Genesis 4:14
Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me.
Jump to: BarnesBensonBICalvinCambridgeClarkeDarbyEllicottExpositor'sExp DctGaebeleinGSBGillGrayGuzikHaydockHastingsHomileticsJFBKDKingLangeMacLarenMHCMHCWParkerPoolePulpitSermonSCOTTBWESTSK
4:8-15 Malice in the heart ends in murder by the hands. Cain slew Abel, his own brother, his own mother's son, whom he ought to have loved; his younger brother, whom he ought to have protected; a good brother, who had never done him any wrong. What fatal effects were these of our first parents' sin, and how must their hearts have been filled with anguish! Observe the pride, unbelief, and impenitence of Cain. He denies the crime, as if he could conceal it from God. He tries to cover a deliberate murder with a deliberate lie. Murder is a crying sin. Blood calls for blood, the blood of the murdered for the blood of the murderer. Who knows the extent and weight of a Divine curse, how far it reaches, how deep it pierces? Only in Christ are believers saved from it, and inherit the blessing. Cain was cursed from the earth. He found his punishment there where he chose his portion, and set his heart. Every creature is to us what God makes it, a comfort or a cross, a blessing or a curse. The wickedness of the wicked brings a curse upon all they do, and all they have. Cain complains not of his sin, but of his punishment. It shows great hardness of heart to be more concerned about our sufferings than our sins. God has wise and holy ends in prolonging the lives even of very wicked men. It is in vain to inquire what was the mark set upon Cain. It was doubtless known, both as a brand of infamy on Cain, and a token from God that they should not kill him. Abel, being dead, yet speaketh. He tells the heinous guilt of murder, and warns us to stifle the first risings of wrath, and teaches us that persecution must be expected by the righteous. Also, that there is a future state, and an eternal recompence to be enjoyed, through faith in Christ and his atoning sacrifice. And he tells us the excellency of faith in the atoning sacrifice and blood of the Lamb of God. Cain slew his brother, because his own works were evil, and his brother's righteous, 1Jo 3:12. In consequence of the enmity put between the Seed of the woman and the seed of the serpent, the war broke out, which has been waged ever since. In this war we are all concerned, none are neuter; our Captain has declared, He that is not with me is against me. Let us decidedly, yet in meekness, support the cause of truth and righteousness against Satan.My iniquity is more than I can bear. - To bear iniquity is in Hebrew phrase to undergo the punishment of it. And the prospect of this, as it presents itself to the eyes of Cain, is so appalling that he shrinks from it as intolerable. To be driven from the face of the soil, inhabited by the other surviving members of the human family, to an unknown and therefore terrible region; to be hidden from the face of God, who manifested himself still to the race of Adam in their present abode; to be a vagabond and a fugitive in the earth, far away from the land of his birth; and to be liable to be slain in just revenge by anyone who should find him - such is the hard fate he sees before him. It is dark enough in itself, and no doubt darker still in the exaggeration which an accusing conscience conjures up to his imagination. The phrase, "every one finding me," implies that the family of Adam had now become numerous. Not only sons and daughters, but their children and grandchildren may have been growing up when Cain was sent into exile. But in his present terror even an excited fancy suggested an enemy at every turn.14. every one that findeth me shall slay me—This shows that the population of the world was now considerably increased. Consider how severely thou usest me; thou hast driven me out, with public infamy, as the word signifies,

from the face of the earth, or, this earth, my native land,

and from thy face, i.e. favour and protection, as the public enemy of mankind, and as one devoted by thee to destruction.

Quest. Whom did Cain fear, when it appears not that there were any but his father and mother?

Answ. So ignorant people conceive; but it is a fond conceit to think that there were no more men than are expressed in this book, where God never intended to give a catalogue of all men, but only of the church, or those who had some relation to or concern with it. Nay, that there were very many thousands of men now in being, is very credible upon these rational grounds and suppositions.

1. That Adam and Eve did, according to God’s precept and blessing, Genesis 1:26, procreate children presently after the fall, and God’s gracious reconcilement to them; and consequently their children did so, when they came to competent age.

2. That those first men and women were endowed by God with extraordinary fruitfulness, and might have two, three, four, or more at a time, (as divers persons long after had), which was then expedient for the replenishing of the world; and the like may be judged of their children during the world’s infancy.

3. That this murder was committed but a little before the hundred and thirtieth year of Adam’s age, which appears by comparing Genesis 4:25 and Genesis 5:3. Before which time, how vast and numerous an offspring might have come from Adam, none can be ignorant that can and shall make a rational computation.

Behold, thou hast driven me out this day from the face of the earth,.... Not from being upon the earth, or had chased him out of the world as a wicked man is at death, but from a quiet settlement in it, and from society and converse with the inhabitants of it; and especially he was driven from that part of it, where he was born and brought up, and which he had been employed in manuring; where his parents dwelt, and other relations, friends, and acquaintance: and to be banished into a strange country, uninhabited, and at a distance from those he had familiarly lived with, was a sore punishment of him:

and from, thy face shall I be hid; not from his omniscience and omnipresence, for there is no such thing as being hid from the all seeing eye of God, or flying from his presence, which is everywhere; but from his favour and good will, and the outward tokens of it, as well as from the place where his Shechinah or divine Majesty was; and which was the place of public worship, and where good men met and worshipped God, and offered sacrifice to him: and from the place of divine worship and the ordinances of it, and the church of God and communion with it, an hypocrite does not choose to be debarred:

and I shall be a fugitive and a vagabond in the earth; as was threatened him; see Gill on Genesis 4:12,

and it shall come to pass, that everyone that findeth me shall slay me; that is, some one, the first that should meet him, for he could be slain but by one; so odious he knew he should be to everyone, being under such marks of the divine displeasure, that his life would be in danger by whomsoever he should be found: and this being near an hundred and thirty years after the creation of man, see Genesis 4:25 Genesis 5:3 there might in this time be a large number of men on earth; Adam and Eve procreating children immediately after the fall, and very probably many more besides Cain and Abel, and those very fruitful, bringing many at a birth and often, and few or none dying, the increase must be very great; and we read quickly after this of a city being built, Genesis 4:17. Cain seems to be more afraid of a corporeal death than to have any concern about his soul, and the eternal welfare of it, or to be in dread and fear of an eternal death, or wrath to come; though some think the words should be rendered in a prayer (x), "let it be that anyone that findeth me may kill me"; being weary of life under the horrors of a guilty conscience.

(x) Lightfoot, vol. 1. p. 3,

Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me.
14. Behold, thou hast, &c.] Cain accepts Jehovah’s sentence as a banishment from the cultivated ground. “And from thy face shall I be hid,” Cain recognizes that banishment from the land, in which Jehovah’s presence was manifested, implied expulsion from Jehovah’s presence. In the desert to which he was to flee, Jehovah would not be found: Cain would be hidden from His face. The early Israelites believed that, if a man was driven from the land in which Jehovah was worshipped, he was no longer in the presence of Jehovah, but of other gods. Thus David says, 1 Samuel 26:19, “they have driven me out this day that I should not cleave unto the inheritance of the Lord, saying, Go, serve other gods.” The desert to which Cain would be driven was a region believed to be haunted by the demon Azazel (Leviticus 16:8) and dangerous spirits.

whosoever findeth me, &c.] Of whom was Cain afraid? Different answers have been given. 1. The wild beasts (Josephus). 2. A pre-Adamite race of Man 1:3. Other sons of Adam. 4. It has been suggested that the present story formed part of a tradition originally referring to a later time, when the earth was numerously inhabited, and has been adapted, on account of its moral significance, to the story of the first family. But it is unreasonable to expect from the detached narratives of early folk-lore the logical completeness of history. Cain’s words are rightly understood as a reference to the custom of blood-revenge, which went back to the remotest prehistoric age. The cultivated land was regarded as the region in which there prevailed social order and regard for life; but in the desert there would be none of the restrictions which regulated the existence of settled communities.

In the desert Cain, as the murderer, would be destitute of the protection of Jehovah. He would have no rights of kinship: anyone might slay him with impunity. He would find no friendly tribe; he would be an outlaw.

Genesis 4:14"And now (sc., because thou hast done this) be cursed from the earth." From: i.e., either away from the earth, driven forth so that it shall no longer afford a quiet resting-place (Gerlach, Delitzsch, etc.), or out of the earth, through its withdrawing its strength, and thus securing the fulfilment of perpetual wandering (Baumgarten, etc.). It is difficult to choose between the two; but the clause, "which hath opened her mouth," etc. seems rather to favour the latter. Because the earth has been compelled to drink innocent blood, it rebels against the murderer, and when he tills it, withdraws its strength, so that the soil yields no produce; just as the land of Canaan is said to have spued out the Canaanites, on account of their abominations (Leviticus 18:28). In any case, the idea that "the soil, through drinking innocent blood, became an accomplice in the sin of murder," has no biblical support, and is not confirmed by Isaiah 26:21 or Numbers 35:33. The suffering of irrational creatures through the sin of man is very different from their participating in his sin. "A fugitive and vagabond (ונד נע, i.e., banished and homeless) shalt thou be in the earth." Cain is so affected by this curse, that his obduracy is turned into despair, "My sin," he says in Genesis 4:13, "is greater than can be borne." עון נשׁא signifies to take away and bear sin or guilt, and is used with reference both to God and man. God takes guilt away by forgiving it (Exodus 34:7); man carries it away and bears it, by enduring its punishment (cf. Numbers 5:31). Luther, following the ancient versions, has adopted the first meaning; but the context sustains the second: for Cain afterwards complains, not of the greatness of the sin, but only of the severity of the punishment. "Behold, Thou hast driven me out this day from the face of the earth, and from Thy face shall I be hid;...and it shall come to pass that every one that findeth me shall slay me." The adamah, from the face of which the curse of Jehovah had driven Cain, was Eden (cf. Genesis 4:16), where he had carried on his agricultural pursuits, and where God had revealed His face, i.e., His presence, to the men after their expulsion from the garden; so that henceforth Cain had to wander about upon the wide world, homeless and far from the presence of God, and was afraid lest any one who found him might slay him. By "every one that findeth me" we are not to understand omnis creatura, as though Cain had excited the hostility of all creatures, but every man; not in the sense, however, of such as existed apart from the family of Adam, but such as were aware of his crime, and knew him to be a murderer. For Cain is evidently afraid of revenge on the part of relatives of the slain, that is to say, of descendants of Adam, who were either already in existence, or yet to be born. Though Adam might not at this time have had "many grandsons and great-grandson," yet according to Genesis 4:17 and Genesis 5:4, he had undoubtedly other children, who might increase in number, and sooner or later might avenge Abel's death. For, that blood shed demands blood in return, "is a principle of equity written in the heart of every man; and that Cain should see that earth full of avengers is just like a murderer, who sees avenging spirits (Ἐρινύες) ready to torture him on every hand."
Genesis 4:14 Interlinear
Genesis 4:14 Parallel Texts

Genesis 4:14 NIV
Genesis 4:14 NLT
Genesis 4:14 ESV
Genesis 4:14 NASB
Genesis 4:14 KJV

Genesis 4:14 Bible Apps
Genesis 4:14 Parallel
Genesis 4:14 Biblia Paralela
Genesis 4:14 Chinese Bible
Genesis 4:14 French Bible
Genesis 4:14 German Bible

Bible Hub

Genesis 4:13
Top of Page
Top of Page