Genesis 4:25-26

2006.Aug.09 17:28

Calling on Jehovah

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Adam had relations with his wife again; and she gave birth to a son, and named him Seth, for, she said, “God has appointed me another offspring in place of Abel, for Cain killed him.” To Seth, to him also a son was born; and he called his name Enosh. Then men began to call upon the name of the LORD.
(Genesis 4:25-26, NASB)

This is a busy two verses. If I remember to, there are three things I particularly want to comment on:

1. That Eve considers Seth to be in the place of Abel.
2. The concept of generations.
3. The bit about “Then men began to call upon the name of the LORD.”

Upon the birth of Seth, apparently Eve and Adam’s third son, Eve says “God has appointed me another offspring in place of Abel.” I’m not certain why but I find this really interesting. Maybe it’s the business of one person taking the place of another (a la Christ’s sacrifice, creating life in us where we were once dead in our sin). Eve perhaps is placing the hope of humanity on Seth, seeing as how she and Adam botched the tree business, and their first two sons were separated from them due to fratricide.

As in the story of Cain, we now see the branching away from the initial nuclear family, with the birth of Seth’s son, Enosh. Throughout the Bible, we see generations going back to Seth (being the patrilineal ancestor of Noah). This connection of generations reminds me that I have a blood connection back to Adam and Eve, and that this is an ancestry I share with all humans. Generation by generation we fall. Generation by generation we can be accepted back as God’s children in repentance.

The sharing of the message of repentance and the truth of Jehovah is an essential function some part of each generation must perform. A result of the separation from God due to sin is the need for humans to encourage each other and share the Word with each other. By the time of Enosh, this seems to be coming into practice. " To call upon the name of the LORD" (Genesis 4:26, NASB) is otherwise translated as "preaching in the name of Jehovah" (Genesis 4:26, Young) or “to proclaim the name of the LORD” (NIV in footnote). I may be quite misinterpretting this, but my reading is that by the time of Enosh, there becomes a distinction of people who proclaim God to others.

In other words, I find this passage quite interesting but don’t really know what to make of it. Then again, that’s okay; that’s part of learning.

Genesis 4:18-24

2006.Aug.03 21:28

Humanity, Part 1

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The first geneology in the Bible is that of Cain’s descendents. I am no expert on geneologies, and I am not going to look at the other geneologies to see how well this holds up, but this seems to be a somewhat irrelevant ancestry, being as they’re mostly (if not all), patrilineal. Noah is in the line of Seth (Genesis 5), so Cain’s patrilineal line ends at the flood. Granted, we are all probably descendents of Cain in some way, but it strikes me as odd that this is not only included, but again the first geneology. Perhaps it is just to explain who Lamech is so that story doesn’t seem quite so random. But I’m getting ahead of myself.

At the end of Cain’s story, he travels east of Eden, and ultimately marries and has a child. I’ve often wondered where this woman came from, but since I don’t know how long Cain wandered before marrying, it’s quite possible she is one of, or a descendent of one of, Adam and Eve’s other children (I have to assume they had children other than Abel, Cain, and Seth; The Book of Jubilees, for what it’s worth, apparently explores this issue). At any rate, life goes on for Cain. And as his life continues, we see for the first time humanity, not as a single nuclear family, but as at least a large tribe, perhaps even (and I don’t actually like this word) civilizations. We see tent-dwellers and those who care for livestock (20), metal-workers (22), musicians (21), and polygamy (19), which for some reason does seem to go along with what we westerners lovingly think of as “civilization”.

Then comes the bit about Lamech. Lamech, as he tells his wives, Adah and Zillah, killed a man and a boy (or possibly one person, I can’t tell) for hurting him in some fashion. He takes unto himself God’s promise to Cain, saying "If Cain is avenged sevenfold, / Then Lamech seventy-sevenfold" (Genesis 4:24, NASB) . We really aren’t given much of the back story, from which to judge Lamech’s actions, but certainly Cain was not deserving of the promise God gave him.

The use of seventy times seven by Lamech may be referenced by Jesus, responding to Peter:

Then Peter came and said to Him, “Lord, how often shall my brother sin against me and I forgive him? Up to seven times?” Jesus said to him, “I do not say to you, up to seven times, but up to seventy times seven.
(Matthew 18:21-22, NASB)

As in Cain’s case, I think this story of Lamech is in large part about grace, the kind of grace God has for us, and the kind of mercy that we should have for others. If someone were to kill Lamech for his actions, that would probably be justified. Indeed, the Law allows for it in many cases (Numbers 35), although it also allows a refuge in other cases. Lamech responds by doing something we modern-day Christians often fail. He claims a promise of God for himself and accepts God’s grace and protection (or such is my interpretation). If God is willing to avenge a (apparently guilty) man 490-fold, then how much more we, who are guilty of much, ought to forgive.

Genesis 4:3-17

2006.Jul.25 09:33

Anatomy of a sin

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This is your life. Day in day out, you’re working the land, tilling the ground, a farmer making a living off cursed soil. You’re good at it though, and your folks work with you some. Your brother’s a good guy, too. He takes care of the flock. It’s hard work for you both, but you’ve got good vegetables, good meat, clothing on your backs.

Your parents tell you about the God who used to walk with them. You believe them, seeing as how they and your brother are the only sentient beings around, but those times are passed. Your parents screwed up, you pay for it. Now you get to see them fight, you’ve been hurt by their harsh words, but you can tell they want back with God, they want life again. What you have, they tell you sometimes, isn’t life. When you hear God speak, that’s good, but it’s not, they say, what they had. They tell you and your brother to make sacrifices to this God. Maybe, someday…

Abel, he’s your younger brother, brings the first born of his flock, and God accepts that sacrifice. You bring the sweat of your back, the vegetables and fruits you’ve grown. Maybe the difference is you weren’t specific about bringing the first fruits, maybe God has a thing for blood. Whatever the reason, God didn’t accept your sacrifice. This was your work. What does Abel do anyway, just watch the sheep and cattle, make sure they don’t do anything stupid? You work hard, provide for your family, these people God created and then cast out of his magic fairy-land garden! And, what, your sacrifice is not good enough! So, yeah, you’re super pissed. And God has the nerve to ask why.

He tells you, "If you do well, will not your countenance be lifted up? And if you do not do well, sin is crouching at the door; and its desire is for you, but you must master it" (Genesis 4:7, NASB) . You try a little. You tell what happened to Abel, but that just makes you angrier. Abel, what is he to you? And so, you let it, you let the sin in. You let it master you. And you kill your brother in your anger.

Your sin, suddenly, seems greater than your parents. You try to deceive God when he asks after your brother. He casts you out, to be a traveller. Your hard work will produce barely enough for you. And you cry out "My punishment is too great to bear" (Genesis 4:13) ! And God has mercy on you. Though the curse is not removed, he provides you grace, that you will not be slain. And you wander and settle many years later. You have a family. You have sinned greatly, but so much greater has been God’s mercy on you.

Cain sinned. He sinned in thinking his sacrifice should be worthy before God. He was too proud to replace his rejected sacrifice with a pleasing one, and instead chose to be angry with his brother, to the point of murdering Abel. He then went so far as to try to deceive God directly. That’s sin, that’s what’s in all of us. We talk a lot about God’s grace through Christ, but God’s grace has always existed. Cain deserved to die, but God granted him mercy. And Jehovah’s grace can always be included in the story of a sin.

And law came in, that the offence might abound, and where the sin did abound, the grace did overabound, that even as the sin did reign in the death, so also the grace may reign, through righteousness, to life age-during, through Jesus Christ our Lord
(Romans 5:20-21, Young)

That’s the lesson I take from Cain’s, the ease with which we are deceived into sin. And how much easier it is to accept God’s grace. Well, easier, when we recognize our sin and are humble before the Lord.

Genesis 4:1-2

2006.Jul.23 16:08

Child 1

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Now the man had relations with his wife Eve, and she conceived and gave birth to Cain, and she said, “I have gotten a manchild with the help of the LORD.” Again, she gave birth to his brother Abel. And Abel was a keeper of flocks, but Cain was a tiller of the ground.
(Genesis 4:1-2, NASB)

Adam and Eve have children. At this point, they have two, apparently after being ejected from the garden. I can’t think of a time I’ve ever heard somebody preach from this passage–or even discuss it–without it being simply a prelude to the Cain & Abel Debacle. This can’t be blamed on the shortness of the passage–the church seems to place uncanny value on short passages. However, this is indeed a momentous occassion.

There is a great business about human identity vis-a-vis God’s identity throughout the Bible, emphasized in Genesis by the tree of knowledge and the fall. Recall the serpent’s argument: "You won’t die. God knows that the moment you eat from that tree, you’ll see what’s really going on. You’ll be just like God, knowing everything, ranging all the way from good to evil" (Genesis 1:4-5, MESSAGE) . There are things that clearly dilineate humanity from Jehovah. The issue with the trees center around his eternality (read, true life) and his knowledge of all things. Another major separating factor is God’s role as the creator.

Birth gives us an interesting perspective into God’s nature and our relationship with him. Indeed, earth seems to be the womb in which humanity gestates–Jesus speaks of the time before the tribulation as "beginning of birth pains" (Matthew 24:8, NIV) . If God conceived humanity in his mind, and created the womb, this life for us, that we might as individuals and a species be born into his kingdom, then pregnancy has much to teach us of his love for us and the pain and heartache he chooses to endure for our sakes.

When Eve is pregnant with Cain, she receives understanding that the fruit of knowledge could not give her, and as she shares her experience with Adam, so too does he gain understanding. How they will hurt for their children, they could not have known, but in the joy and love and pain of pregnancy and child-rearing, Eve and Adam can begin to understand why God created this world, created them upon it, and why he chose to allow them to bring on themselves the curse of sin.

It baffles me how the church can ever despise pregnancy, but we do it so often. How often out of the same mouth comes pro-life rhetoric and condemnation of women for their pregnancy. If it is a result of sin, well, whose life isn’t. We are all conceived in sin, we all choose to walk in it. Not one person is alive who cannot trace their life directly to some sin. But pregnancy, children, maturing, life, these are gifts of God, blessings that we might grow in understanding and so rejoice all the more in the incredible much he does for us.