This same expression also describes Jonah, who fled the Lord’s presence (Jonah 1:3, 10). Cain will live outside “the LORD’S presence,” which is another narrative reminder of Adam’s crime and penalty (3:22).
His promise of procreation is not thwarted even by human murder (1:28 3:15, 20). God’s judgment against the culprit is restrained by his grace. Moreover, God is declaring that life and death are his prerogative, which he does not share with anyone except by divine sanction (cp. Perhaps the answer is that by the “sign” God prevents the spread of bloodshed that otherwise would escalate. No substitute for this crime, such as monetary penalty, was acceptable (e.g., Num 35:32). Why does God preserve the life of this murderer? This is particularly perplexing since Torah requires capital punishment for murder. God granted him continuance of life, not because banishment from the place of God’s presence was the greatest possible punishment, or because the preservation of the human race required at that time that the lives of individuals should be spared,-for God afterwards destroyed the whole human race, with the exception of one family,-but partly because the tares were to grow with the wheat, and sin develop itself to its utmost extent, partly also because from the very first God determined to take punishment into His own hands, and protect human life from the passion and wilfulness of human vengeance. The mark which God put upon Cain is not to be regarded as a mark upon his body, as the Rabbins and others supposed, but as a certain sign which protected him from vengeance, though of what kind it is impossible to determine.
9:6 and הֻקַּם avenged, i.e., resented, punished, as Ex. The most salient answers appear to be related to the grace of God to the (unpentitent) sinner and/or providing to others the testimony of sin and its ultimate consequence (that is, final exclusion from God's presence).Īlthough Cain expressed not penitence, but fear of punishment, God displayed His long-suffering and gave him the promise, “ Therefore (לָכֵן not in the sense of לֹא כֵן, but because it was the case, and there was reason for his complaint) whosoever slayeth Cain, vengeance shall be taken on him sevenfold.” כָּל־הֹרֵג קַיִן, is cas. The following citations provide some very noteworthy commentaries of the last several decades, if not centuries, concerning this age-old question. Ancient interpreters believed that this passage sheds light on who killed Cain in the Bible, and they identified the man Lamech killed in verse 23 with Cain. Lamech admits to having killed a man in Genesis 4:23–24. One of the most popular interpretations credits Lamech-Cain’s great, great grandson-with killing Cain. How did Cain die? If he did not die naturally, who killed Cain? In the Bible, do we have any clues? John Byron, professor of New Testament at Ashland Theological Seminary, tackles these questions in his Biblical Views column “Did Cain Get Away with Murder?” which appears in the May/June 2014 issue of BAR.īyron explains that ancient interpreters were not afraid to change the story of Cain in the Bible to fit with their sense of justice, ensuring that he was adequately punished for killing his brother Abel.
We learn that he married and had descendants, but the Bible is strangely mute about his death. What happened to Cain in the Bible? In the Book of Genesis, we are told about Cain’s birth, his violent act of fratricide and his subsequent exile. There can be a lot of things that happened that's not contained in the bible. Maybe there's a lesson to be learned here, Father's don't put One child before the other. What Father wouldn't feel guilty if their son did something terrible, you think a father would stop loving and hate his son.
If God made man in his own image why is it not possible that god felt guilty at some level.
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