At this point in Genesis, we have dealt with some major themes. We've learned about God, creation, humanity, the devil, and the fall into sin. Mankind, at this point, has been banished from the garden of Eden, and death is the curse they were found to be under. Things were bad.
Still, there were undertones of hope in the midst of the chaos and pain of Genesis 3.
"I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel." (Genesis 3:15)
The day would come when one of Eve's descendants would win the ultimate victory over Satan. When they heard that promise, they could not have possibly imagined the beautiful story of the gospel -- God the Son became a man, lived, died, and rose from the grave to give us life -- but they had a hope that one would come to deliver them.
And, in the text before us, we will see the immediate descendants of Adam and Eve. The question they asked was who will deliver us?
By faith, the people before Christ were to believe the deliverer would come. For us who are living now, after Christ, we are to believe the deliverer came. His name is Jesus.
But, in those early days, they wondered where the deliverer would come from. Let us read:
Cain & Abel (4:1-17)
1 Now Adam knew Eve his wife, and she conceived and bore Cain, saying, “I have gotten a man with the help of the Lord.” 2 And again, she bore his brother Abel. Now Abel was a keeper of sheep, and Cain a worker of the ground.
Eve's Hope
Here, we learn Adam knew Eve, which is the Bible's way of saying they knew one another in the act of sex (1). As an aside, this should be instructive concerning sex. To God, sex isn't the mere collision of bodies who are out for a good time. Instead, though it should be clear because of the design of our sexual organs, God designed sex to be intensely pleasurable, but he always thought of it as a major expression of an intimate relationship. A married couple is to know one another.
It's only in societies like ours that devalue the body, believing the true self is only the soul or feelings or heart, that the body would be treated in such cavalier ways. But God knows you are your body, soul, and spirit, and sex connects you to another person in a powerful way. This is how Adam, in sex, knew Eve (1).
But the point of this passage is that Adam and Eve had offspring. The text does not say these were their only children. The implication is that they had many sons and daughters over a long period of time. Their very long life spans, combined with their healthy bloodlines, would have enabled them to develop a fairly large population in a short period of time.
Two of their children, however, are mentioned here. Cain was born first, then Abel (2). And since Cain was the firstborn, Eve hoped he would be the one to deliver them. She said, "I have gotten a man with the help of the Lord" (1). God had promised her a descendent to win victory over the serpent, and now it looks like Eve hoped Cain would fulfill that promise. We will learn, in a moment, that her hope was misplaced.
Cain and Abel Introduced
But the account details the professional life of both of these sons. Cain was a worker of the ground, a farmer (2). This detail paints Cain as the one who is dealing with one of the direct results of the curse. He had to work the ground. Abel, on the other hand, was a keeper of sheep, or rancher (2).
3 In the course of time Cain brought to the Lord an offering of the fruit of the ground, 4 and Abel also brought of the firstborn of his flock and of their fat portions. And the Lord had regard for Abel and his offering, 5 but for Cain and his offering he had no regard. So Cain was very angry, and his face fell.
Their Worship
Both sons, in the course of time, brought the Lord offerings (3-4). Cain brought of the fruit of the ground (4). Abel brought of the firstborn of his flock (4).
The fact God rejected Cain's sacrifice but had regard for Abel and his offering has led to much speculation about the offerings themselves (4-5). Was the animal sacrifice better than that of produce? Was the firstborn better in quality that the fruit of the ground? Or was Abel more personally invested in worship, while Cain went through the motions? The reader should not be prepared to go beyond what the Scripture records. And, in this instance, there is silence about the defect of Cain's sacrifice and the quality of Abel's.
God's Response
The text doesn't tell us how God had regard or had no regard for these offerings. Some suggest fire fell to consume Abel's. Some think the smoke of Abel's sacrifice ascended, while Cain's floated downward. Others think Abel's flocks flourished after this sacrifice. But the text does not say.
But, remember, ancient Israel would've read Genesis with the hope of learning about God. When inspecting Cain and Abel, they would've wanted to learn about God.
First, they would have seen from this story that God, even from ancient times, is worthy of worship. To sacrifice to and praise him is seen as a worthy pursuit. This was important for Israelite readers to encounter right away in Scripture, especially since they would steward a new sacrificial system of God's design. But this is also important for modern readers; believers are called to worship and serve God in every way he dictates for today.
Second, they would have seen God must be approached by faith. It was not the substance of their sacrifices that differentiated the two sons of Adam and Eve. Israel would've known that because animal and crop sacrifices were prescribed by God. This would have told them something in the heart disqualified Cain. That thing was a lack of faith.
As Scripture unfolds, the reader will discover God is pleased when we come by faith, rather than by merit. And by the time we get to the New Testament era, it is stated plainly it was the faith and merit contrast that differentiated these two brothers.
"By faith Abel offered to God a more acceptable sacrifice than Cain, through which he was commended as righteous, God commending him by accepting his gifts..." (Hebrews 11:4)
Cain's Response
The defunct position of Cain's heart, his lack of faith, was evidenced in his response to God's rejection of his sacrifice. God did not regard it, but rather than search for the reason, Cain was very angry, and his face fell (5). Rather than search his heart, he sulked.
Such an outward response betrays Cain's inner feelings. He was not a lover of God who approached him by faith, or else he would have immediately begun looking for the reason God rejected his sacrifice. With humility, he would've received the consequences of his actions.
Cain's response is emblematic of so many who mimic a pattern of religiosity, only to pout when God does not give them their way. Their pouting is evidence of what transpired in their hearts. There was no real longing for God. Their worship, if it can be called worship, is actually self-worship. They are there for themselves, not for God. And the seeds of this Cain-like response are inside all of us.
6 The Lord said to Cain, “Why are you angry, and why has your face fallen? 7 If you do well, will you not be accepted? And if you do not do well, sin is crouching at the door. Its desire is contrary to you, but you must rule over it.”
God's Intervention
We aren't told how The Lord spoke to Cain (6). This is not the focus of the passage. Instead, we are told what the Lord said to Cain, starting with a beautiful question he asked asked humans ever since: "Why are you angry, and why has your face fallen? (6).
God then went on to tell Cain a reverse of his heart was possible. He should not allow sin -- which was crouching at the door -- to rule over him. He must rule over it (7).
First, it seems we are meant to understand the decaying nature of sin through Cain's story. Satan had to talk Eve into transgression. With Eve's son, however, God had to talk him into righteousness. Even then, as we will see, God's pleas were of no avail. Cain was imprisoned in sin.
Second, it seems we are to see the workings of conscience as a gift from God. This is not to say Cain didn't really hear from God, but only his conscience. But God's intervention here has happened in billions of similar ways to billions of similar people. The sin is there. Something within tells us we should turn from its path and rule over its pull.
And both of these truths -- the decaying nature of sin and the tendency of man to ignore his conscience -- scream at us of our need for regeneration. We need a deliverer, someone who will end sin's decay and recreate our inner person, making us new. And we know that person is Jesus!
8 Cain spoke to Abel his brother. And when they were in the field, Cain rose up against his brother Abel and killed him. 9 Then the Lord said to Cain, “Where is Abel your brother?” He said, “I do not know; am I my brother’s keeper?” 10 And the Lord said, “What have you done? The voice of your brother’s blood is crying to me from the ground. 11 And now you are cursed from the ground, which has opened its mouth to receive your brother’s blood from your hand. 12 When you work the ground, it shall no longer yield to you its strength. You shall be a fugitive and a wanderer on the earth.”
Cain's Attitude: I'm Not My Brother's Keeper
So Cain blew right through God's intervention and killed Abel when they were in the field (8). His heart is perfectly revealed when God asks him about Abel's whereabouts: "Am I my brother's keeper?" he asked (9).
It is this attitude, one that denies any responsibility for the community, which leads to horrors like murder in the first place. When Cain placed himself first, more important in value than Abel, he became the father of all those who -- through greed, lust, violence, and other means -- exert their power over others.
But God did not mean for us to strive for control of others, but for brotherly love. The gospel restores this, but Cain had lost this.
God's Decree
And God needed to demonstrate the gravity of Cain's error, the terrible nature of murder, by condemning the first murder severely. God knew about Cain's crime, which is why he said, "The voice of your brother's blood is crying to me from the ground" (10). God cursed Cain from the ground, making it work against him even more than the initial fall of Genesis 3 (11, 12). His struggles as a farmer would require him to wander from place to place, making him a fugitive and a wanderer on the earth (12).
With all this, murder gained a standout position among other sins mentioned in the Old Testament. When Israel received the law at Mt. Sinai, God instituted the death penalty for murder, but that was only an elaboration of a worldwide, universal death penalty announced after Noah's flood (Genesis 9:6). And, here in Cain's story, we begin to discover the way God values human life. We are not to murder for selfish gain or out of bitter emotions.
13 Cain said to the Lord, “My punishment is greater than I can bear. 14 Behold, you have driven me today away from the ground, and from your face I shall be hidden. I shall be a fugitive and a wanderer on the earth, and whoever finds me will kill me.” 15 Then the Lord said to him, “Not so! If anyone kills Cain, vengeance shall be taken on him sevenfold.” And the Lord put a mark on Cain, lest any who found him should attack him.
Cain's Response
Cain does not appear to demonstrate or feel remorse for his crime, but God does extend a measure of mercy by protecting him from his supposed enemies (13-14). He thought others might rise up to take the law into their own hands, thereby taking his life (14). So God enabled some sort of protection for the man, saying, "If anyone kills Cain, vengeance shall be taken on him sevenfold" (15). This was mercy and grace from God.
The Results
Nowhere in the Bible is the mark God put on Cain described (15). We don't know if it was visible or invisible, supernatural or natural. People might have simply left Cain alone, and God might be letting us in on the secret: it was because of his mark. We just don't know.
16 Then Cain went away from the presence of the Lord and settled in the land of Nod, east of Eden. 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.
Cain departed from the presence of the Lord, settling in a place called Nod, east of Eden (16). There, he grew his family, starting with a son named Enoch (17). He then built a city and called it Enoch (17).
Cain's Wife
This part of the story inevitably brings up the question: where did Cain's wife come from?
There are two possibilities.
The first is that Adam and Eve were only one of the couples God created. As people began filling the earth, the various family members intermingled and began to marry, producing new families. We talked about this view, and its inherent problems, when studying Genesis 2.
The second is that the long life spans of that time period allowed for Adam and Eve to have a high number of children who would spread out and build their own lives. They might not have even known one another well. Then they would begin to marry. The assumption is that this wouldn't have the same drastic biological ramifications as it would today, due to the purity of their bloodlines.
This second option, though awkward to modern readers who have a harder time envisioning longer life spans and marriage between close relatives, is especially suggested by Paul's theology. He shows us how sin entered the world through Adam, and that we are all his offspring, broken in sin. Jesus becomes Adam's replacement, and through faith in him, we enter his line (Romans 5).
A City Called Enoch
Notice also how Cain established a city which he named after his son, Enoch (not to be confused with righteous Enoch). Rather than spread throughout the earth to subdue it, Cain advocated for huddling together and building a society with others. And the society described in this passage will be presented as one far from God. But, there they are, living and building on God's green earth.
The reader might be shocked. Cain seems to prosper. But this is an important lesson for the Bible reader. There are times the wicked will flourish. Though in sin, and though God's wrath was on him, Cain continued on and lived a seemingly normal life. This is not designed to demonstrate a lack of care or even leniency on God's part. Instead, it seems meant to place the focus on restoration of the broken relationship between God and man. No matter how great life seems, it is not what it could be if someone is out of relationship with God.
Cain Is Emblematic
Cain's hatred of Abel will show up a thousand times in Scripture, and a billion times in humanity's history. The godly have been persecuted and attacked by the wicked. Righteousness is the constant target of the enemy. This is expected as a result of the fall:
"I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.” (Genesis 3:15)
What we see in Cain and Abel will progress through Scripture. Egypt will stifle Israel. Canaan will attack Israel. Israel's wicked kings will attack Israel's righteous prophets. Herod will try to kill baby Jesus. Satan will think he wins when Jesus dies on the cross. And the world is now against the church. What Cain did to Abel will continue until Satan is thrown into the lake of fire at the end of the age (Revelation 20:10).
Cain's Line (4:18-24)
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.
A Descendant Named Lamech
In the next chapter of Genesis, we will trace the descendants of Adam through Seth. The seventh from Adam is named Enoch, and he is pictured as abundantly righteous. In this passage, we are tracing the line of Cain. The seventh from Cain is abundantly unrighteous. His name is Lamech (18).
Polygamy
The text tells us Lamech took two wives, Adah and Zillah (19). At this point, modern readers might roll their eyes and think, this is exactly what I thought I'd find in the Bible. A misogynistic, out-of-date book that promotes lifestyles I find abhorrent. But let me say a couple of words about that:
First, polygamy, mentioned here in the Bible for the first time, is far less common in the Old Testament than people often suppose.
Second, when it is mentioned, it is painted in a negative light. Problems are attached to its practice. Lamech, here, is a sinner. Abraham's life, along with human history, was complicated as a result of his polygamy (or derivation of it). The sons of Jacob warred and mistreated each other, partly because of polygamy. Life is often presented as harder for the polygamist all through the Old Testament.
Third, the Bible does not refrain from recording the faults of its characters, even heroes of faith. The Bible tells the truth about its characters, and it records that some good men gave into the cultural norms of polygamy even though it contradicted the law of God and the law of nature.
Fourth, polygamy is an example of what the progressive revelation of God’s word does to humans. The brighter the revelation from God, the better the person God’s word shapes. By New Testament times, though the Roman world practiced all kinds of romantic and sexual connections, God's people are expected to practice committed, loving, and devoted monogamy.
And this monogamous ideal is meant to bring us back to the garden of Eden:
Ephesians 5:31 (ESV) — 31 “Therefore a man shall leave his father and mother and hold fast to his wife, and the two shall become one flesh.”
That's garden talk!
Now, let me talk to those of you who have been hurt and disillusioned by broken marriages and relationships. Perhaps you have lost all hope. Christina and I can relate. We have four sets of parents now, our biological parents having divorced for various reasons and then remarrying. It does not make life simpler but more complex. But we have not allowed this to lead us to disillusionment regarding the institution of marriage. We believe in it; God has created it. But we also know sin can disrupt God's good ways, so we have sought to fight hard for our marriage and our sanctification. By God's grace, we rejoice in married life, for it is so wonderfully good for those who are called to it. But, as we'll see as Genesis advances, when sin infects a marriage it often becomes one of the greatest pains a human can endure.
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.
Development Of Industry
Lamech's descendants began to develop various industries. Jabal initiated the spread of nomadic people who worked with livestock, growing and domesticating animals for human flourishing, dwelling in tents (20). Jubal started the creation of musical instruments and became the father of all those who play the lyre and pipe (21). Tubal-cain developed metallurgy, becoming a forger of all instruments of bronze and iron, perhaps even weaponry (22).
Man Without God
We're meant to see a developing world and society in this early stage of human history. If we thought the fall of humanity in Genesis 3 would turn humans made into God's image into mere animals, we would be wrong. Instead, humanity is seen developing and growing and, to a degree, filling the earth and subduing it.
It's as if God is there, waiting, wanting marred humanity to turn to him. But, even without him, because of their design, they flourished.
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.”
A Legal System
It is difficult to know exactly what occurred here. Apparently, Lamech killed a man for wounding him (23). And, though some see this as another example of an outlaw spread of evil, it seems Lamech's words are actually the first instance of legal justice. Mosaic law, written many years later, would provide a safe refuge for those who killed in self-defense (Numbers 35:11-12). Lamech's plea with his wives might be an early attempt at this form of legal protection.
It is said, however, that Lamech was able to draw on Cain's life as a way to excuse his own actions (24). If Cain's revenge is sevenfold, then Lamech's is seventy-sevenfold, he said (24).
We should long to live lives that give no excuse for others to enter into sin or brokenness. Don't let your life be an excuse for other people's sin.
The End Of The Line
This is the end of the record of Cain's line. He is traced no further. And we will grow accustomed to this treatment of various characters in Genesis. Once it is determined that their line will not produce the Messiah, their descendants are traced for a few generations, but they are then left so we can pursue another more hopeful line.
In short, Cain's line would not produce Jesus, so we leave Cain's story.
Seth's Line (4:25-5:32)
25 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.” 26 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.
Hope Afresh
Here, when Adam and Eve have another son, they called his name Seth (25). His name might mean something like seat or buttocks or new beginning or foundation. It's clear Eve felt there was something special about this son, saying, God has appointed for me another offspring instead of Abel (25).
This is beautiful because of the clear hope found in Eve. God had said her seed would be in conflict with the serpent. She remembered the garden. She could recall that state of sinless perfection. But she could not go back in time. She could not undo the past.
But she could look forward to the restoration her eventual seed would bring. Perhaps she thought Seth the one who would crush the serpent's head, or maybe she thought one of his descendants would be the awaited answer. Either way, she had hope.
People Called On God
And this hope eventually gave way to the time people began to call upon the name of the Lord (26). Hope led to worship. Yahweh received honor and praise. Somehow, someway -- we aren't given much detail -- people began to worship God during Seth's time.
But the emphasis is not so much on the fact of their worship, but the backdrop of their worship. Satan was on the move, stealing, killing, and destroying (John 10:10). He was doing his worst to disrupt and dismantle humanity. And, while following Cain's story, it seemed everything was happening according to Satan's plan. Murder and division, along with flourishing societies without God, all hummed along.
In the midst, however, there was a remnant. And the ancient, along with the modern, reader would learn a valuable lesson: God always has a remnant. His plans cannot be thwarted. He will raise up a godly generation. No matter how dark the days, God is on the move. He is working to renew and restore all things.
So, with that, we begin to follow the line of Seth.
Adam (5:1-5)
1 This is the book of the generations of Adam. When God created man, he made him in the likeness of God. 2 Male and female he created them, and he blessed them and named them Man when they were created.
The Book Of Adam
We move now to another book, this time the book of the generations of Adam (1). It is a genealogy of ten generations, and genealogies are often tedious to handle, but this one is highly instructive.
God Blessed Them
One of the first things we must note is that creation is retold with the phrase when God created man, he made him in the likeness of God. Male and female he created them (1-2). Then we are reminded how God blessed and named them when they were created (2).
This is such an important statement at this particular moment in the text. Cain had rebelled against God, and it hurt. Lamech lived his own way, and pain resulted. Cain's whole line expressed the toil and hardship of living under the curse.
But now we see God still has a blessing for people. One could walk with God and enjoy his kindness upon their lives. Yes, there would still be death. Yes, hardships still abound. But, especially as Enoch will show us, walking with God is a rewarding and blessed life, even in a broken and hurting world.
This helps us understand that, though the world is fallen and humanity is depraved, there is still hope of living under God's blessing. We know this is made possible by Jesus.
"Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places," (Ephesians 1:3)
3 When Adam had lived 130 years, he fathered a son in his own likeness, after his image, and named him Seth. 4 The days of Adam after he fathered Seth were 800 years; and he had other sons and daughters. 5 Thus all the days that Adam lived were 930 years, and he died.
930 Years!?
Modern readers are shocked to read of the incredibly long lifespans mentioned in the pre-flood, antediluvian period of human history.
But how are we to take these massive numbers? Are they myths, much like the ancient Babylonian legends, some of which said past kings had reigned for thousands of years each? Are they symbolic numbers which the first readers would've understood in more natural terms? Are they months, rather than years?
Though there have been many attempts to account for these numbers in another way, they come up short. It seems we are meant to take these numbers as accurate representations of life in the pre-flood world.
And there are decent reasons to believe conditions at that time would've allowed for longer life spans.
- A gradual penetration of sin and death into the species.
- The perfect health of Adam and Eve took generations to decay as they passed it down to their offspring.
- Some suggest the expanse separating the waters below from the waters above may have created a different habitat than we're used to.
And He Died
Though blessed by God, the text records that, even after many years of life (930), Adam died (5).
"For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord." (Romans 6:23)
The phrase and he died is the repeated refrain of the chapter (5). Over and over again, even though God was blessing them, the ultimate effects of the curse had its way, and each person died.
Seth (5:6-8)
6 When Seth had lived 105 years, he fathered Enosh. 7 Seth lived after he fathered Enosh 807 years and had other sons and daughters. 8 Thus all the days of Seth were 912 years, and he died.
Enosh (5:9-11)
9 When Enosh had lived 90 years, he fathered Kenan. 10 Enosh lived after he fathered Kenan 815 years and had other sons and daughters. 11 Thus all the days of Enosh were 905 years, and he died.
Kenon (5:12-14)
12 When Kenan had lived 70 years, he fathered Mahalalel. 13 Kenan lived after he fathered Mahalalel 840 years and had other sons and daughters. 14 Thus all the days of Kenan were 910 years, and he died.
Mahalel (5:15-17)
15 When Mahalalel had lived 65 years, he fathered Jared. 16 Mahalalel lived after he fathered Jared 830 years and had other sons and daughters. 17 Thus all the days of Mahalalel were 895 years, and he died.
Jared (5:18-20)
18 When Jared had lived 162 years, he fathered Enoch. 19 Jared lived after he fathered Enoch 800 years and had other sons and daughters. 20 Thus all the days of Jared were 962 years, and he died.
Enoch (5:21-24)
21 When Enoch had lived 65 years, he fathered Methuselah. 22 Enoch walked with God after he fathered Methuselah 300 years and had other sons and daughters. 23 Thus all the days of Enoch were 365 years. 24 Enoch walked with God, and he was not, for God took him.
Enoch Walked With God
After generations of death, "Enoch walked with God, and he was not, for God took him" (5:24). You read it right. Everyone else's story ended with, "and he died," but Enoch's ends with "God took him." Though the text doesn't explicitly say where Enoch went, the reader is meant to understand that Enoch didn't taste death like everyone else, but was plucked from the earth by the hand of God.
To walk with God speaks of incredible diligence. Enoch spent time with walking with God for 300 years of his life, likely starting his journey after the birth of his son. 300 years! This wasn't a brief foray into spiritual stuff. Enoch didn't go through a phase. No, for him, God existed, and the reward of walking with God made his walk real and enduring. God was not something to try, but someone to enjoy. He gave God his days, but also his decades.
To walk with God speaks of a steady and consistent voyage. To run anywhere, the runner will eventually fatigue. But when walking it takes longer to tire. The body isn't taxed as severely when walking, so the journey can be a long one. Enoch went on that long and daily walk with God. Too often, we want the spectacular whenever we meet with God, but if you walk with Him for decades, the life-shaking and earth-shattering really shouldn't occur all that often. That would be a schizophrenic kind of life. You cannot possibly handle a revolutionary life-altering word from God every day.
Rewarding
But Enoch would not have walked with God if he didn't believe it a rewarding experience. This is why we read, in connection to Enoch's story:
"For whoever would draw near to God must believe that He exists and that He rewards those who seek him" (Hebrews 11:6).
To seek God, you must hold two beliefs. First, you must believe He is there. Second, you must believe it would be rewarding to draw near to Him.
Methusalah (5:25-27)
25 When Methuselah had lived 187 years, he fathered Lamech. 26 Methuselah lived after he fathered Lamech 782 years and had other sons and daughters. 27 Thus all the days of Methuselah were 969 years, and he died.
Methuselah lived the longest of anyone in Adam's line, the longest recorded life in the Bible, 969 years (27). His placement here is fascinating. He was born before Adam's death. And he lived until after Noah's birth. Noah then lived all the way to the time of Terah, Abraham's father. Such long life spans would have made the transmission of the creation record and early human history easier to pass along.
Lamech (5:28-31)
28 When Lamech had lived 182 years, he fathered a son 29 and called his name Noah, saying, “Out of the ground that the Lord has cursed, this one shall bring us relief from our work and from the painful toil of our hands.” 30 Lamech lived after he fathered Noah 595 years and had other sons and daughters. 31 Thus all the days of Lamech were 777 years, and he died.
Lamech Speaks
After Noah's birth, Lamech said, “Out of the ground that the Lord has cursed, this one shall bring us relief from our work and from the painful toil of our hands” (29).
In both the genealogies of Genesis 4-5, only one person speaks in each. In Cain's, a wicked Lamech pleads for mercy. In Adam's, a righteous Lamech prays for relief. In a sense, the first Lamech taunted the curse, while the second Lamech longed for relief from the curse.
Lamech's Hope
Noah's name did not mean comfort or relief, but his name sounds similar to the Hebrew word for comfort (29). So Moses picked up on the similar sound and declared Lamech to be a man of hope. He wanted a reprieve. After all this death and decay, surely God would have mercy. Surely God would give them relief.
And God would, but in a different form than Lamech could have imagined. He would never have thought of a flood, an ark, or a small remnant chosen by God.
But his son Noah would lead to the saving, the comfort, and relief, of the future generations. It wasn't unrighteousness the world needed relief from, and Noah would be God's vessel to bring that relief.
Noah (5:32)
32 After Noah was 500 years old, Noah fathered Shem, Ham, and Japheth.
Three Sons
Cain's genealogy ended with a record of Lamech's three sons -- Jabal, Jubal, and Tubal-Cain. Adam's line concludes with the mention of three sons as well, the sons of Noah -- Shem, Ham, and Japheth.
Evil Spreads To All (6:1-8)
The Sons Of God (6:1-4)
1 When man began to multiply on the face of the land and daughters were born to them, 2 the sons of God saw that the daughters of man were attractive. And they took as their wives any they chose. 3 Then the Lord said, “My Spirit shall not abide in man forever, for he is flesh: his days shall be 120 years.” 4 The Nephilim were on the earth in those days, and also afterward, when the sons of God came in to the daughters of man and they bore children to them. These were the mighty men who were of old, the men of renown.
A Debated Passage
Before diving into this portion of Genesis, it's worth mentioning it has been debated for a few thousands of years now. Scholars have long considered it one of the most difficult to interpret. And, though I am no scholar, I agree.
The sticking point of the passage centers around the identity of the sons of God and the daughters of men (2). The text implies that their sexual union produced Nephilim, or giants, who were the mighty men who were of old, the men of renown (4).
Various lines of interpretation have been presented over the centuries. The early church fathers interpreted the sons of God to be angels who came to earth and impregnated women. This view is problematic because it seems to borrow from pagan mythology, but also because it seems to contradict Jesus' teaching about angels (Matthew 22:30). He said they aren't given in marriage, the implication being that God did not give them the ability to procreate.
Jewish rabbis taught that the sons of God were human judges; in their roles of power, they sat in the seat of the sovereign God. But the problem with this view is the implication that something unnatural came from the sexual union described in the passage. Why would an important government official have offspring like the Nephilim?
Eventually, a line of interpretation developed that said the sons of God were the righteous line of Seth, while the daughters of man were the unrighteous line of Cain. Again, the problem has to do with the offspring: why would a descendant of Cain and Seth have such strange offspring?
And in our modern era, some critics of Scripture have said this is the mere adoption of mythology. Lesser gods come down to earth and impregnate women, giving rise to the heroes of old, additional lesser gods to be followed and revered.
The Point In Context
So what are we to make of such a passage? Should we build elaborate theories on the identity of the Nephilim? Should we take a hard stand on the identity of the sons of God? Does this even matter?
For these questions, the context provides us with relief. Remember, we are still in the book of the generations of Adam (Genesis 5:1). And what do we find all throughout this book? Death. Death spread from Adam to all men (Romans 5:12). This is what has come before this section: death.
But what comes after? The flood. More death. Why? Because, as we'll see in a moment, the wickedness of man was great on the earth (Genesis 6:5).
So what does the context show us? That everyone died, everyone was impacted by sin, and everyone gave into sin.
With that said, it seems logical to view the sons of God as something more than mere men, but also something less than angels. Ezekiel and Daniel both show us how demonic princes are behind many of the great kings and rulers of the earth (Ezekiel 28:11-19, Daniel 10:13). So perhaps this passage gives us a glimpse into nobles who succumbed to the demonic world, fallen angels who looked for bodies to inhabit. This might be the sin of specific angels Jude points out in his epistle, angels who left their proper dwelling (Jude 6).
And maybe the people of that era did think the Nephilim came from these unholy unions.
But the point is this: no one escaped sin and its terrible effects. Everyone was corrupted by sin. Everyone did evil. Everyone would succumb to the flood.
And for the original readers of Genesis, Israelites who'd come out of Egypt, this was an all-important message. They'd been told the Pharaohs were god-men on earth. But this passage would show Israel that no one is above the judgment of God. No one lasts forever. Sin has destroyed us all. We all die.
God's Determination
As a response to all this sin, God said, "My Spirit shall not abide in man forever, for he is flesh: his days shall be 120 years" (3). Some have thought this was God's way of limiting the life spans of humans. This, in a way, makes sense. Long life spans did not lead to greater righteousness, but the proliferation of evil. Perhaps shorter life spans would curtail wickedness a little.
This might be the correct interpretation. But we seem to be living proof this isn't always the case. We don't need long life spans to do great evil.
It seems God was giving an indication of when his judgment would come. He'd extended mercy for a long time already, and would wait another 120 years before he brought discipline upon the earth. But there had to be a limit to humanity's debauchery. And what would happen 120 years later? The flood.
They Saw And Took
But before moving on, we should note how their sin occurred. Though there is a mystery surrounding the identity of the sons of God, one thing is clear: they sinned when they saw that the daughters of man were attractive, and took as their wives any they chose (2).
Their sin is meant to be an echo of Adam and Eve's original sin:
"So when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of its fruit and ate, and she also gave some to her husband who was with her, and he ate." (Genesis 3:6)
Eve saw and took. These sons of God also saw and took. Without any restrictions, they gave themselves to their desires. This is seen here as a downward spiral of depravity. In other words, humanity only gets worse when we give in to our base desires.
And the text goes on to show us just how far their brokenness ran.
The Corruption Of Humankind (6:5-8)
5 The Lord saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually. 6 And the Lord regretted that he had made man on the earth, and it grieved him to his heart. 7 So the Lord said, “I will blot out man whom I have created from the face of the land, man and animals and creeping things and birds of the heavens, for I am sorry that I have made them.” 8 But Noah found favor in the eyes of the Lord.
The Lord Repented
Now, unfortunately, many people have had a difficult time seeing the empathy and pain God experienced as a result of man's sin. He saw the wickedness (5). He knew everyone's thoughts, that they were only evil continually (5). He felt regret and was sorry (6, 7). Through all this, Moses wants us to see God's attitude regarding sin. It pains him. It breaks his heart.
We often focus on the specific words rather than the overall mood of the text. We wonder how an all-knowing and sinless God could have regret or feel sorry for his actions. Did God not know what would occur? Was God repentant like you or I would repent?
But all we see here is a human description of God's indescribable activity. Of course, God knew. Of course, God is perfect. He has no sin to confess. All the blame was firmly fixed onto mankind's shoulders.
None of this means God is unfeeling, however. He is. And Moses sought to express the attitude and heart of God.
Let this settle into your own heart. Though God gives grace, though God is merciful, he is greatly pained by sin. It breaks his heart. He is our good Father. Let's walk with him and seek to live a life of righteousness.
A Time For Judgment
When God saw all that wickedness, after years of extending mercy and grace, especially in the form of long life spans, God had to act. One scholar interprets this as God balancing the scales. His mercy and grace ledger had been depleted, which is why he is sorry, and now his righteous justice and judgment must be exercised (John H. Walton, NIV Application Commentary).
So God said, "I will blot out man whom I have created from the face of the land..." (7).
Grace During Judgment
We'll talk about this in our next Genesis study, but here we learn that in the midst of God's decision to judge, Noah found favor in the eyes of the Lord (8). Before he built an ark for God. Before he became a preacher of righteousness. Before he did anything for God, he found favor in the eyes of the Lord. Though all of mankind would fall under God's judgment, Noah would receive God's grace.
We will think more about Noah in our next study together, but let's close by thinking of the ancient Israelites' understanding of this passage. They were heading into a land filled with giants. They had come from a land filled with false gods, the preeminent one being a man who claimed to be divine. And in this passage, they learned that none could stand in the presence of the righteous God and his judgment. All false gods would be judged. All men would be judged. No giant would stand. But only one elect, chosen, favored, graced man of God would go forward. Noah.
And they were likely meant to see themselves as the new Noah. The giants and false gods would not stand. They would win victories, not by their own merit, but by the favor and grace God gave them. They were elected and loved.
And we should sense the same thing. In Christ, we are chosen, adopted, loved, and elected by him. He has graced us. It is our new position. Let's run victoriously in the favor he has decided to impart to us.