Reading on in Genesis 4, we find Cain's descendants given as far as Tubal-Cain. Cain built a city and its name

Enoch means `dedicated'. To whom it was dedicated seems evident, for the action is repeated after the flood by

Nimrod who carried on the secret of lawlessness.

Cain's line ends in proud boasting (Gen. 4:24). Seth, the seed appointed in the place of Abel, has a son, and he

is called Enos, meaning `frail'. The truth named man frail. This was an opportunity to be used by the wicked one to

further his own plan, and so we read:

`Then one commenced to be called IN THE NAME JEHOVAH' (Gen. 4:26 author's translation).

The same emphasis on `the name' recurs at the building of Babel:

`Let us make us a name' (Gen. 11:4).

The name is Jehovah, and the great antichristian mystery is here seen appropriating that blessed name for its own

awful ends. We shall get a fuller answer to your question as to how a man can bear the name of Jehovah when we

study the subject of redemption. Your other question, `How can this be?' is more difficult to answer. For one thing

Scripture itself is very guarded and uses somewhat veiled terms. Then again it is difficult to speak openly upon

these themes, but we can keep in mind the blessed answer which the angel Gabriel gave to Mary, when he said:

`The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that

holy thing which shall be born of thee shall be called the Son of God' (Luke 1:35).

Now inasmuch as some are called the children of God and others the children of the devil, we must allow the

possibility implied in this verse. Let us go on to Genesis 6. Here we read:

`The sons of God saw the daughters of men that they were fair; and they took them wives of all which they

chose' (Gen. 6:2).

The result was that `there were giants in the earth' (verse 4).

The sons of God are contrasted with the daughters of Adam, and this title is used of angels (Job 1:6). That there

has been a fall of angels Jude 6 makes plain, and that their fall has some close connection with the depravity of

Sodom the words `in like manner' and `strange flesh' indicate (verse 7). These angels left their own habitation

(oiketerion). This word is used in 2 Corinthians 5:2 of the resurrection, and suggests that the angels left their

spiritual body. These are the `spirits in prison' who fell in the `days of Noah' (1 Pet. 3:19,20; 2 Pet. 2:5). Their

progeny are called Nephilim and Rephaim. Noah alone carried the seed uncontaminated, and of him it is written:

`Noah was a just man and uncontaminated as to his pedigree' (Gen. 6:9 author's translation).

This shows how far the evil one had succeeded in sowing the field with his tares. There could be but one result;

the destruction of all living except those saved in the Ark.

The next incident brings us down to the Amorites. The Amorites were descendants of Canaan, and you will

remember that some unexplained sin of unclean character brings down upon Canaan the curse.

To the serpent God said

`Thou art cursed above all cattle'.

*

To Cain the Lord said

`Thou art cursed more than the earth'.

To Canaan Noah said

`Cursed be Canaan'.

Contrary to common belief no curse was pronounced upon either Adam or Eve. The first man to be cursed is

Cain. The second is Canaan. The words of Genesis 6:4, `and also after that', refer to Canaan and his descendants.

*

The Authorized Version reads: `And now art thou cursed from the earth', but the Companion Bible note reads:

The Hebrew accent (athnach) after "cursed" suggests "more than the ground".