MURDER, MERCY & CALLING UPON YHWH II
(Genesis 4:17-26)
EDEN TO ZION VIDEO SERIES
Transcript
The Family of Cain
Hello and welcome to Part 2 of Genesis 4. I’m Stephen Buckley and we’re in a series titled Eden to Zion, painting the grand narrative of the bible, through which you will develop a biblical worldview to live by and praise God in.
Through five dramatic scenes in part 1 we witnessed a pair of brothers bring offerings in natural worship before the LORD. Abel the younger is accepted, Cain the acquired is not. Failing to heed the LORD’s warning to rule over his sinful urges, he murders his brother. Initially indignant under inquisition, his punishment paved potentially remorseful and fearful thoughts for his life. Marrying mercy to justice, the LORD promised protection via a special mark. Cain is then driven into the wilderness as a wanderer away from the secure paradise, his parents and presence of God.
For today, the chapter goes on to record the family of Cain, their discoveries, inventions, development of society, and depending how you view it, demonic influence, or God’s underserving grace… and you do not want to miss the final verse of the chapter. It may very well change the way you pray.
Introduction
Let’s get into it.
This portion of scripture is the genealogy of Adam to Lamech (verses 1-18) but it’s interrupted by Cain and Abel’s struggle. A struggle which means the genealogy that includes Cain will not be the chosen line. Had it not been for the story of murder, verse 17 would have followed verse 2. Now another line will be chosen. The bible always places the unfavoured line before detailing the favoured line. Japheth and ham before Shem, Ishmael before Isaac, here Cain before Seth.
From verse 17:
“Cain knew his wife, and she conceived and bore Enoch. When he built a city, he called the name of the city after the name of his son, Enoch. 18 To Enoch was born Irad, and Irad fathered Mehujael, and Mehujael fathered Methushael, and Methushael fathered Lamech. 19 And Lamech took two wives. The name of the one was Adah, and the name of the other Zillah. 20 Adah bore Jabal; he was the father of those who dwell in tents and have livestock. 21 His brother's name was Jubal; he was the father of all those who play the lyre and pipe. 22 Zillah also bore Tubal-cain; he was the forger of all instruments of bronze and iron. The sister of Tubal-cain was Naamah.” (Gen 4:17-22)
Cain’s Wife
Where did Cain’s wife come from? Is the bible contradicting itself? Does this mean Adam wasn’t the first man but symbolic of the genesis of classification of mankind through evolutionary processes? Why does man enjoy to complicate the simple; Twist the straight; Poison the pure?
The following chapter informs us that Adam, “had other sons and daughters.” (Gen 5:4)
Verses 17-18 spans seven generations. There is a significant time gap between Cain’s sentencing and meeting his wife, just as there are significant times gaps between the generations that follow. Cain will have married one of the daughters of Adam, his sister.
His exile meant he would not have grown up with his sister, but more poignantly, little if any DNA corruption existed at this stage. They are part of the largest gene pool to have ever existed, and therefore no complications would arise bearing children at this stage. Later incest would be prohibited in the law of Moses.
The passage does not indulge in the marriage of the two. She is not named. It assumes they were married though. The principle of marriage continues.
Enoch and the meaning of names
This murderer is blessed with not just a wife, but children. The man who ceased the progeny of his brother is given a progeny. Not just a couple of generations, but a blessed number of 7 generations. God will use them for his purposes that include populating the earth. Because of sin Cain was born outside of the garden. Enoch his first born would enter the world even further east from the garden. Sin has consequences that affect generations, even in blessing.
Enoch and Lamech should not be confused with Enoch and Lamech who come through Seth’s line. Both Adam’s and Jacob’s eldest grandson was called Enoch.
Enoch most likely means “to train” or “to dedicate” or “consecrate.” I understand it’s more properly pronounced Chanoch– with same Hebrew root as Chanukkah, the feast of dedication.
It is challenging to know the meaning of Irad. Many possibilities includes “city man” “bird” and if you cross over to Arabic even “dragon.”
Suggestions for Mehujael include meaning “blotted out by God”; “God gives life”; or even “priest of God.” Both ends of spectrum. Continuing the serpents line or perhaps there were a remnant within the evil line.
Methushael could mean “man of God” “man of prayer” or even “man of the underworld”, as in sheol. Again, there are extremes in placing these individuals in the righteous or wicked categories.
Lamech like Irad is particularly difficult. Possibly “oppressor” “warrior” “conqueror” or “strong young.” Or even “to be low”
The City
Who built the city?
Upon first read, Cain built a city and named it after his first son Enoch.
When he built a city, he called the name of the city after the name of his son, Enoch.
Some have suggested Cain started to build but having moved on his son Enoch finished the job.
More have stated Enoch built the city and named it after himself, preferring “his son” to be rendered “his name.”
Still others pointing to technicalities in the Hebrew or even copyist error, or copyist gloss imply that it was Enoch who built the city, and he named it after his son Irad. This is achieved by removing Enoch from the end of the sentence. In this case it would read:
Cain knew his wife, and she conceived and bore Enoch. When he [Enoch] built a city, he called the name of the city after the name of his son, [Irad] Enoch [added by scribe].
Cain would then be the first farmer and Enoch the first city builder. I’m certainly not convinced of these last two, and neither are most English translators who plainly render Cain building and naming the city Enoch.
Where was the city?
We are not given clues as to the location of the city. If the garden was roughly Jerusalem, and Eden was located in the region of pre-flood Israel, then East of there would land in Modern day Jordan, Saudi Arabia, or even Iraq. Possibly the Mesopotamia region. If you’re going to build a city, and with no competition, and with the experience of Cain having visited many a places as a wanderer, you are going to establish it in the choicest of areas. By river, relative fertile land, although you cannot bypass God’s sentencing.
Why build a city?
Building a city could be seen as defiance of God’s sentence to be a wanderer and fugitive. Though the text does not indicate God’s disapproval of him erecting a city nor does it indicate God’s removal of the sentence on his life. While he was sentenced to a life of sojourning, he is promised protection from the Lord. His city stands to announce his departure from the security of the Lord and establish himself as almighty defender. His mark and his city are opposing symbols of power. Only one is a true guarantee.
Could Cain have built it, for Enoch to finish, because Cain is provoked by God to move on and continue to wander. An individual Babel moment if you like. God comes down and disperses him because it “is only the beginning of what [he]they will do.” (cf. Gen 11:6) Perhaps he named it after his son before he left. Just seven chapters later, building a city was about making a name for themselves, reaching the glory of God, in defiance of dispersion (c.f. Gen 11:). While there is no record of condemnation in chapter 4, the connection is there.
Assuming Cain stayed, for a short while at least, he became a city dweller having found it hard to get strength from the ground; he sort to build his own strength in a city. Cities tend to be man’s defiance of being fruitful and multiplying under God’s strength.
A prototype Babel perhaps, or a prototype city of refuge? Did the LORD grant mercy over execution knowing he would flee to build a type of city of refuge for him and his family? Did he intentionally set this up?
Sailhammer comments that it doesn’t say a mark was put on Cain but rather given to him, or for him. He says the “city narrative” follows the “sign narrative”. Therefore, it is possible the city was a sign as a place of refuge for Cain.
I’m not so sure. According to Deuteronomy 19:
“11 “But if anyone hates his neighbor and lies in wait for him and attacks him and strikes him fatally so that he dies, and he flees into one of these cities [the cities of refuge], then the elders of his city shall send and take him from there, and hand him over to the avenger of blood, so that he may die. Your eye shall not pity him, but you shall purge the guilt of innocent blood from Israel, so that it may be well with you.” (Deu 19:11-13)
Cain fled in judgement, not in immediate fear of retaliation, and built rather than hid in a city. His offence was committed in Eden, and he has been purged from the land, not in death, but distance. There were no elders, the LORD dealt directly with him, and though premeditated, divine protection was given. So, I keep returning to the question, why then build?
Was it defiance, was it a temporal stop to leave for his descendants before moving on, was it a foreshadow of the cities of refuge, what is going on here? I would say, for what it’s worth, struggling with a text should be a pleasure, even if like me you desire to reach a firm conclusion. If you are studying from a solid translation like the ESV, a plain reading and understanding will not send you far from the truth. Is it evident from the text or web of text you have connected?
Nonetheless, if verse 13 - that we looked at in the previous session – when Cain says “My punishment is greater than I can bear” is interpreted as an expression of repentance, then the city and his descendants can be understood positively. And yet Lamech raises the challenge to label as righteous.
Lamech and Two wives
Cain’s family tree highlights the seventh generation.
The preservation of marriage is broken with Lamech who takes two wives. This is the first case of bigamy (taking a wife while already married to another person) and polygamy (marrying multiple spouses).
Others follow suit, including Abraham who while married to Sarah took Hagar to bypass God’s patience. Jacob who took Rachel while still married to Leah, even if he was tricked. The bible records such distortions and while it does not record God condemning them, it does record the turmoil and tragedy that follows polygamy throughout the OT.
Of note, even here, marriage is still only one man and one woman. Lamech married a woman (one man and one woman). Then marries another woman (one man and one woman). He shouldn't do, (because it meant two women are married to the same man), hence the preservation of what God ordains is broken, but marriage has been the same 6000 years. Man just enjoys to corrupt it and tries to redefine it.
Three Archetypes
These two wives bore him four notable children, three men of whom become archetypes of industry and culture that developed in the context of city life.
Jabal with husbandry; Jubal of music; Tubal-cain of metallurgy.
Jabal – keep of livestock
Abel shepherded sheep and goats and possibly cattle, but Jabal or Yabal was “the father of those who dwell in tents and have livestock.” The Hebrew word for livestock covers a wider range of animals such as camels and donkeys. While his family line gathered in a city, his line moved out into a Bedouin lifestyle. Yabal is the father of Bedouin life. Perhaps he lived near the city, managing the animals of city-dwellers. Abel likely lived off his own flocks. Yabal is engaging in business also. Were they still vegetarians at this point? Why then animals? For local travel – to fetch water, milk, skins, possibly sacrifices and so forth. City traffic would provide trade opportunities.
Jubal - Music
Jubal “was the father of all those who play the lyre and pipe”
The lyre is a stringed instrument (1 Sam 16:23). The pipe would have been a reed or pan flute. He was the father of musicians, both string and wind instruments.
I wonder if the first music was lamentation reflecting the Psalms. I imagine the first song was called “Sinner’s city of refuge.”
Jubal can mean “producer” which is fitting for a musician. It is also the same basic word as jubilee.
All three rhyming names Jabal, Jubal, Tubal, can be connected with the Hebrew for ram. Did Jubal begin songs with a ram’s horn. Did the blast of a shofar begin instrumental worship? Hamilton says that Jabal means “to bring in procession.” If the reference to God was dropped such as Jabal-el, it would mean “God leads the procession.” Jubal, Hamilton says is the past participle, “brought in the procession.” Tubal would be the noun “procession.” Then consider what is said of the Jubilee:
“On the Day of Atonement you shall sound the trumpet [shofar, a ram’s horn] throughout all your land. 10 And you shall consecrate the fiftieth year, and proclaim liberty throughout the land to all its inhabitants. It shall be a jubilee for you…” (Lev 25:9b-10a)
The jubilee is of course connected with the return of Jesus and the procession of the King of kings.
You couldn’t write it! I could go off in all kinds of directions, but I’ll leave you to connect the dots, write an article, rap about it, whatever you do.
Tubal-cain – metallurgy
Cain’s family tree does not detail the ages when their sons were born therefore, we can’t pinpoint the century Tubal-cain took to industry, but it is most likely around the mid to latter part of the first millennia. Five and half thousand years ago Tubal-cain fashioned bronze and iron.
Fashioned or forged means advanced knowledge and techniques of working metal. He was melting, hammering, forging, sharpening, polishing metal. Using materials of copper, iron including alloys such as bronze.
Had he heard of stories of the sword that guarded the entrance to garden, thinking he too could replicate weapons to defend the city? If his family still resided there. Was he inspired to create farming equipment? Would he go on to create parts for his brother’s musical instruments?
Faced with the harsh realities of the environment from the curse, they sought technology to help make life easier. Be it tools and weaponry.
The secular view of history taught in schools and beyond will have you believe in the fairy tale of a stone age beginning 100,000 BC up until 4000BC. The story continues that a Chalcolithic Age for a further 800 years, followed by a magical Bronze Age from 3200 BC; and finally, the Iron Age from 1200 BC (to 330 BC).
Genesis 4 blows this garbage up. Bronze and Iron were discovered and fashioned simultaneously three and half millennia before Christ.
God’s grace
Cain’s ancestors become the fathers of keeping livestock; music; metallurgy. God’s grace means that even through Cain’s sinful line, cultural and industrious discoveries were made. Discoveries that would continue to bless the world until today.
It shows that those who fall far from Eden can still play a vital role in society. We are always given an opportunity to turn back to God.
God calls each one to contribute in the commission of being fruitful and extending the glory of the LORD throughout the earth, with Godly living, composing music, designing machinery, building architecture and so forth.
There is also a hint that these industries in the context of nomadism and urbanisation are infected with sin. Developments in technology and culture is fused to the development of sin. They all came about under the curse of sin and alienation from God. Take one look at Glastonbury festival – demonic. The internet can be a dark place we have to protect out children from. With progress in technology, sciences, and cultural advances, comes expansion of sin. The purity of these things is long gone, flooded, but one day restored.
Cain’s family tree is dividing into three sons seen here with Lamech. The next will be Noah and his three sons (5:32). Then Terah’s sons (11:26)
Daughter Naamah
Lamech has a daughter that is recorded. She is called Naamah, meaning “pleasant, graceful, gorgeous.” Of the four she is the one child not designated an archetype.
It is not clear why she is pointed out. King Rehoboam’s mother (one of Solomon’s wives) was also called Naamah. I can’t see a connection. Jewish tradition has linked her with Noah’s wife, but I can’t see why the text would leave her nameless if it was Lamech’s daughter Naamah. What it does show is the continuation of male leadership while honouring on occasion by name stand out women.
Alternative theory – Satan’s influence
Congruent with the ping ponging views of this chapter, an alternative theory in the popular arena than upper echelons of the scholarly world, is worth noting.
While the bible is largely disinterested in demonology, careful not to place too much emphasis on these beings, this stream of thought recognises Satan’s influence on the developing world.
Satan does not want to be crushed as promised, infecting both the righteous line and unrighteous line from Adam to ensure the promised seed does not materialise.
The book of Enoch refers indirectly to Genesis 4 mentioning a character named or titled Azazel.
In the rituals given to Israel for the Day of Atonement, Leviticus instructs the priest to take two male goats: One for the LORD to be sacrificed as a sin offering, and the other Azazel to be presented alive before the LORD. Laying his hands on Azazel, the high priest confesses the sins of the nation, symbolically transferring the sins to the animal, before being driven away into the wilderness to Azazel. Azazel is traditionally the scapegoat and can be translated as such. This is a particularly tricky passage to comprehend the typology. It has been suggested Azazel could be a place, a rocky cliff off which the goat would be thrown. From a Christian perspective both goats represent aspects of Messiah’s suffering and bearing the sins of the people. The scapegoat could picture the scenes in Luke 4 when “they rose up and drove him [Jesus] out of the town… so that they could throw him down the cliff.”
Rabbinic literature did put forward Azazel as a fallen angel. The obscure identity of Azazel can add weight to the picture of Luke 4 because the crowds didn’t recognise Jesus their Messiah was the scapegoat, thinking he was demonic or evil.
But if we take for a moment the idea Azazel is a fallen angel, 1 Enoch 8 is curious:
“And Azâzêl taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals 〈of the earth〉 and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all colouring tinctures.” (1 Enoch 8)
Now, of course the books of Enoch are not scripture and we do not hold them with same weight as scripture. Yet it is certainly interesting that ancient writing credits Satan, with the discovery of metals in the ground and inspiration to design and manufacture all kinds of tools and cultural artefacts and beauty products. If true, Satan pounced on Tubal-Cain like Cain, undoubtedly resulting in accessories to life that glorified him rather than God.
From here this stream of thought turns to Naamah envisioning her having interbred with fallen angels as described in Genesis 6. Crossing this boundary meant God ended the line of Cain with her, which is why she is mentioned. Again, this is speculation.
Then we can return to the meaning of the names, generating a story through the line of Cain.
From top to bottom in the far-right column we can read the genealogy as follows:[see video slide]
Man acquires training [by the] dragon [who will be] blotted out by God; The men of the underworld [will be brought] low. [That is the] offspring of Cain [in a] procession [at the sound of a] Ram’s horn.
Which would fit with the Book of Enoch describing Satan the dragon teaching men the secrets of materials, technology and the arts. Of course, there is cherry picking of the meanings of names to make it fit.
Also chapter 4 lists the birth in order of Jabal, Jubal, then Tubal-Cain but it would still work by saying:
The men of the underworld [will be brought] low, [in a] procession [at the sound of a] Ram’s horn [the] offspring of Cain.
I’ve seen tables where Jabal means river or stream, with a narrative that meant Cain’s offspring died in the flood but I’m not sure how accurate that meaning is.
We’ve done it with Cain’s line, we can do it with Seth’s. Second from the left then, Seth’s line could then be read:
The [God] man appointed [to become] a mortal [man] is acquired [as in born]. The Shining one of God [will] descend training and instructing that his death sends the lowly to [everlasting] rest.
Which is pretty cool, if God intended as such.
I’ve seen all kinds of meanings of names used in tables such as this of which I’ve NOT come across in multiple world class commentaries, so you have to careful and it’s always worth checking for yourself the meaning of words, and that we’re not forcing a narrative that doesn’t stem from the scriptures. If you’ve followed this series thus far, you’ll know that I enjoy to ponder what life what like in these passages, to paint realistic pictures of the garden and the aftermath, and at the same time, respectful of what the bible says and doesn’t say. What it emphasises and what it doesn’t. I want to provoke thought and interest in the bible, but it must be balanced out with careful conclusions as we build a biblical worldview.
So these things are interesting, but let’s hold tight to what the bible establishes.
Lamech’s Poem
Then we are faced with a poem or song or at least a fragment of, worded by Lamech.
“23 Lamech said 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.
24 If Cain's revenge is sevenfold,
then Lamech's is seventy-sevenfold.”” (Gen 4:23-24)
Language in written form
This poem was likely written down. Meaning language in written form had developed. It is possible Adam was given the gift of hands. He had been the given the gift of tongues – he had no parents to learn from – he was made from the dust into an adult male and given the gift of tongues to speak and understand verbal language, and why not with it, the gift of hands to write and read language. I’ve previously said I think Adam would have written down, if in picture form, the garden narrative to pass on to his descendants.
If true, then a written mark on Cain’s body or attire would make more sense. Others would read the mark and know what it meant. They named the city Enoch, and I wouldn’t be surprised if they had his name written on the gates of the city.
A song of defiance?
Like much of chapter 4, Lamech’s written piece can be viewed from very different angles.
The nature of the song or poetry is lost in the translation, being apparent in the Hebrew literary devices employed. It’s been said it is almost militarily formed, pointing to his narcissism.
It’s made up of three couplets, typical of Hebrew poetry based on parallelism, rather than rhyme and rhythm: The second line of a couplet refers back to the first line of the couplet.
“Adah and Zillah, hear my voice;
you wives of Lamech, listen to what I say:[first couplet]
I have killed a man for wounding me,
a young man for striking me.[second couplet]
If Cain's revenge is sevenfold,
then Lamech's is seventy-sevenfold.”[third couplet]
It’s addressed to his wives but it’s a self-focus poem. Listing his wives, “hear my voice… listen to what I say: “I have killed a man” and referring to himself twice in third-person, finally applying a multiple of revenge “seventy-sevenfold.”
Is this a song defiance? You can sing praise, or sing defiance.
Polygamy
His polygamy is to move away from God’s pattern and definitions of marriage. It is to establish his own way. Without excusing his choices, were tribal wars at this stage resulting in women outnumbering men? Has his second wife lost a husband previously? He may have witnessed a fair amount of killing at this stage. A reason to be concerned with men attacking him.
The two wives
Adah means “ornament” or “pretty.” Esau had a wife named Adah. Zillah means “twinkle” “shadow” or “shade” in the context of the scorching heat of the wilderness. Some say it refers to her soft, sweet voice. Had Lamech been seduced by looks and smooth talk? Rabbinic tradition holds that Adah was for childbearing, and Zillah to fulfil his sexual desires.
Man or Young Man? 77?
On first read, a man has stuck Lamech, wounding him, and he has retaliated resulting in the man’s death.
Lamech knew what happened to Adam and the consequences. He knew of Cain’s sin and sentence, but he arrogantly chooses to boast about what he has done/will do. As if he can bend the pattern of history and the consequences of his actions.
The unusual thing about this, is that he describes “a man” and then “a young man” which is apparently paired only here in the OT. Was it a man or a young man? Are these different people? Is this the same person?
Hamilton suggests, “Lamech’s song speaks not of something that he has already done, but of something that under duress he would not hesitate to do.” In this case he is saying he would retaliate against a man or boy if attacked and if Cain received protection why not I and more so. Westermann too says it should read “I should kill a man” – as in, if he did. He can protect himself, and when he kills, God will protect him more so. He would have no problem in killing even a child if provoked. He even plays off Cain’s protection arrogantly believing that anyone who touched him would be touched back ten times that of Cain’s promise. He thinks he’s untouchable. How arrogant. This would be the definition of taking God’s law into his own hands, and taking God’s protection into his own hands. Cain’s traits have raised their head more thunderously in his three times great grandson (great-great-great grandson).
Wenham however believes it is a boast of what he has done. Reconciling the man and young man by arguing young man, which is a child, can still include those up to the age of 40, with Lamech boasting it is a man of strength than a frail old man. He is bragging about his combat skills. This must have been the beginning of MMA, mixed martial arts... I’m joking. Rather than making use of a limited set of self-defence techniques, he would or has killed them regardless, in stark contrast to the law which says, “eye for eye, tooth for tooth… stripe for stripe” (Ex 21:24-25).
As an aside, Rabbinic tradition says that Lamech was blind. At least partially. His son Tubal-Cain would help him go hunting, but when he saw Cain, he told his father it was a dear and Lamech shot Cain dead. When he realised this, Lamech then killed his son Tubal-Cain. In the song then, Cain was the man, and Tubal-Cain the young man, or so the story goes.
Lamech preached the staggering figure of seventy-seven times vengeance, against anyone who sort to kill him.
If Cain’s multiple of seven meant the man plus 6 relatives, 77 men put to death could mean an entire family line purged from the face of the earth.
If Cain’s multiple of seven meant seven generations of protection for Cain, or seven generations of judgment on the attacker, Lamech’s self-professed protection, or judgement on the attacker, would have lasted until around the first century up to say the 17th century dependent on the variation of generation spans.
Which sounds ludicrous but then consider that Christ was the 77th generation from Adam according to Luke 3. Is there an allusion to this? Cain’s genealogy climaxed in Lamech, the 7th generation. Whereas Seth’s genealogy climaxed in the 77th with Christ Jesus. Was Lamech claiming protection, or judgment, until the promised seed comes?
That would point to the first coming, and prophets to follow would point to second also.
Jesus preached forgiveness of 70 x 7 (Matt 18:22), and to stand firm to the end of the age which is 70 x 7 alluding to Daniels 70-week-of-years prophecy. Is Lamech creating his own law beneficial to him? Did he assume the more sin, the greater the mercy and covering of protection? He is a law unto himself. Rather than promoting him, this boast, if you like, exposes that this long line of descendants is under judgment, culminating in great calamity.
Sailhammer however understands Lamech’s words as “an appeal to a system of legal justice.” Making known that “in his city he too had been “avenged.”” His words are a declaration of self-defence not of hate and premeditation. Comparing Cain’s malice and premeditation with his own impulsive self-defence, he would surely be avenged if Cain was, and more so. From that perspective it sounds reasonable. Rather than boasting, he is reassuring his wives that he would not be in danger of heavy sentencing. Sailhammer notes that “The point of the narrative is not to show Lamech’s sense of justice was correct or even exemplary. Rather it is to show that Cain’s city and descendants has a system of law and justice representative of an ordered society.” In thought, the city of Enoch which would be well established and developed at this stage would naturally have developed some form of justice system. Lamech may have been citing the city’s law, lobbing for a new law, or establishing it.
Whichever way you view Lamech’s poem, it underscores the importance of biblical law. On top of that, we must discern when the bible is descriptive and when it is prescriptive. Is it an instructive base on a universal principle, or painting the narrative fit and ugly.
Wrap up of Cain’s family
Cain’s family have founded a new world apart from the mountain of the Lord. It is not part of the Messianic line, along with Japheth (10:2-5), Ham (10:6-20), Nahor (11:29; 22:20-24), Ishmael (17:20), Lot (19:19-38), and Esau (36).
The bible is a reverse picture of the theory of evolution. Man lived long lives almost spanning a millennium. After the flood lifespans decreased. Man is regressing, not progressing.
Cain will have lived a long time, although I suspect with Adam’s life span reaching 930 his father will have buried him. Adam died in the seventh generation. Cain’s line is recorded to the 7th generation which is why it stops there.
We are not told how Cain died, though the Book of Jubilees claims “for with a stone he had killed Abel, and by a stone was he killed in righteous judgment” (Book of Jubilees 4:31).”
This ends Cain’s genealogy. Dramatically and some would say soaked in depravity, bloodlust, and egotism. Now absorbed into almost every aspect of advanced culture.
Seth and the Beginning of Prayer
The Birth of Seth
We are left with just two verses that function as a transitionary into the next section of scripture. Shifting from Cain to Seth. From Adam’s first expected blood line to the promised seed, to the actual blood line to the promised seed. Let’s visit verse 25 first:
“And Adam knew his wife again, and she bore a son and called his name Seth, for she said, “God has appointed for me another offspring instead of Abel, for Cain killed him.”” (Gen 4:25)
The name of Adam
This is the first time Adam is used without the definite article “the adam” or “the man” and therefore being used as a proper name for him. He is the man of mankind, firstling of earthlings, but using it as a name sets up the genealogy of Genesis 5, underlining the historicity of Genesis. He was a real man that has a name, that all mankind came from.
two flags of hope
These final verses provide two flags of hope.
The first, being the importance and meaning of Seth which acts as a trailer for the next section. Seth is the chosen line. This anticipates the following genealogies and block of text. A promo of the next episode. The depravity of the chapter finishes with hope of subsequent glories. The depravity of man does not mean the blessings of God are nullified. The depravity of man is juxtaposed by the innocence of a new-born baby. Babies bring a smile to people’s faces. They are a reminder of what was and what will be. A gift of hope of new-creation.
Eve’s explanation reveals maturity
Eve’s explanation of Seth is revealing.
Compare her comment with what she said about Cain. In verse 1 we read:
“I have gotten a man with the help of the LORD [YHWH].” (Gen 4:1)
Now she says:
“God [Elohim] has appointed for me another offspring” (Gen 4:25)
She substitutes LORD for God, and man for offspring.
Using LORD (all caps), the Hebrew being God’s name YHWH, hints at her initial intimate relationship with the LORD, whereas now she uses Elohim, generic for God, still recognising God’s creative power and sovereignty but there is a tangible distance having forsaken the intimacy of the garden.
Her use of offspring is an allusion to the Genesis 3:15 promise and reveals her faith in God’s redemptive purposes.
Of Cain she says “I have gotten” but with Seth “God has appointed”. If Eve did boast in the birth of Cain, God here provides the offspring himself and she recognises it. It reveals the spiritual maturity of Eve within one chapter. God did not forget his promise, and no evil will stop his plans moving forward, and she acknowledges it.
Seth’s name then means “appointed” or “God has caused”, he’s “ordained.”
Seth is the appointed “offspring instead of Abel.” His name can therefore mean “substitute”. Or pointing to the root, “foundation” – foundation of a new line. It would have been Cain until he turned wicked. Then Abel would take on the line had he not been killed, and his line cut off. Now Seth.
In one sentence she mentions all three sons. One a murderer, one murdered, and one helpless but hopeful baby.
Saying “God has appointed for me another offspring instead of Abel” – causes me to think she saw Abel as the promised seed before he was killed. Possibly long before. You don’t tend to become a premediated murderer overnight. She will have witnessed the contrasting characters of her sons that climaxed in the documented story of chapter 4. Their characters were obvious from their youth. Cain refused to repent before it was too late.
Who name’s him?
Does Eve name Seth? – Victor Hamilton thinks so. Did Adam not step up, to name?
She has authority over her children and therefore she could be rightly exercising this authority with the go-ahead of Adam.
Adam named the animals, and his wife, and it may appear Eve named at least the first two children. But again, she could simply be explaining the name chosen by the couple, ultimately decided by Adam. If so, it reveals the faith of Adam too, in God’s redemptive program.
From Seth onwards, it’s clear the father would name the child.
The Younger receive favour
Throughout the bible we normally see two or three sons born to prominent men. As we’ve noted, it is the youngest son who typically receives favour from God, though we would expect the eldest who would receive the right of the double portion, and privileges and responsibility.
One must be born of the spirit not just from woman. You cannot inherit the kingdom by birth right. Here, Seth, younger than his two brothers is favoured.
Abel over Cain. And now Seth over Cain.
Having said that, while Abel is mentioned first in the hall of faith of Hebrews 11, Seth would not be listed. He’s special, but not Messianic. His purpose is to be fruitful and multiply, so that the seed could one day come from his line.
Sometimes we desire our name to be exalted and recognised, but most of the time God desires us to humbly crack on behind the scenes unnoticed by men, recorded in heaven.
Calling Upon the Name of the Lord
Verse 26 waves the second flag of hope, heightening the certainty of redemption:
“To Seth also a son was born, and he called his name Enosh. At that time people began to call upon the name of the LORD.” (Gen 4:26)
Meaning of Enosh
Enosh is another word for man like Adam, which can also be a name. The root can point to man’s mortality, frailty, and estrangement from God, but this may not be the intention. We have to be careful of root fallacies that presuppose as Carson says, that “every word actually has a meaning bound up with its shape or components.”
Like his parents he named in faith, it seems. Seth who was named the “appointed” or “offspring” must have been aware of his own shortcomings. He wasn’t the offspring. Did he believe his son was the second Adam (man) and the promised seed. Equally naïve, but equally faithful?
The expression of Calling Upon the Name of the LORD
The final sentence of this chapter is mind-blowing.
This birth line began to have a certain relationship with the LORD. A relationship in an expression found throughout the scriptures.
Broadly speaking it is as Wenham puts an “umbrella phrase of worship” “the origin of regular divine worship”. It means “at that time” was birthed regular public worship.
There is a corporate aspect to this worship. Originating with tribes foreshadowing nations as a remnant calling upon God? And calling specifically “upon the name of the LORD”.
What name?
Not calling upon a god, but the God. Not calling upon God generic but his name YHWH.
“At that time people began to call upon the name of YHWH.”
Keep in mind, when the English translation has all-caps for LORD, the Hebrew is YHWH.
It is the name of YHWH above all others that is to be called upon, worshipped and adored. All names are subservient to the name of YHWH. In the name (singular) of the Father, and of Son, and of Spirit. All three persons are YHWH.
They knew his name
Which means they knew the name of YHWH – they knew his name. Which shouldn’t surprise us since Eve used the name YHWH when explaining the name of Cain in verse 1. Many at this time would know the name of YHWH creator. But knowing and calling upon is the difference between the unbelievers and believers. Between those who do not trust in YHWH’s plans and purposes and those who do.
It doesn’t actually say that Enosh, or Seth’s line began to call upon YHWH, although the fluidity of the final verses points to this righteous line calling upon him, individually and corporately. This final verse could have been inserted when detailing Cain’s family tree, saying at the time of Enoch people began to call upon the name of the LORD. Instead, it is included here in Seth’s line at the time of Enosh. It does not rule out however, individuals on Cain’s side who decide to put their trust in him, calling upon his name. Again, your biological father, or blood line does not necessarily decide kingdom access.
Apparent contradiction
Is there a contradiction then, when compared to latter portions of scripture?
Exodus is the go-to book. In chapter three Moses has been tasked with heading back to Egypt to declare the rescue of the Israelites:
“Then Moses said to God, “If I come to the people of Israel and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ what shall I say to them?” 14 God said to Moses, “I am who I am.” And he said, “Say this to the people of Israel: ‘I am has sent me to you.’” 15 God also said to Moses, “Say this to the people of Israel: ‘The LORD [YHWH], the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.’ This is my name forever, and thus I am to be remembered throughout all generations.” (Ex 3:13-15)
Three chapters later:
“God spoke to Moses and said to him, “I am the LORD [YHWH]. 3 I appeared to Abraham, to Isaac, and to Jacob, as God Almighty, but by my name the LORD [YHWH] I did not make myself known to them” (Ex 6:2-3)
If he made himself known to the patriarchs only as God Almighty, and only later revealed to Moses and clan for the first time his name, how at the time of Enosh did they call upon his name YHWH? Did worship of YHWH begin in the time of Moses or here in Genesis 4?
There is no contradiction, beyond our over-muddling of the matter. And actually, answering this question helps to see the overarching narrative of the bible.
It’s less of an apparent contradiction with Genesis 4 as it is with the chapters concerning the patriarchs and whether they knew his name.
But first, let’s step back, to follow the story of YHWH revealing who he is:
Adam and Eve talked intimately in the presence of YHWH in the garden. Namers made their name known. YHWH to Adam, Adam to Eve. Cain and Abel worshipped YHWH and though more distant would know his name. Cain conversed with YHWH outside the garden and possibly beyond Eden. Then around the time of Enosh “people began to call upon the name of the LORD [YHWH].”
As people grew weary and abandoned YHWH, turning to other gods throughout the generations, wickedness eventually filled the earth before, and quickly after the flood. Noah “built an altar to the LORD [YHWH]” (Gen 8:20) and went on to say, “Blessed be the LORD [YHWH], the God of Shem;” (Gen 9:26). Noah knew, trusted in, and worshiped the name YHWH.
But following man’s pattern of moving further from the garden in a trail of sin, his name was blotted out from society. Which is why we have the Sumerian and Mesopotamian myths.
God’s plan to reverse that estrangement from him, is kick started by revealing himself as God Almighty to Abraham and sons. Abraham and Isaac and Jacob worshipped YHWH and because they were in relationship with him would learn of his name.
Just for a moment, the reverse is true. If someone on the street walks up to you and asks for your name, you would pause and ask who they are. We haven’t formed a relationship I’m not going to tell you my name. When you receive a cold call, and they immediately ask for your name, “who is this” “you called on me, I’m not going to tell you my name or any personal details.” You’re calling from the other side of the planet in a different accent and then become hostile when I refuse to open all my life to you. Much more so with God.
The Patriarchs did know him by name, beyond the title God Almighty:
Let me demonstrate. Firstly, of Abraham:
“From there he moved to the hill country on the east of Bethel and pitched his tent, with Bethel on the west and Ai on the east. And there he built an altar to the LORD [YHWH] and called upon the name of the LORD [YHWH].” (Gen 12:8)
“And there Abram called upon the name of the LORD [YHWH].” (Gen 13:4)
“Abraham planted a tamarisk tree in Beersheba and called there on the name of the LORD [YHWH], the Everlasting God.” (Gen 21:33)
He didn’t just know his name, he called upon the name of YHWH, in Enoshian fashion.
“So Abraham called the name of that place, “The LORD [YHWH] will provide”; as it is said to this day, “On the mount of the LORD [YHWH] it shall be provided.”” (Gen 22:14)
Of Isaac in Beersheba:
“So he built an altar there and called upon the name of the LORD [YHWH] and pitched his tent there. And there Isaac's servants dug a well.” (Gen 26:25)
Even of Abrahams servant who went in search of a wife for Isaac we read:
“And he said, “O LORD [YHWH], God of my master Abraham, please grant me success today and show steadfast love to my master Abraham.” (Gen 24:12)
Abraham and his whole family network knew his name.
As an aside, notice that calling upon YHWH is associated with building an altar. This expression of worship at the time of Enosh will have included the reintroduction of sacrifice brought to the altar, if it had ceased before this.
If the banner of contradiction is flown, it should really be redirected away from Genesis 4 onto the chapters concerning the patriarch’s relationship to his name. But bible does not contradict itself; man fails to search the scriptures to understand.
The notion declared in Exodus 6 is that Abraham knew YHWH as the God who promises a great nation, land, to be a blessing. YHWH is God Almighty who can make these promises. But Moses would know YHWH as the God who kept his promise of a nation, land, with the rest to follow. Throughout his redemptive program, more about the name of YHWH is revealed to man until we meet YHWH face to face in Edenic conditions.
At the time of Enosh, they knew YHWH as the serpent crusher (with only the Genesis 3:15 promise to go off).
At the time of Noah, they knew YHWH as the saviour and judge of all.
At the time of Abraham, they knew YHWH as the covenant-making God.
At the time of Moses, they knew YHWH as the covenant-keeping God.
At the time of Jesus, they knew Him to be YHWH the covenant making and keeping God. Who came and will come.
That’s a coarse synopsis. It is all about reversing the estrangement and curse of sin climaxing in the comings of Messiah.
As Sailhhammer puts it: “The worship of the Lord established at the time of Moses was not something new, but rather a restoration of the worship of the only and true God.”
So, with that contradiction put to bed, what precisely is happening here in Genesis 4 verse 26? There is something unique about this worship.
the Beginning of groans became the beginning of prayer
Adam, Eve, their children knew his name, but at the time of Enosh we have “the beginning” of something new. It began to dawn on Seth and sons that the promised seed was not imminent.
The groans of the curse on mankind and the earth became palpable, impossible to ignore. There is a grieving of the old-world order, even if they never experienced the intimacy and conditions of the garden. There is a longing for peace and justice and restoration.
The beginning of the groans became the beginning of calling out. Help us, save us YHWH, do to the serpent that which you promised.
The beginning of groans coupled with estrangement became the beginning of prayer. Adam and Eve, even Cain and Abel did not pray to God, but conversed in normal conversation. That is how the bible describes it. At the time of Enosh, prayer began.
The depravity of man in the fallen world leads to prayer.
It is cry for salvation echoed throughout the scriptures. In the previous teaching I gave examples that originated with the blood of Abel crying out to,
“the people of Israel groaned because of their slavery and cried out for help.” (Ex 2:23-24)
To the cries of the martyred saints in Revelation 6.
Conversation in the garden has become prayers of cries, "where are you God, come LORD..."
But remember: Long before we called to YHWH, YHWH called to Adam, “where are you”. YHWH cried out to man, before man cried out to him.
Yet, these cries are more than inward focused cries for help.
What are they calling upon YHWH to do?
What does it mean to call upon YHWH? What are we calling upon YHWH to do? Other than let me fly… in the rapture. Answering this question reveals to us the pattern of biblical prayer.
Before I prove it to be true, the answer is asking God to step in and fulfil his promises to mankind and the earth.
We’ve just read from Genesis 12. When I show you context of the chapter, Abraham calls upon YHWH in the passage following God declaring the unconditional covenant in the first three verses. [shown on screen]
The same for Isaac: his altar building and calling upon is in response to the reiteration of the Abrahamic covenant. [shown on screen]
Elijah rightly relates calling upon the name of YHWH, with prayer for God to act:
“And you call upon the name of your god, and I will call upon the name of the LORD [YHWH], and the God who answers by fire, he is God.”” (1 Kings 18:24)
Elijah’s prayer is not self-indulgent, but founded upon the covenantal promises of God:
“And at the time of the offering of the oblation, Elijah the prophet came near and said, “O LORD [YHWH], God of Abraham, Isaac, and Israel, let it be known this day that you are God in Israel, and that I am your servant, and that I have done all these things at your word. 37 Answer me, O LORD [YHWH], answer me, that this people may know that you, O LORD [YHWH], are God, and that you have turned their hearts back.”” (1 Kings 18:36-37)
After King David ordered the Ark of the covenant to be placed in a fresh tabernacle on mount Zion, we read in 1 Chronicles:
“And when David had finished offering the burnt offerings and the peace offerings, he blessed the people in the name of the LORD [YHWH]” (1 Chronicles 16:2) Notice again the connection with altar worship. He then breaks into a song of thanks:
“Oh give thanks to the LORD [YHWH]; call upon his name; make known his deeds among the peoples!” (1 Chronicles 16:8)
And he continues:
“He is the LORD [YHWH] our God;
his judgments are in all the earth.
15 Remember his covenant forever,
the word that he commanded, for a thousand generations,
16 the covenant that he made with Abraham,
his sworn promise to Isaac,
17 which he confirmed to Jacob as a statute,
to Israel as an everlasting covenant,
18 saying, “To you I will give the land of Canaan,
as your portion for an inheritance.”” (1 Chronicles 16:14-18)
Calling upon his name is intrinsically connected to God’s covenants.
The same is true through the prophets: Isaiah 12:
With joy you will draw water from the wells of salvation. 4 And you will say in that day:
“Give thanks to the LORD [YHWH],
call upon his name,
make known his deeds among the peoples,
proclaim that his name is exalted. (Isa 12:3-4)
The pattern is – God makes a covenant, followed by the faithful who call upon him to fulfil the covenant.
The Messiah who crushes and judges the nations is depicted in Isaiah 41:
“I stirred up one from the north, and he has come,
from the rising of the sun, and he shall call upon my name;
he shall trample on rulers as on mortar,
as the potter treads clay.” (Isa 41:25)
This is YHWH (the Son), calling upon YHWH (the Father) as they work to fulfil the covenantal promises on the Day of YHWH.
The Law, the Prophets, and the Writings follow suit.
Psalm 116 which was likely intended to be read in the temple at the festivals, begins with, “I love the LORD [YHWH], because he has heard my voice and my pleas for mercy.” (Ps 116:1)
The author then employs the phrase three times “call on the name of the LORD [YHWH]” (4,13,17) [show on screen]
“Then I called on the name of the LORD [YHWH]: “O LORD [YHWH], I pray, deliver my soul!”” (v4)
“I will lift up the cup of salvation and call on the name of the LORD [YHWH],” (v13)
“I will offer to you the sacrifice of thanksgiving and call on the name of the LORD [YHWH].” (17)
Those who love the LORD YHWH call on his name, for deliverance of soul, in praise and thanksgiving, aligned with God’s plans and purposes. They call upon YHWH to fulfil his redemptive purposes.
It is an edifying exercise to follow this phrase throughout the full scope of scripture. I have been blessed in the short time I have searched the scriptures regarding the meaning of this term.
From experience of church gatherings, whether small groups up to pulpit prayers, most of our Christian prayer tends to focus on individual concerns, needs, anxieties, and appetites. Yet the pattern of biblical prayer from the first book to the last focuses on the purposes and covenantal promises of YHWH.
Not inward focused but calling on YHWH the creator to fulfil his covenantal promises.
Gary Millar in his biblical theology of prayer defines prayer as “calling on the name of the Lord” which he describes as “prayer that asks God to deliver on his covenantal promises”.
We are instructed to call upon the name of the LORD
The scriptures not only describe this call but instruct us to call upon his name.
From Psalm 50:
“Offer to God a sacrifice of thanksgiving, and perform your vows to the Most High, and call upon me in the day of trouble; I will deliver you, and you shall glorify me.”” (Ps. 50:14)
In contrast to the Hebrews calling upon YHWH to save them,
“When all the land of Egypt was famished, the people cried to Pharaoh for bread.” (Gen 41:55)
You can call upon your nation’s leaders to save you, or you can call upon the name of the LORD. Only one saves. Today, in the west, it’s a pastime to bash government, while simultaneously calling on them to save us. Save us financially, save us medically, save us digitally, save us physically from external attack. Much of the church too is calling upon the name of Government to save. Calling those who do not join the chants of conquest, selfish. The sovereign LORD has appointed Governments as servants for our good. But never confuse human service with divine salvation, government servant with the heavenly saviour. And we should be able to distinguish the difference between genuine intervention for the good of the people and pseudo salvific acts to the detriment of the nation. Rewarding good conduct verses terror to good conduct.
We are instructed individually and in Jeremiah 33 the LORD exhorts the nation of Israel to call on him:
“The word of the LORD came to Jeremiah a second time, while he was still shut up in the court of the guard: 2 “Thus says the LORD who made the earth, the LORD who formed it to establish it—the LORD [YHWH] is his name: 3 Call to me and I will answer you, and will tell you great and hidden things that you have not known. 4 For thus says the LORD, the God of Israel, concerning the houses of this city and the houses of the kings of Judah that were torn down to make a defense against the siege mounds and against the sword: 5 They are coming in to fight against the Chaldeans and to fill them with the dead bodies of men whom I shall strike down in my anger and my wrath, for I have hidden my face from this city because of all their evil.” (Jer 33:1-5)
Then we have prophecy such as Zechariah 13 that depicts national Israel calling upon him at the end of the age.
“And I will put this third into the fire, and refine them as one refines silver, and test them as gold is tested. They will call upon my name, and I will answer them. I will say, ‘They are my people’; and they will say, ‘The LORD is my God.’”” (Zech 13:9)
In chapter 3 of Zephaniah we have a prophecy of conversion of the nations: “For at that time I will change the speech of the peoples to a pure speech, that all of them may call upon the name of the LORD [YHWH] and serve him with one accord. (Zeph 3:9)
Prophecy turns to warning the nations in Psalm 79:
Pour out your anger on the nations
that do not know you,
and on the kingdoms
that do not call upon your name! (Ps 79:6)
What is the result of calling upon the name of the LORD?
It is described, we are instructed, and warned, individually and corporately to call upon his name, and we are told of the result of calling upon his name.
Returning to Exodus 2 we read that,
“During those many days the king of Egypt died, and the people of Israel groaned because of their slavery and cried out for help. Their cry for rescue from slavery came up to God. 24 And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob. 25 God saw the people of Israel—and God knew.” (Ex 2:23-24)
God then began the rescue from Egypt and set them on the path to fulfil the covenantal promises.
Broadly speaking Joel 2 affirms:
“And it shall come to pass that everyone who calls on the name of the LORD [YHWH] shall be saved. For in Mount Zion and in Jerusalem there shall be those who escape, as the LORD has said, and among the survivors shall be those whom the LORD calls.” (Joel 2:32)
Everyone who calls upon the name of the LORD will be saved. What name? YHWH.
Joel’s prophecy receives NT support.
On Pentecost, quoting Joel, Peter says: “And it shall come to pass that everyone who calls upon the name of the Lord shall be saved.’” (Acts 2:21)
In the middle of explaining Israel’s relationship with God, Paul too quotes this same verse from Joel: “For “everyone who calls on the name of the Lord will be saved.”” (Romans 10:13)
Those who pray according to the biblical pattern will be saved. A pattern that flows from Old to New.
NT examples of prayer
Even when you study the structure and thrust of NT prayers they are future covenant fulfilment focussed.
Take the Lord’s prayer for example. Before he tackles the prayer, he says that biblical prayer is not about been seen by others or heaping up empty prayers. Private and concise is the cry of the saint. A call for heaven to hear, not tickling headphones. You are not calling upon streamers to tip you crypto.
Jesus begins with a familiar reference to YHWH creator of heaven and earth: “Our Father in heaven.” A title used throughout the OT (Deu 32:6; Jer 3:19; Jer 31:9; Isa 63:16; Isa 64:8; Mal 1:6; Mal 2:10; Pro 3:12; Psa 103:13) along with referring to his people as his children (Deu 14:1; Exo 4:22,23; Isa 1:2; Hos 1:10; Hos 11:1; Psa 82:6). In covenantal relationship, YHWH is Fatherly to his own. It is YHWH whose name is to be kept holy.
“Your kingdom come, your will be done, on earth as it is in heaven.” This is to call upon the name of the Lord to come and deliver on his promises of judgement and salvation, to bring in the new heavens and earth. Asking for daily bread, forgiveness of debts, and not lead into temptation has an eschatological thrust. Daily bread, while rightly applied to the present, primarily points to a participation in the eschatological banquet on the Day of Bread. The bread we break on the Day of the Lord. The daily manna of the wilderness points to the provision in the promised land. “deliver us from [the] evil [one]” climaxes in rescue from Satan’s Antichrist.
The whole prayer, even in petitioning to sustain, fires at the fulfilment of God’s promises.
What is the final prayer of the bible in the last two verses of Revelation: “Come, Lord Jesus!” (Rev 22:20)
It’s not, I call upon you to help me live my best life now, but I call upon you to come and establish your kingdom, so that your will be done, on earth as it is in heaven.
Calling upon YHWH becomes praying in Jesus name
When you follow through the trajectory of OT prayer into the new, you will discover that ‘calling upon the name of the LORD’ becomes ‘praying in the name of Jesus’. It is the new covenant expression of calling on God for those same promises to be fulfilled - albeit more revealed in the NT. We call upon YHWH in the name of the one who mediates on our behalf. We call upon the Father in the name of the Son.
In John 14, Jesus is recorded as saying,
“12 “Truly, truly, I say to you, whoever believes in me will also do the works that I do; and greater works than these will he do, because I am going to the Father. 13 Whatever you ask in my name, this I will do, that the Father may be glorified in the Son. 14 If you ask me anything in my name, I will do it.” (John 14:12-14)
Asking of course means doing so in the earlier context of “works”, that follow the works of Jesus, who was sent by the Father to do his will, meaning accomplishing the OT promises.
Two chapters on:
“So also you have sorrow now, but I will see you again, and your hearts will rejoice, and no one will take your joy from you. 23 In that day you will ask nothing of me. Truly, truly, I say to you, whatever you ask of the Father in my name, he will give it to you. 24 Until now you have asked nothing in my name. Ask, and you will receive, that your joy may be full.” (John 16:23-27)
John regurgitates his sentiment in his first epistle:
“14 And this is the confidence that we have toward him, that if we ask anything according to his will he hears us. 15 And if we know that he hears us in whatever we ask, we know that we have the requests that we have asked of him.” (1 John 5:14-15)
It’s according to the will of the Father, which is expressed in covenantal promises, made possible by Jesus Christ.
To pray in the name of Jesus is to call him to come. Prayer is drawn eschatologically. Is eschatology still a distraction? The nature of prayer is eschatological. It is true that we are being saved in the process of sanctification and have down payment, a sealing as assurance of salvation, but we pray for the salvation to come at the revelation of Jesus Christ. Anything we ask for and receive in the immediate is a small component in the plan and purposes of the Father that climax at the day of the LORD.
In summary of biblical prayer
So let’s tie this together.
Millar affirms that Genesis 4:25-26 is not simply a historical note, but a ‘load-bearing verse… [which] has at least three far-reaching implications for constructing a biblical theology of prayer.’ Firstly, “This is the primary biblical trajectory of prayer”; Secondly, “From the beginning, prayer and the gospel cannot be separated”; And thirdly, “Prayer is clearly designed for a fallen world”.
Let’s touch on these points.
Genesis 4 sets the trajectory for prayer
It means prayer is fired not at the target of praise, intercession, lamentation, mediation, or liberation of self, but as a cry for God to do what he has promised to do. That’s the bullseye.
It is to say, I’m here in the chaos and conflict, that I helped make. You are up there in perfect order and harmony that you uphold. But through your covenantal promises, you have guaranteed restoration of your mediatorial kingdom on earth. I call upon you YHWH. I call upon you Jesus the anointed one to come and liberate the captives, heal your land, and rule and reign according to your Word.
The Good News and Prayer are bound
The good news and prayer are bound together. When we recognise our weakness and recognise his commitment to his covenants, we pray the gospel. It’s not that praying for God to relive us of our anxiety is a sin. We are told to cast our burdens and anxieties on him (1 Peter 5:7). But praying in line with the primary trajectory of biblical prayer is to speak the gospel.
If anyone was to overhear a prayer that is self-focused, “God remove this depression from me” or “help me to win favour with my boss” (which are not necessarily bad prayers) but compared to “Come Lord Jesus and shake the nations, tread the winepress, restore Israel and claim your inheritance; may all the families of the earth be blessed through the offspring of Abraham.” You could bring someone to repentance and faith with the latter. Gospel prayer is to look wider than ourselves and the immediate. Perhaps when we pray for the immediate circumstances we should begin with the gospel, calling upon him to do what he has said, before petitioning for temporal relief and so forth. With this in place, it should manage our expectations of prayer. We know he can and will fulfil his covenant promises; we also know he can but for a matrix of reasons may or may not heal us in the immediate.
As Millar says, “prayer starts with the gospel and is made possible by the gospel.”
What is prayer?
So, biblical prayer is gospel-shaped, covenantal prayer, crying out to YHWH to do what he has said he will, in and through the Lord Jesus Christ.
We are invited to call upon his name, knowing that prayer is a temporary gift for this age.
After the LORD answers the prayers of the saints in the dramatic and climactic finale, there will be no need to call upon him. When he will wipe away every tear and fulfil all that has been written. From the time to Enosh to the end of the age, those who called upon YHWH will be filled with joy.
Until then we cry Maranatha. You came and we call upon you to come.
in Conclusion
Let’s summarise in conclusion of Genesis chapter 4.
Chapter of Firsts
It has truly been a chapter of firsts.
The first family gave birth to the first child. We pictured the first worship in the fallen world, which tragically led via the first recoded case of envy, to the first murder and the first death, followed by the first explicit lie.
We witnessed the beginning of musical instruments, and metal work and pollution of sin.
We’ve read the first recorded poem, first case of polygamy, the first city and possibly the first introduction of societal law.
The first genealogies and the beginning of prayer and corporate worship.
Different perspectives summary and Clarity
The extreme perspectives at regular intervals can cause confusion and unstable thought about the course of the narrative.
Did Eve believe she was given the god-man from the LORD OR does she boast that she too can create a man like the LORD.
Did judgment bring Cain to his knees in remorse and repentance OR is it a petition of self-pity?
Does Cain develop a city of refuge and culture OR is he building a city in defiance.
Did Satan teach the descendants of Cain to produce arts and technology to glorify him OR is this a record of God’s grace in the face of iniquity.
Is Lamech boasting of spilt blood OR is he offering reassurance based on city law.
We’ve found clarity on some of the perspectives as we’ve ploughed along, but the body of question marks centre around whether Cain’s line is cast in positive or negative light with verse 13 orientating the trajectory of light.
For me, when the dots appear an unconnected haze, it’s best to stand back and view the chapter as a whole, within its broader context of the section and the book, and so it becomes clearer that it is about Adam’s promised genealogy that is interrupted by Cain’s genealogy. It finishes by spring boarding the line of Seth which continues the narrative into chapter 5. Therefore, when you zoom out, you are staring at two birth lines that make it only natural to compare.
Is this one of those times when you require nuance? Sure. Is Cain’s line wicked, well yes, but it doesn’t rule out the possibly of a remnant, and I believe God’s grace rests on them for a limited time. Did Satan inspire or acceleration the production of metal work? He may well have done, but the previous chapters tell us that God placed them in the earth, to be discovered for his glorification, and he will turn satanic plans to work within his own purposes. Seth’s line may be counted as righteous, but didn’t all the descendants except Noah and his family perish in the flood?
These first four chapters show the corporate affect from an individual, the individual affect from the corporate, but also the individual standing with God regardless of whose line you are from. We are left guessing where every single character stands before God, just as we are left guessing where individuals in our own lives stand, though we could take a good guess.
Nevertheless, drifting into chapter 5, when you compare the names of the genealogies, both the Cainite line and the Sethite line has a Enoch and Lamech. What’s more, other names sound alike: Enoch/Enosh, Irad/Jared, Mehujael/Mahalalel, Methushael/Methuselah. They sound similar but are sons of different masters. The true line and counterfeit line. There is a Godly line, and an ungodly line. Rather than point to individuals, we can rightly paint a picture of two sides. The children of Satan and children of God. Those who call upon his name, and those who do not. Those who will and those who will not participate in the eternal blessings of his promises.
The Gospel threaded through Genesis 4
The Gospel is threaded through Genesis 4: We have a brother who is a shepherd; we have salvation in sacrifice; we have another brother with a motive of jealously; the killing of the innocent shepherd by his brother; the blood of the shepherd brother crying out; He cannot see his brothers blood crying out – he cannot see the significance. Similarly with the Romans or more aptly the Pharisees - their jealousy, their envy drives emotions that deny him. The brothers killed the good shepherd. The gospel is threaded throughout.
Biblical principles established or teed-up
The conclusion of chapter 4 also concludes the section that began at Genesis 2:4. Of course chapters didn’t exist when Moses penned it, but there are natural breaks at these points.
In which biblical principles are established or teed-up in foreshadows:
The principle of marriage between a man (who is the head) and woman.
The Garden sanctuary tells us that abundant life is only found in the presence of the LORD.
Later temples would follow the pattern of the garden in Eden. And of course offerings including animal sacrifice t-up the sacrificial system.
We saw that faith is a heart matter, expressed outwardly in sacrifice to God (sometimes undetectable in appearance). While it remains true that only those who offer their first fruits, their best, are favoured by God, the kind of worship, pleasing and acceptable to God is that of a pure heart in activity.
The election of the younger brother; born of spirit not just nature.
Blood of man spilt on the ground pollutes the earth and injustice is heard by the creator.
We learn that man has a choice to overcome; a choice to overrule our sin.
Whatever we think of Lamech we recognise a written law is required – an eye for an eye.
We have prayer that is linked to Seth and the remnant who participate in the purposes of God.
What if our children were taught these chapters in school rather than the world’s version of chicken little. These are real individuals, and this is real history. The NT treats it as such. And we should teach our children as such.
The shape, the flow, mathematical and chiastic patterns, like a complex origami of text, proves its divine inspiration. These are the stories to teach our children.
These stories teach us about universal patterns
These stories teach us about the universal patterns of sin, temptation, warning, judgment and so forth. It’s our way or his way. This first family had set the path for judgment of the entire earth with a flood.
Genesis 3 depicts how sin distorts the relationship between both man and God and man and his wife. Genesis 4 sees how sin brings about a hatred for brother and further estrangement from God. Cain’s sin is developed from Adam. Lamech sin’s is developed from Cain. It is progressively worse.
What became of the “the generations of the heavens and the earth”? Sin, family, worship, envy, murder, cursing, protection, calling upon YHWH.
Hope of the final two verses
For me the manner in which chapter 4 closes out, in the hope that mankind recognises their weakness and corruption of God goodness, and his dedication to come through on what he has promised, personally fills me with hope. There is always a remnant.
God’s glory in salvation is seen through discipline and judgment.
Maranatha!
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