every mouth will shortly be stopped with this. Or, [2.] "If now thou do well, if thou repent of thy sin, reform thy heart and life, and bring thy sacrifice in a better manner, if thou not only do that which is good but do it well, thou shalt yet be accepted, thy sin shall be pardoned, thy comfort and honour restored, and all shall be well." See here the effect of a Mediator's interposal between God and man; we do not stand upon the footing of the first covenant, which left no room for repentance, but God had come upon new terms with us. Though we have offended, if we repent and return, we shall find mercy. See how early the gospel was preached, and the benefit of it here offered even to one of the chief of sinners.
(2.) He sets before him death and a curse: But if not well, that is, "Seeing thou didst not do well, didst not offer in faith and in a right manner, sin lies at the door," that is, "sin was imputed to thee, and thou wast frowned upon and rejected as a sinner. So high a charge had not been laid at thy door, if thou hadst not brought it upon thyself, by not doing well." Or, as it is commonly taken, "If now thou wilt not do well, if thou persist in this wrath, and, instead of humbling thyself before God, harden thyself against him, sin lies at the door," that is, [1.] Further sin. "Now that anger is in thy heart, murder is at the door." The way of sin is down-hill, and men go from bad to worse. Those who do not sacrifice well, but are careless and remiss in their devotion to God, expose themselves to the worst temptations; and perhaps the most scandalous sin lies at the door. Those who do not keep God's ordinances are in danger of committing all abominations, Lev 18:30. Or, [2.] The punishment of sin. So near akin are sin and punishment that the same word in Hebrew signifies both. If sin be harboured in the house, the curse waits at the door, like a bailiff, ready to arrest the sinner whenever he looks out. It lies as if it slept, but it lies at the door where it will be soon awaked, and then it will appear that the damnation slumbered not. Sin will find thee out, Num 32:23. Yet some choose to understand this also as an intimation of mercy. "If thou doest not well, sin (that is, the sin-offering), lies at the door, and thou mayest take the benefit of it." The same word signifies sin and a sacrifice for sin. "Though thou hast not done well, yet do not despair; the remedy is at hand; the propitiation is not far to seek; lay hold on it, and the iniquity of thy holy things shall be forgiven thee." Christ, the great sin-offering, is said to stand at the door, Rev 3:20. And those well deserve to perish in their sins that will not go to the door for an interest in the sin-offering. All this considered, Cain had no reason to be angry at God, but at himself only.
2. That he had no reason to be angry at his brother: "Unto thee shall be his desire, he shall continue his respect to thee as an elder brother, and thou, as the first-born, shalt rule over him as much as ever." God's acceptance of Abel's offering did not transfer the birth-right to him (which Cain was jealous of), nor put upon him that excellency of dignity and of power which is said to belong to it, Gen 49:3. God did not so intend it; Abel did not so interpret it; there was no danger of its being improved to Cain's prejudice; why then should he be so much exasperated? Observe here, (1.) That the difference which God's grace makes does not alter the distinctions which God's providence makes, but preserves them, and obliges us to do the duty which results from them: believing servants must be obedient to unbelieving masters. Dominion is not founded in grace, nor will religion warrant disloyalty or disrespect in any relation. (2.) That the jealousies which civil powers have sometimes conceived of the true worshippers of God as dangerous to their government, enemies to Caesar, and hurtful to kings and provinces (on which suspicion persecutors have grounded their rage against them) are very unjust and unreasonable. Whatever may be the case with some who call themselves Christians, it is certain that Christians indeed are the best subjects, and the quiet in the land; their desire is towards their governors, and these shall rule over them.
Tyndale Study Notes
On Genesis 4:7
4:7 Sin is crouching at the door . . . you must subdue it: Sin is pictured as a vicious animal lying in wait to pounce on Cain (cp. study note on 3:16). Either sin will dominate Cain, or Cain will resist the temptation to sin. There is no neutral ground in that conflict.
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