And Cain said to Jehovah, My punishment is too great to be borne.
Cain has just heard his sentence, and now he answers God — but every word is about himself. Commentators ask one question: is this cry repentance at last, or something that only looks like it?
Was Cain crushed by his guilt, or only by his sentence? One writer says the words Cain speaks next settle it. What follows his complaint is a list of losses, not a confession of guilt.
What room there was for self-judgment, if only Cain had taken Jehovah's appeals to heart! He ignored His words and gave no thanks for His patience. He does not shed one tear over his murdered and martyred brother; his whole feeling is for himself. It was not his iniquity that overwhelmed his conscience. He complained that his punishment was too great to bear. The context shows this is the true meaning of his words. "Behold, You have driven me today away from the ground, and from Your face I shall be hidden." But what care did he have for Jehovah's face? He dared to come to Jehovah with the fruit of the ground — ground cursed because of man's sin — with no victim, no confession of sin and death, and still less any thought of a Saviour to come.
Some sorrow appears only when the consequences land. One writer treats Cain's cry as the model of it, then sets two other voices beside him.
There is a forced mourning when tears are pumped out by God's judgments. Such was Cain's mourning: "My punishment is greater than I can bear" (Gen. 4:13). His punishment troubled him more than his sin. To mourn only because you fear hell is like a thief who weeps over the penalty rather than the offence. A sinner mourns because judgment follows at the heel of sin; but David cries out, "my sin is ever before me" (Ps. 51:3). The prodigal son says, "I have sinned against heaven and before you." He does not say, "I am almost starved among the husks," but "I have offended my Father."
Another commentator sets Cain beside a criminal dying next to Jesus, who called his own sentence fair.
Cain's response to God (v. 13-14) was not repentant, but protesting. Instead of being ashamed, he felt sorry for himself: "My punishment is greater than I can bear." Contrast the robber dying on a cross next to the Lord Jesus. He said, "we are receiving the due reward of our deeds" (Luke 23:41). How much better to accept God's penalty than to resent it! Submission leaves the way open for God to show mercy.
The same pattern has run through every generation since.
From that day to this, sinful men who will not repent have complained that God's judgment is too severe. Only when men repent do they bow and humbly admit that His judgment is just.
Where does a life like Cain's end up? One writer follows the line from his first refusal of grace to this moment.
Here we see the swing that ends in despair. It begins with unbelieving indifference, a dislike of grace, and hatred of grace's object as well as its source. How deep the lesson and solemn the warning! How hard his heart was! He thought so little of the guilt of murdering his own brother — and what a brother Abel was. He took Jehovah's goodness with no thanks, though everything Jehovah did and said to him left the door open for repentance, and, it seems, for a sin offering too.
Read on, and Cain's own life answers him. The man who called his load unbearable did not live like a crushed man.
Here we see that the flesh cannot be reformed. Cain goes out from the presence of the Lord, claiming that the burden of punishment is greater than he can bear. Yet he builds himself a city, makes himself a name, and sets up the whole order of civilization that has gone on ever since. This is the "way of Cain," the way of the flesh. It begins by denying sin and refusing the sacrifice. Then it stains the earth with innocent blood, and surrounds itself with comfort and pleasure away from God.
- Punishment. His next words — driven out, hidden from God's face — show he mourned the sentence, not the sin.
- Penalty. His grief was the thief's grief over the sentence, not the theft. David and the prodigal son show the other kind, which names the offence.
- Protest. He resented the verdict; the dying criminal beside Jesus accepted it. Submission, not protest, leaves the way open for God to show mercy.
- Despair. Refusing grace does not leave a person neutral. Contempt for it ends in despair — even though God left the door open for repentance.
- Pretence. He carried the "unbearable" burden well enough to build a city — proof that his complaint was self-pity, not a broken heart.
Behold, thou hast driven me this day from the face of the ground, and from thy face shall I be hid; and I shall be a wanderer and fugitive on the earth; and it will come to pass, [that] every one who finds me will slay me.
Cain has just heard his sentence, and now he answers God — but not with a confession. His reply raises the questions that follow: was he grieving over his sin or his sentence, who hid him from God's face, and why does a murderer fear murder?
The Hebrew behind Cain's opening cry can be read either as "my guilt" or "my punishment," and one writer settles the question by the rest of the sentence — the very words about being driven out.
It was not his sin that overwhelmed his conscience. He complained that his punishment was too great to bear. The rest of his words shows this is what he meant. But did he care about the Lord's face at all? He had dared to come to the Lord with the fruit of the ground that was cursed for man's sin — with no victim, no confession of sin and death, and no thought of a Saviour to come.
Cain does speak of unbearable trouble, and it sounds like sorrow. But there is a sorrow squeezed out by consequences, and it is not repentance.
There is a forced mourning when tears are pumped out by God's judgments. Such was Cain's mourning: "My punishment is greater than I can bear" (Genesis 4:13). His punishment troubled him more than his sin. To mourn only from fear of hell is like a thief who weeps over the penalty instead of the crime. The prodigal son says, "I have sinned against heaven and before you." He does not say, "I am almost starved among the husks," but "I have offended my Father."
God's sentence never said Cain would be driven from the ground or hidden from His face. Cain enlarges the verdict, then complains about his own addition.
Cain's answer to God (v. 13-14) showed no repentance; it was a protest. He was not ashamed; he felt sorry for himself. The robber dying on a cross next to the Lord Jesus said the opposite: "we are receiving the due reward of our deeds" (Luke 23:41). How much better it is to submit to God's penalty rather than to resent it, for submission leaves the way open for God to show mercy. But Cain says that God has driven him out from the face of the earth. Those were not God's actual words. He adds that he would be hidden from God's face. Yet it was Cain himself who had chosen this: he had sought to hide his evil works from the Lord.
Two verses later Cain acts this out. One writer marks the difference between being sent away and walking away.
God had not said to him to leave His presence. Cain does and goes out from His presence himself, to dwell where judgment had made him a vagabond, and then comes the world — the world as God sees it in its true place before Him.
Cain repeats the two words God had used of him, and they describe a condition, not just a travel plan.
And Cain departs from God, and proves that he is one. He does not like to be called a vagabond, but that is really what man is by nature. Do you know what vagabond means? It means a man who is always on the move — a man that is never settled — never at rest. The next thing we read of Cain is that he "went away from the presence of the LORD and settled in the land of Nod." Do you know what "Nod" means? It means "wandering."
The last clause is the confession Cain never made out loud. He expects from others what he did to Abel — and he was wrong about what came next.
Bold as he was, his guilty conscience could not keep his fears hidden: "whoever finds me will kill me." But there he was mistaken. The Lord's patience with His enemies is amazing. Men today would feel it and admit it, if they let in enough light to see their own dark hatred of God.
This complaint is the first thing in the Bible that looks like a prayer. What Cain does with the answer is the sting.
The subject of prayer opens in Scripture with the case of Cain. There was in him no dependence on God at all. But when God had pronounced his judgment, he makes an appeal to God, and God takes care that nothing he dreaded should take place. What does Cain do with the gift he gets in answer to his appeal? He settles down quietly to make himself as happy as possible without God's presence on earth.
- Sentence — Writers read Cain's cry as a complaint about his punishment, not his guilt. The rest of the verse shows what really weighed on him.
- Self-pity — Judgment pressed his tears out; his sin never did. The dying robber beside Jesus owned his guilt, and that submission leaves room for mercy.
- Self-exile — God never said Cain would be driven from the ground or hidden from His face. Cain said it himself, then walked out of God's presence.
- Restlessness — A wanderer is always on the move, never settled, never at rest. Cain went to live in a land whose name means wandering.
- Mercy — He feared every man he met would kill him. He was wrong. God's patience answered the very fear he voiced, and Cain used that mercy to make himself comfortable without God.
And Jehovah said to him, Therefore, whoever slayeth Cain, it shall be revenged sevenfold. And Jehovah set a mark on Cain, lest any finding him should smite him.
Commentary for this verse has not been generated yet.
And Cain went out from the presence of Jehovah, and dwelt in the land of Nod, toward the east of Eden.
Genesis 4:16 closes God's dealing with Cain and opens the story of human life built without God. Who did the leaving, what does "Nod" mean, and what did Cain do once he was out?
Two exits stand side by side in Genesis 3 and 4. They are not the same kind of exit:
In the last verse of Genesis 3, Adam was driven out of the Garden. In verse 16 of our chapter Cain "went away from the presence of the LORD." The first was a forced judgment; the second was a deliberate walking away. To a murderer who would not repent, God's presence was something he hated.
Nothing in the record says God ordered him away from Himself. That step was Cain's own:
God had not said to him to leave His presence. Cain does and goes out from His presence himself, to dwell where judgment had made him a vagabond, and then comes the world — the world as God sees it in its true place before Him.
The name of the place matters. It names what Cain now is, and it explains what he does next.
Cain had already said he would be hidden from God's face. One writer reads "east of Eden" as a real location: the presence Cain left could be pointed to.
So even for Cain there was a "face of the Lord," and he linked it with Eden — near to paradise, though still outside it. "Behold, You have driven me today away from the ground," he says, "and from Your face I shall be hidden." Then we read that Cain "went away from the presence of the LORD and settled in the land of Nod, east of Eden." This is easier to grasp because later God chose to place His presence in one location in Israel, there too with fire and figures of cherubim.
Judgment did not fall at once. Grace gave Cain space — and here is what he did with it:
So it was Cain who "went away from the presence of the LORD" and settled in that land east of Eden, which seems to be named after his exile. The LORD was no longer in his thoughts. The world was his object… He had no fear of the LORD… "Because the sentence against an evil deed is not executed speedily, the heart of the children of man is fully set to do evil." Grace gives space for repentance; ungodliness twists that space into time to follow its own will and indulge its lusts, in defiance of God and His word.
Verse 16 is the hinge in a chain of choices that runs from the offering to the murder to the city.
Here we see that the flesh will not be corrected. Cain goes out from the presence of the Lord claiming that his punishment is more than he can bear. Yet he builds himself a city, makes himself a name, and sets up the whole order of civilization that has gone on ever since. This is the "way of Cain," the way of the flesh. It begins with the denial of sin and a refusal of the sacrifice. It goes on to stain the earth with innocent blood, and to surround itself with comfort and pleasure away from God.
Music and comfort are not evil in themselves. The question is what they are for:
Cain went out from the presence of God, and what does he do then? He builds a city… There was no harm in the music itself. But why did they want it? It was to make them content in being away from God. Is not this "harm" enough? After Adam sinned, he heard God's voice and hid among the trees in the garden. There was no harm in the trees, but there was harm in his hiding. There is harm in man's trying to make himself comfortable away from God.
Cain never admitted where he stood. One writer says that admission is the start of the way back:
In his actual condition, man is a sinner cast out of Paradise and already out of the presence of God. He ought to be conscious that he is out, and that the only way back to God is through His Son.
- Out — Adam was driven out; Cain walked out. The verse records a choice, not a sentence.
- Wandering — "Nod" means wandering. God named Cain's condition, and Cain moved into it instead of repenting.
- Settled — Sentenced to roam, he built a city instead. He arranged comfort so he could forget the sentence.
- World — That is where the world began: life made comfortable without God.
- Back — The one thing Cain never did is the one thing needed: own that you are outside, and return through God's Son.