Genesis 4:26

Gen 4:15 . He departs from God's presence, Gen 4:16 . Has a son whom he calls Enoch; and builds a city, which he calls after his name, Gen 4:17 . Cain has several children, among whom are Lamech, the first bigamist, Gen 4:18 , Gen 4:19 . Jabal, who taught the use of tents and feeding cattle, Gen 4:20 . Jubal, the inventor of musical instruments, Gen 4:21 . Tubal-cain, the inventor of smith-work, Gen 4:22 . Strange speech of Lamech to his wives, Gen 4:23 , Gen 4:24 . Seth born to Adam and Eve in the place of Abel, Gen 4:25 . Enoch born, and the worship of God restored, Gen 4:26 . Verse 1 I have gotten a man from the Lord - Cain, קין, signifies acquisition; hence Eve says קנתי kanithi, I have gotten or acquired a man, את יהוה eth Yehovah, the Lord. It is extremely difficult to ascertain the sense in which Eve used these words, which have been as variously translated as understood. Most expositors think that Eve imagined Cain to be the promised seed that should bruise the head of the serpent. This exposition really seems too refined for that period. It is very likely that she meant no more than to acknowledge that it was through God's peculiar blessing that she was enabled to conceive and bring forth a son, and that she had now a well-grounded hope that the race of man should be continued on the earth. Unless she had been under Divine inspiration she could not have called her son (even supposing him to be the promised seed) Jehovah; and that she was not under such an influence her mistake sufficiently proves, for Cain, so far from being the Messiah, was of the wicked one; 1Jn 3:12 . We may therefore suppose that את היוה eth Yehovah, The Lord, is an elliptical form of expression for מאת יהוה meeth Yehovah, From The Lord, or through the Divine blessing. Verse 2 And she again bare his brother Abel - Literally, She added to bear (ותסף ללדת vattoseph laledeth) his brother. From the very face of this account it appears evident that Cain and Abel were twins. In most cases where a subject of this kind is introduced in the Holy Scriptures, and the successive births of children of the same parents are noted, the acts of conceiving and bringing forth are mentioned in reference to each child; here it is not said that she conceived and brought forth Abel, but simply she added to bring forth Abel his brother; that is, as I understand it, Cain was the first-born, Abel, his twin brother, came next. Abel was a keeper of sheep - Adam was originally a gardener, Abel a shepherd, and Cain an agriculturist or farmer. These were the three primitive employments, and, I may add, the most rational, and consequently the best calculated to prevent strife and an immoderate love of the world. Verse 3 In process of time - מקץ ימים mikkets yamim, at the end of days. Some think the anniversary of the creation to be here intended; it is more probable that it means the Sabbath, on which Adam and his family undoubtedly offered oblations to God, as the Divine worship was certainly instituted, and no doubt the Sabbath properly observed in that family. This worship was, in its original institution, very simple. It appears to have consisted of two parts: 1. Thanksgiving to God as the author and dispenser of all the bounties of nature, and oblations indicative of that gratitude. 2. Piacular sacrifices to his justice and holiness, implying a conviction of their own sinfulness, confession of transgression, and faith in the promised Deliverer. If we collate the passage here with the apostle's allusion to it, Heb 11:4 , we shall see cause to form this conclusion. Cain brought of the fruit of the ground an offering - מנחה minchah, unto the Lord. The word minchah is explained, Lev 2:1 , etc., to be an offering of fine flour, with oil and frankincense. It was in general a eucharistic or gratitude offering, and is simply what is implied in the fruits of the ground brought by Cain to the Lord, by which he testified his belief in him as the Lord of the universe, and the dispenser of secular blessings. Verse 4 Abel, he also brought of the firstlings of his flock - Dr. Kennicott contends that the words he also brought, הביא גם הוא hebi gam hu, should be translated, Abel brought it also, i.e. a minchah or gratitude offering; and beside this he brought of the first-born (מבכרות mibbechoroth) of his flock, and it was by this alone that he acknowledged himself a sinner, and professed faith in the promised Messiah. To this circumstance the apostle seems evidently to allude, Heb 11:4 : By Faith Abel offered πλειονα θυσιαν, a More or Greater sacrifice; not a more excellent, (for this is no meaning of the word πλειων), which leads us to infer, according to Dr. Kennicott, that Abel, besides his minchah or gratitude offering, brought also θυσια, a victim, to be slain for his sins; and this he chose out of the first-born of his flock, which, in the order of God, was a representation of the Lamb of God that was to take away the sin of the world; and what confirms this exposition more is the observation of the apostle: God testifying τοις δωροις, of his Gifts, which certainly shows he brought more than one. According to this interpretation, Cain, the father of Deism, not acknowledging the necessity of a vicarious sacrifice, nor feeling his need of an atonement, according to the dictates of his natural religion, brought a minchah or eucharistic offering to the God of the universe. Abel, not less grateful for the produce of his fields and the increase of his flocks, brought a similar offering, and by adding a sacrifice to it paid a proper regard to the will of God as far as it had then been revealed, acknowledged himself a sinner, and thus, deprecating the Divine displeasure, showed forth the death of Christ till he came. Thus his offerings were accepted, while those of Cain were rejected; for this, as the apostle says, was done by Faith, and therefore he obtained witness that he was righteous, or a justified person, God testifying with his gifts, the thank-offering and the sin-offering, by accepting them, that faith in the promised seed was the only way in which he could accept the services and offerings of mankind. Dr. Magee, in his Discourses on the Atonement, criticises the opinion of Dr. Kennicott, and contends that there is no ground for the distinction made by the latter on the words he also brought; and shows that though the minchah in general signifies an unbloody offering, yet it is also used to express both kinds, and that the minchah in question is to be understood of the sacrifice then offered by Abel. I do not see that we gain much by this counter-criticism. See Gen 4:7 . Verse 5 Unto Cain - As being unconscious of his sinfulness, and consequently unhumbled, and to his offering, as not being accompanied, as Abel's was, with faith and a sacrifice for sin, he had not respect - He could not, consistently with his holiness and justice, approve of the one or receive the other. Of the manner in which God testified his approbation we are not informed; it was probably, as in the case of Elijah, by sending down fire from heaven, and consuming the sacrifice. Cain was very wroth - That displeasure which should have been turned against his own unhumbled heart was turned against his innocent brother, who, though not more highly privileged than he, made a much better use of the advantages which he shared in common with his ungodly and unnatural brother. Verse 6 Why art thou wroth? - This was designed as a gracious warning, and a preventive of the meditated crime. Verse 7 If thou doest well - That which is right in the sight of God, shalt thou not be accepted? Does God reject any man who serves him in simplicity and godly sincerity? But if thou doest not well, can wrath and indignation against thy righteous brother save thee from the displeasure under which thou art fallen? On the contrary, have recourse to thy Maker for mercy; לפתח חטאת רבץ lappethach chattath robets, a sin-offering lieth at thy door; an animal proper to be offered as an atonement for sin is now couching at the door of thy fold. The words חטאת chattath, and חטאת chattaah, frequently signify sin; but I have observed more than a hundred places in the Old Testament where they are used for sin-offering, and translated ἁμαρτια by the Septuagint, which is the term the apostle uses, 2Cor 5:21 : He hath made him to be sin (ἁμαρτιαν, A Sin-Offering) for us, who knew no sin. Cain's fault now was his not bringing a sin-offering when his brother brought one, and his neglect and contempt caused his other offering to be rejected. However, God now graciously informs him that, though he had miscarried, his case was not yet desperate, as the means of faith, from the promise, etc., were in his power, and a victim proper for a sin-offering was lying (רבץ robets, a word used to express the lying down of a quadruped) at the door of his fold. How many sinners perish, not because there is not a Savior able and willing to save them, but because they will not use that which is within their power! Of such how true is that word of our Lord, Ye will not come unto me that ye might have life! Unto thee shall be his desire, etc. - That is, Thou shalt ever have the right of primogeniture, and in all things shall thy brother be subject unto thee. These words are not spoken of sin, as many have understood them, but of Abel's submission to Cain as his superior, and the words are spoken to remove Cain's envy. Verse 8 Cain talked with Abel his brother - ויאמר קין vaiyomer Kayin, and Cain said, etc.; not talked, for this construction the word cannot bear without great violence to analogy and grammatical accuracy. But why should it be thus translated? Because our translators could not find that any thing was spoken on the occasion; and therefore they ventured to intimate that there was a conversation, indefinitely. In the most correct editions of the Hebrew Bible there is a small space left here in the text, and a circular mark which refers to a note in the margin, intimating that there is a hiatus or deficiency in the verse. Now this deficiency is supplied in the principal ancient versions, and in the Samaritan text. In this the supplied words are, Let Us Walk Out Into The Field. The Syriac has, Let us go to the desert. The Vulgate Egrediamur foras, Let us walk out. The Septuagint, Διελθωμεν εις το πεδον, Let us go out into the field. The two Chaldee Targums have the same reading; so has the Coptic version. This addition is completely lost from every MS. of the Pentateuch now known; and yet it is sufficiently evident from the Samaritan text, the Samaritan version, the Syriac, Septuagint, and Vulgate, that it was in the most authentic copies of the Hebrew before and some time since the Christian era. The words may therefore be safely considered as a part of the sacred text, and with them the whole passage reads clear and consistently: "And Cain said unto Abel his brother, Let us go out into the field: and it came to pass, when they were in the field, that Cain rose up," etc. The Jerusalem Targum, and the Targum of Jonathan ben Uzziel, pretend to give us the subject of their conversation: as the piece is curious, I shall insert the substance of it, for the sake of those who may not have access to the originals. "And Cain said unto Hebel his brother, Let us go out into the field; and it came to pass that, when they were in the field, Cain answered and said to Hebel his brother, I thought that the world was created in mercy, but it is not governed according to the merit of good works nor is there any judgment, nor a Judge, nor shall there be any future state in which good rewards shall be given to the righteous, or punishment executed on the wicked; and now there is respect of persons in judgment. On what account is it that thy sacrifice has been accepted, and mine not received with complacency? And Hebel answered and said, The world was created in mercy, and it is governed according to the fruit of good works; there is a Judge, a future world, and a coming judgment, where good rewards shall be given to the righteous, and the impious punished; and there is no respect of persons in judgment; but because my works were better and more precious than thine, my oblation was received with complacency. And because of these things they contended on the face of the field, and Cain rose up against Hebel his brother, and struck a stone into his forehead, and killed him." It is here supposed that the first murder committed in the world was the consequence of a religious dispute; however this may have been, millions since have been sacrificed to prejudice, bigotry, and intolerance. Here, certainly, originated the many-headed monster, religious persecution; the spirit of the wicked one in his followers impels them to afflict and destroy all those who are partakers of the Spirit of God. Every persecutor is a legitimate son of the old murderer. This is the first triumph of Satan; it is not merely a death that he has introduced, but a violent one, as the first-fruits of sin. It is not the death of an ordinary person, but of the most holy man then in being; it is not brought about by the providence of God, or by a gradual failure and destruction of the earthly fabric, but by a violent separation of body and soul; it is not done by a common enemy, from whom nothing better could be expected, but by the hand of a brother, and for no other reason but because the object of his envy was more righteous than himself. Alas! how exceeding sinful does sin appear in its first manifestation! Verse 10 The voice of thy brother's blood - It is probable that Cain, having killed his brother, dug a hole and buried him in the earth, hoping thereby to prevent the murder from being known; and that this is what is designed in the words, Thy brother's blood crieth unto me From The Ground - which hath opened her mouth to receive it from thy hand. Some think that by the voice of thy brother's blood the cries of Abel's widow and children are to be understood, as it is very probable that he was father of a family; indeed his occupation and sacrifices seem to render this probable, and probability is all we can expect on such a subject. God represents these as calling aloud for the punishment of the murderer; and it is evident that Cain expected to fall by the hands of some person who, from his consanguinity, had the right of the avenger of blood; for now that the murder is found out, he expects to suffer death for it. See Gen 4:14 . Verse 12 A fugitive and a vagabond shalt thou be - Thou shalt be expelled from the presence of God, and from thy family connections, and shalt have no fixed secure residence in any place. The Septuagint render this στενων και τρεμων εση, thou shalt be groaning and trembling upon the earth - the horror of thy crime shall ever haunt thee, and thou shalt never have any well-grounded hope that God will remit the punishment thou deservest. No state out of endless perdition can be considered more awful than this. Verse 13 My punishment is greater than I can bear - The margin reads, Mine iniquity is greater than that it may be forgiven. The original words, גדול עוני מנשוא gadol avoni minneso, may be translated, Is my crime too great to be forgiven? words which we may presume he uttered on the verge of black despair. It is most probable that עון avon signifies rather the crime than the punishment; in this sense it is used Lev 26:41 , Lev 26:43 1Sam 28:10 ; 2Kgs 7:9 ; and נשא nasa signifies to remit or forgive. The marginal reading is, therefore, to be preferred to that in the text. Verse 14 Behold, thou hast driven me out - In Gen 4:11 , Gen 4:12 , God states two parts of Cain's punishment: 1. The ground was cursed, so that it was not to yield any adequate recompense for his most careful tillage. 2. He was to be a fugitive and a vagabond having no place in which he could dwell with comfort or security. To these Cain himself adds others. 1. His being hidden from the face of God; which appears to signify his being expelled from that particular place where God had manifested his presence in or contiguous to Paradise, whither our first parents resorted as to an oracle, and where they offered their daily adorations. So in Gen 4:16 , it is said, Cain went out from the presence of the Lord, and was not permitted any more to associate with the family in acts of religious worship. 2. The continual apprehension of being slain, as all the inhabitants of the earth were at that time of the same family, the parents themselves still alive, and each having a right to kill this murderer of his relative. Add to all this, 3. The terrors of a guilty conscience; his awful apprehension of God's judgments, and of being everlastingly banished from the beatific vision. To this part of the punishment of Cain St. Paul probably alludes, 2Thes 1:9 : Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. The words are so similar that we can scarcely doubt of the allusion. Verse 15 The Lord set a mark upon Cain - What this mark was, has given rise to a number of frivolously curious conjectures. Dr. Shuckford collects the most remarkable. Some say he was paralytic; this seems to have arisen from the version of the Septuagint, Στενων και τρεμων εση, Groaning and trembling shalt thou be. The Targum of Jonathan ben Uzziel says the sign was from the great and precious name, probably one of the letters of the word Yehovah. The author of an Arabic Catena in the Bodleian Library says, "A sword could not pierce him; fire could not burn him; water could not drown him; the air could not blast him; nor could thunder or lightning strike him." The author of Bereshith Rabba, a comment on Genesis, says the mark was a circle of the sun rising upon him. Abravanel says the sign was Abel's dog, which constantly accompanied him. Some of the doctors in the Talmud say that it was the letter ת tau marked on his forehead, which signified his contrition, as it is the first letter in the word תשובה teshubah, repentance. Rabbi Joseph, wiser than all the rest, says it was a long horn growing out of his forehead! Dr. Shuckford farther observes that the Hebrew word אית oth, which we translate a mark, signifies a sign or token. Thus, Gen 9:13 , the bow was to be לאית leoth, for a sign or token that the world should not be destroyed; therefore the words, And the Lord set a mark upon Cain, should be translated, And the Lord appointed to Cain a token or sign, to convince him that no person should be permitted to slay him. To have marked him would have been the most likely way to have brought all the evils he dreaded upon him; therefore the Lord gave him some miraculous sign or token that he should not be slain, to the end that he should not despair, but, having time to repent, might return to a gracious God and find mercy. Notwithstanding the allusion which I suppose St. Paul to have made to the punishment of Cain, some think that he did repent and find mercy. I can only say this was possible. Most people who read this account wonder why Cain should dread being killed, when it does not appear to them that there were any inhabitants on the earth at that time besides himself and his parents. To correct this mistake, let it be observed that the death of Abel took place in the one hundred and twenty-eighth or one hundred and twenty-ninth year of the world. Now, "supposing Adam and Eve to have had no other sons than Cain and Abel in the year of the world one hundred and twenty-eight, yet as they had daughters married to these sons, their descendants would make a considerable figure on the earth. Supposing them to have been married in the nineteenth year of the world, they might easily have had each eight children, some males and some females, in the twenty-fifth year. In the fiftieth year there might proceed from them in a direct line sixty-four persons; in the seventy-fourth year there would be five hundred and twelve; in the ninety-eighth year, four thousand and ninety-six; in the one hundred and twenty-second they would amount to thirty-two thousand seven hundred and sixty-eight: if to these we add the other children descended from Cain and Abel, their children, and their children's children, we shall have, in the aforesaid one hundred and twenty-eight years four hundred and twenty-one thousand one hundred and sixty-four men capable of generation, without reckoning the women either old or young, or such as are under the age of seventeen." See Dodd. But this calculation may be disputed, because there is no evidence that the antediluvian patriarchs began to have children before they were sixty-five years of age. Now, supposing that Adam at one hundred and thirty years of age had one hundred and thirty children, which is quite possible, and each of these a child at sixty-five years of age, and one in each successive year, the whole, in the one hundred and thirtieth year of the world, would amount to one thousand two hundred and nineteen persons; a number sufficient to found several villages, and to excite the apprehensions under which Cain appeared at this time to labor. Verse 16 The land of Nod - As נוד nod signifies the same as נד sa , a vagabond, some think this verse should be rendered, And Cain went out from the presence of the Lord, from the east of Eden, and dwelt a vagabond on the earth; thus the curse pronounced on him, Gen 4:12 , was accomplished. Verse 17 She - bare Enoch - As חנוך Chanoch signifies instructed, dedicated, or initiated, and especially in sacred things, it may be considered some proof of Cain's repentance, that he appears to have dedicated this son to God, who, in his father's stead, might minister in the sacerdotal office, from which Cain, by his crime, was for ever excluded. Verse 19 Lamech took - two wives - He was the first who dared to reverse the order of God by introducing polygamy; and from him it has been retained, practiced, and defended to the present day. Verse 20 Jabal - was the father - The inventor or teacher, for so the word is understood, 1Sam 10:12 . He was the first who invented tent-making, and the breeding and managing of cattle; or he was, in these respects, the most eminent in that time. Though Abel was a shepherd, it is not likely he was such on an extensive scale. Verse 21 Jubal - the father - i.e. The inventor of musical instruments, such as the כנור kinnor, which we translate harp, and the עוגב ugab, which we render organ; it is very likely that both words are generic, the former including under it all stringed instruments, and the latter, all wind instruments. Verse 22 Tubal-cain - The first smith on record, who taught how to make warlike instruments and domestic utensils out of brass and iron. Agricultural instruments must have been in use long before, for Cain was a tiller of the ground, and so was Adam, and they could not have cultivated the ground without spades, hooks, etc. Some of these arts were useless to man while innocent and upright, but after his fall they became necessary. Thus is the saying verified: God made man upright, but they have sought out many inventions. As the power to get wealth is from God, so also is the invention of useful arts. M. De Lavaur, in his Conference de la Fable avec l'Histoire Sainte, supposes that the Greeks and Romans took their smith-god Vulcan from Tubal-cain, the son of Lamech. The probability of this will appear, 1. From the name, which, by the omission of the Tu and turning the b into v, a change frequently made among the Hebrews, Greeks, and Romans, makes Vulcain or Vulcan. 2. From his occupation he was an artificer, a master smith in brass and iron. 3. He thinks this farther probable from the names and sounds in this verse. The melting metals in the fire, and hammering them, bears a near resemblance to the hissing sound of צלה tsillah, the mother of Tubal-cain; and צלל tsalal signifies to tinkle or make a sound like a bell, 1Sam 3:11 2Kgs 21:12 . 4. Vulcan is said to have been lame; M. De Lavaur thinks that this notion was taken from the noun צלא tsela, which signifies a halting or lameness. 5. Vulcan had to wife Venus, the goddess of beauty; Naamah, the sister of Tubal-cain, he thinks, may have given rise to this part of the fable, as her name in Hebrew signifies beautiful or gracious. 6. Vulcan is reported to have been jealous of his wife, and to have forged nets in which he took Mars and her, and exposed them to the view of the whole celestial court: this idea he thinks was derived from the literal import of the name Tubal-cain; תבל tebel signifies an incestuous mixture of relatives, Lev 20:12 ; and קנא kana, to burn with jealousy; from these and concomitant circumstances the case of the detected adultery of Mars and Venus might be easily deduced. He is of opinion that a tradition of this kind might have readily found its way from the Egyptians to the Greeks, as the former had frequent intercourse with the Hebrews. Of Naamah nothing more is spoken in the Scriptures; but the Targum of Jonathan ben Uzziel makes her the inventress of funeral songs and lamentations. R. S. Jarchi says she was the wife of Noah, and quotes Bereshith Rabba in support of the opinion. Some of the Jewish doctors say her name is recorded in Scripture because she was an upright and chaste woman; but others affirm that the whole world wandered after her, and that of her evil spirits were born into the world. This latter opinion gives some countenance to that of M. De Lavaur. Verse 23 And Lamech said unto his wives - The speech of Lamech to his wives is in hemistichs in the original, and consequently, as nothing of this kind occurs before this time, it is very probably the oldest piece of poetry in the world. The following is, as nearly as possible, a literal translation: "And Lamech said unto his wives, Adah and Tsillah, hear ye my voice; Wives of Lamech, hearken to my speech; For I have slain a man for wounding me, And a young man for having bruised me. If Cain shall be avenged seven-fold, Also Lamech seventy and seven." It is supposed that Lamech had slain a man in his own defense, and that his wives being alarmed lest the kindred of the deceased should seek his life in return, to quiet their fears he makes this speech, in which he endeavors to prove that there was no room for fear on this account; for if the slayer of the wilful murderer, Cain, should suffer a seven-fold punishment, surely he, who should kill Lamech for having slain a man in self-defense, might expect a seventy-seven-fold punishment. This speech is very dark, and has given rise to a great variety of very strange conjectures. Dr. Shuckford supposes there is an ellipsis of some preceding speech or circumstance which, if known, would cast a light on the subject. In the antediluvian times, the nearest of kin to a murdered person had a right to revenge his death by taking away the life of the murderer. This, as we have already seen, appears to have contributed not a little to Cain's horror, Gen 4:14 . Now we may suppose that the descendants of Cain were in continual alarms, lest some of the other family should attempt to avenge the death of Abel on them, as they were not permitted to do it on Cain; and that in order to dismiss those fears, Lamech, the seventh descendant from Adam, spoke to this effect to his wives: "Why should you render yourselves miserable by such ill-founded fears? We have slain no person; we have not done the least wrong to our brethren of the other family; surely then reason should dictate to you that they have no right to injure us. It is true that Cain, one of our ancestors, killed his brother Abel; but God, willing to pardon his sin, and give him space to repent, threatened to punish those with a seven-fold punishment who should dare to kill him. If this be so, then those who should have the boldness to kill any of us who are innocent, may expect a punishment still more rigorous. For if Cain should be avenged seven-fold on the person who should slay him, surely Lamech or any of his innocent family should be avenged seventy-seven-fold on those who should injure them." The Targums give nearly the same meaning, and it makes a good sense; but who can say it is the true sense? If the words be read interrogatively, as they certainly may, the sense will be much clearer, and some of the difficulties will be removed: "Have I slain a man, that I should be wounded? Or a young man, that I should be bruised?" But even this still supposes some previous reason or conversation. I shall not trouble my readers with a ridiculous Jewish fable, followed by St. Jerome, of Lamech having killed Cain by accident, etc.; and after what I have already said, I must leave the passage, I fear, among those which are inscrutable. Verse 25 God - hath appointed me another seed instead of Abel - Eve must have received on this occasion some Divine communication, else how could she have known that this son was appointed in the place of Abel, to continue that holy line by which the Messiah was to come? From this we see that the line of the Messiah was determined from the beginning, and that it was not first fixed in the days of Abraham; for the promise was then only renewed, and that branch of his family designated by which the sacred line was to be continued. And it is worthy of remark, that Seth's posterity alone continued after the flood, when all the other families of the earth were destroyed, Noah being the tenth descendant from Adam through Seth. Though all these persons are mentioned in the following chapter, I shall produce them here in the order of their succession: 1. Adam; 2. Seth; 3. Enos; 4. Cainan; 5. Mahalaleel; 6. Jared; 7. Enoch; 8. Methuselah; 9. Lamech, (the second); 10. Noah. In order to keep this line distinct, we find particular care was taken that, where there were two or more sons in a family, the one through whom God particularly designed to bring his Son into the world was, by some especial providence, pointed out. Thus in the family of Adam, Seth was chosen; in the family of Noah, Shem; in the family of Abraham, Isaac; and in that of David, Solomon and Nathan. All these things God watched over by an especial providence from the beginning, that when Jesus Christ should come it might be clearly seen that he came by the promise, through grace, and not by nature. Verse 26 Then began men to call upon the name of the Lord - The marginal reading is, Then began men to call themselves by the name of the Lord; which words are supposed to signify that in the time of Enos the true followers of God began to distinguish themselves, and to be distinguished by others, by the appellation of sons of God; those of the other branch of Adam's family, among whom the Divine worship was not observed, being distinguished by the name, children of men. It must not be dissembled that many eminent men have contended that הוחל huchal, which we translate began, should be rendered began profanely, or then profanation began, and from this time they date the origin of idolatry. Most of the Jewish doctors were of this opinion, and Maimonides has discussed it at some length in his Treatise on Idolatry; as this piece is curious, and gives the most probable account of the origin and progress of idolatry, I shall insert it here. "In the days of Enos the sons of Adam erred with great error, and the counsel of the wise men of that age became brutish, and Enos himself was (one) of them that erred; and their error was this: they said, Forasmuch as God hath created these stars and spheres to govern the world, and set them on high, and imparted honor unto them, and they are ministers that minister before him; it is meet that men should laud, and glorify, and give them honor. For this is the will of God, that we magnify and honor whomsoever he magnifieth and honoureth; even as a king would have them honored that stand before him, and this is the honor of the king himself. When this thing was come up into their hearts they began to build temples unto the stars, and to offer sacrifice unto them, and to laud and glorify them with words, and to worship before them, that they might in their evil opinion obtain favor of the Creator; and this was the root of idolatry, etc. And in process of time there stood up false prophets among the sons of Adam, which said that God had commanded and said unto them, Worship such a star, or all the stars, and do sacrifice unto them thus and thus; and build a temple for it, and make an image of it, that all the people, women, and children may worship it. And the false prophet showed them the image which he had feigned out of his own heart, and said it was the image of such a star, which was made known unto him by prophecy. And they began after this manner to make images in temples, and under trees, and on tops of mountains and hills, and assembled together and worshipped them, etc. And this thing was spread through all the world, to serve images with services different one from another, and to sacrifice unto and worship them. So, in process of time, the glorious and fearful name (of God) was forgotten out of the mouth of all living, and out of their knowledge, and they acknowledged him not. And there was found no people on the earth that knew aught, save images of wood and stone, and temples of stone, which they had been trained up from their childhood to worship and serve, and to swear by their names. And the wise men that were among them, as the priests and such like, thought there was no God save the stars and spheres, for whose sake and in whose likeness they had made these images; but as for the Rock everlasting, there was no man that acknowledged him or knew him save a few persons in the world, as Enoch, Methuselah, Noah, Sham, and Heber. And in this way did the world walk and converse till that pillar of the world, Abraham our father, was born." Maim. in Mishn, and Ainsworth in loco. 1. We see here the vast importance of worshipping God according to his own mind; no sincerity, no uprightness of intention, can atone for the neglect of positive commands delivered in Divine revelation, when this revelation is known. He who will bring a eucharistic offering instead of a sacrifice, while a sin-offering lieth at the door, as he copies Cain's conduct, may expect to be treated in the same manner. Reader, remember that thou hast an entrance unto the holiest through the veil, that is to say his flesh; and those who come in this way, God will in nowise cast out. 2. We see the horrible nature of envy: its eye is evil merely because God is good; it easily begets hatred; hatred, deep-settled malice; and malice, murder! Watch against the first appearance of this most destructive passion, the prime characteristic of which is to seek the destruction of the object of its malevolence, and finally to ruin its possessor. 3. Be thankful to God that, as weakness increased and wants became multiplied, God enabled man to find out useful inventions, so as to lessen excessive labor, and provide every thing indispensably necessary for the support of life. He who carefully attends to the dictates of honest, sober industry, is never likely to perish for lack of the necessaries of life. 4. As the followers of God at this early period found it indispensably necessary to separate themselves from all those who were irreligious and profane, and to make a public profession of their attachment to the truth, so it should be now. There are still men of profane minds whose spirit and conduct are destructive to godliness; and in reference to such the permanent order of God is, Come out from among them, touch not the unclean thing, and I will receive you. He who is not determined to be a Christian at all events, is not far from being an infidel. Those only who confess Christ among men shall be acknowledged before his Father and the angels of God. Introduction A recapitulation of the account of the creation of man, Gen 5:1 , Gen 5:2 ; and of the birth of Seth, Gen 5:3 . Genealogy of the ten antediluvian patriarchs, vv. 3-31. Enoch's extraordinary piety, Gen 5:22 ; his translation to heaven without seeing death, Gen 5:24 . The birth of Noah, and the reason of his name, Gen 5:29 ; his age at the birth of Japheth, Gen 5:32 . Verse 1 The book of the generations - ספר sepher, in Hebrew, which

25 And Adam knew his wife again; and she bare a son, and called his name Seth: For God, said she, hath appointed me another seed instead of Abel, whom Cain slew. 26 And to Seth, to him also there was born a son; and he called his name Enos: then began men to call upon the name of the Lord . This is the first mention of Adam in the story of this chapter. No question, the murder of Abel, and the impenitence and apostasy of Cain, were a very great grief to him and Eve, and the more because their own wickedness did now correct them and their backslidings did reprove them. Their folly had given sin and death entrance into the world; and now they smarted by it, being, by means thereof, deprived of both their sons in one day, ch. xxvii. 45 . When parents are grieved by their children's wickedness they should take occasion thence to lament that corruption of nature which was derived from them, and which is the root of bitterness. But here we have that which was a relief to our first parents in their affliction. I. God gave them to see the re-building of their family, which was sorely shaken and weakened by that sad event. For, 1. They saw their seed, another seed instead of Abel, v. 25 . Observe God's kindness and tenderness towards his people, in his providential dealings with them; when he takes away one comfort from them, he gives them another instead of it, which may prove a greater blessing to them than that was in which they thought their lives were bound up. This other seed was he in whom the church was to be built up and perpetuated, and he comes instead of Abel, for the succession of confessors is the revival of the martyrs and as it were the resurrection of God's slain witnesses. Thus we are baptized for the dead ( 1 Cor. xv. 29 ), that is, we are, by baptism, admitted into the church, for or instead of those who by death, especially by martyrdom, are removed out of it; and we fill up their room. Those who slay God's servants hope by this means to wear out the saints of the Most High; but they will be deceived. Christ shall still see his seed; God can out of stones raise up children for him, and make the blood of the martyrs the seed of the church, whose lands, we are sure, shall never be lost for want /f heirs. This son, by a prophetic spirit, they called Seth (that is, set, settled, or placed ), because, in his seed, mankind should continue to the end of time, and from him the Messiah should descend. While Cain, the head of the apostasy, is made a wanderer, Seth, from whom the true church was to come, is one fixed. In Christ and his church is the only true settlement. 2. They saw their seed's seed, v. 26 . To Seth was born a son called Enos, that general name for all men, which bespeaks the weakness, frailty, and misery, of man's state. The best men are most sensible of these, both in themselves and their children. We are never so settled but we must remind ourselves that we are frail. II. God gave them to see the reviving of religion in their family: Then began men to call upon the name of the Lord, v. 26 . It is small comfort to a good man to see his children's children, if he do not, withal, see peace upon Israel, and those that come of him walking in the truth. Doubtless God's name was called upon before, but now, 1. The worshippers of God began to stir up themselves to do more in religion than they had done; perhaps not more than had been done at first, but more than had been done of late, since the defection of Cain. Now men began to worship God, not only in their closets and families, but in public and solemn assemblies. Or now there was so great a reformation in religion that it was, as it were, a new beginning of it. Then may refer, not to the birth of Enos, but to the whole foregoing story: then, when men saw in Cain and Lamech the sad effects of sin by the workings of natural conscience,—when they saw God's judgments upon sin and sinners,— then they were so much the more lively and resolute in religion. The worse others are the better we should be, and the more zealous. 2. The worshippers of God began to distinguish themselves. The margin reads it, Then began men to be called by the name of the Lord, or to call themselves by it. Now that Cain and those that had deserted religion had built a city, and begun to declare for impiety and irreligion, and called themselves the sons of men, those that adhered to God began to declare for him and his worship, and called themselves the sons of God. Now began the distinction between professors and profane, which has been kept up ever since, and will be while the world stands.

V.26a. And to Seth, to him also there was born a son; and he called his name Enosh. 299. The verb yikra, he called, is in the masculine gender, by which you are to understand that it was the father who gave this name to his son. In the former case the verb was feminine, because Eve gave to her son Seth his name. The expression in each case is different, which difference of gender in a verb the Latin language does not indicate. Enosh signifies a man afflicted or full of calamity. "What is man that thou art mindful of him," Ps 8,4. Seth, accordingly, intimates that at that time there was some persecution or affliction of the Church. That "old serpent," who had cast man out of paradise and had killed Abel, the man beloved of God, was neither asleep nor idle. Therefore, upon the consolation enjoyed in the birth of Seth there soon follows another trial or tribulation, which the godly parents Adam and Eve signalize by giving the name Enosh to their son. The names thus given are by no means to be considered accidental. They were either prophetical or commemorative of some particular event. V.26b. Then began men to call upon the name of Jehovah. 300. The rabbins understand this as having reference to idolatry. They think that about this time the name of Jehovah began to be given to creatures: to the sun, the moon, etc. But Moses is not here speaking of what the generation of Cainites did, but what the godly generation of Adam did. The sacred historian is testifying that after the birth of Enosh there began the true worship of God, the calling upon the name of Jehovah. 301. Here Moses most beautifully defines what it is to worship God, to call upon the name of Jehovah; which is, as it were, the work of the first table and concerns the true worship of God. Now, calling upon the name of Jehovah embraces the preaching of the Word, faith, or confidence in God, confession, etc. Paul beautifully joins these things together in the fourteenth verse of the tenth chapter of his Epistle to the Romans. True, the works of the second table also belong to the worship of God, but these works do not refer directly and only to God as do the works of the first table. 302. After the confusion made in the house of Adam by Cain, the generation of the godly began to multiply by degrees and a little Church was formed, in which Adam as the high priest governed all things by the Word and by sound doctrine. Moses here affirms that this took place about the time of the birth of Enosh. Although this name implies that the Church had been overwhelmed by some terrible disaster, yet God raised her up again by his grace and mercy, and added the great spiritual blessing of godly assemblage in a particular place, with preaching, prayer and the offering of sacrifices, blessings which had hitherto perhaps been either hindered or forbidden by the Cainites. We have here, then, another evidence of the promised seed warring with the serpent and bruising its head. 303. Furthermore, as Moses does not say: Jehovah began to be called upon, but the name of Jehovah, the reference to Christ recommends itself to our approval, since also in other passages the Schem Jehovah (the name of Jehovah) is so to be understood. This expression, "then men began to call upon the name of Jehovah," contains a meaning most important. It signifies that Adam, Seth, and Enosh taught and exhorted their posterity to expect redemption and to believe the promise concerning the seed of the woman, and to overcome by that hope the snares, the crosses, the persecutions, the hatred and the violence of the Cainites, and not to despair of salvation, but rather to give thanks unto God, assured that he would at some time deliver them by the seed of the woman. 304. What could Adam and Seth teach greater or better than that the great deliverer, Christ, was promised to their posterity? And this is quite in keeping with the proper principle to be observed in religious instruction. The first care should ever be directed to the first table. When this table is well understood, the right understanding of the second table will soon follow; yea, it is then easy to fulfil the latter. For how is it possible that, where pure doctrine is taught, where men rightly believe, rightly call upon the name of Jehovah, and rightly give thanks unto God, the second and inferior fruits can be wanting? 305. In this manner did it please God at that time to comfort the afflicted church of the godly and to prevent their despair concerning the future. We see throughout the pages of sacred history a perpetual succession and change of consolations and afflictions. Joseph in Egypt keeps alive his parents and his brethren when divinely visited by famine. After this, when these people were oppressed by wicked kings, they were again delivered from their cruel bondage. And Cyrus delivers them when captives in Babylon. When God permits his own people to be oppressed by the violence and guile of the devil and the world, he always lifts them up again and gives them prophets and godly teachers to restore his sinking church, and to break for a while the fury of Satan. 306. Furthermore, it is the intention to lay down a logical definition when it is claimed that the worship of God does not consist in ceremonies devised and transmitted by men, in the erection of statues, or the performance of other sport suggested by reason, but in calling upon the name of Jehovah. Worship in its truest meaning, well-pleasing to God, and subsequently made mandatory in the first commandment, embraces the fear of God, trust in God, confession, prayer and preaching. 307. The first commandment of the Law demands faith, that we believe God is the only helper in time of need, Ps 9,9. The second commandment demands confession and prayer, that we call upon the name of Jehovah in times of peril and give thanks unto God. The third commandment requires that we teach the truth, and that we guard and defend sound doctrine. These are the true and appropriate acts of the worship of God, and they are those which God requires. He requires not sacrifices nor money nor anything of the kind. As regards the first table, he requires that we hear, consider and teach the Word; that we pray to God and fear him. 308. Where these things exist, the observances and works required by the second table follow, as it were, of their own accord. It is impossible that he who does the works and performs the worship of the first table should not do and perform those of the second table also. David saith: "His delight is in the law of Jehovah; and on his law doth he meditate day and night. And he shall be like a tree planted by the stream of water; that bringeth forth its fruit in its season, whose leaf also doth not wither." Ps 1,2-3. These things are evident consequences of the right worship of God, according to the commandments of the first table. He who believes God, who fears God, who calls upon God in tribulation, who praises God and gives thanks unto him for his mercies, who gladly hears the Word of God, who continually contemplates the works of God, and who teaches others to do the same things — do you think that such a one will harm his neighbor, or disobey his parents, or kill, or commit adultery? 309. The first table, therefore, is to be set forth first of all, and instruction as regards the true worship is to receive precedence to all else. This means, first to make the tree good on which good fruit is to grow. Now, our adversaries take the diametrically opposite course; they want to have the good fruit before they have even the tree. 310. Moreover, I believe that about this time there was added some visible ceremony of divine worship, for God is ever wont thus to do. He always joins with the Word some visible sign. When Abel and Cain presented their offerings God showed by a visible sign from heaven that he had respect unto Abel and his offering, but not unto Cain and his offering. And so, in all probability, it was in this case and at this time. When the Church began to flourish and the Word of God was publicly taught with considerable success, God added also some visible sign, that the Church might assuredly know that she pleased God. 311. But whatever that sign was, whether fire from heaven or something else, God withheld it until the third generation, that men might learn to be content with the Word alone. Afterwards, when men had comforted themselves by the Word alone against the Cainites, in all tribulations, God of his great mercy added to the Word some visible sign. He established a place and appointed persons and ceremonies to which the Church might gather for the exercise of faith, for preaching and prayer. By means of these things, the Word or the first table and then a visible sign ordained of God, a Church is constituted, in which men undergo discipline through teaching, hearing, and the partaking of the sacraments. Then upon these things will assuredly follow the works of the second table, which are acceptable, and acts of worship, only on the part of those who possess and practice the first table. 312. This gift of God, Moses sets forth in the few short words of the text before us, when he says, "Then began men to call upon the name of Jehovah." For this beginning to call upon the name of Jehovah was not on the part of the Cainites, as the Jews explained the passage, but on the part of the godly posterity of Adam, which alone was then the true Church. If any of the posterity of Cain were saved, it must of necessity have been by joining this Church. 313. The sum of the first four chapters of Genesis is that we are to believe in a resurrection of the dead after this life, and a life eternal through the Seed of the woman. This is the blessed portion of the godly, of them that believe, who in this life are filled with afflictions and subject to injuries at the hands of all men. To the wicked, on the contrary, are given, as their portion, the riches and power of this world, which they use against the true Church of God. In the first chapter it is shown that man was created unto immortality, because he was created "in the image of God." The teaching also of the second chapter sets forth the same thing, "In the day that thou eatest thereof, thou shalt surely die." It follows that the first created man and woman could not have died if they had not eaten of that fruit. By their sin of eating they fell from immortality to mortality, and they begat an offspring like unto themselves. In the third chapter immortality is set forth anew, as restored by the promise of the Seed of the woman. In the fourth chapter we have an especial example of immortality set before us in Abel, who, after he had been slain by his brother, was received into the bosom of God, who testified that the voice of the blood of Abel cried unto him from the ground. 314. And the fifth chapter, which now follows, is expressly written to set forth the immortality of Enoch, who was taken up into heaven by the Lord. Although the following chapter is necessary as a chronicle of the number of the years of the generation of the righteous, yet its most remarkable feature is its record that Enoch did not die like Adam, nor was slain like Abel, nor carried away, nor torn to pieces by lions and bears, but was taken up into heaven and translated into immortality by the Lord himself; all which was written that we might believe in the Seed of the woman, Christ our Redeemer and Satan's conqueror, and that through him we also might expect a life immortal after this mortal and afflicted life. 315. This harmony of these five chapters the Jews see not, for they are destitute of that sun which sheds light upon these things and makes them manifest; which sun is Christ, by whom we have the remission of sins and life immortal.

And to Seth was born a son called Enos, which is the general name for all men, and speaks the weakness, frailty, and misery of man's state. Then began men to call upon the name of the Lord - Doubtless God's name was called upon before, but now, 1. The worshippers of God began to stir up themselves to do more in religion than they had done; perhaps not more than had been done at first, but more than had been done since the defection of Cain. Now men began to worship God, not only in their closets and families, but in public and solemn assemblies. 2. The worshippers of God began to distinguish themselves: so the margin reads it. Then began men to be called by the name of the Lord, or, to call themselves by it. Now Cain and those that had deserted religion had built a city, and begun to declare for irreligion, and called themselves the sons of men. Those that adhered to God began to declare for him and his worship, and called themselves the sons of God.