Genesis 4:6-7 - Exposition

And the Lord (Jehovah) said unto Cain . Speaking either mediately by Adam (Luther), or more probably directly by his own voice from between the cherubim where the flaming sword, the visible symbol of the Divine presence, had been established (cf. Exodus 20:24 ). Why art thou wroth? and why is thy countenance fallen? The ensuing verse is a veritable crux interpretum , concerning which the greatest diversity of sentiment exists. Passing by the manifest mistranslation of the LXX ; "If thou hast offered rightly, but hast not divided rightly, hast thou not sinned? Rest quiet; toward thee is his (or its) resort, and thou shalt rule over him (or it)," which Augustine, Ambrose, and Chrysostom followed, at the same time "wearying themselves with many interpretations, and being divided among themselves as to how Cain divided not rightly" (Wilier), the different opinions that have been entertained as to the meaning of its several clauses, their connection, and precise import when united, may be thus exhibited. If thou doest well . Either

1. Of the countenance (Gesenius, Furst, Dathe, Rosenmüller, Knobel, Lange, Delitzsch).

2. Of the sacrifice , viz; by acceptance of it (Calvin); akin to which are the interpretations—Is there not a lifting up of the burden of guilt? Is there not forgiveness? (Luther); Is there not acceptance with God. (Speaker's Commentary); Is there not a bearing away of blessing? (Ainsworth). Vulgate, Shalt thou not receive (sc. the Divine favor). " Verum quamvis נָשָׂא עַוֹן reccatum condonare significet, nusquam tamen שְׂאֵת veniam sonat " (Rosen.).

3. Of the person , i.e. by establishing Cain's pre-eminency as the elder brother, to which reference is clearly made in the concluding clause of the verse (Bush). And if thou doest not well , sin —chattath , from chard , to miss the mark like an archer, properly signifies a sin ( Exodus 28:9 ; Isaiah 6:1-13 :27; cf. Greek, α ̓ ì τη ); also a sin offering (Le Genesis 6:18 , 23); also penalty ( Zechariah 14:19 ), though this is doubtful.

Hence it has been taken to mean in this place—

1. Sin (Dathe, Rosenmüller, Keil, Kalisch, Wordsworth, Speaker's Commentary, Murphy).

2. The punishment of sin (Onkelos, Grotius, Cornelius a Lapide, Ainsworth), the guilt of sin, the sense of unpardoned transgression; " interius conscientiae judicium, quod hominem convictum sui peccati undique obsessum premit " (Calvin).

3. A sin offering (Lightfoot, Poole, Magee, Candlish, Exell)— lieth (literally, lying ; robets , from rabats , to couch as a beast of prey; cf. Genesis 29:2 ; Genesis 49:9 ) at the door . Literally, at the opening = at the door of the conscience , expressive of the nearness and severity of the Divine retribution (Calvin); of the soul , indicating the close contiguity of the devouring monster sin to the evil-doer (Kalisch); of paradise (Bonar); of Abel ' s fold (Exell), suggesting the locality where a sacrificial victim might be obtained; of the house , conveying the ideas of publicity and certainty of detection for the transgressor whose sin, though lying asleep, was only sleeping at the door, i.e. " in a place where it will surely be disturbed; and, therefore, it is impossible but that it must be awoke and roused up, when as a furious beast it will lay hold on thee ' (Luther); i.e. "statim se prodet, peccatum tuum non magis,celari potest, quam id quod pro foribus jacet ' (Rosenmüller). And unto thee shall be his — i.e.

and thou shalt rule over him. I .e; according to the interpretation adopted of the preceding words—