H.P. Mansfield - Before the Deluge - Class 3 - The Decline in the Family of Cain

Automatically transcribed. Accuracy is good but not perfect, and words are sometimes wrong. Trust the audio over the text.

1. 0:00

   This is the Idlewild Bible School of 1982, The third day, the second study of the series before the Deluge, and this one is entitled The Decline. In the family of Cain, my brother Pierce Mansfield of Woodville, South Australia.

2. 0:28

   My dear brethren and sisters in Christ Jesus, our purpose is to show that in the first six chapters of Genesis we have foreshadowed the whole purpose of God, and out of that consideration there becomes very, very important lessons that we should apply in our day and generation. In a talk yesterday, I believe we came to the point where the offering was made by Cain and Abel.

3. 0:59

   We saw that as far as Cain was concerned, he brought the first fruits of the ground. But as far as Abel was concerned, he bought both those and the lamb which represented his life that he offered unto Yahweh. At that time. We’re going to find out that in the life of Cain and in the family of Cain, there was a deterioration. And yet those two boys were sons of Adam and Eve. They were brothers and members of one family, and it really constituted the family of God.

4. 1:35

   And yet we learn from these early chapters of Genesis that out of the family of God there came this deterioration. In other words, it’s a reminder right down through the generations that deterioration can be expected. And as we read the record of God, the God’s purpose with humanity, we find that from within has come those things that have undermined the truth, whether it be during the course of Israel’s history or whether it be during the course of the history of the ecclesias of God, the record of history affairs as well as concern of one of peaks and shadows.

5. 2:18

   We have a Manasseh. We have a Hezekiah, we have a Josiah, and we have a Zedekiah. SO1 moment, that same nation is in the peaks, a grand reform, and the next moment in the shadow is in the valley, and they are in a state of apostasy from God. And that’s the history of Israel. And as far as the eccleses are concerned, the same thing. You have these 7 eccleses of Asia. You have the work of the apostle Paul in those very eccleses. You find him commending them for their great work that they were accomplishing in the things of God. And the next moment, where are those eccleses today? They’re gone.

6. 3:00

   Did you know when you’re looking at ecclesias today, in this modern generation of ours, you’ll find ecclesias advance and decline. And that is the pattern of things all the way along the line. And we’re reminded of that in the record of Cain and Abel.

7. 3:16

   And you know, the symbol of the ecclesia in the Word of God is the moon. The moon represents the ecclesia because the moon is no light of itself. It reflects the light of the sun, and the moon is never constant. It’s either waxing or waning, never constant. And our ecclesias are like that.

8. 3:37

   Brethren and sisters, we say things are going very well, but then tomorrow they’re not so well. And the moon is never at the same time. Every day it’s a little different. It may be advancing, it may be declining. I’ve been associated with ecclesias that have advanced and have declined. I’ve seen ecclesias right down to the very depths of decline about to go out of existence.

9. 4:04

   But when the goodness of God and the energy of brethren, it’s, they have risen again and they’ve come to greatness. But there’s no sense of saying, look, we are great today because tomorrow there may be something and it happened so quickly that will cause a decline. And that’s we’re finding in the life of Cain and Abel. And it is in the case of the moon, which was the symbol of the ecclesia.

10. 4:29

    And you know, it was when the moon was at its full that Israel used to celebrate the Passover. And they would open the doors of the home so that they could see that moon in its full because that represented the ecclesia at that particular moment. The ecclesia being the Kingdom of God when they were all celebrating the Passover. But tomorrow that moon was not quite at its full. You couldn’t tell the difference. You might think it’s at its full, but it’s not. And that’s like trouble within an ecclesia. It’s like trouble within our lives. We don’t always recognize it, but slowly that eats into things.

11. 5:05

    And there, there there is a a waning of that enthusiasm or that strength that we may see there and we are reminded of this that we might never be self satisfied and with that we might be constantly on our guard as far as these things are concerned. So the Lamb of God was offered in the 3rd chapter of jealousies and they continued that or Abel did when? We come to the 4th chapter.

12. 5:34

    And it reminds us of what we read in the 13th chapter of the Revelation and at verse 8, where it speaks of those that are written in the book of the life of the Lamb slain from the foundation of the world. So here we go in the Book of Revelation is drawing your attention to the Lamb that was slain on this time, when of course there was the first religion established. So we considered yesterday how that Cain offered his offering and Abel offered his offering, and we considered, I believe that undue Cain.

13. 6:08

    And to his offering God had no respect, but he had respect unto Abel’s. And we pointed out from Hebrews Chapter 11 and verse four that he had respect unto Abel’s offering because he offered it in faith. And faith is a confident anticipation of things hoped for. Abel is prepared to give his life unto God because he knows that that life is very, very limited and he wants eternal life, and therefore as far as he is concerned, he’ll give his life unto God through faith.

14. 6:36

    He did that, we’re told that in Hebrews 11 and verse 4. And God had respect unto his offerings. He he enjoyed the gifts that Abel offered unto him because he offered them in faith. And he tells us in the sixth verse that without faith it’s impossible to please God. You can offer all the animals you like.

15. 6:56

    You can give him what you want. You have what you like. You can pour out your wealth at his feet. He doesn’t want it. He’s got plenty of that. But what he needs of you and what he needs of me is that faith that will energize, energize and motivate us to action on behalf of the things of God.

16. 7:15

    We pointed out, I think, that the word pain means gain. It means the acquisition of something. He wants it, and He wants it now. He wants immediate success in life. He’s not. Prepared to wait? Abel, on the other hand, is from a root word that you find in the book of Ecclesiastes and rendered vanity.

17. 7:36

    And he recognized that life was vain, that life was a vapor that appeared for a little time and vanished away. That’s why his faith was on the distant sea. That’s why he saw something ahead of him. He recognized clearly and plainly that this life was very, very limited. And therefore in faith he looked to the future. And that’s why he offered that land. That’s why he of his life unto God. So here we have the 2 two boys, the sons of Adam and Eve, and they’re making their offerings.

18. 8:10

    And again, I want to emphasize, and I try to do this constantly to myself. Then there’s two men in Cain and Abel. Both were religious, both wanted to worship God. Both were prepared to sacrifice, but God accepted 1 sacrifice and not the other. So let us analyze our own attitudes towards our God.

19. 8:35

    We want to worship, we want to please God. We’re prepared to sacrifice. We can only do it whether it’s sacrifice or not in the way that God wants. And he has laid down what he requires. So we said that he claim was wroth we read, and his countenance fail. He. Became angry because His offering was not accepted.

20. 8:59

    And Yahweh said unto Cain, Why aren’t they rather? Why as thy countenance fallen? Well, we all know the answer to that. Because He had accepted Abel and not Cain. If thou doest well, shalt thou not be accepted? He had the position of first born, and the position of first born confirmed certain rights.

21. 9:20

    The first born in the family before the Aaronic priesthood exercised the position of a priest in the family. He was held in respect next to the parents and he had a double portion of inheritance. That was the first. The first borns peregrine. He was a priest, a king, and he had a double portion of inheritance.

22. 9:42

    But under Jewish law, a younger son could be elevated into the position of a first born, and therefore when a younger son was elevated into the personal position under the first born, the older son had to take the lower position under him. The younger son became the priest, he became the king, and he received a double portion of inheritance.

23. 10:06

    Like you read in the 1st at Colossians that that Jesus Christ is the first born of every creature. Now in a literal sense he wasn’t because Adam was the first born. And here’s the second second Adam elevated into the position of first born. The psalmist was told I will make him my first born higher than the kings of the earth.

24. 10:32

    So the psalmist, you see, predicted that Jesus Christ would be elevated to the first born. One occasion, A7, Jehovah’s Witness mentioned to me, he said Jesus Christ is the first born. He existed before all ever creation. He was the first born. So I said, well, look, who was his mother? William said he was the first born.

25. 10:55

    But I said if he’s born, he must have a mother because you have to have a mother to be born, otherwise you’re created. If he’s the first born, he must have a mother. Therefore, it’s a contradiction in terms. First born of every creature as he understood the term. But he could be elevated because a younger son could be elevated into the first born. And you have right throughout the Scriptures, younger sons elevated to that position.

26. 11:20

    David was 1, Joseph was another, and Abraham was another. They were younger sons, but they were elevated into the position of first born and God elevated Jesus Christ to that position. Now here we have a Cain who was the oldest son and he was appointed to be a priest. His mother’s words being witness being deposed in the in, in, in, and Abel being placed in his position. So he’s lost that position.

27. 11:51

    But God says to him, if thou doest well, thou shalt thou not be accepted, and if thou shalt not do well, sin lieth at the door. Now that Hebrew word there rendered sin can be translated sin or sin offering. And the word lieth signifies coucheth. So a sin offering coucheth at the door.

28. 12:14

    So Canaan’s told, all is not lost. If they’ll doest well, you will be accepted. And if you do not do well, look, God is merciful outside there you’ve got a sin offering couching at the door. The thing that you haven’t offered, that which Abel has offered. Go and offer that sin offering, and then you will be reappointed into your position.

29. 12:40

    The sin offering coucheth at the door, and unto thee shall be his desire, the desire of Abel. Now I think I pointed out that in relation to Genesis 3 and verse 16, thy desire shall be to thy husband, that the concordant rendition of the Bible renders that her restoration shall be subject to her husband, her restoration. So here you see, the same thing applies unto thee. Cane, shall the restoration of Abel be subject unto zoo, if you do that which is right?

30. 13:18

    And so Abel is being advised here to go and offer that sin offering, the sin offering that couched at the door. And if he would do that, then he would be elevated into the position that he heard originally, and Abel would be subject unto him. But that was not pleasing to cane. He was not prepared to do that.

31. 13:38

    He was not a man to humble himself. He was a man who wanted everything his own way. His very name indicates that the word cane itself means acquisition or gain. He wants something and he’s going to have it his own way, and that’s a terrible thing. And remember that. This is all developing out of the family of God. Remember that this is part of the one family and we too can be susceptible to this sort of influence. And believe me, from my own personal experience of ecclesial life time.

32. 14:10

    And time and time again, personalities in in, in, in intervene to make this situation 1 of tragedy within the ecclesia of God. Now we read in verse 8 that Cain talked with Abel his brother. We’re not told what he said to Abel his brother. The subdued version does render that and says, Cain said unto Abel his brother, let us go out into the field. So you see, Cain speaks to Abel instead of speaking to God, and he says, let us come out of the field somewhere where no one can see us.

33. 14:45

    And when he took him out of the field, of course, he rose up against his brother Abel and slew him. He slew him. So here was death. He wasn’t prepared to slay an animal, but he was prepared to slay his brother. He wasn’t prepared to submit to Almighty God, but he was prepared to destroy his brother that he might have the preeminence.

34. 15:08

    And of course this is typical of what happened in the days of Jesus Christ, because Jesus Christ, of course is the anti typical Abel. We’re told that in the book of Hebrews. And as Cain slew Abel, so the Jewish people of Christ, they slew him and they became, as it were, the anti type of Cain. Yahweh said to Cain, where is Abel thy brother? And he said, I know neither am I my brother’s keeper. Of course he’s his brother’s keeper. There’s a mere evasion that he is saying here, and their voice goes on to say, What has thou done? The voice of thy brother’s blood cryeth under me from the ground. It crieth under me from the ground. The word blood there, as you notice in the margin of your Bible, is in the plural.

35. 16:00

    The voice of thy brother’s bloods, plural, cryeth unto. Me from the ground. Because you see, in cueing Abel, Cain had virtually destroyed his posterity. And when you go to the 53rd chapter of Isaiah, you have Isaiah in predicting the death of Jesus Christ, virtually speaking in similar terms to that. Because in that 53rd chapter of Isaiah and we read in verse 8, he was taken from prison and from judgment.

36. 16:33

    And who shall declare his generation? For he was cut off out of the land of the living. For the transgression of my people shall he be stricken? Who shall declare his generation? So the Jewish people thought that when they slew the Lord Jesus Christ, that got rid of him and his posterity. We are told in John’s Gospel that they were determined that not only Jesus would die, but the apostles as well, His friends would die with him. And so you see, as far as the Lord Jesus Christ was concerned, when they slew him, the question was, who shall declare his generation?

37. 17:09

    But the same capital of Scripture says He shall see the travail of his soul and shall be satisfied. And we read concerning that in verse verse 10. He shall see his seed, He shall prolong his days, and the pleasure of Yahweh shall prosper in his hand. They said he has cut off, we are rid of him who shall declare his generation. But Jesus Christ saw his seed.

38. 17:39

    There is the generation, and we hope to form part of that generation, part of that seed. So with Abel, the voice of the Angel said to Cain, the voice of my brothers bloods, his posterity cries out to me from the ground, and he will vindicate Abel and his seed. And we’re going to find out at the latter part of this chapter that Seth was appointed instead of Abel. So the slaughter of of Abel by Cain did not affect what Cain desired of it, nor did the slaughter of Jesus Christ by the Jewish people.

39. 18:20

    It did not accomplish that which they desired, because of course, as far as that was concerned, the the the works of the truth continued on and prospered more so after the death of Christ than ever it did before. And so he is warning him that his brother’s blood’s flying to me from the ground, And it cried unto him for vengeance. Hebrew said, He being dead, yet speaketh. And it didn’t matter that Abel was dead, came out to deal with Almighty God, and therefore his blood tried from the ground, and he being dead, yet speaketh.

40. 18:57

    And we quoted I think from Hebrews 12 yesterday, where the blood of Jesus Christ speaketh greater things than the blood of Abel. Because in here there was vengeance, but there there was mercy and forgiveness. Now we want to very carefully follow as far as these following verses are concerned. We want to very carefully follow the punishment that was laid upon Cain, and we want to see how this foreshadowed the very punishment that’s been laid upon the Jewish people who crucified the Lord.

41. 19:32

    And then we will see how Jesus Christ quoted this. In order to. Warn the Jewish people of the consequences of their action against him. In other words, we have here a foreshadowing of the death of Jesus Christ. And not only that, but of the punishment that was laid upon days who put the Lord Jesus Christ to death. And so we read here in verse 11.

42. 19:59

    Here’s the first part of the punishment. I came now I cursed from the earth. It’s an additional curse to that which is recorded in the 3rd chapter, verse 19. Thou art cursed from the earth, which hath hope in her mouth to receive thy brother’s blood from thy hand. When thou tillest the ground, it shall not henceforth yield unto thee her string.

43. 20:20

    A fugitive and a wanderer. A vagaban means wanderer. Shalt thou be in the earth? A fugitive and a wanderer. So that as far as Cain was concerned, he would get no satisfaction from the soil. He was previously a pillar of the soil. Now the soil is not going to not going to reveal its greatness to him and he’s going to be a fugitive. People are going to hunt him and he’s going to be a wanderer. He’s going to wander from place to place. Now consider the anti type of this. As far as the Jewish people are concerned. When the Jews were in the land, they were a rural community. The land revealed to the land that produced its fruits for them.

44. 21:07

    Once the Jewish people were driven from the land in 1870, and they were driven into all parts of the earth, no longer did they become a rural people. They had to enter into other occupations. They become essentially associated with economics, they become money lenders and so forth. Not that they wanted it that way, but the laws of the land. Compelled them to do that.

45. 21:30

    And then also the land in different countries where they were driven legislated against them. They weren’t allowed certain occupations. They weren’t allowed the Puma soil. The legislation of countries in Europe, in Poland, in Germany, in Spain and other places, they legislated against the Jewish people so that they weren’t permitted to till the soil that they wanted to. In other words, here we have the anti type of of this. And why did they legislate against the Jewish people? Because they said they crucified the Messiah and that charge was leveled against the Jewish people and they suffered in the same way as the pain.

46. 22:08

    Not only so, but they became fugitives. They were driven from country to country as fugitives. There were 100 like wild beasts and it’s very, very interesting to read the history of Israel after they were driven from the land in 18 seventies. 18701870. Let me get this right. They were driven from the land in 1870.

47. 22:29

    After that, you know, they set up their authority in different parts of the land. And it’s a very, very interesting history because they had their patriarch of Babylon. And from Babylon there was issued to the Jewish community all over the world directives what they should do when the patriarch of Babylon failed at the the headquarters of the Jewish people went to Spain and the different parts of the world right through the centuries. But they became fugitives and Wanderers in the earth, exactly like Cain did, because he slew Abel and they slew Jesus Christ. Now Cain says my punishment is greater than I can bear. It’s greater than he can bear, and therefore a sense of protection was granted under him. Verse 14 says Thou hast driven me out this day from the face of the earth and from my face shall I be hid, and I shall be a fugitive and a vagabone in the earth. And it shall come to the past that everyone that findeth me shall slaves.

48. 23:33

    Which was true enough as far as any was concerned, and also true as far as as well as concerned. Hath God cut off these people? Said Paul. And he went on to point out that he had, of course, broken off the branches from the good olive tree and grafted in the Gentile branches, and Israel was driven away, as it were, from the center of worship in Jerusalem.

49. 24:03

    And. Their state, as far as that is concerned, was described by Paul as blindness in part of happened to Israel until the fullness of the Gentiles come in. And the fullness of the Gentiles means the fullness of the those that are going to be saved from among the Gentiles. And until that time blindness in part of heaven to Israel.

50. 24:24

    And that’s the state of the Jewish people to this very day. A remarkable fulfilment of prophecy. Of all the prophecies that we have in relation to the Jewish people, I consider this to be the greatest. The blindness in part of happy event. Look, they’re back in the land on all sides. The evidences of God’s handiwork.

51. 24:43

    They have it in archaeology, the guidance of Almighty God in the past. They have it in the fact that they are there in the land and yet there is a sense of blindness there. Make no mistake about this, that as far as the Jews in the land are concerned, I believe that they something in that land does something to them for their benefit. They are in large measure are religious people, no doubt about that, as far as their own religion is concerned. I took a group once to a hotel in in in Israel, and we were there for the evening meal and we were all sitting down at the table and the proprietor of the hotel came to me and he said, are you the cheerleader?

52. 25:23

    I said, yes, he says we’re about to serve meals. I said that’s fine. He said, are you going to give things publicly or not? Now that was in a hotel in, in Israel, but there was a blindness in part of heaven to them. I will remember on one occasion we were travelling down towards the Dead Sea.

53. 25:41

    We’re with a guide, our guide, a very fine Israeli who was a really just you. And we’re going down to the Dead Sea and he wants to impress upon us that there’s no living thing in the Dead Sea. So he says there’s the Dead Sea, there are the hills of Moab, nothing lives in the Dead Sea.

54. 25:58

    And so he said to impress us, he said, I’ll tell you a little story about this. The other day he said, I was down at the Dead Sea. And he said, I saw a mad Jew fishing in the Dead Sea and there’s no fish there. Nothing lives in the Dead Sea. So I went up to this stupid Jew and I said to him, what are you doing here?

55. 26:20

    And he said, I’m fishing in the Dead Sea. And he said, you won’t get any fish in the Dead Sea. Oh well you never know, said this fishing man. You might get something in the Dead Sea. And the guide says look, I bet you 5 LB that you can’t get anything in the Dead Sea. All righty, he says, I’ll take the bet. Then he wound up the the line and there’s a fish on the end of the line, the guide says.

56. 26:41

    How many have you caught today? He says you’re the 5th, so you’ll see. We’re moving along the Dead Sea and we’re going up on the on the western side of the Dead Sea towards Masada. And I spoke to the guy and I said, now Luke, wait a moment. I said, I don’t know, that Jew might have been as mad as you say he was, because it says in the Bible you can fish in the Dead Sea.

57. 27:07

    He says it does not. I said it does. I said it says that they will fish in the Dead Sea rather. And now he. Says it doesn’t. I said it does. He says, where does it do that? I said in in the 47th chapter of Ezekiel. So he had his Hebrew Bible, and he turned up to the 47th chapter of the Hebrew, and he’s reading it there about features at Engetti, and he’s talking to the driver in Hebrew, and they’re discussing this together. And then he closes his book and he turns around to me and he says, look, Mr. Mansfield, when you come to this land, you really ought to know something.

58. 27:41

    About the. Bible, he said. You really ought to read it with understanding, he said. And if you don’t, you make these awful mistakes that you’re making. Now, this is before all the Christadelphians. You make these awful mistakes. He said that 47th chapter of Ezekiel, that’s a part of a prophecy that won’t happen till Messiahs in the earth.

59. 28:00

    There’s going to be a great earthquake in Jerusalem and streams of water will flow out and tug down into the Dead Sea and heal the waters of the Dead Sea. That’s when they’re going to finish. Understand. I said, yeah, yes, I understand. See. But when it came to Jesus Christ and him crucified blind as a bat, if you know what that means, which I don’t, but it’s a nice saying is blind blindness had part of happened to him. Now you see here we have the same thing as far as Cain is concerned.

60. 28:28

    He’d driven out from the presence of Yahweh. That’s been the place where his place of worship has been set up. There was a place where his worship was set up and Cain was driven from that place of worship. And that is what he says. From thy face shall I be hid? We never hid from the face of God, but it means there from the presence of God.

61. 28:49

    It’s like Jonah, he tried to get away from the presence of God. So he went off the Tarsus, which is Great Britain, you see. He had nothing to do, of course, with our friends from England, that that would be a right abandoned from the presence of God. But this is the the point here.

62. 29:06

    From thy face shall I be hid, and I shall be a fugitive and a vagabone in the earth, and it shall count the past that everyone that findeth me shall slay me. True of a Jewish people, true of Cain on this case, and therefore a sense of protection in the mercy of God because of the background of things is given unto Cain.

63. 29:30

    A sense of a measure of mercy through the goodness of God, because they are beloved for the Father’s sake, is given to the Jewish people. No one can touch them with impunity. No one could touch Cain with impunity, and so vengeance shall be taken on him sevenfold, says God, if anyone touches Cain. And Yahweh, we read, set a mark upon Cain, lest Eddie, finding him, shall kill him.

64. 30:05

    So there was a sense of protection placed upon Cain. There was a mark placed on Cain so that anyone that saw him would know that there was the protection of God extended to him. Now, as far as the Jewish people are concerned, the same thing occurs. He, the curse of him will be cursed.

65. 30:28

    And that has happened down through the centuries. Where’s Hitler’s regime today? Where’s the Czarist organization today? Now that was foreshadowed in the punishment that was placed upon Cain. Wherever you go and you meet Jewish people, you know they’re Jewish people. They might like to evade the point. They may claim that they’re English or they may claim that they’re Italians, or they may claim that they’re even Australians.

66. 30:57

    They fall so low. But nevertheless they are Jews. And you know they are Jews. You go to the land of Israel and there’s villages that are Jews that came from India. They look like Indians, but they’re Jewish people and you know it. I had a humanoid Jew as a guide for me to take me up to the top of Mount Sinai, and he looked like an Arab, but he was a Jew and you knew he was a Jew.

67. 31:20

    There’s something there that that that that is in this. That is clearly evident that the Jew is a Jew at the age. So that man is a Jew and you know it. There’s a distinguishing mark upon him, and that is marked upon Cain. Not that God is interested in US knowing what’s going to happen to Cain, but He is interested in US to show us that what is being done there will be repeated in history. And so there’s a mark set upon Cain, and Cain went out, we read, from the presence of Yahweh. He departed from that place on the east of the garden where the Tabernacle was set up and the centre of worship was found, and he was sent out in all parts of the earth. He became a fugitive and a wanderer. Exactly what happened in AD 70, Exactly what happened in AD 70. He was sent from the centre of worship and we have, as far as Cana is concerned, he dwelt in the land of nod, and the word nod means exile.

68. 32:21

    So it dwelt in the land of exile. And that’s exactly where the Jewish people have dwelt since then, in the land of exile on the east of Eden. So you see, you take all the various points that of this punishment, as far as Cana is concerned #1 the earth will not respond #2 He would be a wanderer #3 cut off from the presence of Yahweh #4. He would be oppressed #5A mark of distinction number six. People would try to kill him.

69. 32:56

    Now let’s come over to the 23rd chapter of Matthew and read what Jesus Christ told the generation of Jews, that we’re about to slay him. And so in the 23rd chapter of Matthew, and at verse 3033, the Lord says, Ye serpents, they were the seed of the serpent, ye generation of vapors.

70. 33:27

    Wherefore, behold, I send before you prophets of wise men and scribes, and some of them ye shall kill and crucify like Cain. Some of them you shall scourge in your synagogues and persecute them from city to city, that upon you may come all the righteous blood shed upon the earth. From the blood of righteous Abel. Upon you will come the punishment that was exactly against Cain, because he slew Abel. Now, those Jewish people could have read the fourth chapter of Genesis and they could have understood exactly what’s going to happen to them, that they would become, as it were, Wanderers, that they would become fugitives, that they would be driven.

71. 34:11

    From the land. That they would suffer and there’d be an exile from Almighty God whilst they remained of that condition. They didn’t have to remain in that condition. It’s a warning that Jesus is issuing to them. That the Lord. Jesus Christ there was taking hold of this 4th chapter of Genesis and he’s applying it to the Jewish people and warning them what’s going to happen to them.

72. 34:35

    So you see, here we have the first advent of the Lord Jesus Christ, and the consequence of them denying the Lord Jesus Christ is right, and the punishment that was exacted upon them foreshadowed here before there is a Jewish nation foreshadowed at the very epoch. Of. Creation that there may be laid down the.

73. 34:57

    Principles above which God would work. Right until the establishment of the Kingdom of God. Now we go on to the life of Cain, that to the to the sons of Cain. We read in verse 16 that Cain went out from the presence of Yahweh and dwelt on the east of Nod and the land of Nod on the east of Eden.

74. 35:15

    And Cain knew his wife and she conceived the bear Enoch, and he builded a city and called the name of the city after the name of his son Enoch. Very important. That’s exactly what has happened since the Jewish people were driven from their land in 1870. Exactly what has happened, and the Book of Revelation tells us that in the Book of Revelation you have a city and it’s called Babylon the Great, and it’s a city of religion. And this city here that Cain built, that kind of that city likewise was another form of religion. In apostasy to the truth.

75. 35:49

    The name of the city is Enoch. That name means dedicated. It was a dedicated city. It was a center of worship. It was Babylon the Great of the days of Cain, and he said his son there, his son is going to be high priest. So here we have the Pope of that particular time in the son of Cain, the murderer, the one that rejected Abel.

76. 36:15

    He becomes the high priest of this this city of worship in apostasy from Almighty God. And we go to the Book of Revelation, we find Babylon the Great, and we find the papacy there established there. And we find that that city is a city of dedication as well as it was in the case of this city of Cain. And you know, here’s an interesting thing. There were 12 apostles, weren’t there? And most of them were fishermen and they were Galileans. But there was one of them that wasn’t a fisherman and wasn’t a Galilean.

77. 36:49

    And he was Judith Iscariot. And the name Judith Iscariot means praise the man of the city. Praise the man of the city. Strange name for an apostle to hand. And he was a city dweller. And it wasn’t so much Jerusalem as, of course, the city of apostasy. Now, you see, you have a city here. You have a city in the Book of Revelation, and that city developed out of Cain, and that city in Revelation developed out of an attitude like Cain, an attitude of violence against the people of God.

78. 37:27

    When that city was opened, there was found in that city the blood of apostles and prophets and the wise and the men that followed the Lord Jesus Christ. We are told in the 80th chapter of the Revelation. Here it when it was uncovered, it was full of blood, the blood of the persecuted people.

79. 37:44

    So you see, there is an exact parallel or foreshadowing between what Kane did and what we have in the Book of Revelation. And when you come to consider this, you find that exactly what happened in Genesis happened there. How did the apostasy develop? Whence came the Roman Catholic Church with all its mighty power and it’s persecuting fervor and it’s bloodshed?

80. 38:09

    Where did it arise from but the ecclesia, the seeds of it were in the ecclesia. The apostle Paul in the 20th chapter of Acts, and I think in this verse 28, says of your own selves shall minimize speaking perverse things. In the second of Timothy chapter 4, he says that the time would arise where they would no longer listen to the truth, but with itching ears they would heed to themselves teachers that would get tell them what they want to hear.

81. 38:36

    When the Lord Jesus Christ spoke to the ecclesia at Thora Torah, he said this I have against you that you tolerate you tolerate Jezebel in your midst, one that will seduce the servants of God. When you come to the the 12th chapter of the Revelation, you have the man’s sin arising, the one that’s going to make so-called Christianity the state religion.

82. 39:02

    And he, it is represented as a woman giving birth to a child, no longer the virgin, she’s going to give birth to the child. And that child’s going to be constant on the great. And he came to power in the year 313 AD, which is exactly 2. 180 years. After the first apostasy was introduced to the 14th chapter of Acts, 280 years, the time normally that is the period, a day for a year for the time between conception and birth.

83. 39:36

    And there was the birth and the man sin of the of the Revelation chapter 12. And then you have the development of the papacy as you have it in Babylon the Great and the 18th chapter all developed. All developed out of the ecclesia. And such a minor thing, brethren and sisters, was that first apostasy merely that we should observe the Judaistic principles?

84. 40:03

    Or the ceremonial ceremonials of the law. That’s all. What’s wrong with that? Let’s get along with it. Nothing wrong with it, but that little slight deviation. The further it went. Went out like that until it broadened out to establish the apostasy upon the earth that. Destroyed and rooted those that dared. Stand for the principles of the truth. That is the history of the ecclesia. And that’s what God is warning us in this 4th chapter of Genesis.

85. 40:35

    Because you see, the further that man Cain goes, the worse the apostasy begins it becomes. And that’s the warning that’s laid down there, not to merely tell us what happened to Cain and his children, but to remind us of what can happen in our Dian generation. Watch, therefore, keep awake, be vigilant, make yourselves perfectly familiar to the things of God, and cling to those things tenaciously, as did Abel, who was prepared to die for them.

86. 41:08

    And are we prepared to die for the things of God? He offered that lamb, you know, and that lamb was representative of himself. For when that lamb of the, when the blood of the lamb was shed, Abel was virtually saying to God that he was prepared to die for God. When we take the bread and the wine, that’s really what we’re going to say, are we? You know, a little bit of trouble occurs at what happens. We divert away from it.

87. 41:34

    That’s the lesson that is brought here and there. We have now 2 systems of religion in the antediluvian age, one that follows the line of Abel and one that follows the line of Cain. And as we check through the life of these descendants of Cain and the descendants of Seb, we’re going to see exactly what’s happening at the present time in the earth. Now we have the names of Cain’s descendants. Here in verse 18 onwards.

88. 42:07

    We have first of all until Enoch was born, I rat. Now I rat means a wild ass. It speaks of someone who is self willed, who is wayward. It’s a symbol, as a matter of fact, in the rest of the Scripture of apostate Israel. So you see, it’s emphasizing the waywardness, the self willed attitude of the descendants of Cain and he begat Mahujay Yale.

89. 42:33

    And that means smitten of God, a man that is self-centered. A. Person who’s got to look after himself, he’s not going to worry about God because he doesn’t think God can help him and he gives birth or he begets rather Methusel. And Methusel means a man of God brought up to a full stature. Now as these are all associated with Cain and Enoch and this city, which is a city of devotion and religion, so here is the food development of that association and that religious apostasy.

90. 43:10

    It’s like the papacy that gradually developed until finally in the days of Justinian and later on in the period of focus, it stood up in all its power, in all its its magnitude and men looked at it. I wondered at it as we read in the Book of Revelation. So you see in the descent of Cain here you have been the very names of those men, an indication of the historical developments at that time.

91. 43:39

    Until you find a man standing up and saying I am a man of God, I am the vicar of Jesus Christ. I am infallible, I am the Pope, and you have that I believe developed here in for in foreshadow. And now we come to this man Lamech, and we got a lot of the concerning him.

92. 44:01

    He extends to the rest of this chapter Lamech. And the word Lamech means an overthrower. He’s a word that signifies a strong young man, and he’s living in perilous times, no doubt about that. And we’re going to see, as his life unfolds before us in detail, that is noted for permissiveness, for profit, for pleasure, for power. They are the three things that dominate Lamech. He wants his own way.

93. 44:39

    It’s an age of permissiveness. It’s an age of profit. It’s an age of pleasure, it’s an age of power, it’s an exact foreshadowing of the conditions in which we are living, and it forms the foundation of the state of things that God destroyed with a flag. Lamac is the evil genius of his age and generation. First of all, there’s a state of permissiveness. For the first time we have polygamy. There is the breakdown of the family unit. There is the ignoring of the principles of marriage that is given in the early chapters of Genesis. He’s going to take to himself.

94. 45:35

    2. Wives, and we know we live in an age of declining morals in that regard. That is very disturbing, the conditions in Australia in that regard. Then I suppose it’s just as bad here. I don’t mean to the ecclesia, I mean the world are frightful. It worries me really. It does desperately, because our young people are growing up in an environment that they got to recognize as terribly evil.

95. 46:10

    And mostly we’re victims of our environment. Things that we permit today, we would never have permitted 1015 years ago. Standards that we recognise then, we no longer recognise today. Why? Conditions that we were familiar with then? No longer conditions today when I went to school years and years and years ago when. I went to school. At some time past the centuries when I went to school, my teacher was a big man and a powerful man. I will remember as a schoolboy going into that classroom and he addresses us.

96. 46:49

    He stood up before us and he says I am here actually as your school teacher number one, I’ve got a drum into your thick heads. He wasn’t a very polite man. Drum into your thick head. Something concerning mathematics and so forth and so on. But he says my main job is to make of you good citizens of the state.

97. 47:12

    Now he says not in the curriculum, but every day we’re going to look at the parable of Jesus Christ. No longer is that the case. Today you go to school. I understand. Well, I went to school once to meet my daughter and she just walked out. I would never be permitted to do that.

98. 47:28

    I had to put up my. Hand if I wanted to leave the room and. Then try to wait until recess time. But be that as it may, value what they like. And he I said, can you do that? Oh yeah, she said. Bert doesn’t mind. He’s Bert. He’s the teacher. All right. So it was a little bit out of my realm, you see. But you see, we are permitting things today and standards are fallen and we’re victims of our environment. Don’t worry about that.

99. 47:51

    I’m a victim of the environment. I recognise that in myself. I see it and recognise it. It cleans you. It worries me desperately. It does truly because I see these young people growing up and I know that that environment can adversely affect them. And I do believe too, which I won’t ever got time to tell you now, but I will try to tell you tomorrow that we what must be done in order to correct this.

100. 48:15

     But that environment was there and he had this permissiveness and he took these two wives. The name of the one was Ada, and the name of the other was Zilla. Now Ada means adorned, adorned. She was noted for her beauty, you see. But Zilla, she means shade, and it means one that hovers over another, you know, to provide comfort.

101. 48:34

     So here was this man Lamech, breaking down the principles that existed until then, indulging in a sense of permissiveness, taking to himself 2 wives and having the best of both worlds. For one was for a beauty and the other was noted for his comfort. So you see, in that regard, he felt that he was doing something that would please blame that.

102. 48:53

     And that’s all that worried him. Now we must leave it there because our time has gone. And normally when a chairman gets off the platform when I’m speaking, it’s a very, very dangerous thing for him to do. But I, I’m going to sit down now, Ralph, and you can take over. Thank you.