My God and My Country

Seth and his Descendants Part One

The Race of Cain

(Based on Genesis Chapter 4)

By Albert Eldersheim

Edited by Doktor Riktor Von Zhades

THE place of Abel could not remain unfilled, if God's purpose of mercy were to be carried out. Accordingly He gave to Adam and Eve another son, whom his mother significantly called "Seth," that is, "appointed," or rather "compensation;" "for God," said she, "hath appointed me ('compensated me with') another seed instead of Abel, whom Cain slew." Before, however, detailing the history of Seth and his descendants, Scripture traces that of Cain to the fifth and sixth generations. Cain, as we know, had gone into the land of "Nod" - "wandering," "flight," "unrest," - and there built a city, which has been aptly described as the laying of the first foundations of that kingdom in which "the spirit of the beast" prevails.(a) We must remember that probably centuries had elapsed since the creation, and that men had already multiplied on the earth. Beyond this settlement of Cain, nothing seems to have occurred which Scripture has deemed necessary to record, except that the names of the "Cainites" are still singularly like those of the "Sethites." Thus we follow the line of Cain's descendants to Lamech, the fifth from Cain, when all at once the character and tendencies of that whole race appear fully developed. It comes upon us, almost by surprise, that within so few generations, and in the lifetime of the first man, almost every commandment and institution of God should already be openly set aside, and violence, lust, and ungodliness prevail upon the earth. The first direct breach of God's arrangement of which we here read, is the introduction of polygamy. "Lamech took unto him two wives." Assuredly, "from the beginning it was not so." But this is not all. Scripture preserves to us in the address of Lamech to his two wives the earliest piece of poetry. It has been designated "Lamech's Sword-song," and breathes a spirit of boastful defiance, of trust in his own strength, of violence, and of murder.(b) Of God there is no further acknowledgment than in a reference to the avenging of Cain, from which Lamech augurs his own safety. Nor is it without special purpose that the names of Lamech's wives and of his daughter are mentioned in Scripture. For their names point to "the lust of the eye, and the lust of the flesh," just as the occupations of Lamech's sons point to "the pride of life." The names of his wives were "Adah," that is, "beauty," or "adornment;" and "Zillah," that is, "the shaded," perhaps from her tresses, or else "sounding," perhaps from her song; while "Naamah," as Lamech's daughter was called, means "pleasant, graceful, lovely." And here we come upon another and most important feature in the history of the "Cainites." The pursuits and inventions of the sons of Lamech point to the culture of the arts, and to a settled and permanent state of society. His eldest son by Adah, "Jabal, was the father of such as dwell in tents, and of such as have cattle," that is, he made even the pastoral life a regular business. His second son, "Jubal, was the father of all such as handle the harp (or cithern), and the flute (or sackbut)," in other words, the inventor alike of stringed and of wind instruments; while Tubal-Cain, (c) Lamech's son by Zillah, was "an instructor of every artificer in brass and iron." Taken in connection with Lamech's sword-song, which immediately follows the scriptural account of his sons' pursuits, we are warranted in designating the culture and civilization introduced by the family of Lamech as essentially godless. And that, not only because it was that of ungodly men, but because it was pursued independent of God, and in opposition to the great purposes which He had with man. Moreover, it is very remarkable that we perceive in the Cainite race those very things which afterwards formed the characteristics of heathenism, as we find it among the most advanced nations of antiquity, such as Greece and Rome. Over their family-life might be written, as it were, the names Adah, Zillah, Naamah; over their civil life the "sword-song of Lamech," which indeed strikes the key-note of ancient heathen society; and over their culture and pursuits, the abstract of the biographies which Scripture furnishes us of the descendants of Cain. And as their lives have been buried in the flood, so has a great flood also swept away heathenism - its life, culture, and civilization from the earth, and only left on the mountaintop that ark into which God had shut up them who believed His warnings and His promises.

The contrast becomes most marked as we turn from this record of the Cainites to that of Seth and of his descendants. Even the name which Seth gave to his son - Enos, or "frail"(d) - stands out as a testimony against the assumption of the Cainites. But especially does this vital difference between the two races appear in the words which follow upon the notice of Enos' birth: "Then began men to call upon the name of Jehovah." Of course, it cannot be supposed that before that time prayer and the praise of God had been wholly unknown in the earth. Even the sacrifices of Cain and of Abel prove the contrary. It must therefore mean, that the vital difference which had all along existed between the two races, became now also outwardly manifest(e) by a distinct and open profession, and by the praise of God on the part of the Sethites. We have thus reached the first great period in the history of the kingdom of God - that of an outward and visible separation between the two parties, when those who are "of faith" "come out from among" the world, and from the kingdom of this world. We remember how many, many centuries afterwards, when He had come, whose blood speaketh better things than that of Abel, His followers were similarly driven to separate themselves from Israel after the flesh, and how in Antioch they were first called Christians. As that marked the commencement of the history of the New Testament Church, so this introduction of an open profession of Jehovah on the part of the Sethites, the beginning of the history of the kingdom of God under the Old Testament.

And yet this separation and coming out from the world, this "beginning to call upon the name of Jehovah," is what to this day each one of us must do for himself, if he would take up the cross, follow Christ, and enter into the kingdom of God.

(a) A modem commentator holds that the words of Genesis 4:17, only imply that Cain "was building," not that he had finished the building of his city. Editor’s notation to footnote:

“14 And deceived them that dwell on the earth by the signs which were permitted to him to do in the sight of the beast, saying to them that dwell on the earth, that they should make the image of the beast, which had the wound of a sword, and did live. 15 And it was permitted to him to give a spirit unto the image of the beast, so that the image of the beast should speak, and should cause that as many as would not worship the image of the beast should be killed. 16 And he made all, both small and great, rich and poor, free and bond, to receive a mark in their right hand or in their foreheads” - Revelations 13:14-16

(b) A modern critic has rendered Lamech's Sword-song thus:

"Adah and Zillah, hear my voice: ye wives of Lamech, hearken unto my speech; Yea, I slay men for my wound, and young men for my hurt. For if Cain is avenged sevenfold, Lamech seventy and sevenfold"; referring to the invention of Tubal-Cain, and meaning that if God avenged Cain, he would with his sword avenge himself seventy and sevenfold for every wound and every hurt.

Editor’s notation of footnote - “TUBAL-CAIN (Heb. תּוּבַל־קַיִן), son of Lamech. Genesis 4:22 states that "Zillah bore Tubal-Cain, who forged implements of copper and iron; Tubal-Cain had a sister Naamah." Various attempts have been made to identify Tubal-Cain as the name of an ancient tribe somewhere in the Near East. S. Mowinckel, however, followed by W.F. Albright, understands Tubal as a generic name for smith, derived from ybl, "to bring, produce." The second element of the name is universally connected with the Arabic qāyin, Aramaic qaināyā (qaināʾah), "smith, metalworker." In later times, Tubal-Cain was confused with the Tubal of Genesis 10:2, for example, and mistakenly identified with the Tuscans, well-known smiths of the ancient world. A. Dillmann pointed to the parallel between Tubal-Cain and his beautiful sister Naamah and the Greek smith-god, Hephaestus, and his sister Aphrodite. The aggadic interpretation of the meaning of Tubal-Cain's name, is based upon the biblical record that he was "the forger of every cutting instrument" (Read Genesis 4:22). The aggadah teaches that by thus furnishing mankind with the means to repeat Cain's act of killing, with even more ease, he perfected (tibbel, תִּבֵּל) Cain's sin (Read Genesis R. 23:3).’ - Source - Jewish Virtual Library

(c) Perhaps "Tubal, the smith."

(d) The word is used for "man," from his frailty, in such passages as Psalm 8:4; 90:3; 103:15, [and others]

Editor’s notation of footnote - dal dal from 1809; properly, dangling, i.e. (by implication) weak or thin:--lean, needy, poor (man), weaker. 1809 - to slacken or be feeble; figuratively, to be oppressed:--bring low, dry up, be emptied, be not equal, fail, be impoverished, be made thin.

Source Strong’s Concordance for the word “man”

Also worthy of notation is the word “frail”;

605 'anash aw-nash' a primitive root; to be frail, feeble, or (figuratively) melancholy:--desperate(-ly wicked), incurable, sick, woeful. Source - Strong’s Concordance

(e) This has been made even more manifest in our own times. Think upon the advancement of technology that has become a two sided coin of both blessing and curse. For now along with the ability to promote the Gospel of Christ, we can also see the denouncing of it by the ungodly. Even as a short a time as a half century like minded people of both the former and the latter groups were limited in their ability to speak such to only small handfuls of others. Not so today, for we have instant communications via the internet, TV, radio and a host of other means in which we can and do connect. Dr. RVZ