Gen 4:17-24 | MHC | STEP | The Family of Cain. B. C. 3875. 16 And Cain went out from the presence of the L ORD, and dwelt in the land of Nod, on the east of Eden. 17 And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch. 18 And unto Enoch was born Irad: and Irad begat Mehujael: and Mehujael begat Methusael: and Methusael begat Lamech. We have here a further account of Cain, and what became of him after he was rejected of God. I. He tamely submitted to that part of his sentence by which he was hidden from God's face; for ( ) he went out from the presence of the Lord, that is, he willingly renounced God and religion, and was content to forego its privileges, so that he might not be under its precepts. He forsook Adam's family and altar, and cast off all pretensions to the fear of God, and never came among good people, nor attended on God's ordinances, any more. Note, Hypocritical professors, that have dissembled and trifled with God Almighty, are justly left to themselves, to do something that is grossly scandalous, and so to throw off that form of godliness to which they have been a reproach, and under colour of which they have denied the power of it. Cain went out now from the presence of the Lord, and we never find that he came into it again, to his comfort. Hell is destruction from the presence of the Lord, . It is a perpetual banishment from the fountain of all good. This is the choice of sinners; and so shall their doom be, to their eternal confusion. II. He endeavoured to confront that part of the sentence by which he was made a fugitive and a vagabond; for, 1. He chose his land. He went and dwelt on the east of Eden, somewhere distant from the place where Adam and his religious family resided, distinguishing himself and his accursed generation from the holy seed, his camp from the camp of the saints and the beloved city, . On the east of Eden, the cherubim were, with the flaming sword, . There he chose his lot, as if to defy the terrors of the Lord. But his attempt to settle was in vain; for the land he dwelt in was to him the land of Nod (that is, of shaking or trembling ), because of the continual restlessness and uneasiness of his own spirit. Note, Those that depart from God cannot find rest any where else. After Cain went out from the presence of the Lord, he never rested. Those that shut themselves out of heaven abandon themselves to a perpetual trembling. " Return therefore to thy rest, O my soul, to thy rest in God; else thou art for ever restless." 2. He built a city for a habitation, . He was building a city, so some read it, ever building it, but, a curse being upon him and the work of his hands, he could not finish it. Or, as we read it, he built a city, in token of a fixed separation from the church of God, to which he had no thoughts of ever returning. This city was to be the head-quarters of the apostasy. Observe here, (1.) Cain's defiance of the divine sentence. God said he should be a fugitive and a vagabond. Had he repented and humbled himself, this curse might have been turned into a blessing, as that of the tribe of Levi was, that they should be divided in Jacob and scattered in Israel; but his impenitent unhumbled heart walking contrary to God, and resolving to fix in spite of heaven, that which might have been a blessing was turned into a curse. (2.) See what was Cain's choice, after he had forsaken God; he pitched upon a settlement in this world, as his rest for ever. Those who looked for the heavenly city chose, while on earth, to dwell in tabernacles; but Cain, as one that minded not that city, built himself one on earth. Those that are cursed of God are apt to seek their settlement and satisfaction here below, . (3.) See what method Cain took to defend himself against the terrors with which he was perpetually haunted. He undertook this building, to divert his thoughts from the consideration of his own misery, and to drown the clamours of a guilty conscience with the noise of axes and hammers. Thus many baffle their convictions by thrusting themselves into a hurry of worldly business. (4.) See how wicked people often get the start of God's people, and out-go them in outward prosperity. Cain and his cursed race dwell in a city, while Adam and his blessed family dwell in tents. We cannot judge of love or hatred by all that is before us, . 3. His family also was built up. Here is an account of his posterity, at least the heirs of his family, for seven generations. His son was Enoch, of the same name, but not of the same character, with that holy man that walked with God, . Good men and bad may bear the same names: but God can distinguish between Judas Iscariot and Judas not Iscariot, . The names of more of his posterity are mentioned, and but just mentioned; not as those of the holy seed ( ), where we have three verses concerning each, whereas here we have three or four in one verse. They are numbered in haste, as not valued or delighted in, in comparison with God's chosen.

Genesis 4:17-24

16 And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden. 17 And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch. 18 And unto Enoch was born Irad: and Irad begat Mehujael: and Mehujael begat Methusael: and Methusael begat Lamech.

We have here a further account of Cain, and what became of him after he was rejected of God.

I. He tamely submitted to that part of his sentence by which he was hidden from God's face; for (v. 16) he went out from the presence of the Lord, that is, he willingly renounced God and religion, and was content to forego its privileges, so that he might not be under its precepts. He forsook Adam's family and altar, and cast off all pretensions to the fear of God, and never came among good people, nor attended on God's ordinances, any more. Note, Hypocritical professors, that have dissembled and trifled with God Almighty, are justly left to themselves, to do something that is grossly scandalous, and so to throw off that form of godliness to which they have been a reproach, and under colour of which they have denied the power of it. Cain went out now from the presence of the Lord, and we never find that he came into it again, to his comfort. Hell is destruction from the presence of the Lord, 2 Thess. i. 9. It is a perpetual banishment from the fountain of all good. This is the choice of sinners; and so shall their doom be, to their eternal confusion.

II. He endeavoured to confront that part of the sentence by which he was made a fugitive and a vagabond; for,

1. He chose his land. He went and dwelt on the east of Eden, somewhere distant from the place where Adam and his religious family resided, distinguishing himself and his accursed generation from the holy seed, his camp from the camp of the saints and the beloved city, Rev. xx. 9. On the east of Eden, the cherubim were, with the flaming sword, ch. iii. 24. There he chose his lot, as if to defy the terrors of the Lord. But his attempt to settle was in vain; for the land he dwelt in was to him the land of Nod (that is, of shaking or trembling), because of the continual restlessness and uneasiness of his own spirit. Note, Those that depart from God cannot find rest any where else. After Cain went out from the presence of the Lord, he never rested. Those that shut themselves out of heaven abandon themselves to a perpetual trembling. "Return therefore to thy rest, O my soul, to thy rest in God; else thou art for ever restless."

2. He built a city for a habitation, v. 17. He was building a city, so some read it, ever building it, but, a curse being upon him and the work of his hands, he could not finish it. Or, as we read it, he built a city, in token of a fixed separation from the church of God, to which he had no thoughts of ever returning. This city was to be the head-quarters of the apostasy. Observe here, (1.) Cain's defiance of the divine sentence. God said he should be a fugitive and a vagabond. Had he repented and humbled himself, this curse might have been turned into a blessing, as that of the tribe of Levi was, that they should be divided in Jacob and scattered in Israel; but his impenitent unhumbled heart walking contrary to God, and resolving to fix in spite of heaven, that which might have been a blessing was turned into a curse. (2.) See what was Cain's choice, after he had forsaken God; he pitched upon a settlement in this world, as his rest for ever. Those who looked for the heavenly city chose, while on earth, to dwell in tabernacles; but Cain, as one that minded not that city, built himself one on earth. Those that are cursed of God are apt to seek their settlement and satisfaction here below, Ps. xvii. 14. (3.) See what method Cain took to defend himself against the terrors with which he was perpetually haunted. He undertook this building, to divert his thoughts from the consideration of his own misery, and to drown the clamours of a guilty conscience with the noise of axes and hammers. Thus many baffle their convictions by thrusting themselves into a hurry of worldly business. (4.) See how wicked people often get the start of God's people, and out-go them in outward prosperity. Cain and his cursed race dwell in a city, while Adam and his blessed family dwell in tents. We cannot judge of love or hatred by all that is before us, Eccl. ix. 1, 2.

3. His family also was built up. Here is an account of his posterity, at least the heirs of his family, for seven generations. His son was Enoch, of the same name, but not of the same character, with that holy man that walked with God, ch. v. 22. Good men and bad may bear the same names: but God can distinguish between Judas Iscariot and Judas not Iscariot, John xiv. 22. The names of more of his posterity are mentioned, and but just mentioned; not as those of the holy seed (ch. v.), where we have three verses concerning each, whereas here we have three or four in one verse. They are numbered in haste, as not valued or delighted in, in comparison with God's chosen.

19 And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah. 20 And Adah bare Jabal: he was the father of such as dwell in tents, and of such as have cattle. 21 And his brother's name was Jubal: he was the father of all such as handle the harp and organ. 22 And Zillah, she also bare Tubal-cain, an instructor of every artificer in brass and iron: and the sister of Tubal-cain was Naamah.

We have here some particulars concerning Lamech, the seventh from Adam in the line of Cain. Observe,

I. His marrying two wives. It was one of the degenerate race of Cain who first transgressed that original law of marriage that two only should be one flesh. Hitherto one man had but one wife at a time; but Lamech took two. From the beginning it was not so. Mal. ii. 15; Matt. xix. 5. See here, 1. Those who desert God's church and ordinances lay themselves open to all manner of temptation. 2. When a bad custom is begun by bad men sometimes men of better characters are, through unwariness, drawn in to follow them. Jacob, David, and many others, who were otherwise good men, were afterwards ensnared in this sin which Lamech begun.

II. His happiness in his children, notwithstanding this. Though he sinned, in marrying two wives, yet he was blessed with children by both, and those such as lived to be famous in their generation, not for their piety, no mention is made of this (for aught that appears they were the heathen of that age), but for their ingenuity. They were not only themselves men of business, but men that were serviceable to the world, and eminent for the invention, or at least the improvement, of some useful arts. 1. Jabal was a famous shepherd; he delighted much in keeping cattle himself, and was so happy in devising methods of doing it to the best advantage, and instructing others in them, that the shepherds of those times, nay, the shepherds of after-times, called him father; or perhaps, his children after him being brought up to the same employment, the family was a family of shepherds. 2. Jubal was a famous musician, and particularly an organist, and the first that gave rules for the noble art or science of music. When Jabal had set them in a way to be rich, Jubal put them in a way to be merry. Those that spend their days in wealth will not be without the timbrel and harp, Job xxi. 12, 13. From his name, Jubal, probably the jubilee-trumpet was so called; for the best music was that which proclaimed liberty and redemption. Jabal was their Pan and Jubal their Apollo. 3. Tubal Cain was a famous smith, who greatly improved the art of working in brass and iron, for the service both of war and husbandry. He was their Vulcan. See here, (1.) That worldly things are the only things that carnal wicked people set their hearts upon and are most ingenious and industrious about. So it was with this impious race of cursed Cain. Here were a father of shepherds and a father of musicians, but not a father of the faithful. Here was one to teach in brass and iron, but none to teach the good knowledge of the Lord. Here were devices how to be rich, and how to be mighty, and how to be merry, but nothing of God, nor of his fear and service, among them. Present things fill the heads of most people. (2.) That even those who are destitute of the knowledge and grace of God may be endued with many excellent and useful accomplishments, which may make them famous and serviceable in their generation. Common gifts are given to bad men, while God chooses to himself the foolish things of the world.

23 And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt. 24 If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.

By this speech of Lamech, which is here recorded, and probably was much talked of in those times, he further appears to have been a wicked man, as Cain's accursed race generally were. Observe, 1. How haughtily and imperiously he speaks to his wives, as one that expected a mighty regard and observance: Hear my voice, you wives of Lamech. No marvel that he who had broken one law of marriage, by taking two wives, broke another, which obliged him to be kind and tender to those he had taken, and to give honour to the wife as to the weaker vessel. Those are not always the most careful to do their own duty that are highest in their demands of respect from others, and most frequent in calling upon their relations to know their place and do their duty. 2. How bloody and barbarous he was to all about him: I have slain, or (as it is in the margin) I would slay a man in my wound, and a young man in my hurt. He owns himself a man of a fierce and cruel disposition, that would lay about him without mercy, and kill all that stood in his way; be it a man, or a young man, nay, though he himself were in danger to be wounded and hurt in the conflict. Some think, because (v. 24) he compares himself with Cain, that he had murdered some of the holy seed, the true worshippers of God, and that he acknowledged this to be the wounding of his conscience and the hurt of his soul; and yet that, like Cain, he continued impenitent, trembling and yet unhumbled. Or his wives, knowing what manner of spirit he was of, how apt both to give and to resent provocation, were afraid lest somebody or other would be the death of him. "Never fear," says he, "I defy any man to set upon me; whosoever does, let me alone to make my part good with him; I will slay him, be he a man or a young man." Note, It is a common thing for fierce and bloody men to glory in their shame (Phil. iii. 19), as if it were both their safety and their honour that they care not how many lives are sacrificed to their angry resentments, nor how much they are hated, provided they may be feared. Oderint, dum metuant--Let them hate, provided they fear. 3. How impiously he presumes even upon God's protection in his wicked way, v. 24. He had heard that Cain should be avenged seven-fold (v. 15), that is, that if any man should dare to kill Cain he should be severely reckoned with and punished for so doing, though Cain deserved to die a thousand deaths for the murder of his brother, and hence he infers that if any one should kill him for the murders he had committed God would much more avenge his death. As if the special care God took to prolong and secure the life of Cain, for special reasons peculiar to his case (and indeed for his sorer punishment, as the beings of the damned are continued) were designed as a protection to all murderers. Thus Lamech perversely argues, "If God provided for the safety of Cain, much more for mine, who, though I have slain many, yet never slew my own brother, and upon no provocation, as he did." Note, The reprieve of some sinners, and the patience God exercises towards them, are often abused to the hardening of others in the like sinful ways, Eccl. viii. 11. But, though justice strike some slowly, others cannot therefore be sure but that they may be taken away with a swift destruction. Or, if God should bear long with those who thus presume upon his forbearance, they do but hereby treasure up unto themselves wrath against the day of wrath.

Now this is all we have upon record in scripture concerning the family and posterity of cursed Cain, till we find them all cut off and perishing in the universal deluge.