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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 4:16–18. His three-level outline is real structure in the source text, so it is rendered as structure.
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 (Gen 4:16) 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, Th2 1:9. 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 20:9. On the east of Eden, the cherubim were, with the flaming sword, Gen 3:24. 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, Gen 4:17. 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, Psa 17:14.
(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, Ecc 9:1, Ecc 9:2.
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, Gen 5:22. Good men and bad may bear the same names: but God can distinguish between Judas Iscariot and Judas not Iscariot, Joh 14:22. The names of more of his posterity are mentioned, and but just mentioned; not as those of the holy seed (ch. 5), 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.
Historical interpretation
Three Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Now, it is recorded of Cain that he built a city, while Abel, as though he were merely a pilgrim on earth, built none. For the true city of the saints is in heaven, though here on earth it produces citizens in whom it wanders as on a pilgrimage through time looking for the kingdom of eternity. When that day comes, it will gather together all those who, rising in their bodies, shall have that kingdom given to them in which, along with their Prince, the King of Eternity, they shall reign forever and ever.
Consider now the text: “And Cain knew his wife, and she conceived, and brought forth Enoch; and he built a city and called the name thereof by the name of his son Enoch.” It does not at all follow from these words that we must believe Cain’s first son was Enoch, as though “Cain knew his wife” must refer to their first intercourse. You have the same expression used of the first father, Adam, but not only in reference to the conception of Cain, who seems to have been his firstborn, since a little later Scripture records, “Adam knew his wife, and she conceived and brought forth a son and called his name Seth.”
Cain knew his wife, and she conceived and bore Enoch. He built a city, and he called its name after his son's name, Enoch. Just as from the beginning of the world, starting with the murder of Abel, the passions of the saints were present; so too in the malice and persecution of Cain, the betrayals of the reprobate are suggested, which will continue in the world until the end of the age; thus in the city that Cain built, it was symbolically intimated that the entire hope of the wicked is to be fixed on the kingdom and happiness of this world, as they have no faith or desire for future goods. The Lord speaks of this city through the prophet Hosea: "I am God, not human, the Holy One in your midst, and I will not enter into the city" (Hosea 11:9). For neither Abel nor Seth, who was born in his place, are read to have built a city or houses: for they clearly designated, or rather they were the first fruits of those who rejoice to sing to their Creator: "For I am a sojourner with you, a wanderer, as were all my fathers" (Psalm 39:12). This fits well with the promise of the Lord we mentioned earlier: "I am God and not human, the Holy One in your midst": because to the extent that they render themselves foreigners from the association of the worldly city, they are therefore more worthy of the dwelling of their Creator. Cain aptly called the city by the name of his son Enoch, to designate that he would have successors who, being excluded from the heavenly fatherland, would fix their hearts on the delight of this life. And well indeed is Enoch interpreted as Dedication, because the reprobates, while they desire to rejoice for what they work in the present, as if dedicating the city which they build for themselves in the first generation. Conversely, in the lineage of the human race which descended through Seth to Noah, the seventh from Adam is born as Enoch, who is read to have walked before God and was not found because God took him: for indeed the rest and joy and the entire hope of the elect is in the future Sabbath, who, after walking with the Lord in this life, humbly following His commandments, are taken by Him into the life of eternal rest and no longer appear among mortals, because they live with Him immortally. They are indeed His city and temple, now daily striving towards perfection through good works, and then, their labors completed, reigning with Him, and in their own dedication, which will perpetually be celebrated through the presence of the Holy Spirit, each rejoices as if in the name of Enoch.
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Summary
Genesis 4:17 records Cain's actions immediately following his banishment: his union with his wife, the birth of their son Enoch, and Cain's subsequent act of building the first recorded city, which he named after his son. This verse highlights the continuation of human life and the unfolding of God's creational mandate despite the profound disruption of sin, while simultaneously portraying Cain's attempt to establish a self-sufficient existence and a lasting legacy apart from God's direct presence and the terms of his divine judgment.
Context
Literary Context
This verse provides a rapid transition from the tragic events of fratricide and divine judgment to the surprising continuation of human life and the emergence of civilization. It immediately follows Cain's curse and banishment in Genesis 4:11-16 for the murder of his brother Abel. Having been driven "from the face of the earth" and "from the Lord's presence" (as stated in Genesis 4:16), Cain's subsequent actions reveal his response to this judgment. The narrative swiftly moves from the severity of sin to the resilience of humanity and the enduring power of God's original command to be fruitful and multiply. The mention of Cain's wife also implicitly confirms the rapid multiplication of Adam and Eve's unnamed children, providing partners for the early generations, as later indicated in Genesis 5:4.
Historical & Cultural Context
In the earliest post-Fall world, human society would have been highly rudimentary, likely nomadic or semi-nomadic, focused on survival, agriculture, and animal husbandry. The concept of a "city" in this context would not imply a sprawling metropolis but rather a fortified settlement, a permanent dwelling place that offered a degree of security and community. For a "fugitive and a wanderer" like Cain (as cursed in Genesis 4:12), building a city represents a significant act of defiance against his curse and an attempt to establish stability and protection through human ingenuity rather than divine provision. This act also reflects the nascent stages of human culture developing independently of direct divine fellowship, laying the groundwork for later human endeavors that often sought self-reliance and glory.
Key Themes
Genesis 4:17 contributes significantly to several overarching themes within the early chapters of Genesis. It underscores the persistence of life and God's creational mandate even in the face of profound sin. It highlights humanity's propensity for self-reliance and the establishment of culture apart from God, as Cain seeks to create his own security and legacy rather than embracing the terms of his banishment or seeking reconciliation with God. This act also subtly introduces the "two ways" or "two cities" motif, contrasting the lineage of Cain (focused on earthly achievements and self-sufficiency) with the later lineage of Seth (from which the line of faith and eventually the Messiah would come, as seen in Genesis 5). Cain's city-building is a foundational moment in the biblical narrative illustrating the development of human civilization, often driven by a desire for security and significance independent of divine authority.
Exposition and Analysis
Genesis 4:17 presents a stark shift in the narrative, moving from the raw tragedy of fratricide and divine judgment to the surprising development of human civilization. The verse details Cain's immediate actions following his banishment, revealing both the continuation of humanity and the nascent stages of human culture.
Key Word Analysis
This primitive root signifies "to know," but in this context, it is a common biblical euphemism for sexual intimacy. It implies a deep, personal, and experiential knowledge, leading to the procreative act. Here, it underscores the continuation of the human lineage and the fulfillment of God's original command to be fruitful, even in the line of a murderer.
This primitive root means "to build," both literally and figuratively. In this verse, it refers to the physical construction of a city. However, it also carries the figurative sense of establishing or setting up, indicating Cain's attempt to establish a permanent dwelling, a community, and a legacy for himself and his lineage, perhaps in defiance of his curse to be a "fugitive and a wanderer."
Derived from a root meaning "to wake" or "to watch," this word refers to a guarded place or a fortified settlement. The building of a "city" by Cain signifies the beginning of urban life and communal organization. It represents a human-made attempt at security, stability, and protection, contrasting sharply with the nomadic existence implied by Cain's curse and highlighting humanity's drive to create its own order and defense mechanisms.
Verse Breakdown
"And Cain knew his wife"
This phrase, a standard biblical idiom for sexual intercourse, signifies the procreative act. It immediately follows Cain's banishment, emphasizing that despite the profound disruption of sin and judgment, the human race continues to multiply according to God's original creational mandate. It also implies the existence of other unnamed children of Adam and Eve who could serve as partners in the earliest generations.
"and she conceived, and bare Enoch"
This clause describes the direct result of their union: the conception and birth of Cain's son, Enoch. The naming of the son "Enoch" (meaning "initiated" or "dedicated") is significant, as it is the first named descendant in Cain's line, setting the stage for the subsequent genealogy in Genesis 4:17-24.
"and he builded a city"
This is a pivotal statement, marking the first recorded instance of urban development in biblical history. Having been cursed to be a "fugitive and a wanderer," Cain's decision to build a permanent settlement suggests an attempt to defy or mitigate the terms of his punishment. A city represents stability, security, and communal organization—precisely what a wanderer lacks. It is an act of human initiative to create a world of their own making, perhaps to find solace and protection from the very world from which he was alienated, and from the potential vengeance of others, as he feared in Genesis 4:14.
"and called the name of the city, after the name of his son, Enoch"
The naming of the city after his son reflects a strong desire for a lasting legacy and an attempt to immortalize his name and lineage through a physical monument. This act is a profound expression of human ambition and self-reliance, distinct from faith-driven acts of later patriarchs who sought a city "whose builder and maker is God" (as described in Hebrews 11:10). This naming highlights Cain's focus on earthly achievements and the establishment of a human-centered domain.
Literary Devices
Genesis 4:17 employs several literary devices to convey its profound theological message. Irony is evident in Cain, cursed to be a "fugitive and a wanderer," immediately building a permanent city, seemingly in defiance of his divine judgment. This act of building a fixed dwelling place highlights his attempt to establish security and control over his destiny, rather than submitting to the consequences of his sin. Symbolism is powerfully at play, with the city itself symbolizing human self-reliance, a quest for security apart from God, and the establishment of human culture independent of divine fellowship. The naming of the city "Enoch" (meaning "initiated" or "dedicated") after his son, by a man who has just committed murder, is also deeply symbolic of a human attempt to create a legacy and significance on their own terms. Furthermore, this verse serves as foreshadowing, prefiguring later biblical narratives where humanity attempts to achieve self-glory and security through monumental human endeavors, most notably the Tower of Babel, which also aimed to make a name for humanity and reach the heavens. This early act of city-building by Cain sets the stage for the recurring biblical motif of the "city of man" versus the "city of God."
Theological and Thematic Connections
Genesis 4:17 provides a foundational theological insight into the human condition post-Fall. Despite the introduction of sin and murder, God's original command for humanity to be fruitful and multiply continues to unfold, demonstrating His sovereign plan for creation's continuation. However, Cain's response to his judgment—building a city and seeking a legacy—reveals humanity's innate drive for self-sufficiency and security apart from God. This act initiates a recurring biblical theme where human ambition and earthly achievements are contrasted with a life lived in humble dependence on God. It lays the groundwork for the motif of two distinct "cities" or "kingdoms" throughout scripture: one built by human hands and ambition, often characterized by pride and rebellion, and the other founded by God, characterized by faith and divine promise.
Reflection and Application
Genesis 4:17 challenges us to deeply examine the motivations behind our own achievements, aspirations, and the structures we build in our lives. While building, creating, and establishing legacies are inherent human capacities given by God, Cain's example serves as a potent warning against seeking ultimate security, significance, or lasting identity in human endeavors alone, especially when these are driven by a desire to establish a life independent of God's presence, guidance, or provision. We are called to consider whether our efforts are aimed at building our own kingdoms or contributing to God's kingdom. True and lasting security, significance, and belonging are found not in what we accumulate or construct, but in our relationship with the One who is the ultimate Builder and Sustainer of all things, the one who provides the only true and eternal foundation.
Questions for Reflection
FAQ
How did Cain find a wife if only Adam, Eve, and their sons are mentioned?
The Bible's early genealogies in Genesis often focus on key figures and specific lineages, not every individual born. Genesis 5:4 explicitly states that after bearing Cain and Abel, Adam "had other sons and daughters." This implies that Adam and Eve had many children over their long lifespans, allowing for intermarriage among siblings in the earliest generations. This was a biological necessity for the rapid multiplication of humanity before the divine prohibition against such unions was given much later in the Mosaic Law (e.g., Leviticus 18:9).
What is the significance of Cain building the first city?
Cain's act of building the first recorded city marks a crucial turning point in human history and theological development. It signifies the beginning of urban civilization, collective human endeavor, and the establishment of permanent settlements. Theologically, it represents humanity's attempt to establish security, stability, and a legacy through its own efforts, perhaps as a direct response to God's judgment and Cain's banishment as a "fugitive and a wanderer." It contrasts sharply with a life lived in direct fellowship and dependence on God, highlighting a theme of human self-sufficiency and the development of culture apart from divine guidance that recurs throughout biblical history, culminating in the prideful ambition of the Tower of Babel.
Is this Enoch the same Enoch who 'walked with God' later in Genesis?
No, this Enoch, the son of Cain, is distinct from the Enoch mentioned in Genesis 5:24, who was a descendant of Seth. The Enoch of Seth's line "walked faithfully with God; then he was no more, because God took him away," highlighting a life of profound faith and divine favor. The naming coincidence underscores the divergent paths and spiritual trajectories of Cain's lineage (focused on earthly achievements and self-reliance) and Seth's lineage (from which the line of faith, leading to Noah and eventually Christ, would come).
Christ-Centered Fulfillment
While Genesis 4:17 does not directly prophesy Christ, it profoundly illuminates the human condition and the need for redemption that Christ alone fulfills. Cain's attempt to build his own city and secure his own legacy apart from God's presence highlights humanity's innate drive for self-salvation and self-sufficiency—a drive that is ultimately futile and leads away from true life. In stark contrast to Cain's earthly city, Christ came to establish a spiritual "city" and a kingdom "not of this world" (John 18:36). He is the true Builder of the New Jerusalem, the Church, a community founded not on human ambition or earthly security, but on His atoning sacrifice and the promise of eternal life. Christ offers a security, belonging, and an eternal legacy that far transcends any earthly city Cain could construct, inviting us to seek a heavenly country and to have our citizenship in heaven (Philippians 3:20). His work provides the only true foundation for a life lived in fellowship with God, offering redemption from the very self-reliance and alienation that Cain's city-building represents.