The Seventh Generations from Adam: Lamech and Enoch
Having completed analysis of the Genesis 6 angel incident, we can now resume study of two important prototypical characters: Lamech and Enoch. Most Christians are well aware of the story of Enoch. But it’s easily missed that the author’s intentions go beyond presenting Enoch’s faultless character. Key is a contrast he develops between Enoch and Lamech, both of the seventh generation from Adam.
The two lines are the line through Cain and the line through Seth. The contrast begins with Cain and Abel, highlighting the unrighteous Cain and righteous Abel. Abel received the calling over Cain, and with his martyrdom, the call was then extended to Seth, whose family history is presented in contrast to Cain’s family history. Importantly, the author intends to contrast the fruit proceeding from the righteous line (Seth) from that of the unrighteous, highlighting the magnification of each “harvest” in their offspring.
The comparison begins with a description of Cain’s progeny and their accomplishments. After that, the birth of Seth is presented with his genealogy following. By following the account of Cain’s progeny immediately with Seth’s, the passage is structured to draw attention to the differences between each line. The account is presented in Genesis 4:17-5:32:
17 Cain made love to his wife, and she became pregnant and gave birth to Enoch. Cain was then building a city, and he named it after his son Enoch. 18 To Enoch was born Irad, and Irad was the father of Mehujael, and Mehujael was the father of Methushael, and Methushael was the father of Lamech. 19 Lamech married two women, one named Adah and the other Zillah. 20 Adah gave birth to Jabal; he was the father of those who live in tents and raise livestock. 21 His brother’s name was Jubal; he was the father of all who play stringed instruments and pipes. 22 Zillah also had a son, Tubal-Cain, who forged all kinds of tools out of bronze and iron. Tubal-Cain’s sister was Naamah. 23 Lamech said to his wives, “Adah and Zillah, listen to me; wives of Lamech, hear my words. I have killed a man for wounding me, a young man for injuring me. 24 If Cain is avenged seven times, then Lamech seventy-seven times.”
25 Adam made love to his wife again, and she gave birth to a son and named him Seth, saying, “God has granted me another child in place of Abel, since Cain killed him.” 26 Seth also had a son, and he named him Enosh. At that time people began to call on the name of the LORD. 1 This is the written account of Adam’s family line. When God created mankind, he made them in the likeness of God. 2 He created them male and female and blessed them. And he named them “Mankind” when they were created. 3 When Adam had lived 130 years, he had a son in his own likeness, in his own image; and he named him Seth. 4 After Seth was born, Adam lived 800 years and had other sons and daughters. 5 Altogether, Adam lived a total of 930 years, and then he died. 6 When Seth had lived 105 years, he became the father of Enosh. 7 After he became the father of Enosh, Seth lived 807 years and had other sons and daughters. 8 Altogether, Seth lived a total of 912 years, and then he died. 9 When Enosh had lived 90 years, he became the father of Kenan. 10 After he became the father of Kenan, Enosh lived 815 years and had other sons and daughters. 11 Altogether, Enosh lived a total of 905 years, and then he died. 12 When Kenan had lived 70 years, he became the father of Mahalalel. 13 After he became the father of Mahalalel, Kenan lived 840 years and had other sons and daughters. 14 Altogether, Kenan lived a total of 910 years, and then he died. 15 When Mahalalel had lived 65 years, he became the father of Jared. 16 After he became the father of Jared, Mahalalel lived 830 years and had other sons and daughters. 17 Altogether, Mahalalel lived a total of 895 years, and then he died. 18 When Jared had lived 162 years, he became the father of Enoch. 19 After he became the father of Enoch, Jared lived 800 years and had other sons and daughters. 20 Altogether, Jared lived a total of 962 years, and then he died. 21 When Enoch had lived 65 years, he became the father of Methuselah. 22 After he became the father of Methuselah, Enoch walked faithfully with God 300 years and had other sons and daughters. 23 Altogether, Enoch lived a total of 365 years. 24 Enoch walked faithfully with God; then he was no more, because God took him away. 25 When Methuselah had lived 187 years, he became the father of Lamech. 26 After he became the father of Lamech, Methuselah lived 782 years and had other sons and daughters. 27 Altogether, Methuselah lived a total of 969 years, and then he died. 28 When Lamech had lived 182 years, he had a son. 29 He named him Noah and said, “He will comfort us in the labor and painful toil of our hands caused by the ground the Lord has cursed.” 30 After Noah was born, Lamech lived 595 years and had other sons and daughters. 31 Altogether, Lamech lived a total of 777 years, and then he died. 32 After Noah was 500 years old, he became the father of Shem, Ham and Japheth.
Introductory Comments
Most people find the family histories of Genesis pretty dry. It seems like a serial list of names that are near impossible to pronounce. The people listed also seem to have little or no relevance to Scripture. But there are a couple important observations that will assist understanding the author’s intent.
First, Cain’s genealogy comes first. It establishes a pattern that repeats in Genesis. The unrighteous line (or unchosen line) is listed first. It is then followed by the righteous or chosen line. When contrasting Cain’s genealogy with Seth’s, it’s interesting that the no dates or ages are given for any of Cain’s descendants. How long they lived, when they gave birth to children – even that they had other sons and daughters, was unimportant to the author. He seems to be focused upon the seventh generation from Adam through Cain, a man named Lamech, who is the ending point of the genealogy.
But when reading Seth’s genealogy, we learn first how long each of the first-born sons lived, how old each was when having their first son, and that they had many other sons and daughters. Oddly, the author doesn’t seem to care how many children each had, only that each had many. The point is, that each of Seth’s descendants were fruitful, fulfilling the mandate of Genesis 1:28 to be fruitful. That Cain’s descendants lack this information, seems intended to show that Cain’s descendants were unfruitful. They did not bring forth life as God intended, but “birthed” only death.
The idea of Cain’s progeny bringing forth death is foreshadowed in Cain’s failure to repent for fratricide of Abel, but strongly confirmed in the ending of Cain’s genealogy, where Lamech killed a man who had injured him. That the genealogy ends at the seventh generation with a repeated death reveals that the cycle of death initiated in Cain has played out in his progeny. Where God assured Cain that anyone who would murder him would be avenged, Lamech boasts that anyone seeking his death would be avenged seventy-seven times.
The Genealogies of Cain and Seth
The genealogies are separated by Genesis 4:25-5:3, providing a transition between them. It introduces Seth “in place of Abel”, stressing that the promised seed will originate from the line of Seth. Verse 26 introduces Seth’s son Enosh noting “at that time people began to call on the name of the Lord”, bringing the transition to a climax and ending the first genealogy with hope through Seth and Enosh. Despite the evil deeds of Cain’s progeny, people began to call on the name of the Lord.
Then follows the second, with the familiar but modified preamble “This is the book of the generations . . .” (AV) of Adam through Seth. It is Adam’s line through Seth that is the subject of the book of the generations. The placement of Seth as the first born provides confirmation Cain has been deposed as head of the family. The responsibilities and privileges have passed to Seth.
It is as if Cain is dead. Seth’s replacement of Cain is affirmed in the recitation of God’s purpose in creating man in Genesis 5:1b-2. God’s blessing upon “man” (man and woman) was upon the seed of Seth. The structure is chiastic:
In the day that God created man,
in the likeness of God made he him;
He created them male and female and blessed them.
And when they were created, he called them “man.”
Following this passage is another chiastic description of the birth of Seth, couched in unusual language.
When Adam had lived 130 years,
he had a son in his own likeness,
in his own [Adam’s] image
and he named him Seth.
With the introduction of the new “seed”, there is recapitulation of God’s purpose for mankind; a reminder that the new seed is also in the image of God. The original blessing on man to be fruitful and multiply is recapitulated, marking a new beginning following the murder of Abel.
Following God’s command, Adam “created” Seth as God created man, and named Seth as God named man. As God made man in His likeness, so Adam made Seth in his likeness. Adam follows the pattern established by God and marks a new beginning, a new seed to replace slain Abel and spiritually dead Cain.
The genealogies of Cain and Seth counterbalance the transitional passage, contrasting the evil line that leads to death with the new line found in Seth that brings forth life. The recording of Adam’s line through Cain has the purpose of showing only the ultimate outcome of Cain’s rejection of Godliness, seen in the heart of Lamech. The ages of Cain’s descendants at death or their ages when they gave birth are unimportant given that Cain’s line has lost its appointment as the chosen line through which Eve’s seed would come.
Contrasting the Seventh Generations
Comparing the progeny of Cain with that of Seth is of great import. Adam’s line through Seth names ten generations (eleven if Noah’s sons are counted) in contrast to the Adam’s line through Cain which lists seven generations (eight if Lamech’s sons are counted).
A key difference is seen in the seventh from Adam in each line. It completes a cycle: In Cain pointing toward the end of the cycle of unrepentance and blood-thirsty murder seen in Lamech, a man who murdered for trivial reasons and brought death, and in Seth pointing toward the end of the cycle of godliness seen in Enoch, a man who walked with God and did not see death:
5 By faith Enoch was taken from this life, so that he did not experience death; he could not be found, because God had taken him away. For before he was taken, he was commended as one who pleased God. Hebrews 11:5
The contrast is by design. The genealogies highlight two paths: one path that leads to death to those who are not written in the book of life (Philemon 4:3; Revelation 3:5; 13:8; 17:8; 20:12, 15; 21:27; 22:19). The other path leads to life as their names are found in the book of life of the Lamb (Revelation 13:8). The former path leads to increasing levels of evil and godlessness while the latter leads to increasing levels of holiness and godliness to those who are of the book of the generations of Jesus Christ (Matthew 1:1).
Interestingly, Seth’s genealogy is extended to the tenth generation, Noah, a man Scripture states “walked with God” and whose sons originated the nations. Noah is the one who brings rest and comfort from “the labor and painful toil of our hands caused by the ground the Lord has cursed”.
It is as if God is graciously extending life to a greater fulness in Seth’s line. More than that, the extension provides an important purpose: In extending the genealogy to Noah, God is signaling that in Noah, the curse on the ground will be removed and creation will be restored. The promise of rest hints Edenic relationship with God will be restored.
Cain’s Progeny and Their Efforts to Build a False Eden
Much has been written regarding the culture introduced by the offspring of Cain. They were quite industrious. Cain built a city; suggestive he had skills in brickwork or stonework. Lamech’s children include Jabal who had skills in shepherding and tentmaking, with Jubal who was the father of music and the construction of musical instruments and Tubal-Cain who was skilled in metalwork. Tubal-Cain may have been the inventor of the sword, and possibly the instrument used by his father Lamech to murder a youth.
There can only be two reasons the author included this information in Cain’s genealogy. First, it is possible that the author wishes to convey the attempts of Cain’s unregenerate children to find fulfillment apart from God through the fields of science, agriculture, music and skilled trades. No such skills are included in the genealogy of Seth where the emphasis seems singularly on godliness.
A second possibility is that the author wished to set the stage for the angel episode of Genesis 6, anticipating Judaic tradition of skills the angels illicitly shared with men and the improper and ungodly nature of the relationships between men and angels. [1] It also seems likely the author was hinting that Cain’s progeny, despite their godlessness, were seeking to simulate an Edenic paradise:
The temple was the place of musical instruments and choirs. That music is also a paradise motif is suggested by Ezekiel 28:13 (tambourines, cf. AV) and possibly Job 38:4-7. If the technology of the Cainite line was directed toward a reconstruction of paradise . . . then Jubal as the father of those playing lyre and pipe (Genesis 4:21) is significant. [2]
Such a reconstruction of Eden would go hand-in-hand with Cain’s attempts to construct a city of refuge with the founding of the city of Enoch. If the descendants of Cain sought music as part of a paradisal environment, the song of Lamech confirms the failure of their music to model an Edenic environment of worship. Lamech’s “Song of the Sword” is merely the cruel taunt of a shameless braggart.
All evidence considered, the insertions in Cain’s genealogy seem designed to show the nefarious outcomes of unrepentance and godlessness. Their technical innovations and advances in the arts and sciences debase into reprehensible means of sin. Each becomes a tool to advance godlessness and sin. The way of Cain leads to a culture of godlessness, sin and destruction.
The End Result of Cain’s Unrepentance
The seventh from Adam through Cain is Lamech. As the seventh from Adam, he completes a cycle of godlessness and unrepentance. His life models the final outcome of Cain’s unrepentant heart. In marrying two women, Lamech breaks one of the most important Scriptural types: the relationship that is to exist between God and His people. His marriage to two women suggests a lack of spiritual values. The marriage covenant is of no value to him nor are his wives. Lamech’s character may also have been marked with carnality; the names of Lamech’s wives suggestive of the sensual nature of Lamech:
“Probably the holy author wanted to show Lamek as a person who had succumbed to sensuality” (Gabriel, Bib 40 [1959] 417). [3]
Some rabbinic and Judaic traditions suggest Lamech mistreated Adah while Zillah was his mistress, midrash that interprets Adah’s name as the deposed one and Zillah as she shaded herself [from Zillah at Lamech’s side]. [4] His children may also have been participants in unprecedented evil. Various traditions suggest Lamech’s children may have been guilty of sexual relations with angels. [5]
These traditions suggest that Cain’s progeny followed a similar trajectory as their father, gaining notoriety as the origins of many kinds of evil. Infidelity and polygamy were not Lamech’s only sins. Lamech’s taunt reveals his cruelty, killing a youth for injuring him. In singing his song, Lamech shows his cruelty by meting out a punishment disproportionate to the crime, a violation of scriptural precedent:
Lamek’s seventy-sevenfold vengeance stands in contrast with the law of talion which limits retaliation to exact equivalence (Exodus 21:25 “bruise for bruise,” “hit for hit” echoes the terminology of Genesis 4:23 exactly). By placing this comment at the end of the story of Cain, the editor suggests that all his descendants are under judgment and hints at the disaster to come. [6]
The sins of Cain’s progeny called for judgment that would come as a flood.
Seth’s Progeny and the Enrichment of His Line
In contrast to Lamech, Enoch was seventh from Adam through Seth. Enoch walked with God, demonstrating his godliness as no man can walk with God apart from righteousness. [7] There are no noteworthy accomplishments present in the genealogy of Seth. No city-builder, no father of music, metallurgy, science or agriculture. Rather, Seth’s line seems noteworthy as the line where Enoch was translated and did not see death. Though no explanation is provided in the Genesis pericope, Hebrews 11 clarifies:
5 By faith Enoch was taken from this life, so that he did not experience death: “He could not be found, because God had taken him away.” For before he was taken, he was commended as one who pleased God. 6 And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him.
Enoch pleased God and did not experience death. As Seth was righteous, the seventh from Adam through Seth completes a cycle of righteousness so striking that Enoch does not see death. Righteousness ultimately leads to eternal life, modeled in Enoch. Those who live by faith and please God are children of life. Cain’s evil brought elevated levels of evil in his progeny leading to death through judgment. Seth’s righteousness brought progeny who pleased God and were rewarded with life. Enoch not only pleased God by resisting evil and living righteously, Enoch warned a wicked generation of coming judgment:
14 Enoch, the seventh from Adam, prophesied about these men: “See, the Lord is coming with thousands upon thousands of his holy ones 15 to judge everyone, and to convict all the ungodly of all the ungodly acts they have done in the ungodly way, and of all the harsh words ungodly sinners have spoken against him.” [8] Jude 1
Contrasts are sharpened in the children of each of the seventh sons from Adam. The evil of Lamech’s children was prior noted. In the case of Enoch, the righteous line is extended to the tenth generation from Adam, to Noah, a man who would finally bring rest from the curse upon the earth. Noah, whose name means rest, would bring rest from the curse brought upon the ground by ushering in a new creation, a new earth that would be washed and cleansed of the sins committed by Adam and his progeny. In washing the earth, God could remove the curse placed upon the ground, bring rest to his people:
20 Then Noah built an altar to the LORD and, taking some of all the clean animals and clean birds, he sacrificed burnt offerings on it. 21 The Lord smelled the pleasing aroma and said in his heart: “Never again will I curse the ground because of humans, even though every inclination of the human heart is evil from childhood. And never again will I destroy all living creatures, as I have done. Genesis 8
Seth’s righteousness brought forth righteous seed that was spared the judgment that fell upon the unrepentant. While the judgment destroyed the seed of the unrepentant, God’s tool of judgment also cleansed the earth of the curse of sin, bringing rest.
Relevance for Christians Today
The author of Genesis is careful to highlight one significant difference between the two lines of Adam: righteousness. Cain’s line, in unrepentance, though bringing numerous technological advances, ends in judgment. Seth’s line was noted only for its righteousness, preeminently seen in Enoch and Noah, both of whom escaped judgment.
The sharp contrast between the “pastoral life” of Seth’s descendants and the innovative, inventive line of Cain anticipates a similar separation of seed post flood in Noah’s sons, Shem, Japheth and Ham. Shem, the righteous appointed line, was not known throughout antiquity for innovation, invention, culture or music. It was known for righteousness, preeminently seen in Abraham, contrasting with Japheth and Ham. In our modern high-tech society, it is normal to embrace invention, innovation, hard-work, culture, music and “the finer things”. Yet it is not biblical. Righteousness is all that matters in God’s eyes.
A second element to be noted in the passage is the separation of the righteous seed from the unrighteous. The separation has nothing to do with race or birth. Rather, it anticipates the later teaching of separation of spiritual righteous seed from carnal, earthly, unrighteous seed. It thus anticipates the great pronouncement that one “must be born again” (spiritually).
While unsurprising, it is shocking how often God’s people have falsely concluded that physical birth defines God’s covenant-community. This mistake was prevalent among Jews of Jesus’ day and persists among many sincere believers that Israel-by-physical-circumcision are God’s people. This theological mistake is easily avoided when one realizes that these Old Testament physical shadows anticipate New Testament spiritual realities.
Lamech & Enoch: Typological Implications
Given the strong typological significance of Cain and Abel, one could anticipate comparable importance associated with Lamech and Enoch. We will begin by establishing the character of the age, as it provides confirming evidence of the character of each individual. The character of the age is best summarized in Genesis 6:
5 The Lord saw how great the wickedness of the human race had become on the earth, and that every inclination of the thoughts of the human heart was only evil all the time. 6 The Lord regretted that he had made human beings on the earth, and his heart was deeply troubled. 7 So the Lord said, “I will wipe from the face of the earth the human race I have created—and with them the animals, the birds and the creatures that move along the ground—for I regret that I have made them.”
The fruit of the unrepentant heart of Cain brought a crop of wickedness so great that God regretted having made mankind. The thoughts of men were continually upon evil. With the passing of time, Cain’s sin, never appropriately dealt with, brought unparalleled evil in his descendants. No mention of good is found in them. Note the participation of Lamech’s wives in his evil boast:
Why did the Torah incorporate this poem in its text? Its aim appears to have been to introduce at this early stage a subject that could serve as a preparatory proof of what was to be stated later (vi. 5): that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually, and thereafter (vi 11): and the earth was filled with violence, and again (vi 13): for the earth is filled with violence through them . . . Lamech boasts to his wives of the murder that he committed, which shows that the women also found satisfaction in such deeds, and honored and cherished their husbands just because of their barbaric and cruel valor. In very truth, the earth was filled with violence. [9]
The level of evil was unsustainable, having reached a level where such severe judgment was needed that God would completely destroy mankind from the face of the earth. In describing our current age, 2 Timothy 3 seems to allude to many of the characteristics of the prediluvian age:
1 But mark this: There will be terrible times in the last days. 2 People will be lovers of themselves, lovers of money, boastful, proud, abusive, disobedient to their parents, ungrateful, unholy, 3 without love, unforgiving, slanderous, without self-control, brutal, not lovers of the good, 4 treacherous, rash, conceited, lovers of pleasure rather than lovers of God— 5 having a form of godliness but denying its power. Have nothing to do with such people.
Most of the characteristics described fit well with Lamech and his children including lovers of self, boastful, proud, abusive, unholy, without love, unforgiving, without self-control, brutal, not lovers of the good, conceited and lovers of pleasure. These characteristics are seen in the taunt Lamech offers to his wives. 2 Timothy 3 also refers to those who “are swayed by all kinds of evil desires”, a possible reference to Genesis 6:5.
It seems likely that 2 Timothy 3 alludes to the times leading up to the flood, as the flood is prototypical of the judgment to come. The penultimate outcome of Cain’s unrepentant sin was the denial of Abel as God’s chosen seed, paralleling the refusal of those to believe Jesus is the Messiah in the end-times (1 John 2:18, 22; 4:3; 2 John 1:7). The way of Cain is seen to be evil, denying the order established by God and refusing to worship God through righteous living. As that age demanded judgment, our current age likewise awaits judgment.
Lamech: Prototype of Anti-Christ?
Lamech may be the first prototype of the Antichrist recorded in Scripture. His name translates powerful,[10] (Wenham notes possibly “oppressor” from Arabic [11]), an apt description of the Antichrist. He was cruel, violent, abusive, sensual, sexually immoral, and a covenant-breaker lacking spiritual values. His disrespect of the marriage covenant, emblematic of the relationship between God and His people, is captured by the author to show his complete lack of spiritual values. In having two wives, Lamech shows indifference to his spiritual responsibilities, with his relationship to his first wife of little value. She is replaceable. Lamech’s polygamist behaviors obliterate the model of God’s love for man, distorting and marring the character of God.
Lamech’s behavior toward the youth who injured him was also far from the model ordained by God. Lamech trivialized the life of another, showing it of little or no value. In taking vengeance upon another, he usurps authority God had reserved for Himself (Romans 12:19). His boast to be avenged seventy-seven times for murder is opposite to the words of Christ in Matthew 18 urging forgiveness seventy-seven times.
One sees a dramatic difference between Jesus as Christ, and Lamech as prototypical Antichrist. Jesus suffered far greater injury at the hands of his brothers. The injuries He sustained were deliberate and premeditated, designed not only to take his life, but to maximize pain and suffering. Jesus however, laid down His life to sanctify His people as a pure and chaste bride when that bride was little more than a spiritual harlot who hated Him. Lamech’s behavior does not purify his wives. Rather it devolves them into his debased sins. They are worse for their interactions with him.
Cain’s unrepentance led to the way of Cain, which eventually bore an Antichrist. The typology of Cain as the quintessential teacher of false doctrine suggests the Antichrist will be the embodiment of false teachings associated with the way of Cain. Lamech’s lifestyle also supports this thesis as his wives may typify the harlotries of the church while their raveling’s in his bloodthirsty vengeance typify the church’s bloodguilt that would be expected based upon Israel’s history of bloodguilt.
Enoch, Prototype of the Church Raptured or Prototype of Christ?
With Lamech established as a prototypical Antichrist, the seventh from Adam through Seth can now be examined. Two positions will be analyzed: 1) that Enoch represents the church raptured, and 2) that Enoch represents Christ including His ascension to His heavenly throne.
Enoch Representative of the Church Raptured?
The first position was advanced by Habershon, who argued that Enoch was a prototype of the church translated before the tribulation, spared the coming judgment upon the world. By Habershon’s reckoning, Noah and his sons are typical of the physical seed of Israel, those of Israelite or Jewish descent that are miraculously preserved through the judgment of the flood:
A remnant of Israel will be preserved through the tribulation, as Noah and his sons were preserved through the Flood; while the Church will have been taken away as Enoch was caught up before the Flood came upon the earth. [12]
The ark, a symbol of life to Israel, provides the way of life through the tribulation, the time of Jacob’s trouble (Jeremiah 30:7), which Habershon sees as the time of trouble for the physical descendants of Jacob. Habershon does not state whether the “remnant of Israel” are those who come to a saving knowledge of Christ or if they are a remnant of those who have faith in their law and covenant, but one would expect the former. [13]
By this interpretation, the church, like Enoch, is raptured before the tribulation, sparing them the judgment to fall on the physical descendants of Israel. Like Enoch’s translation, their rapture could occur well in advance of the tribulation as Enoch was translated 669 years before the flood. [14] Under this interpretation, Enoch’s early translation supports the doctrine of imminency, that the rapture can occur at any time. [15] It has also been argued by some that Methuselah’s age, which extended beyond all others, may be typical of God’s patience before bringing judgment, waiting at length before bringing judgment in the hope that none needlessly perish (2 Peter 3:9).
A possible parallel is found in Daniel 3 where “the satraps, prefects, governors, advisers, treasurers, judges, magistrates and all the other provincial officials” were commanded to worship the image at its dedication. Three Hebrew youths Shadrach, Meshach and Abednego refused to bow to the image that Nebuchadnezzar had constructed.
The image was of gold, sixty cubits high by six cubits wide and the furnace stoked seven times hotter than usual, into which they were thrown but from which they were miraculously preserved by the appearance of a fourth figure in the furnace, one who had the appearance of “a son of the gods”.
The imagery seems typical of the tribulation period, with an image constructed by the ruler of this world that all must worship, marked with two sixes (versus the three sixes of Revelation 13:18), a fire stoked seven times hotter anticipating the tribulation, the judgment by fire, and three Hebrews – three a number indicative of completion – all preserved by a supernatural character through the trial by fire. [16] Oddly, Daniel as the author, is absent from the scene and may represent the church raptured before the tribulation, though Daniel’s absence, temporary and lacking miraculous translation, weakens such an argument.
Another example of translation is that of Elijah on a fiery chariot with horses of fire, though with Elijah, escape from judgment does not seem to be in view. A number of noncanonical sources reference Enoch’s translation (Wisdom of Solomon 4:10-14; 1 Enoch 71:1, 5; 2 Enoch 67:1-2; 68:2, 6) while 4 Ezra 14:9 references the translation of Ezra.
However, none of these sources support Enoch’s translation as an escape from coming judgment. Wisdom of Solomon states Enoch was translated so wickedness would not alter his understanding or beguile him. [17] 1 Enoch only records his translation “on the chariots of the spirit”, without indication Enoch’s translation was to escape the coming judgment. 2 Enoch records his translation as a sign.
In 4 Ezra, Ezra is translated but without specific reason given. Like 1 Enoch, there is reference to an increase in evil in the future, but no specific indication that Ezra’s translation was to escape a coming judgment. Hebrews 11:5 offers no additional clarification, stating that Enoch was translated that he did not see death. Likewise, Genesis 5:24 states only that “Enoch walked faithfully with God; then he was no more”. [18] The language does not suggest wide recognition of his translation. [19] No mention is made of his translation to escape coming judgment. [20] The parallel in Daniel 3 likewise offers no reason for Daniel’s absence. From these sources, it is clear translation was known to the ancients, applied to Enoch, Elijah and Ezra.
Yet little is known of God’s purposes in translation. We learn only that Enoch and Ezra pleased God. Though detail is lacking, the possibility remains open that Enoch typifies the church raptured before the tribulation. Such a position is hard to advance dogmatically, however. So little information is given concerning God’s purpose for translation that a compelling case cannot be advanced that Enoch represents the church raptured.
Enoch as Prototype of Christ?
A second explanation has been offered by Dalton from his study of 1 Peter 3:19-4:6. He notes a parallel between 1 Peter 3:19-20 and 1 Enoch, arguing that 1 Peter 3:19-20 provides a Christological explanation of the events of Enoch’s life. The parallels are conspicuous.
Dalton argues that Enoch’s pronouncement of judgment on the disobedient angels is a herald’s proclamation, much like the proclamation Jesus made upon the disobedient spirits of 1 Peter 3:19-20. Enoch went to the watchers who had abandoned their place in the heavens and proclaimed to them that they would be imprisoned for eternity. [21] The watchers are expressly called spirits, paralleling the account of 1 Peter 3:
19 After being made alive, he went and made proclamation to the imprisoned spirits— 20 to those who were disobedient long ago when God waited patiently in the days of Noah while the ark was being built.
1 Enoch and 1 Peter 3:19-20 each refer specifically to the time of the flood, an additional unifying feature. Drilling down further, the Greek version of 1 Enoch uses similar Greek found in 1 Peter, suggestive 1 Peter is dependent upon 1 Enoch:
Enoch’s role is exactly that of a herald, and the terms describing his proclamation are remarkably similar to those found in 1 Peter 3:19-20. God’s words to Enoch are: “Enoch, scribe of righteousness, go and make known to the Watchers of heaven (πορεύον καὶ είπὲτοῖς ὲγρηγόροις τοΰ ούράνου) who have abandoned (άπολιπόντες) the high heaven, the holy eternal place, and have defiled themselves with women”. The execution of this command is described later: “Then I went (πορευθεὶς) and spoke to all of them together.” Enoch is asked by the watchers to intercede for them with God, but God sends him back with the same message: “And go and tell the Watchers of heaven who sent you (πορεύθετι καὶ είπὲ πὲμψασίν σε).” Enoch is to convey God’s irrevocable judgment: “From now on you will not be able to ascend into heaven unto all eternity, but you shall remain inside the earth imprisoned (ἐν τοῖς δεσμοΐς τής γής) all the days of eternity.” Finally we should notice that the watchers are called expressly πνεῦματα: Enoch reproaches them thus: “And you were holy, and living, eternal spirits.” [22]
The exegetical weakness in Dalton’s argument is the absence of the word “proclamation” (κηρύσσω) from 1 Enoch’s account. Even without the presence of κηρύσσω, Dalton’s argument of 1 Peter’s dependence upon 1 Enoch is strong. He sees another parallel in Christ’s being “taken up in glory” with that of Enoch’s being “taken” by God into the heavenly realm (1 Enoch 70:1-3).
Parallels extend beyond 1 Peter 3:19-20. Enoch was a prophet and wise man whose role was mediatorial, representing the angels that sinned, much as Christ was a prophet whose wisdom was widely recognized, and whose role was mediatorial for His people before God (though Christ’s mediation brought peace between men and God (Hebrews 8:6; 9:15; 12:24) in contrast to Enoch’s mediation that was rejected by God (1 Enoch 13:1-14:7)). Further, Enoch’s first journey took him to the deep/Sheol (1 Enoch 17-19), paralleling Christ’s descent to hell (Ephesians 4):
8 This is why it says: “When he ascended on high, he took many captives and gave gifts to his people.” 9 (What does “he ascended” mean except that he also descended to the lower, earthly regions? 10 He who descended is the very one who ascended higher than all the heavens, in order to fill the whole universe.)
In contrast to Christ who freed the captives from the abyss/Sheol, Enoch saw the place where the angels were imprisoned until the judgment, yet unable to change their fate (1 Enoch 21:1-10). [23] Following his visit to Sheol/the abyss, Enoch journeyed throughout the earth (1 Enoch 24:1-2) before his translation into heaven (1 Enoch 70:1-3), in contrast to Christ who commanded His disciples to go throughout the earth before His translation. In these events, the outline of a Christological explanation of the book of 1 Enoch begins to take shape, lending credibility to Dalton’s position that Enoch may represent Christ.
Relevance for Christian’s Today
Cain’s wicked and unrepentant lifestyle brought a harvest of false beliefs and teachings, many of which appear to center upon technological advancement. Jewish tradition reveal him to be the archetypal teacher of unrighteousness, an apostate who practiced false religion, concerned only with appearance and form rather than motivations of the heart. His main contribution was to build a false Eden, a false Edenic refuge. In the end, his lifestyle brought increasing evil in his progeny, ending with an antichrist. The evil of his spiritual seed brought the judgment of death and destruction of his city.
Noteworthy, Abel was persecuted and murdered by his brother Cain, much as Christ was persecuted and murdered by his brethren, the Jewish people. Cain’s murder of Abel did not lead to repentance and brought the judgment on Cain that he will be a wanderer, fulfilled in the rejection and crucifixion of Christ by the Jewish leadership of Christ’s generation; that generation experiencing similar judgment in the destruction of their city, Jerusalem, initiating the dispersion and wanderings of the Jewish people scattered among the nations.
As Cain refused to repent and attempted to build his own Eden, the Jewish people have failed to repent and currently seem focused upon building their Eden in Palestine. [24] However, rest in the land is illusive as they continue to reject Christ. Like Cain’s judgment, the judgment on the Jewish nation has taken them from the presence of God. [25] Like Cain, the Jewish people, though bearing the mark of God’s protection, seem intent on upon providing their own protection, relying upon their own military prowess.
Ironically, the Israelis have been building a fortification and wall around greater Jerusalem in the hope it will improve their security. Using technology, Israel has turned much of Palestine’s arid regions into productive farmland –a possible attempt to simulate Eden. As with Cain, these efforts should prove illusive, as only repentance and faith in Christ can bring peace and security. Without the blessing of God and the mediation of Jesus, their efforts are vain.
Without repentance, there can be no peace in their land. Against this backdrop, church support for Israeli actions in Palestine are scripturally unsupported. The mission of the church should follow that of the early church preaching Christ crucified in the temple and the synagogues, warning of coming judgment, just as righteous Enoch did.
In Enoch, two possible meanings have been examined. The first posits Enoch as a type of the church raptured before the tribulation. While some of the pieces of the Enoch narrative appear to fit nicely, there are difficulties building a convincing argument. The Enoch narrative is quite compact, lacking details that might be helpful in strengthening the argument.
Little insight is found from other “translation” episodes within Scripture or in extra-biblical works. While translation was known to the ancients, there is no evidence translation had the purpose of avoiding judgment [26] and translations were limited in scope to single individuals, not groups. [27] Though possible, the explanation is unconvincing.
The second possible meaning posits Enoch as a type of Christ. This position bears a contextual advantage. Cain and Seth are presented as opposites, the righteous contrasted with the unrighteous. The seed of each bears fruit that is opposite – Seth’s line bears the fruit of righteousness that leads to Christ. Cain’s line bears the fruit of unrighteousness that leads to the Antichrist.
This explanation also brings meaning to 1 Peter 3:19, providing a Christological explanation of the events of Enoch, the flood, the spirits in prison and Genesis 6:1-2. It also has the advantage of Jewish traditions of the giants written in noncanonical books such as 1 Enoch, Jubilees, the Book of the Giants and the Testimony of the Twelve Patriarchs, books that lend insight into Jewish thought at the time of Christ. Its suitability is superior based upon the evidence presented.
Enoch as a type of Christ, brings a frightening reality: from the false church comes the false Christ. As Israel in the old-world order “missed” their Messiah, there is a warning echoed to the church that they may “miss” their Messiah. As Israel embraced a false form of religion, the church could similarly embrace a false form of religion that is the embodiment of antichrist. It sharpens Paul’s warning of 2 Thessalonians 2:3 to be wary of rebellion.
Cain and Seth’s genealogical lines typify two religious approaches inevitably in conflict: the carnal self-justifying way of the firstborn after the flesh and the spiritual, God-pleasing way of the firstborn after the Spirit. The conflict between these two religious approaches will continue until the end of the age. [28] It also suggests anti-Christian behavior is the logical outcome of false worship – with the ultimate outgrowth of false religion being the character and person of the Antichrist.
Genesis anticipates the root of Antichrist is false worship. The judgment brought upon the wicked generation at the end of the age will be justified by the behaviors of the Antichrist and his followers, behaviors typified in Lamech. Those who follow Christ can take encouragement from the type of Noah. There will be a faithful remnant preserved by God through the judgment upon God’s enemies, typified in Noah and his family. [29]
[1] Note the details of the angel incident in 1 Enoch 7-8 where fallen angels teach men secret knowledge in a number of fields including agriculture (root cutting & grafting), metalworking (making swords, knives, shields, breastplates, bracelets, ornaments), beauty (beautifying the eyelids), astrology, astronomy (constellations and the course of the moon) and weather (signs of the earth, knowledge of the clouds). The angel incident of Genesis 6 appears to be based in 1 Enoch as well as other Judaic traditional sources.
[2] Gage, Warren Austin, The Gospel of Genesis, Winona Lake IN, Carpenter Books, 1984, p. 57 Footnote 43
[3] Wenham, Gordon J., Word Biblical Commentary 1, Genesis 1-15, Waco, Texas, Word Books, 1987, p. 112
[4] Wikipedia references Midrashic tradition that Adah was mistreated, tyrannized by Lamech while Zillah was his mistress.
[5] Naamah was Tubal-Cain’s sister. Some rabbinical writers viewed Naamah as Noah’s wife (e.g. Genesis Rabbah), but the majority of rabbinic tradition did not support this view. The more common belief was that her name meant pleasant songs in worship of idols. If so, it would credit idolatry to the line of Cain. Wikipedia, Lamech, http://en.wikipedia.org/wiki/Lamech. Davidson notes a Jewish tradition that Naamah, “lovely sister of Tubal-cain, who led the angels astray with her beauty” had sexual relations with the angel-demon Shamdan (Ashamdon) and gave birth to the devil Asmodeus though other Jewish traditions suggest Asmodeus to be the incest child of Naamah and Tubal-Cain. To this can be added the Book of 1 Enoch where the angels introduced (among other things) idolatry from molten images. Was Naamah an intoducer of idolatry or one in whom idolatry found its zenith? Although tempting to conjecture, the traditions offer no clarity. Davidson records a further legend that Naamah had sexual relations with Azael and Azza (Shemyazza) by whom she sired the Sedim, the Assyrian guardian spirits. Davidson, Gustav, A Dictionary of Angels including the Fallen Angels, NY, The Free Press, 1967, p. 58, 63,65, 203, 271. It should be noted that the devil/demon Asmodeus seems to be a demon borrowed from Persian lore and some of these traditions also seem tied to witchcraft. There is a Naamah who is one of four angels of prostitution. The origin of this tradition cannot be confirmed older than the Middle Ages nor can it be confirmed if there was intended to be any relation between this angelic Naamah and the Naamah of Genesis.
[6] Wenham, Gordon J., Word Biblical Commentary 1, Genesis 1-15, Waco, Texas, Word Books, 1987, p. 114
[7] Vanderkam, Kvanvig, Boccaccini, Collins, Davidson and Alexander have pointed out that Scripture twice states that Enoch walked with God/the gods (angels), where it has been suggested that the first reference is to the time Enoch spent in the heavens with the angels (roughly 300 years following the birth of his son Methuselah), with the second reference being to his translation. This belief derives from a reading of 1 Enoch and seems to be how the author interpreted Genesis 5:21-24 (where twice it is stated Enoch walked with הָֽאֱלֹהִים (ha ‘elohiym) before אֱלֹהִֽים (anarthrous ‘elohiym) took him).
[8] As is well known, Jude quotes from 1 Enoch 1:9.
[9] Cassuto, U., A Commentary on the Book of Genesis, Vol 1, Jerusalem, The Magnes Press, The Hebrew University, 1964. p. 189-190
[10] Strong’s Concordance, available @ www.blueletterbible.org
[11] Wenham, Gordon J., Word Biblical Commentary 1, Genesis 1-15, Waco, Texas, Word Books, 1987, p. 112
[12] Habershon, A. R., The Study of the Types, London and Glasgow, Pickering & Inglis, Seventh Edition, p. 28
[13] The ark is often cited as a type of Christ, which would suggest that under Habershon’s interpretation, those within the ark would be the remnant of the physical seed of Israel who have put their faith in Christ during the tribulation.
[14] Enoch was 65 years old when Methuselah was born. Methuselah was 187 years old when Lamech was born. Lamech was 182 years old when Noah was born and Noah was 600 years old at the time of the flood. Thus 969 years transpired from the birth of Methuselah (187+182+600) to the flood. Enoch was translated 300 years after the birth of Methuselah leaving 669 years between Enoch’s translation and the flood.
[15] Though consistent with the doctrine of imminency, it is contrary to the position of the majority who support the pre-trib rapture interpretation, believing the rapture will occur immediately before the tribulation.
[16] Under this interpretation, the number three would indicate the complete preservation of the remnant of the twelve tribes of the physical seed of Israel.
[17] While it may appear that Enoch’s removal is adequate justification for the rapture (to assure God’s church would not be corrupted by the Antichrist), this approach seems to conflict with 2 Thessalonians 2 from which Paul warns believers that the rebellion precedes, or is aligned with the appearing of the Antichrist.
[18] Vanderkam, Kvanvig, Boccaccini, Collins, Davidson and Alexander have pointed out that Scripture twice states that Enoch walked with God/the gods (angels), where it has been suggested that the first reference is to the time Enoch spent in the heavens with the angels (roughly 300 years following the birth of his son Methuselah), with the second reference being to his translation. This belief derives from a reading of 1 Enoch and seems to be how the author of 1 Enoch interpreted Genesis 5:21-24 (where twice it is stated Enoch walked with הָֽאֱלֹהִים (ha ‘elohiym) before אֱלֹהִֽים (anarthrous ‘elohiym) took him). If this is what the author of Genesis intended, it implies he was surprisingly literal (though cryptically abbreviated). Is this a viable explanation of the double reference? If so, is this detail typical? It is difficult to say based upon the lack of detail in Genesis. Could a possible typological explanation for the first period of walking with God/angels be a reference to those believers who die before the translation being taken to heaven with the second reference to the living at the time of Christ’s advent? While interesting to conjecture, the type seems highly veiled for such a proposal. It also seems unnecessary to Biblically press the point by suggesting Enoch’s walking with God/the angels was “in heaven” as 1 Enoch suggests. Doing so elevates Enoch above other Biblical characters whose journeys to heaven were in vision only and may explain the origins of beliefs in Enoch’s Messianism (cf. Mayhew, Eugene J, Encyclopedia of Messianic Candidates & Movements in Judaism, Samairtanism, and Islam, St Clair Shores, MI, Cadieux & Maheux Press, LLC, 2009, p. 66-69). But Enoch’s postulated “ascent into heaven” contradicts the Biblical text as Enoch had other sons and daughters after Methuselah was born, making physical ascent into the heavens problematic. A further challenge is seen in 1 Enoch where it states that during this 300 years Enoch was hidden and no man knew where he was (1 Enoch 12:1). Given these issues, it seems best not to press for a conjectured explanation. Whether Enoch walked with God or the angels may not have been critical to the author of Genesis (note also Noah walked with הָֽאֱלֹהִים (ha ‘elohiym)). Given that angels are often God’s messengers, it’s possible both Enoch and Noah walked with God (i.e. uprightly) while also walking with the angels. But should so much significance be placed upon this double wording? Vanderkam has noted, the first occurrence of “And Enoch walked with God” replaces “and he lived” in the genealogical formula and the second occurrence replaces “and he died” with “And Enoch walked with God, and he was not for God took him” (cf. Vanderkam, James, Enoch and the Growth of an Apocalyptic Tradition, Washington DC, The Catholic Biblical Association of America, 1984, p. 30). Both standard genealogical references deal with lifespan/death and must be replaced; the latter replacement expanded to show Enoch didn’t see death but was translated. It is this structural revision that seems of importance, not the double reference. The double reference is provided for clarity and to maintain the genealogical structure.
[19] Here again there is a divergence of views. Cassuto notes the Hebrew “took” (לקח laqach) is the same word used of Elijah’s ascent into heaven and the ascent of Utnapistim in the Gilgamesh Epic, laqû used there. Despite the parallels, he argues that Enoch died but was taken to heaven versus to Sheol based upon the use of לקח laqach in Scriptures such as Psalm 49:15. His resistance to translation as in Elijah seems based in what the Torah does not say in Genesis in combination with much negative Rabbinical commentary on Enoch (much of which may be in response to Jewish traditions elaborated in the various books of Enoch where Enoch is elevated to the status of an angel, if not a “little God” to quote Cassuto). Cassuto, U., A Commentary on the Book of Genesis, Vol 1, Jerusalem, The Magnes Press, The Hebrew University, 1964, p. 285-286. Hebrews 11:5 makes clear that Enoch did not see death and was translated, in keeping with the typology we have presented.
[20] If one examines Genesis 5:18-24, the details of Enoch’s life are found within the genealogy of Seth. The details of Enoch’s life follow the genealogical formula (note the parallels between Genesis 5:18 and Genesis 5:21, Genesis 5:19 and Genesis 5:2, and Genesis 5:20 and Genesis 5:23-24) except that Enoch “was no more, because God took him away” is substituted for “and then he died” in the genealogical formula. Thus, the emphasis of the author of Genesis seems focused upon the contrast between Enoch, who did not see death, and all others who died. There is no other emphasis within the passage (e.g. escape from coming judgment).
[21] In this judgment there seems to be both irony and a measure of talion. Seeking to be free from their heavenly home, in talion God imprisons them in the abyss, ironically as far from their heavenly home as possible.
[22] Dalton, William Joseph, Christ’s Proclamation to the Spirits, A Study in 1 Peter 3:18-4:6, Rome Italy, Editrice Pontificio Instituto Biblico, 2nd Edition 1989, p. 169
[23] Likewise, Enoch sees the places where the souls of dead men dwell in Sheol, yet no indication is given that Enoch can change their fate. Both these elements stand in contrast to Christ who rescued the souls of the righteous dead from Sheol while proclaiming His victory to the fallen watchers in prison through His resurrection. These differences infer the superiority of Christ as antitype to Enoch as type.
[24] Here marks an interesting difference between type and antitype. Cain was content to remain distant from God, symbolized in his going to Nod. The Jewish people seem intent upon reestablishing themselves in Palestine, the place historically viewed by Jews as an interim Eden, yet their unrepentant hearts leave them as distant from Yahweh as when they were wanderers. In both, false religion is seen as man’s attempts to restore himself to Eden his way rather than God’s way.
[25] This truth is confirmed in Ezekiel 10:18 with the departure of the presence of Yahweh from the temple. With the rebuilding and rededication of the temple under Ezra, nowhere does Scripture reveal the reestablishment of Yahweh’s presence into the temple in the form of a cloud (Ezra 6:15-18). Yahweh’s presence had permanently departed from the temple and from Palestine. In the new world order, the presence of Yahweh is seen in His church, where two or three are gathered in His name, not in a specific geographical location on the earth. With the church, the cloud symbolizing Yahweh’s presence is seen to infill His new eschatological temple in Acts 2:2-4, the antitype of Exodus 40:34 and 1 Kings 8:10 (cf. 2 Chronicles 5:13-14).
[26] There are problems in arguing that Enoch was translated to be spared judgment as he would have been 1034 years old at the time of the flood, a lifetime exceeding that of all other antediluvians. If his translation were to avoid judgment of the flood, why would God have ordered the flood at a point in time where Enoch would likely have already passed away? While possible, it also seems a poor fit contextually in the narrative.
[27] One could argue that the church here would be viewed as a single individual or entity as the body of Christ.
[28] That the conflict persists till the end of the age seems foreshadowed in the preserving mark put upon Cain.
[29] It also seems typical that eight persons were saved through the flood as the new creatures upon the new earth; eight in Scripture indicative of resurrection and new beginnings. Those preserved will enter paradise restored, the new heaven and new earth of the new creation in a new resurrected body.