The City of Man: Cain’s Legacy of Human Hubris

In Genesis 4:17, Moses begins a new section highlighting several major developments in the human race that resulted from Cain’s exile from Eden. These advances in “civilization” bear witness both to the potency of common grace as well as to the escalation of human sin. 

Godless Empire-Building

The first major development is the commencement of human empire-building. Cain fathers Enoch and initiates the process of urbanization. Both biblical data and extra-biblical evidence suggest that Cain’s motivation for building the city involved three factors. First, Cain probably put little stock in God’s oath-bound protection edict and therefore built a fortified city for protection, one of the primary purposes for city-building in the ancient Near East. Second, since Cain’s curse entailed wandering aimlessly as a man without a home (4:12b, 14b), his determination to settle in the land of Nod (“Wandering”!) appears to be a human effort to reverse or override the divine curse. Third, Cain names the city after his son, reflecting an effort to secure an enduring name and dynastic succession. Moses indicates that Cain succeeded in this endeavor by providing a genealogical chronicle of Cain’s kingly successors culminating with the infamous Lamech (4:18), whose exploits not only reflect the image of his ancestor but whose recorded taunt song testifies that the Cain-tradition lives on in his offspring (4:19–24).

It would be wrong to conclude from the narrative that all empire-building is inherently evil. As redemptive history unfolds, the reader will discover that Yahweh’s program of empire-building is advanced through the City (i.e., Zion) and the King (i.e., the Son of David). What makes Cain’s project sinful is its secular character and prideful aim, both of which will find their fuller expression in the postdiluvian empire-building on the plains of Shinar (11:1–9). As one ancient writer aptly noted, “Children and the building of a city establish one’s name, but better than either is the one who finds wisdom” (Sir 40:19a, NRSV). Some within the line of Seth pursued this preferred path of wisdom, developing an empire-building of a different sort—that of re-asserting the interests of Yahweh’s Kingdom (4:26b)

Human Culture & Common Grace

The second major development in the human race resulting from Cain’s exile involved advances in culture, particularly in the areas of the trades, arts, and sciences. Cain’s descendant Lamech fathers three sons, each noted for his contribution to a cultural achievement: Jabel, for his advances in animal breeding (4:20); Jubal, for his contribution to the musical arts (4:21); and Tubal-cain, for his development of metallurgy (4:22). These specific examples of cultural advancement function as a synecdoche, representing cultural development in all other areas of trade, arts, and technology. Moreover, by associating cultural advancement with the descendants of Cain, Moses does not imply that the Sethites or other lines of Adam’s progeny failed to make cultural contributions. Rather, his purpose is to highlight the human potential that common grace makes possible even among the ungodly. Yet it must be admitted that the absence of any hint of true religion among the Cainites is conspicuous, especially when contrasted with the one achievement for which the descendants of Seth are noteworthy, namely, the revival of Yahwehism among the descendants of Seth (4:26b).

The Spread of Human Pride

The third major development in the human race following Cain’s exile was the alarming escalation of human hubris and tyrannical aggression as epitomized in the seventh successor to Cain. Lamech’s sin underscores the growth of human pride and violence in two striking ways. First, Lamech apparently originated bigamy (which would later burgeon into polygamy) by taking two wives instead of one (4:19) and thereby violating the sacred institution of monogamous marriage (2:18–24). The narrator does not indicate whether Lamech’s action was motivated by an unbridled lust for sexual pleasure or by an effort to increase the likelihood of more offspring. In either case, he oversteps the parameters of the creation ordinances and acts autonomously. Second, Lamech violates the sanctity of human life in a way that exceeds the heinous nature of Cain’s murderous deed. Cain killed Abel and attempted to evade responsibility when confronted (4:9). But Lamech artfully gloats about his murderous act (4:23f.). Cain pled for divine leniency and protection (4:13–14), but Lamech assumes Yahweh’s authority and with godlike prerogative places himself under imperial immunity (4:24). So the seven-step progression from Cain to Lamech manifests an unmistakable escalation in hubris and violence.

B.G.

The entry above is excerpted and adapted from my recently published monograph Where Sin Abounds (a theological commentary on Genesis). Used by permission of Wipf and Stock Publishers. www.wipfandstock.com