John Calvin Commentary Genesis 4:7

"If thou doest well, shall it not be lifted up? and if thou doest not well, sin coucheth at the door: and unto thee shall be its desire, but do thou rule over it." — Genesis 4:7 (ASV)

If you do well. In these words God reproves Cain for having been unjustly angry, since the blame of the whole evil was his own. For foolish indeed was his complaint and indignation at the rejection of sacrifices, whose defects he had taken no care to amend.

Thus all wicked men, after they have been long and vehemently enraged against God, are at last so convicted by the Divine judgment that they vainly desire to transfer to others the cause of the evil. The Greek interpreters, in this place, depart far from the genuine meaning of Moses.

Since, in that age, there were none of the marks or points which the Hebrews use instead of vowels, it was easier, because of the affinity of words to each other, to fall into an extraneous meaning. However, since anyone moderately versed in the Hebrew language will easily judge their error, I will not pause to refute it. Yet even those who are skilled in the Hebrew tongue differ considerably among themselves, although only respecting a single word; for the Greeks change the whole sentence.

Among those who agree concerning the context and the substance of the address, there is a difference respecting the word שאת (seait), which is truly in the imperative mood, but ought to be resolved into a noun. Yet this is not the real difficulty; but, since the verb נשא (nasa), signifies sometimes to exalt, sometimes to take away or remit, sometimes to offer, and sometimes to accept, interpreters vary among themselves, as each adopts this or the other meaning.

Some of the Hebrew scholars refer it to the countenance of Cain, as if God promised that He would lift it up though now cast down with sorrow. Other Hebrew scholars apply it to the remission of sins, as if it had been said, ‘Do well, and you shall obtain pardon’.

But because they imagine a satisfaction that detracts from free pardon, they dissent widely from the meaning of Moses. A third exposition approaches more closely to the truth: that exaltation is to be taken for honor, in this way, ‘There is no need to envy your brother’s honor, because, if you conduct yourself rightly, God will also raise you to the same degree of honor, though He now, offended by your sins, has condemned you to ignominy.’ But even this I do not approve of.

Others refine more philosophically, and say that Cain would find God propitious and would be assisted by His grace, if he should by faith bring purity of heart with his outward sacrifices. These I leave to enjoy their own opinion, but I fear they aim at what has little substance.

Jerome translates the word, ‘You shall receive,’ understanding that God promises a reward to that pure and lawful worship which He requires. Having recited the opinions of others, let me now offer what appears to me more suitable. In the first place, the word שאת means the same thing as acceptance, and stands opposed to rejection.

Secondly, since the discourse concerns the matter at hand, I explain the saying as referring to sacrifices, namely, that God will accept them when rightly offered. Those who are skilled in the Hebrew language know that here is nothing forced, or remote from the genuine meaning of the word.

Now the very order of things leads us to the same point: namely, that God pronounces those sacrifices repudiated and rejected as being of no value when they are offered improperly; but that the oblation will be accepted, as pleasant and of good odor, if it be pure and legitimate. We now perceive how unjustly Cain was angry that his sacrifices were not honored, since God was ready to receive them with outstretched hands, if they ceased to be faulty.

At the same time, however, what I said before must be recalled: that the chief point of well-doing is for pious persons, relying on Christ the Mediator and on the gratuitous reconciliation procured by Him, to endeavor to worship God sincerely and without pretense. Therefore, these two things are joined together by a mutual connection: that the faithful, as often as they enter into the presence of God, are commended by the grace of Christ alone, their sins being blotted out; and yet that they bring there true purity of heart.

And if you do not well. On the other hand, God pronounces a dreadful sentence against Cain, if he hardens his will in wickedness and indulges himself in his crime; for the address is very emphatic, because God not only repels his unjust complaint, but shows that Cain could have no greater adversary than that sin of his which he inwardly cherished.

He so binds the impious man with a few concise words that he can find no refuge, as if He had said, ‘Your obstinacy shall not profit you; for, though you should have nothing to do with Me, your sin shall give you no rest, but shall drive you on, pursue you, urge you, and never suffer you to escape.’

Hence it follows that he not only raged in vain and to no avail, but was also held guilty by his own inward conviction, even if no one were to accuse him.

For the expression, Sin lieth at the door, relates to the internal judgment of the conscience, which presses upon the man convinced of his sin and besieges him on every side.

Although the impious may imagine that God slumbers in heaven and may strive as far as possible to repel the fear of His judgment, sin will be perpetually drawing them back, though reluctant and as fugitives, to that tribunal from which they endeavor to retire.

The declarations even of heathens testify that they were not ignorant of this truth; for it is not to be doubted that when they say, ‘Conscience is like a thousand witnesses,’ they compare it to a most cruel executioner. There is no torment more grievous or severe than that which results from this; moreover, God Himself extorts confessions of this kind. Juvenal says:—

“Heaven’s high revenge on human crimes behold;
Though earthly verdicts may be bought and sold,
His judge the sinner in his bosom bears,
And conscience racks him with tormenting cares.”

But the expression of Moses has peculiar energy. Sin is said to lie, but it is at the door; for the sinner is not immediately tormented with the fear of judgment. Instead, gathering around him whatever delights he can in order to deceive himself, he walks as if in free space and even revels as if in pleasant meadows. However, when he comes to the door, he meets sin there, keeping constant guard; and then conscience, which before thought itself at liberty, is arrested and receives double punishment for the delay.

And unto you shall be his desire. Nearly all commentators refer this to sin and think that, by this admonition, those depraved impulses are restrained which solicit and impel the human mind. Therefore, according to their view, the meaning will be of this kind: ‘If sin rises against you to subdue you, why do you indulge it, and not rather labor to restrain and control it?

For it is your part to subdue and bring into obedience those affections in your flesh which you perceive to be opposed to the will of God, and rebellious against Him.’ But I suppose that Moses means something entirely different. I omit to notice that the Hebrew word for sin is marked as feminine gender, but that here two masculine relative pronouns are used.

Certainly Moses does not treat particularly of the sin itself which was committed, but of the guilt which is contracted from it, and of the consequent condemnation. How, then, do these words suit, Unto you shall be his desire?

However, there will be no need for long refutation when I shall produce the genuine meaning of the expression. It rather seems to be a reproof by which God charges the impious man with ingratitude, because he held in contempt the honor of primogeniture.

The greater the divine benefits with which any of us is graced, the more he betrays his impiety unless he earnestly endeavors to serve the Author of grace to whom he is obligated.

When Abel was regarded as his brother’s inferior, he was, nevertheless, a diligent worshipper of God. But the firstborn worshipped God negligently and perfunctorily, though he had, by Divine kindness, attained such high dignity.

Therefore, God elaborates on his sin, because he had not at least imitated his brother, whom he ought to have surpassed in piety as much as he did in degree of honor.

Moreover, this form of speech is common among the Hebrews: that the desire of the inferior should be towards him to whose will he is subject. Thus Moses speaks of the woman (Genesis 3:16), saying that her desire should be to her husband.

They, however, childishly trifle, those who distort this passage to prove the freedom of the will. For if we grant that Cain was admonished of his duty so that he might apply himself to the subjugation of sin, no inherent power of man is to be inferred from this.

It is certain that only by the grace of the Holy Spirit can the desires of the flesh be so mortified that they do not prevail. Nor, indeed, must we conclude that whenever God commands anything, we will have the strength to perform it; rather, we must hold fast to the saying of Augustine, ‘Give what you command, and command what you will.’