Why does Genesis 4:20–22 mention that these cultural activities originated with the ungodly?

Genesis 4:20–22 (ESV)

20 Adah bore Jabal; he was the father of those who dwell in tents and have livestock.

In short

Genesis 4:20–22 indicates that these cultural activities originated with the ungodly line of Cain

to display God’s mercy; or
to show that Cain’s line was morally corrupt.

We know from Scripture that Cain murdered his brother Abel and that God punished him by pronouncing a curse. Soon after we read that Cain’s descendants contributed to civilization through the inventions of herds-keeping, music, and metallurgy. How can it be that such important cultural innovations originate with a line whose head had sinned so devastatingly?

To understand how it can be that Cain’s descendants contribute to civilization in such brilliant ways, we need to understand the whole context. When we read Genesis 4, we find that after Cain is cursed by God, he pleads with God for protection (Gen. 4:14). God has mercy on Cain and promises that if anyone takes vengeance on Cain, God will take vengeance on them (Gen. 4:15). It is a potent reminder of God’s mercy. No sooner does God punish Cain than he responds favourably to Cain’s plea for mercy. After God shows mercy to Cain, the text portrays Cain in a more positive light. He marries and has children, and his children have children. Also, his descendants make important contributions to civilization, including the invention of herds-keeping, music, and metallurgy.

Some object to the idea that Cain’s line makes any positive contribution to society. They argue that when we continue reading, we come to Lamech’s poem, which suggests that Lamech was even more violent than Cain (Gen. 4:23–24). The idea here is that the poem shows that Cain’s family remains wicked, and so the crafts invented by Cain’s grandsons must be corrupt. The problem with this argument is that it overlooks the fact that God has already shown mercy to Cain in Genesis 4:15. Thus, the tension between God’s justice and Cain’s sin has been resolved.

Other authors argue that we know the text portrays Cain’s descendants in a poor light based on the crafts they invent. These suggest that the harp and pipe are used for laments, and metallurgy is used for making weapons. Thus, the purpose of the text is to show that Cain’s line remains morally corrupt. The problem with this argument is that the text says nothing of the sort. Rather, the harp and lyre are thought to be the oldest instruments, so it is no surprise that these are the instruments listed. Further, the importance of metallurgy goes far beyond weapons, but would be useful for ploughshares, axes, and carving tools. The point here is not that Tubal invented a violent craft, but that he invented metalworking in general.

That Cain’s descendants contributed to civilization reminds us of the mercy of God.

Interpretation 1:
The fact that Cain’s line contributes to human culture displays God’s mercy.

Summary:

When Cain murdered Abel he deserved divine punishment. Still, God displayed his mercy to Cain by protecting him, and allowing his descendants to engage in the cultural mandate of filling the earth and subduing it (Genesis 1:28). That herds-keeping, music, and metallurgy originate with Cain’s descendants shows God’s loving mercy and means that Cain and his family had an opportunity to repent.

God knows the human heart. In his lovingkindness he offers forgiveness and mercy, even to those who sin. When God shows his favour and mercy, we must take the opportunity to repent.

Advocates:

Walter Brueggemann
Victor Hamilton
Gerard van Groningen
Gordon Wenham
Claus Westermann

Minor differences:

Victor Hamilton and Gerard van Groningen both agree that the text is a display of God’s mercy. Van Groningen highlights the idea that God’s mercy on Cain must have afforded him and his family an opportunity to repent: They were certainly given opportunity to repent and join parents (and grandparents) by responding in faith to Yahweh’s evidences of benevolence to them.¹

Hamilton characterizes God’s mercy here slightly differently. Rather than point out that the mercy afforded Cain an opportunity to repent, he compares God’s mercy to that of the Greek and Roman philosophers and artists. For Hamilton, the Greek philosophers’ contributions in art and philosophy and the Romans’ contributions in law and politics were beneficial to humanity in areas where the Hebrews did not contribute.² Similarly, Cain’s descendants contributed to civilization.

When it comes to the idea that God’s mercy is displayed by including these important cultural initiatives in Cain’s line, Walter Brueggemann is the least explicit of our authors. Still, a case can be made that he is an implicit advocate of this view. He does think it is important that these cultural innovations are linked to the line of Cain, who was a murderer.³ Brueggemann contends that art and culture are produced when there is a desire, and he wonders if the text illustrates that Cain was able to master his originally evil desire.⁴ While God’s mercy is never mentioned, Brueggemann does notice the significance that Cain’s line develops favourable cultural practices. Still, he also notes that violence remains in the line (Genesis 4:23–24).⁵

Finally, we should mention that neither Claus Westermann nor Gordon Wenham mention God’s mercy. Still, we will see that since both authors have a high view of the cultural aspects that develop through Cain’s line, they implicitly see God’s mercy in the account.

Arguments

Explanation:

We know from Genesis 4:8 that Cain murdered his brother Abel. Yet when we reach Genesis 4:20–22 we find out that Cain’s line contributes to important cultural development including commercial herding, music, and metallurgy. The question is why such extraordinary contributions to civilization^6,7,8 could come through the line of a murderer? To understand this, we need to consider the whole context of Genesis 4.

After Cain murders Abel, God comes to Cain and curses him for this wicked deed, explaining that he will have trouble working the earth, and will be a fugitive (Genesis 4:11–12). Cain pleads with the Lord to lessen his punishment, recognizing that without God’s protection, he will be killed (Genesis 4:14). God shows mercy to Cain, explaining that anyone who harms Cain will himself be harmed (Genesis 4:15). Now that Cain’s sin and God’s position are settled, the author moves on to explain that Cain found a wife, had children, and his line made significant contributions to civilization (Genesis 4:12–22). While the text is not explicit, it is not difficult to see that God’s mercy is on full display.⁹ Cain sins, God confronts and administers justice, and Cain’s line contributes to civilization. Without the mercy and protection from God, Cain’s line could never achieve these accomplishments.

Counterargument:

To understand whether God’s mercy is on display, we need to continue reading. When we reach Genesis 4:23–24 we find that Cain’s great-grandson Lamech had two wives. Along with this detail, the narrator includes a short poem that Lamech recited to his wives: Adah and Zillah, hear my voice; you wives of Lamech, listen to what I say: I have killed a man for wounding me, a young man for striking me. If Cain’s revenge is sevenfold, then Lamech’s revenge is seventy-sevenfold. The poem is a stark reminder that violence runs through the line of Cain.¹⁰

The poem is a bookend on the genealogy of Cain, as the narrator moves on to Seth’s line. Given the narrator’s placement of the poem, we should assume that the cultural contributions of Cain’s descendants are not positive.

Response to counterargument:

It is true that the poem reveals a dark and violent tendency. Still, the point is not that Cain’s line is not able to make a fruitful contribution to civilization. The fact is, we already know from Genesis 4:15 that God has shown mercy to Cain and allowed him to live. From a literary perspective, the tension of Cain’s relationship with God has already been resolved and the text indicates how this resolution allows Cain’s descendants to contribute to civilization. Still, we do notice a contrast in tone when we reach Genesis 4:23–24 in light of Lamech’s poem. Since we know that the conflict between God and Cain has been resolved, we should interpret Genesis 4:23–24 in a new light. One possibility is that the author draws attention to the fact that even with the growth of civilized culture, sin remains, and in fact worsens.¹¹

Explanation:
The genre of primeval history has common features. One such feature is the use of genealogy to introduce the origin of important creative developments.^12,13 We find similar examples in Sumerian and Phoenician myths.¹⁴ An example to us comes by way of Philo of Byblos, who in the first century AD translated an old Phoenician myth into Greek.¹⁵ The account states, Later in the line of these men, there were two youths. One of them is called Craftsman and the other Earthly Native. The youths invested the method of making bricks by mixing straw with clay…. From these others came, one of whom was called Field, and the other Hero of the Field or Rustic…. These two conceived of adding courtyards to dwellings.¹⁶
The example illustrates how ancient authors used genealogies to explain the development of art and culture. Notice that the purpose of the account is not to comment on the quality or lack thereof of the art and culture for which they account. In other words, the purpose is not to judge the making of bricks by mixing straw with clay based on the fact that these came down through the youths, Craftsman, and Earthly Native. Rather, the author’s purpose is to explain how these arts and crafts originated, and he uses the genealogy to do this.
Similarly in Genesis 4:1–26, the author passes no judgment on the fruitfulness of the arts and culture that were developed by Cain’s line. Rather, he explains the origin of these cultural innovations, which came through Cain’s descendants. It may have been well known that these cultural innovations originated with Cain’s line, but that they are included in Scripture is significant. For this short excerpt displays the awesome mercy of God, who would not only allow Cain an opportunity to repent but would allow his family to make important contributions to civilization.
Counterargument:
It might be that other primeval histories use genealogy to explain the origin of certain aspects of society. Still, Genesis 4:20–22 does this in a way that suggests that the innovations are evil like Cain. We can deduce the fact that Cain’s line is displayed in a negative light by Lamech’s poem in Genesis 4:23–24, where Lamech indicates that he has slain a man. In fact, the inclusion of the poem at this junction, not only shows that Cain’s line was evil, but that they made evil contributions to society. Notice that the author includes the poem immediately following the invention of metallurgy by Tubal-Cain, which suggests that Lamech used the newly developed sword to accomplish this wicked deed described in the poem.¹⁷ Likely the poem is included to show the pride of Lamech, who must have felt invincible with these newly developed weapons.¹⁸
Response to counterargument:
Such an interpretation puts more on the text than is justified. The fact is that metallurgy was important for humanity because it allowed for the production of not only weapons but also ploughshares, axes, and carving tools.¹⁹ Primeval history is concerned with accounting for the most fundamental aspects of humanity,²⁰ so the purpose is to show that Tubal-Cain contributed to metalworking in general.²¹ Thus, the text is not suggesting that Tubal-Cain invented a specific type of metallurgy or used his skills to develop weapons.
Possible weaknesses:
It could be that the text is meant to show not God’s mercy but only the fact that the cultural innovations of herding, music, and metallurgy originated with Cain. In other words, the author could be presenting a fact of history, and not making a theological point about the mercy of God. If this is the case, then the fact that these societal innovations developed through the line of a man who murdered his brother is not to the point.
When other ancient Near Eastern primeval histories include etymologies, they represent these cultural activities in a positive light.

Explanation:

The genre of primeval history has common features. One such feature is the use of genealogy to introduce the origin of important creative developments.^12,13 We find similar examples in Sumerian and Phoenician myths.¹⁴ An example to us comes by way of Philo of Byblos, who in the first century AD translated an old Phoenician myth into Greek.¹⁵ The account states, Later in the line of these men, there were two youths. One of them is called Craftsman and the other Earthly Native. The youths invested the method of making bricks by mixing straw with clay…. From these others came, one of whom was called Field, and the other Hero of the Field or Rustic…. These two conceived of adding courtyards to dwellings.¹⁶

The example illustrates how ancient authors used genealogies to explain the development of art and culture. Notice that the purpose of the account is not to comment on the quality or lack thereof of the art and culture for which they account. In other words, the purpose is not to judge the making of bricks by mixing straw with clay based on the fact that these came down through the youths, Craftsman, and Earthly Native. Rather, the author’s purpose is to explain how these arts and crafts originated, and he uses the genealogy to do this.

Similarly in Genesis 4:1–26, the author passes no judgment on the fruitfulness of the arts and culture that were developed by Cain’s line. Rather, he explains the origin of these cultural innovations, which came through Cain’s descendants. It may have been well known that these cultural innovations originated with Cain’s line, but that they are included in Scripture is significant. For this short excerpt displays the awesome mercy of God, who would not only allow Cain an opportunity to repent but would allow his family to make important contributions to civilization.

Counterargument:

It might be that other primeval histories use genealogy to explain the origin of certain aspects of society. Still, Genesis 4:20–22 does this in a way that suggests that the innovations are evil like Cain. We can deduce the fact that Cain’s line is displayed in a negative light by Lamech’s poem in Genesis 4:23–24, where Lamech indicates that he has slain a man. In fact, the inclusion of the poem at this junction, not only shows that Cain’s line was evil, but that they made evil contributions to society. Notice that the author includes the poem immediately following the invention of metallurgy by Tubal-Cain, which suggests that Lamech used the newly developed sword to accomplish this wicked deed described in the poem.¹⁷ Likely the poem is included to show the pride of Lamech, who must have felt invincible with these newly developed weapons.¹⁸

Response to counterargument:

Such an interpretation puts more on the text than is justified. The fact is that metallurgy was important for humanity because it allowed for the production of not only weapons but also ploughshares, axes, and carving tools.¹⁹ Primeval history is concerned with accounting for the most fundamental aspects of humanity,²⁰ so the purpose is to show that Tubal-Cain contributed to metalworking in general.²¹ Thus, the text is not suggesting that Tubal-Cain invented a specific type of metallurgy or used his skills to develop weapons.

Possible weaknesses:

It could be that the text is meant to show not God’s mercy but only the fact that the cultural innovations of herding, music, and metallurgy originated with Cain. In other words, the author could be presenting a fact of history, and not making a theological point about the mercy of God. If this is the case, then the fact that these societal innovations developed through the line of a man who murdered his brother is not to the point.

Interpretation 2:
That these cultural activities originate with Cain shows that Cain’s line was morally corrupt.

Summary:

When Cain sinned against God by murdering his brother, he brought unalterable shame to his descendants. This is confirmed by Genesis 4:20–22 where we find out that the industry produced by this family displays moral corruption.²²

Advocate:

Kenneth Matthews

Arguments

Explanation:

We know from Genesis 4:11 that Cain has murdered his brother and so is cursed by God. In Genesis 4:20–22 we find out just how far that curse reaches. The narrator explains that Cain’s descendants are responsible for metallurgy, herds-keeping, and musical instruments (Genesis 4:20–22). When the narrator introduces the founder of metallurgy, he gives him the name Tubal-Cain. It is no coincidence that the narrator does this; he wants his readers to understand that what was produced by Tubal-Cain was used for wickedness. Of course, it is no surprise that Tubal-Cain was responsible for metallurgy, because such instruments could be used for not only farming but also weapons.²³ Further, the text states that Jubal invented the harp and lute and we know that these instruments were used by the Hebrews for their songs of lament. Finally, there is a similarity between the name Jabal, the keeper of herds, and Abel, who also had a flock. The narrator’s intent is to remind the reader of Abel, before introducing Seth’s line in Genesis 4:25 as the rightful replacement of Eve’s son.²⁴

Counterargument:

There are several problems with this argument. First, we know from the text that God placed a protective mark on Cain as an act of mercy, so we should not press the text for more signs of divine justice.

Second, we know from Genesis 4:2 that Abel was a keeper of sheep. On the other hand, Jabal had livestock. The term used for Jabal covered more than sheep but includes goats, cattle, donkeys, and camels.^25,26

Third, there is no reason to think that the harp (or lyre) and pipe were only used for the songs of lament. In fact, the harp (lyre) and pipe are mentioned here because these are the oldest known instruments.²⁷

Fourth, metallurgy was an important skill and there is no indication from the text that the author has in mind nefarious use. Further, the fact that Cain’s name is positioned before Tubal can be explained in various ways. For one, Cain could be glossed as smith and thus the name anticipates Jubal’s craft.²⁸ It could also be used to distinguish Tubal from Tubal son of Japhet, mentioned in various other passages (Genesis 10:2; 1 Chronicles 1:5).

Explanation:
Cain murdered his brother Abel and received a curse from God. Now the text indicates that Cain had children and his children’s children are named Jabal, Jubal, and Tubal. Each of these names reminds us of the slain brother Abel, because of their pronunciation.²⁹ The author most likely includes Cain’s descendants in order to remind us of Abel, so that when we reach Genesis 4:25 we learn that Adam and Eve have a new son named Seth, who replaces the line of Abel.³⁰ Thus, Cain does not replace Abel, because he is wicked; rather, Seth does.
Counterargument:
The notion that the names of Cain’s great-grandchildren are supposed to remind us of Abel and therefore drive home the notion that Seth, not Cain, will replace Abel’s line is strained at best. First, it could be a coincidence, or simply a cultural phenomenon that the names Jabal, Jubal, and Tubal have a similar sound to Abel. Further, these names share a similar root related to the verb for to bring (יְבַל), which suggests that their names are related to the fact that they brought important contributions to civilization.³¹ Finally, it is not the narrator who named Cain’s great-grandsons but their father, Lamech. Thus, if the names are meant to remind us of Abel, this is something Lamech desired, not the author of the text.
Possible weaknesses:
The problem with this view is that it puts more on the text than is there. It is true that Cain was wicked for murdering his brother, but we know that God resolves this by punishing Cain and providing safe passage for him. There is no reason to characterize Cain’s descendants beyond what is available in the text, and what is available in the text is the fact that after God had mercy on Cain, his descendants made important contributions.
The names of Cain’s great-grandsons have a similar sound to that of Abel.

Interpretation 1:The fact that Cain’s line contributes to human culture displays God’s mercy.

Interpretation 2:That these cultural activities originate with Cain shows that Cain’s line was morally corrupt.

Interpretation 1:
The fact that Cain’s line contributes to human culture displays God’s mercy.

Interpretation 2:
That these cultural activities originate with Cain shows that Cain’s line was morally corrupt.