If you are new and not familiar with the summary statements (see below), please read the prior articles (from 1 to 4c) to catch up. For those that up to speed, below is a review of the summary statements from the Cain and Christ-line as derived from the meaning of each member's name that pertains to that line.
The Christ-line Summary Statement
(The Younger Brother Replacement Line of the Adamic Race)
(Gen. 5:1-24- Christ's lineage from Adam, Seth, ends with Noah)
“Man [is] appointed mortal sorrow, [but] the blessed God shall come down teaching [that] His death shall bring 'the Despairing' rest.”
The Cain-Line Summary Statement
(The Firstborn Line of the Adamic Race)
(Gen. 4:17-24- Cain's lineage from Cain-Tubal Cain)
“Man, acquired [as a] dedicated teaching witness, declined [as a fleet of] fugitives, smitten by God, who is of God, powerfully humbled [as] 'the Despairing,' leads a joyous jubilee.”
When we realize that both lines directly correlate to God’s promise that He, “will take you one of a city and two of a family and I will bring you to Zion,” (Jer. 3:14) in addition to the "seed of the woman" prophecy of Gen. 3:15, then we can begin to assimilate HIS-Story through bloodline's messages. We begin our examination with the one who gave life to all families of the earth, and that is Father Adam. After all, it is Adam that is the first common denominator to all genealogies.
The Genesis record tells us that Adam begat his firstborn son, Cain, as well as a younger son Abel.
Sadly, most never realize that both Cain and Abel are not listed in the genealogy of Christ. From a Christian perspective, this appears trivial especially since HIS-Story ultimately becomes the “good news” for the salvation of all mankind.
But, if we consider Adam, Eve, and their two lost sons, Cain and Abel, as the first family, then in type, they become the quintessential representation of all families of the earth in every age.
Remember how the number four in the Numbers Chart relates to the earth in its present condition, while the number ten relates to the world and its secular system? When we apply this known pattern the first Adamic family, which prospered to the tenth generation in a pre-flood period, much comes to light. The worldwide flood occurred in the tenth generation. The first four members of the family highlight the sinful nature of all families of the earth.
In the words of the Christ-line statement, all are born[1] in “mortal sorrow” due to the fall. Namely Adam’s sin, because he is the head of the family as well as the family of the human race.[2] This will continue to be true for every family thereafter until Christ is born and dies for the sin of the world and becomes the replacement father and last Adam of a new creation. This is where the “one father” concept becomes key in Biblical genealogy. This is also why the Biblical narrative treats Adam’s family (Adam, Eve, Cain and Abel) in such a narrow scope that excludes the possibility of other family members.
With the first family established as a model in the Genesis record, Adam then becomes the “father” of those born in the natural, in order to illustrate how the resurrected Christ can only be the one “father” of those “born” in the Spirit. (1Cor. 15:45). If this is true, then we expect to see the contributing members of each line tell how they were once “lost” and how they will be “found” and restored back into the Father’s house and eternal inheritance.
The Biblical Lost and Found Theme:
Actually, this “lost and found” concept within scripture is a very common theme. Probably one of the best illustrations of “the father and his two lost sons” concept in the New Testament is from one of Jesus’ lost sheep parables known as the parable of the prodigal son that is recorded in Luke 15:11-31.
The prodigal son parable beautifully parallels with the plight of the Adam's two lost sons. The parable teaches us that the father's two sons had a stake in the family inheritance, just like Adam's sons. However, it appears that the younger son in the parable quickly liquidated his share (vs. 12). This leads to his “moving” outside his father’s house to a far-away land and to the squandering of all that was given him (vs. 13). After a while he came to his senses (vs. 17), journeyed back home (vs. 20), and was joyously restored back into his father’s house (vs. 22-24).
The parable makes it easy to see how the younger brother became lost almost immediately because he cashed out his “life and property,” just like Abel. But unlike the Cain and Abel’s story, the parable gives us hope as to how the younger son is to be later “found” by his father on his journey back home (vs. 24 and 32).
On the other hand, it is not so easy to see how the older brother also had an issue that jeopardized his own inheritance. The clues are given in the parable. First, the older brother’s jealousy of his brother was because of his acceptance back into the family by the father (vs. 25-28). Second, the older brother was very angry by that acceptance (vs. 28). Third, the older brother’s refusal to come into the father’s house only to continue to “work” (vs. 29) in the outer field (vs. 25) indicates that he was not in the father’s house either. Clearly, the parable of the prodigal son exhibits the same personality traits as Adam’s two “lost” sons, and how it supplements our understanding as to the fate of the two brothers on an eternal scale.
Those familiar with the Cain and Abel story can see how the prodigal son story perfectly outlines the basic responses from the two lost sons of the father in terms of the prophetic stage of history. With the absence of Adam’s two sons in the family tree of Christ, not only do we recognize how they became lost, but we again must consider that there is another Biblical type that relates to two dramatically different approaches to the Father by His two sons.
The Mission to Find the Two Lost Sons of the Father:
The two opposing approaches to Jehovah-God represent a known pattern. This understanding presents a powerful ability to trace and identify both lost sons and their lines throughout the Biblical record. This is the second key to Biblical genealogy and to understanding the two bloodline statements in the pre-flood, pre-law generation.
From Genesis, we learn how the older son, Cain, lived a ‘marked’ lifestyle characterized “as a wanderer in the outer field,” (Gen. 4:10) while the younger brother, Abel, is characterized as “dying early,” all because of a circumstance caused by each brother’s attitude about the blood sacrifice. This is an important detail that the prodigal son parable failed to mention. Namely, that this particular sacrifice was the primary reason for their differences. It is at this point that we are able to see how these two very distinct viewpoints about the blood sacrifice become a perfect picture and type of how humanity as a whole is divided when it concerns the response as to receiving Christ as their own personal blood sacrifice.
This is where Christianity would normally perceive these two separate classifications of humanity as “believers” and “non-believers.” But, in the context of the two lost sons of the father who are in covenant relationship with Jehovah-God, we must discern that this “divisive attitude” comes from within the “family of God.” In other words, the two basic human approaches to Jehovah are by two camps within the Adamic family. These two approaches are first by “the way of works” and second by “the way of the blood sacrifice by faith.”
The Father and Lost Family:
Ironically, the “Lost and Found” theme of the Bible has been “lost” to Christianity, but Christ kept it alive with such radical sayings like:
“The son of man came to seek that which is lost.” (Mt. 18:11).
“Go not into the way of the Gentiles…But go rather to the lost sheep of the house of
Israel.” (Mt. 10:5b-6).
“But he answered and said, I am not sent but unto the lost sheep of the house of Israel.” (Mt. 15:24).
Jesus clearly understood there was an issue that concerned a very important loss of eternal proportions. The question then becomes: “Who are the lost sheep of Israel?” Modern scholarship claims it was when Adam and Eve were kicked out of the Garden with the reasoning that at the fall, all humanity was “lost.” But that is where that analogy breaks down. First, Adam was not born, he was “created” from dirt and vapors and is considered a "son of God" that has fallen from his first estate. (See article 4a: He Speaks of Salvation to and through His Firstborn Part 1 of 3) for a wider context.) Second, Eve was not born either; she was “created” out of Adam’s side while he slept.
Technically, Adam and Eve are “creations” and were not “born” into this world like the rest of us. At that point in time, they were no different than the angels in heaven who were also “created,” except they were made a little lower than the angels.[3] Hebrews 2:16 also states how Christ, “took not on him the nature of angels; but he took on him the seed of Abraham.” The reason Christ took on flesh was to save mankind by being “born” in its likeness to become a relative to the fallen race. This is a great cosmic wonder. So much so that Peter takes notice of how the angels, themselves, “desired to look into” the subject (1Pet. 1:12).
Imagine, angels pondering at the wonder of incarnation and trying to understand its effects. This act by Christ, being born in the flesh, would ultimately “father” a new race that could be “born” spiritually. This could not be said of angels. Even though that “created” class was termed as the “Sons of God” in the Old Testament, the New Testament introduced a new breed of the “Sons of God.” They are not only “a new creation in Christ Jesus,”[4] but because of Christ they are able to be “born” from above into the family of God, [5] not created like Adam and Eve. When one observes what the desired end-product of the Godhead was all along, which was to birth children in Their Image, the amazement and wonder of the angels makes perfect sense. This “new creation in Christ” is exactly that, new!
This is exactly why genealogy plays such a vital role in HIS-Story, and why genetics or “biology” is the crucial aspect to “fathering.” Yet, biological birth is for mortals. This organic material only serves as a starting point of which divine transfiguration can take place. This is why the “seed of Truth” bypasses the flesh by hearing (Rom. 10:17) and is sewn in that invisible portion of the human soul and spirit called “the heart.” (Mar. 4:14-15). The biological fathering and family concept is a human-based experience designed to help us to somewhat grasp eternal concepts in preparation of this transition into eternity.
This concept of “fathering” suits the “Lost and Found” theme because we cannot look to Adam until he becomes a father who lost his sons. The Apostle Paul calls Christ the second and last Adam.[6] In this sense, He (Christ) is positioned to be the "Last Father Adam" who seeks to save all lost family members of the Adamic race. His goal is to not only find them but to re-create them to live with Him in eternity. Thus, fulfilling the Jeremiah prophecy of “one of a city, and two of a family, I will bring you to Zion.[7]
In our next article, we will get to know the father's firstborn son and the part he plays in HIS-Story as we continue to trace HIS-Story through HIS-Bloodline.
Footnotes:
[1] Adam and Eve were created in paradise before sin entered the world, while their offspring were born in sin and on a cursed and dying earth.
[2] 1Tim: 2:13-14: For Adam was formed First, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression.
[3] Heb. 2:6-7: What is man, that thou art mindful of him? or the son of man, that thou visitest him? Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands:
[4] 2Cor. 5:17: Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.
[5] John 3:17: 'Thou mayest not wonder that I said to thee, It behoveth you to be born from above. (YLT). King James states it this way, “Marvel not that I said unto thee, Ye must be born again.” But literal translation is “born from above.”
[6] I Cor. 15:45-48: So it is written: "The first man Adam became a living being" the last Adam, a life-giving spirit. The spiritual did not come first, but the natural, and after that the spiritual. The first man was of the dust of the earth, the second man from heaven. As was the earthly man, so are those who are of the earth; and as is the man from heaven, so also are those who are of heaven.
[7] Jer. 3:14: Turn, O backsliding children, saith the LORD; for I am married unto you: and I will take you one of a city, and two of a family, and I will bring you to Zion.
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