Genesis Chapter 4: Cain and Abel, Cain’s Progeny

Jan 2nd, 2010 | By | Category: Genesis, Verse by Verse --Studies led by Br. Frank Shallieu (Click on Book name)

Genesis Chapter 4: Cain and Abel, Cain’s Progeny

Gen. 4:1 And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the LORD.

The Revised Standard Version is a good translation for verses 1-8. Cain was conceived and born after Adam’s and Eve’s expulsion from the garden. They probably thought he would be the child of promise of Genesis 3:15—that through him the serpent’s head would be bruised. However, Eve’s fretful mental condition after being forced out of the garden may have had an adverse effect on Cain’s fetal development, thus contributing to his wrong heart condition later. (Of course environment and Cain’s own willfulness were factors too.) Nevertheless, Eve did consider that Cain was “from the LORD,” which gives credence to Cain’s being looked to as the child of promise.

Cain was the firstborn of Adam and Eve. But as so often happened in Scripture, the firstborn, instead of getting a double portion, lost the inheritance.

Gen. 4:2 And she again bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.

Eve bare Abel, the second son. Abel was apparently a very intelligent person who had faith and trust in God. He was a shepherd, and Cain was a farmer.

Genesis 4:17 says that Cain had a wife, so we know sisters were also born. Genesis 5:3 mentions Seth as a third son of Adam and Eve, but other sons and daughters were born. Seth is mentioned because Messiah’s lineage was traced through him (Luke 3:38).

Gen. 4:3 And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD.

Gen. 4:4 And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering:

Presumably Cain’s and Abel’s offerings were made about the same time. No doubt Cain had made animal offerings in accordance with God’s will for some time, but as his garden grew through much effort, he proudly offered of his own produce, thinking it would be a most acceptable gift. Abel’s sacrifice was more accepted; Cain’s was less accepted. But instead of inquiring, Cain allowed the spirit of envy to take over.

What about the expression “in process of time”? The literal Hebrew meaning, “at the end of days,” suggests the fall of the year because that was the time of year when Adam sinned.

Hence the offerings were made in appreciation of God’s covering Adam’s and Eve’s sin. Not only did God cover their nakedness, but He gave them the hope of reconciliation along with the rebuke (Gen. 3:15). In spite of the fact they were expelled from the garden and had to labor with the sweat of their brow, God dealt with them.

Abel’s sacrifice was the better one because the animal had to be slain, resulting in the shedding of blood. The principle is that without the shedding of blood, there is no remission of sins (Heb. 9:22). Under other circumstances, Cain’s offering would have been pleasing to God, for it was given from the fruit of his labors. With vegetables versus an animal, we again have the issue already illuminated by the fig leaves versus the animal skins as a covering. Both the fig leaves and the produce required man’s labor, which represents the doctrine of justification by works versus justification by grace or faith. Works are pleasing to God only if the foundation is justification by faith.

The phrase “in process of time” refers not only to a particular time of the year but also to the fact that time had elapsed. Cain and Abel were grown men and on their own as adults. In his youth under Adam’s tutelage, Cain had been schooled for many years in how to offer a proper sacrifice with the shedding of blood. Now Cain thought to introduce a different arrangement.

By digressing from the custom, he displeased the Lord. Cain failed because he did not study the reason for an animal offering. He just thought of the offering as a gift. “Abel … brought of the firstlings of his flock and of the fat.” The mention of both firstlings and fat indicates there was probably some prior instruction in regard to making a proper offering.

How would acceptance of Abel’s offering have been manifested? Fire may have come down from heaven, or there could have been an audible expression of favor or disfavor.

Gen. 4:5 But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell.

When God did not accept Cain’s offering, Cain was “very wroth, and his countenance fell.”

Cain’s reaction shows that he was a poor loser, he had a surly disposition, he lacked reverence for God (his anger was really directed at the Lord), and he had a quick temper. The fact that “his countenance fell” indicates Cain was pleased with his offering and he was looking forward to acceptance.

Gen. 4:6 And the LORD said unto Cain, Why art thou wroth? and why is thy countenance fallen?

Gen. 4:7 If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him.

Sin lay or crouched at the door if Cain was not careful. Sin desired to have Cain, but Cain was to master the sin; he was to resist the temptation and not give in to it. “Every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death” (James 1:14,15). If sinful thoughts are entertained, they will come forth as deeds, and deeds can lead to death. Sin is in the mind first—and that is where it should be repelled. If sin is repeated, it brings forth death.

Here in verse 7, sin is personified as a crouching lion ready to devour one if sinful acts or deeds are continually meditated on. Finally sin comes to be Satan himself. At the Memorial in regard to the betrayal, the account says that Satan entered into Judas and that it was Satan’s hour (Luke 22:3; John 13:27). With the Apostle Peter, the account states, “Satan hath desired to … sift you as wheat” (Luke 22:31). Satan’s attack on Peter came at the time of the denials. Judas had already conceived sin, but he went out after the Memorial supper to actually transact the deed and lead the enemy to Gethsemane. Satan, then, sometimes becomes the personification of sin.

The longer sinful thoughts stay in the mind, the weaker one gets and the greater the culpability. Next comes an act and then repeated acts until a destiny is reaped.

“Thou shalt rule over him”; that is, “Cain, you must bestir yourself to be vigilant and active in repelling such sinful thoughts.” It is interesting that God gave Cain advice about his heart condition and told him he was in jeopardy. His future depended on how he would act subsequently. God was actually stopping Cain and in a merciful way trying to expose his fault, giving him an opportunity for repentance and reformation.

Gen. 4:8 And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.

The Revised Standard Version reads, “Cain said to Abel his brother, ‘Let us go out to the field.’” Why did Cain make this statement to Abel? He did not want them to be seen by other family members. Hence this was premeditated murder. Sneakiness was involved in Cain’s slaying of Abel.

Gen. 4:9 And the LORD said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother’s keeper?

Why did God ask Cain where his brother Abel was? The question was a tactical one to give Cain a chance to confess. (A question was similarly posed to Adam in Genesis 3:9.) God respects one’s freewill determination in regard to doing good or evil. If we press others to do good deeds, we rob them of the virtue and enthusiasm of that service. And if we press others to do evil, we incur culpability by becoming a partaker in the sin. Suggestion is the best method, but we should not suggest in a way that forces another to at.

Hence God gave Cain another opportunity—this time to confess. But Cain lied and showed no reverence at all. Moreover, he gave a snotty answer: “Am I my brother’s keeper?” What an insolent remark! It is amazing that premeditated murder and such an attitude occurred so early in mankind’s history.

Gen. 4:10 And he said, What hast thou done? the voice of thy brother’s blood crieth unto me from the ground.

God (probably the Logos) replied, “What have you done? The voice of your brother’s blood cries to me from the ground” (paraphrase). This statement shows that God knows what transpires here on earth. Abel’s life had been taken; he was dead, yet his spilled blood actively cried out for vengeance and retribution. Jesus stated the same principle in Matthew 23:35, “That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.” Accordingly, upon the generation of Jews at the First Advent came retribution for all the righteous blood shed from Abel to Zacharias.

In the Hebrew, the word for “crieth” is repetitive; that is, there was a plural crying of Abel’s blood for recognition and retribution. The crying out was like a siren going on and off. When Cain slew Abel, he also slew Abel’s unborn potential posterity. Hence the crime was more heinous; it was like multiple acts. The repetitive nature of the atrocities is pictured in the blood.

It was as if the blood of many was shed. The principle is the same with the souls, slain for the Word of God, crying out from under the altar during the fifth-seal time period (Rev. 6:9,10).

Cain and Abel are a picture. Abel represents Jesus, and Cain pictures Satan. But on a little higher level, there are the Abel seed and the Cain seed. The Abel seed consists of members of the body of Christ who are “slain” for their faithfulness.

Gen. 4:11 And now art thou cursed from the earth, which hath opened her mouth to receive thy brother’s blood from thy hand;

Gen. 4:12 When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth.

Cain was cursed from the earth, which opened its mouth to receive Abel’s blood. This detail indicates that Abel was probably stabbed and that his blood was literally spilled (as opposed to a bludgeoning, for example). The blood had gushed out onto the ground, and now the ground was figuratively crying out. As a result, Cain’s curse would involve the productivity of the earth. In other words, the productivity would be greatly diminished.

When Adam sinned, part of the curse was that the earth would bring forth thorns and thistles, but Cain’s curse was stronger. When Adam tilled the ground, it brought forth fruit, plus thorns and thistles, through much labor. With Cain, the earth objected further—it would not yield its strength; that is, it would not be productive. And this curse directly affected Cain’s vocation as a tiller of the ground.

Evidently, Cain was pleased with his offering to the Lord because it was a result of his own labors, and he was probably a good farmer. Now the curse hit him where he felt it most—in his vocation. From henceforth, Cain would be a bedouin or a vagabond, taking of that which grew of itself or taking from another man’s labors. Nomads picked dates when they were ripe, etc., and just wandered, living from hand to mouth with no harvesting and storage.

Gen. 4:13 And Cain said unto the LORD, My punishment is greater than I can bear.

Gen. 4:14 Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me.

Cain’s words, “My punishment is greater than I can bear,” indicate that he was touched in a most sensitive spot. He was a tiller of the ground, and now the ground would not respond.

Also, as a vagabond, he would lose the fellowship of his mother and father and sisters and brothers. This was the second case of excommunication, Adam’s and Eve’s expulsion from the Garden of Eden being the first. Adam and Eve were expelled from a particular spot that represented the Lord’s presence. But, then, when they were outside the garden for a while, the Lord’s presence began to follow them—although in a different way. Now Cain, in leaving the fellowship of his parents and going out on his own as a vagabond, would feel the excommunication to a greater degree.

Notice that Cain put being excluded from God’s “face” (that is, from His presence) second, not first, as it should have been. Instead Cain first mentioned being driven out from “the face of the earth.” No doubt Cain had a big farm, and having to leave his “earth,” his possessions, his home, was his first concern. He felt that loss very keenly. And then he realized a third thing: that his rejection would follow him into succeeding generations as men would begin to multiply. Cain felt this burden was too much. The statement “My punishment is greater than I can bear” brings in all three aspects of what Cain felt was his punishment: (1) being excluded from his home and property, (2) being excluded from God’s favor, and (3) fear of what others would do to him (that they would “slay” him).

Gen. 4:15 And the LORD said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the LORD set a mark upon Cain, lest any finding him should kill him.

God said that whoever slew Cain would receive vengeance sevenfold. And God set a “mark” on Cain so that no one would kill him. The implications were threefold: (1) Vengeance belonged to God. (2) It was good for Cain not to have his life terminated immediately but to have to feel the results of the punishment and thus, hopefully, redeem his character. (3) When God pronounced Cain’s punishment, the family members were present; otherwise, they would not have known how to interpret the “mark.” In their presence, God explained what He would do to Cain, and they heard Cain say, “My punishment is greater than I can bear,” etc.

Whoever took (blood) vengeance on Cain would suffer sevenfold. (Later the Mosaic Law permitted a family member of the victim to slay the murderer who was not yet in a city of refuge.) Others could look at Cain with disdain but not kill him, for killing him would bring death to the slayer as well as trouble to the slayer’s progeny. Incidentally, Cain probably had a wife at this time (see Gen. 4:17), so the time setting was considerably later than the expulsion from the Garden of Eden.

We will take a moment to consider how God’s disfavor was on Dathan and Abiram, who murmured because they felt they had a right to the priesthood. Because of this rebellion, Moses said, “Let God make a new thing. Let the earth open her mouth and swallow them” (Num. 16:30 paraphrase). Immediately that did happen—not only to them but also to their wives, children, and possessions. The lesson is that sin is contagious. Giving support to those not in the Lord’s favor incurs responsibility.

The “mark” could have been that Cain’s skin turned dark. If so, however, only Cain as an individual would have been affected. We know the mark was not a genetic alteration that was transmitted to his offspring because later on, Ham’s son Canaan was similarly cursed but through his genes. The mark could also have been leprosy (as occurred to Miriam, Moses’ sister), or it could have been a literal mark on Cain’s forehead. At any rate, the mark was literal and visible and something that would be easily spotted.

Gen. 4:16 And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden.

A footnote in the Revised Standard Version says that Nod means “wandering”; that is, Cain went out into a territory where he wandered like a fugitive and a bedouin. He went out into “a land of wandering,” not to a specific geographic place.

When Adam was expelled with Eve from the Garden of Eden, he went out into the unfinished earth, but he planted a garden and grew crops for his livelihood and lived there with Eve in a specific place. He could have moved from time to time over many years, but he did settle down. The settled condition or area is likened to “the presence of the LORD.” Cain went out from that “presence of the LORD,” or more settled area where his parents resided. His leaving (as punishment) was like being alienated from God. First, Adam was put out of the garden; now Cain was put out from a “conditional garden,” as it were. Although there was a big change, God’s presence did not forsake Adam and Eve, and they still had some fellowship with God, the implication being that they were obedient in worshipping the Lord and in the performance of sacrifices. In contrast, in the process of time, Cain introduced an innovation in offerings to the Lord; that is, he offered of his crops, rather than an animal as Abel did.

The Garden of Eden was eastward in Eden. When Adam and Eve were expelled, they were sent forth on the east side. Now Cain, in being forced to leave, went still farther east. The eastward movement was figurative of losing more and more of the Lord’s favor. In the Garden of Eden, Adam and Eve had the benefit of full fellowship with God. When forced out, they had only a partial presence of the Lord. Now Cain lost the presence of the Lord. Of course, the eastward movement was literal too. Adam’s leaving the Garden of Eden on the east and going east are indicative of the terrain, although he could have gone a little northeast or southeast— figuratively getting farther and farther away from the presence of the Lord.

Gen. 4:17 And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch.

The wording of verse 17 tells us that Cain already had a wife before his expulsion, but there were no children. He did not “know” his wife until he had gone out from the presence of the Lord. Therefore, Cain did not have any children until he was in the “Nod” condition. His wife would have been one of Adam’s daughters. Cain, Abel, and Seth are the only sons named, but Adam “begat [other] sons and daughters” (Gen. 5:3,4). In other words, daughters were born before Seth, for Adam was 130 years old when Seth was born.

A partial lineage of Cain is given in verse 18. (The lineage through Seth appears in the next chapter of Genesis, that is, chapter 5.) The Enoch of Cain’s lineage is not the faithful Enoch of Jude 14, who came from the Seth line (Gen. 5:19-24).

We know that Seth was the third son of Adam and Eve because of what Eve said in regard to another seed being appointed instead of Abel (Gen. 4:25). However, daughters were born in between, and other sons were born after Seth.

Comment: Early in the genealogy, there was a repeat of names in Cain’s and Seth’s lines: Enoch, Methusael (Methuselah), and Lamech (Gen. 4:18; 5:21-25). Even the order was the same.

Cain probably had a wife before he slew Abel. One reason is that he and his wife were a duplication of the Adam and Eve picture. Adam and Eve were expelled from the Garden of Eden, and Cain and his wife were expelled from the presence of the Lord. In both cases, the husband-wife relationship existed prior to the expulsion, and the birth condition existed afterwards in the imperfect or less perfect state. Moreover, it seems logical that Cain had his wife before he killed Abel because Cain was disgraced once that murder occurred. Also, he was afraid someone would kill him in turn, so who would have married him at that point?

Cain built a “city” and called it Enoch. The fact that Cain named the city after his son and not after himself indicates two things: (1) although Cain was an outcast, he wanted the memory of his posterity to be established, and (2) he wanted his posterity to have a fresh start. Strong’s Concordance states, “A city … in the widest sense [can even be] a mere encampment or post.”

This definition gives credence to the thought of a city being much smaller than our present concept. All things being equal, an encampment grows into a village, a village grows into a town, and a town grows into a city.

Gen. 4:18 And unto Enoch was born Irad: and Irad begat Mehujael: and Mehujael begat Methusael: and Methusael begat Lamech.

The mention of five generations shows the passage of time. Of course Enoch would have had more sons than just Irad, and he would have had daughters.

Gen. 4:19 And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah.

Gen. 4:20 And Adah bare Jabal: he was the father of such as dwell in tents, and of such as have cattle.

Gen. 4:21 And his brother’s name was Jubal: he was the father of all such as handle the harp and organ.

Gen. 4:22 And Zillah, she also bare Tubal-cain, an instructor of every artificer in brass and iron: and the sister of Tubal-cain was Naamah.

Lamech, five generations after Cain, married two woman, Adah and Zillah. Here is the first instance in Scripture of polygamy. In the Cain line, a moral deterioration was setting in. The deterioration was not mental, for verses 21 and 22 mention certain capabilities and skills. To be the “father” of a particular skill is to be the inventor of a new field of endeavor. The making of tents, musical instruments, and implements of brass and iron was initiated at this time. (This would be the seventh generation including Adam.)

Adah bare Jabal and then Jubal, who were brothers. Jubal, with his musical instruments, was the origin of “Jubilee.” The joy of an instrument sound was developed into a ram’s horn, which announced the year of Jubilee.

Life was very simple originally. Abel was a keeper of sheep, and Cain was a tiller of the ground. Evidently those two types of life lasted a considerable time, through several generations, with one being either a shepherd or a farmer. But now, at this later date, metal was being smelted, molded, and hammered into shape.

Zillah also had a son, Tubal-cain, and she had a daughter, Naamah. The compound name Tubal-cain signified Tubal of the Cain lineage. The name thus suggests there were also sons in Seth’s lineage with the name Tubal, and “Tubal-cain” made the distinction. Tubal-cain was an “instructor,” a blacksmith, who worked metals. All of these skills were developed prior to the Flood. For the account to give the names and occupations of Jubal, Jabal, and Tubal-cain in the seventh generation from Adam indicates the development of “city” life in a more comprehensive sense. “Manufacturing” had now begun: industry and the making of instruments (including musical instruments).

Eve, Adah, Zillah, and Naamah are the first four women named. Why was Naamah brought into the account by name, especially since nothing else was said about her? Naamah means “fair,” “beautiful.” The time was getting nearer and nearer to the end of the first dispensation.

Lamech’s children were the eighth generation starting with Adam, and Noah was only ten generations removed from Adam. Genesis 6:2 states that the “sons of God” (the angels) beheld the daughters of men and, seeing that they were fair, took unto themselves wives. The holy angels had been given a charge to see if they could lift up man from the quagmire of sin.

Now about this time, that is, with the eighth generation, some of the angels became enamored of the human female. It is possible that Naamah was the wife of Beelzebub.

When the angels left their first estate and stayed here and took human wives, they had children, who grew up to become “men of renown” (Gen. 6:4). It took Noah 120 years to build the Ark, and the time setting was now only two generations before the Flood, so the offspring of the fallen angels had time to grow up as “men” in the earth—that is, as hybrids—flesh beings of human mothers and spirit beings. The progeny caused violence in the earth.

Gen. 4:23 And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt.

Gen. 4:24 If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.

Lamech addressed his two wives as if calling them to hear and witness his statement, which was like an ode, poetry, or a couplet. Lamech wanted Adah and Zillah to hear and remember what he said about having slain a man. (The Revised Standard Version reads, “I have slain a man for wounding me, a young man for striking me.”) Why did Lamech talk thus to his wives? One possibility is that he had wounded the young man because of harm threatened to his wives.

Lamech reasoned that if Cain was to be avenged sevenfold, then he, Lamech, would be avenged 77-fold if anyone killed him for his action. God had set a mark on Cain so that if someone injured Cain to take vengeance, that person would receive punishment sevenfold.

Although Cain slew Abel, capital punishment was not exacted at that time upon Cain, the Lord having had His reasons for not doing so. Now Lamech had also slain a man (killed him by violence). Lamech was saying, “I have slain a man, but if the sevenfold was true in regard to Cain, it should be even more true with me.” In other words, Lamech felt justified in his action, whereas Cain lacked justification. Since Lamech believed he had good reason for the killing, he felt the Lord would grant 77-fold protection to him. In other words, in boasting that he had less criminal intent and thus less liability, Lamech felt he would be protected and justified. (Note: The Lamech of the Seth line, which was another Lamech, was the father of Noah.)

Gen. 4:25 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.

Gen. 4:26 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.

Seth, whose name means “substitute,” “appointed,” “compensation,” was the substitute for Abel. In a modified sense, Seth’s line was uncontaminated, for Noah was “perfect in his generations” (Gen. 6:9). Even though born of fallen man, Seth’s lineage was relatively pure in contrast to the Cain lineage. However, not everyone in Seth’s lineage was all right with God, and not everyone in Cain’s line was bad. Simply stated, the names given in Seth’s lineage trace Noah’s “perfect” generation, uncontaminated with fallen-angel seed, even though some of the brothers and sisters of those mentioned were not “perfect.” Noah was the tenth generation from Adam through Seth’s line. Incidentally, the Abydos Tablet follows Cain’s lineage in the beginning.

In Abel’s stead, Seth was born to Adam and Eve. Although Cain and Abel were born very early, Seth was not born until Adam was 130 years old, and Seth was 105 when he had Enos (Gen. 5:3,6). At the time Enos was born to Seth, “Then began men to call upon the name of the LORD”; that is, in the days of Enos, men began to call upon the Lord. Enos lived 905 years, and he was born 235 years (130 + 105) after Adam (Gen. 5:11). Hence somewhere in the lifetime of Enos, up to 1,140 years (905 + 235) after Adam, men began to call upon the name of the Lord, but why?

The time factor is important. “Men” began to beseech God for help because of certain conditions that existed. (Worship did not begin at this time because Adam and Abel had worshipped many years earlier.) Therefore, certain circumstances developed or existed in earth’s society in the days of Enos, where the righteous began to look upward for help. When the fallen angels left their first estate, they began to remain here (Jude 6). Following Adam’s expulsion from the Garden of Eden and up to the time of the Flood, God permitted the angels to come and go as messengers to see if they could rescue man out of sin. But to leave, or keep not, “their first estate” means that disobedient angels no longer returned to heaven. In other words, they came down to this planet and lived here, preferring the earth because they were enamored of women. To the angels, women were something new. The taking of wives was a more formal type of union, but that was preceded by immoral acts on the side for a period of time.

Initially, all of the angels who came down here were holy—they were just messengers. But in time, some began to commit fornication, and this immorality took place quite some time before the evil 120-year period prior to the Flood. Although Noah did not have any children until he was 500 years old, he was born during the time that moral infractions were occurring between human females and disobedient angels (Gen. 5:32). The infractions took place here and there, and more and more, until the people no longer knew what angels to trust.

Moreover, the fact that angels can change their form made it impossible to distinguish good from bad, holy from unholy, and reliable from unreliable, especially because the angels did not deteriorate mentally or “physically.” Therefore, people who were disturbed by developing conditions tried to bypass the angels, and they beseeched God for help. A very deceptive arrangement existed now, and the Seth line cried out for help, whereas the Cain line was more susceptible to the corruption. Those of the Seth line tried to remain separate and distinct and in the Lord’s favor, and they tried not to intermarry with the Cain line and its practices.

By Noah’s day, only he, his wife, his three sons, and their wives were uncontaminated with fallen-angel seed. Oppression and fornication were getting out of hand, and conditions were onerous and frustrating to those trying to live in harmony with God’s will. Since Enoch prophesied about the Lord’s return way down in our day, we know there was still some contact between holy angels and the human family at that time (Gen. 5:22; Jude 14,15).

(1987–1989 Study)

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  1. Early in the genealogy, there was a repeat of names in Cain’s and Seth’s lines: Enoch, Methusael (Methuselah), and Lamech (Gen. 4:18; 5:21-25). Even the order was the same. Why do you suppose the names and the order was repeated?

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