And Cain went out from the face of the Lord, and dwelt as a fugitive on the earth, at the east side of Eden.

“IV. Then also, Si The flaming sword and the cherubim have an abode allotted to them exactly in front of paradise.'' The expression, ■• in front," is used partly to convey the idea of a resisting enemy, and partly as suitable to the notion of judgment, as a person whose cause is being decided appears in front of his judge : partly also in a friendly sense, in order The Greek text here is corrupt and unintelligible. I have followed the Latin translation of Man gey. VOL. I. N that they may be perceived, and may be considered in closer connection by reason of the more accurate view of them that is thus obtained, just as archetypal pictures and statues are placed in front of painters and statuaries. Now the first example of an enemy placed directly in front of one is derived from what is said in the case of Cain, that " he went out from the face of God, and dwelt in the land of Nod, in the front of Eden." Now Nod being interpreted means commotion, and Eden means delight. The one therefore is a symbol of wickedness agitating the soul, and the other of virtue which creates for the soul a state of tranquillity and happiness, not meaning by happiness that effeminate luxury which is derived from the indulgence of the irrational passion of pleasure, but a joy free from toil and free from hardship, which is enjoyed with great tranquillity. And it follows of necessity that when the mind goes forth from any imagination of God, by which it would be good and expedient for it to be supported, then immediately, after the fashion of a ship, which is tossed in the sea, when the winds oppose it with great violence, it is tossed about in every direction, having disturbance as it were for its country and its home, a thing which is the most contrary of all things to steadiness of soul, which is engendered by joy, which is a term synonymous with Eden.”

“The Scripture makes good sense: "Cain left God's presence and went to live in the land of Nod, opposite Eden." Nod means "disturbance," Eden, "the good life." The good life from which the transgressor was expelled consisted in faith, knowledge, peace. Those wise in their own eyes … are happy to transfer to the disturbance of a tossing sea. They drop from the knowledge of the One who knows no birth to the realm of birth and death. Their opinions are constantly changing.”

“ויצא קין AND CAIN WENT AWAY — He went away in pretended humility as though he would deceive the Most High (Genesis Rabbah 22:13). בארץ נוד IN THE LAND OF NOD — In the land where all exiles wander about. קדמת עדן ON THE EAST OF EDEN — Thereto his father went into exile when he was driven out from the Garden of Eden. as it is said, (3:24) “And He placed in the east of the Garden of Eden” a watch on the road that leads to the entrance of the Garden, from which one may infer that Adam was there (in the East) (Genesis Rabbah 21:9). Indeed, we find, also, that the Eastern quarter always forms a place of refuge for murderers, as it is said, (Deuteronomy 4:41) “Then Moses set aside three cities of refuge towards the place of sun-rise [that a murderer might flee thither].” Another explanation of בארץ נוד IN THE LAND OF NOD — (taking נוד in the sense of “movement”) — wherever he went the earth quaked beneath him, and people said, “Turn away from him: this is the man who killed his brother” (Midrash Tanchuma, Bereshit 9).”

“AND CAIN WENT OUT FROM THE PRESENCE OF THE ETERNAL. The sense thereof is that he never stood before Him any more, as he meant when he said, and from Thy face shall I be hid, [as explained above]. And he dwelt in the land of Nod. The sense thereof is that Cain did not traverse the entire world, but he dwelt in that land, perpetually wandering therein and not resting at all in any one place thereof, and so it was forever called “the land of Nod (wandering)” after him.”

“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.”

“And Cain knew his wife,.... Who this woman was is not certain, nor whether it was his first wife or not; whether his sister, or one that descended from Adam by another of his sons, since this was about the one hundred and thirtieth year of the creation. At first indeed Cain could marry no other than his sister; but whether he married Abel's twin sister, or his own twin sister, is disputed; the Jews say (g), that Cain's twin sister was not a beautiful woman, and therefore he said, I will kill my brother and take his wife: on the other hand, the Arabic writers say (h), that Adam would have had Cain married Abel's twin sister, whom they call Awin; and Abel have married Cain's twin sister, whom they call Azron; but Cain would not, because his own sister was the handsomest; and this they take to be the occasion of the quarrel, which issued in the murder of Abel. And she conceived and bare Enoch; which signifies "trained up", not in the true religion, and in the ways of God and godliness, as one of this name descending from Seth was, who is said to walk with God; but in the practices of his father Cain, and in a wicked course of life: and he builded a city: for a settlement on earth, thinking of nothing but this world, and the things of it; or to secure himself from being slain by men; or it may be for his amusement, to divert his thoughts from the melancholy scene always presented to his mind, by being thus employed; and his posterity growing numerous, he took this method to keep them together, and that they might be able to defend themselves from the assaults of others. Some render the words, "he was building a city" (i); as if he did not live to finish it; but it looks as if it was finished by him, by what follows: and called the name of the city, after the name of his son, Enoch: not after his own name, which was odious and infamous, but after his son's name, to show his affection to him, and that his name might be continued in ages to come; see Psa 49:11. This was the first city that was built, that we read of. Sir Walter Raleigh conjectures (k) that the Henochii or Heniochi of Pliny, Ptolemy, and other writers, took their name from this city of Henoch, or from the country where it stood, when it was repeopled after the flood, since these people were due east from the garden of Eden. (For Cain to marry his sister or any other close relation was not harmful as it is today. There would be few if any genetic disorders at this time. However, as time past, the human race accumulated more and more genetic defects, so by the time of Moses, the laws against incest, as given in Lev 18:1, were necessary. These laws helped prevent deformed children. Ed.) (g) Pirke Eliezer, c. 21. (h) Abulpharag. Hist. Dynast. p. 4. Patricides apud Selden, de Jure Nat. & Gent. l. 3. c. 2. & l. 5. c. 9. (i) "et fuit aedificans", Montanus, Drusius; "era aedificans". Fagius; so Ainsworth; "studebat aedificare", Junius & Tremellius. (k) History of the World, par. 1. B. 1. c. 5. sect. 2. p. 43.”

“presence of the Lord--the appointed place of worship at Eden. Leaving it, he not only severed himself from his relatives but forsook the ordinances of religion, probably casting off all fear of God from his eyes so that the last end of this man is worse than the first (Mat 12:45). land of Nod--of flight or exile--thought by many to have been Arabia-PetrÃ&brvbra--which was cursed to sterility on his account.”

“The family of the Cainites. - Gen 4:16. The geographical situation of the land of Nod, in the front of Eden (קדמת, see Gen 2:14), where Cain settled after his departure from the place or the land of the revealed presence of God (cf. Jon 1:3), cannot be determined. The name Nod denotes a land of flight and banishment, in contrast with Eden, the land of delight, where Jehovah walked with men. There Cain knew his wife. The text assumes it as self-evident that she accompanied him in his exile; also, that she was a daughter of Adam, and consequently a sister of Cain. The marriage of brothers and sisters was inevitable in the case of the children of the first men, if the human race was actually to descend from a single pair, and may therefore be justified in the face of the Mosaic prohibition of such marriages, on the ground that the sons and daughters of Adam represented not merely the family but the genus, and that it was not till after the rise of several families that the bands of fraternal and conjugal love became distinct from one another, and assumed fixed and mutually exclusive forms, the violation of which is sin. (Comp. Lev 18.) His son he named Hanoch (consecration), because he regarded his birth as a pledge of the renovation of his life. For this reason he also gave the same name to the city which he built, inasmuch as its erection was another phase in the development of his family. The construction of a city by Cain will cease to surprise us, if we consider that at the commencement of its erection, centuries had already passed since the creation of man, and Cain's descendants may by this time have increased considerably in numbers; also, that עיר does not necessarily presuppose a large town, but simply an enclosed space with fortified dwellings, in contradistinction to the isolated tents of shepherds; and lastly, that the words בנה ויהי, "he was building," merely indicate the commencement and progress of the building, but not its termination. It appears more surprising that Cain, who was to be a fugitive and a vagabond upon the earth, should have established himself in the land of Nod. This cannot be fully explained, either on the ground that he carried on the pursuits of agriculture, which lead to settled abodes, or that he strove against the curse. In addition to both the facts referred to, there is also the circumstance, that the curse, "the ground shall not yield to thee her strength," was so mollified by the grace of God, that Cain and his descendants were enabled to obtain sufficient food in the land of his settlement, though it was by dint of hard work and strenuous effort; unless, indeed, we follow Luther and understand the curse, that he should be a fugitive upon the earth, as relating to his expulsion from Eden, and his removal ad incertum locum et opus, non addita ulla vel promissione vel mandato, sicut avis quae in libero caelo incerta vagatur. The fact that Cain undertook the erection of a city, is also significant. Even if we do not regard this city as "the first foundation-stone of the kingdom of the world, in which the spirit of the beast bears sway," we cannot fail to detect the desire to neutralize the curse of banishment, and create for his family a point of unity, as a compensation for the loss of unity in fellowship with God, as well as the inclination of the family of Cain for that which was earthly. The powerful development of the worldly mind and of ungodliness among the Cainites was openly displayed in Lamech, in the sixth generation. Of the intermediate links, the names only are given. (On the use of the passive with the accusative of the object in the clause "to Hanoch was born (they bore) Irad," see Ges. 143, 1.) Some of these names resemble those of the Sethite genealogy, viz., Irad and Jared, Mehujael and Mahalaleel, Methusael and Methuselah, also Cain and Cainan; and the names Enoch and Lamech occur in both families. But neither the recurrence of similar names, nor even of the same names, warrants the conclusion that the two genealogical tables are simply different forms of one primary legend. For the names, though similar in sound, are very different in meaning. Irad probably signifies the townsman, Jared, descent, or that which has descended; Mehujael, smitten of God, and Mahalaleel, praise of God; Methusael, man of prayer, and Methuselah, man of the sword or of increase. The repetition of the two names Enoch and Lamech even loses all significance, when we consider the different places which they occupy in the respective lines, and observe also that in the case of these very names, the more precise descriptions which are given so thoroughly establish the difference of character in the two individuals, as to preclude the possibility of their being the same, not to mention the fact, that in the later history the same names frequently occur in totally different families; e.g., Korah in the families of Levi (Exo 6:21) and Esau (Gen 36:5); Hanoch in those of Reuben (Gen 46:9) and Midian (Gen 25:4); Kenaz in those of Judah (Num 32:12) and Esau (Gen 36:11). The identity and similarity of names can prove nothing more than that the two branches of the human race did not keep entirely apart from each other; a fact established by their subsequently intermarrying. - Lamech took two wives, and thus was the first to prepare the way for polygamy, by which the ethical aspect of marriage, as ordained by God, was turned into the lust of the eye and lust of the flesh. The names of the women are indicative of sensual attractions: Adah, the adorned; and Zillah, either the shady or the tinkling. His three sons are the authors of inventions which show how the mind and efforts of the Cainites were directed towards the beautifying and perfecting of the earthly life. Jabal (probably = jebul, produce) became the father of such as dwelt in tents, i.e., of nomads who lived in tents and with their flocks, getting their living by a pastoral occupation, and possibly also introducing the use of animal food, in disregard of the divine command (Gen 1:29). Jubal (sound), the father of all such as handle the harp and pipe, i.e., the inventors of stringed and wind instruments. כּנּור a guitar or harp; עוּגב the shepherd's reed or bagpipe. Tubal-Cain, "hammering all kinds of cutting things (the verb is to be construed as neuter) in brass and iron;" the inventor therefore of all kinds of edge-tools for working in metals: so that Cain, from קין to forge, is probably to be regarded as the surname which Tubal received on account of his inventions. The meaning of Tubal is obscure; for the Persian Tupal, iron-scoria, can throw no light upon it, as it must be a much later word. The allusion to the sister of Tubal-Cain is evidently to be attributed to her name, Naamah, the lovely, or graceful, since it reflects the worldly mind of the Cainites. In the arts, which owed their origin to Lamech's sons, this disposition reached its culminating point; and it appears in the form of pride and defiant arrogance in the song in which Lamech celebrates the inventions of Tubal-Cain (Gen 4:23, Gen 4:24): "Adah and Zillah, hear my voice; ye wives of Lamech, hearken unto my speech: Men I slay for my wound, and young men for my stripes. For sevenfold is Cain avenged, and Lamech seven and seventy-fold." The perfect הרגתּי is expressive not of a deed accomplished, but of confident assurance (Ges. 126, 4; Ewald, 135c); and the suffixes in חבּרתי and פּצעי are to be taken in a passive sense. The idea is this: whoever inflicts a wound or stripe on me, whether man or youth, I will put to death; and for every injury done to my person, I will take ten times more vengeance than that with which God promised to avenge the murder of my ancestor Cain. In this song, which contains in its rhythm, its strophic arrangement of the thoughts, and its poetic diction, the germ of the later poetry, we may detect "that Titanic arrogance, of which the Bible says that its power is its god (Hab 1:11), and that it carries its god, viz., its sword, in its hand (Job 12:6)" (Delitzsch). - According to these accounts, the principal arts and manufactures were invented by the Cainites, and carried out in an ungodly spirit; but they are not therefore to be attributed to the curse which rested upon the family. They have their roots rather in the mental powers with which man was endowed for the sovereignty and subjugation of the earth, but which, like all the other powers and tendencies of his nature, were pervaded by sin, and desecrated in its service. Hence these inventions have become the common property of humanity, because they not only may promote its intended development, but are to be applied and consecrated to this purpose for the glory of God.”