East of Eden Revisited

by Norman Voss
The Genesis story regarding the lineages of Cain and Seth in the early chapters presents many questions and bafflements for most readers. It is in actuality a most remarkable story of beginnings. This article is an attempt to bridge the Old and the New in light of covenantal auspices. The Genesis story regarding the lineages of Cain and Seth in the early chapters presents many questions and bafflements for most readers. It is in actuality a most remarkable story of beginnings. This article is an attempt to bridge the Old and the New in light of covenantal auspices. One of the benefits of Covenant Eschatology is the rewarding biblical discoveries that arise due to that exegetical method. A covenant hermeneutic will help open one’s spiritual eyes that have formerly been covered with a veil because of erroneous assumptions. Many biblical truths that literally have previously lain as dry bones will be raised with tendons and flesh and skin and become alive again. This in turn brings an increase awareness of the total picture to the story of redemption. Then as we begin to see the big picture, more of those past murky details will start to develop and can create a snowball effect towards insight. Therefore when it comes to understanding scripture this principal that Jesus declares seems applicable.

(Mat 13:12 NIV) Whoever has will be given more, and he will have an abundance.

I would like to explore some of the murky details in this writing, hoping to glean some new concepts concerning covenant patterns. While much of our past critical analysis has been performed on end time aspects that are concerned with Peter, Paul and John’s writings in the NT, it should not remain there. I believe it would be beneficial and helpful to make the connection from the earliest chapters of Genesis and incorporate those few chapters fully into our covenantal understanding as well.

We will start by picking up a section of Paul’s writings in Romans 8 which is instrumental in illuminating the principal of our adoption as sons of God. We will then proceed to follow the themes that are prominent there and investigate their origins starting in Genesis. What we discern in Genesis could have new implications for our view of that story of origins. We will look afresh at Cain and follow his story line into new realms for some. We will look at who his people were and then we will open the book to Adam’s other son, Seth, who did survive and fostered a lineage that had world wide repercussions. Along the way we are going to visit two other books that many do not often visit, Job and Ecclesiastes, possibly because they are perceived somewhat pessimistically.

Let’s now consider Paul’s description of adoption for 1st century believers.

(Rom 8:14 NIV) “Because those who are led by the Spirit of God are sons of God. 15 For you did not receive a spirit that makes you a slave again to fear, but you received the Spirit of sonship. And by him we cry, "Abba, Father." 16The Spirit himself testifies with our spirit that we are God's children. …….19The creation waits in eager expectation for the sons of God to be revealed. 20For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope 21that the creation itself will be liberated from its bondage to decay and brought into the glorious freedom of the children of God. 22We know that the whole creation has been groaning as in the pains of childbirth right up to the present time. 23Not only so, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoption as sons, the redemption of our bodies.

What is all this groaning, creation and redemption about? Where did Paul get these concepts? In Kurt Simmons book “The Consummation of the Ages” he addresses this section in depth during his introductory material. Kurt sets the table from where I want to proceed and I quote “From Adam to Moses the creature had been subjected to futility and Death.” I’ll begin our investigation in Genesis by examining where this futility thinking originated.
Let’s follow this theme of dust, curse, death and separation from Gods presence, but in the process continue to keep referencing Romans 8 in your thoughts.

Gen 2:7 the LORD God formed the man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being.

1 Cor 15: 47 NIV The first man was of the dust of the earth, the second man from heaven….. 49And just as we have borne the likeness of the earthly man, so shall we bear the likeness of the man from heaven.

Gen 3:14 NIV So the LORD God said to the serpent, "Because you have done this, "Cursed are you above all the livestock and all the wild animals! You will crawl on your belly and you will eat dust all the days of your life.

Dust becomes a metaphor associated with death, particularly sin death.

Gen 3:17 To Adam he said, "Because you listened to your wife and ate from the tree about which I commanded you, 'You must not eat of it,' "Cursed is the ground because of you; through painful toil you will eat of it all the days of your life. 18 It will produce thorns and thistles for you, and you will eat the plants of the field. 19 By the sweat of your brow you will eat your food until you return to the ground, since from it you were taken; for dust you are and to dust you will return."

Be aware of the similarities of these two stories, but there are also added implications in Cain’s account.

Gen 4:10 The LORD said, "What have you done? Listen! Your brother's blood cries out to me from the ground. 11 Now you are under a curse and driven from the ground, which opened its mouth to receive your brother's blood from your hand. 12 When you work the ground, it will no longer yield its crops for you. You will be a restless wanderer on the earth." 13 Cain said to the LORD, "My punishment is more than I can bear. 14 Today you are driving me from the land, and I will be hidden from your presence; I will be a restless wanderer on the earth, and whoever finds me will kill me."

Cain has committed a terrible sin and the consequence of this wickedness is the same as for Adam’s sin but with even a more severe penalty. Cain’s separation from God imposes this added burden of “restless wandering” or groaning which Cain feels because of the curse of sin death. The separation from God’s presence meant the loss of eternal life. Is it any wonder then that Cain is burdened (more than I can bear) now with being killed himself; he understands fully the consequences, as he has no spiritual hope? We have here the beginnings of a language of death that becomes endemic throughout the course of Old and New Testament literature. In so doing it creates continuity through its usage which solidifies the old redemption story. These mini stories in Genesis originate this same theme that is played out constantly and indeed the rescue from the sin consequence is the “hope of Israel” that Paul brings forth as the “good news”.

Acts 26:6 NIV And now it is because of my hope in what God has promised our fathers… Acts 24:15and I have the same hope in God as these men, that there will be a resurrection…

One of the significant points that I believe preterist should understand and reinforce is that scripture indeed interprets scripture. There are some basic story lines in the Old and New testaments that are solid foundations which will reflect each other continually. That is one of the reasons that my acceptance of preterism went quickly and smoothly. I had enough biblical foundation to readily identify whether positions were true or false. It is also the reason that I always rejected the dispensational position, as it did not take much understanding to recognize that a second physical reign on earth by Christ went against every thing that had already been accomplished. This is the point that I want keep in our mind as we continue to read, that there are themes in the scriptures that are always true and if our pet belief jumps outside those markers we need to throw up red flags.

Let’s review some OT scriptures that carry forth these same themes. Starting in Job we see exceedingly how much restlessness and groaning that the spirit of man endures.

Job 14:1 NIV "Man born of woman is of few days and full of trouble. 2 He springs up like a flower and withers away; like a fleeting shadow, he does not endure. 3 Do you fix your eye on such a one? ……10 But man dies and is laid low; he breathes his last and is no more. 11 As water disappears from the sea or a riverbed becomes parched and dry, 12 so man lies down and does not rise; till the heavens are no more, men will not awake or be roused from their sleep. 13 "If only you would hide me in the grave and conceal me till your anger has passed! If only you would set me a time and then remember me! 14 If a man dies, will he live again? All the days of my hard service I will wait for my renewal to come. 15 You will call and I will answer you; you will long for the creature your hands have made. 16 Surely then you will count my steps but not keep track of my sin. 17 My offenses will be sealed up in a bag; you will cover over my sin.

Job 17:1 My spirit is broken, my days are cut short, the grave awaits me

Job 23:2 "Even today my complaint is bitter; his hand is heavy in spite of my groaning. 3 If only I knew where to find him; if only I could go to his dwelling!

Many believe that Moses was the author or editor of Job. It makes sense when you see the common themes that are portrayed here. This author is intimately aware of the elements of the sin curse of death and all of its ramifications. I would highly recommend that after contemplation of the Genesis curse and its manifestations that the reader take some leisurely time and read over the story of Job. Read it in a covenantal frame of reference with a Romans 8 background in mind.
In essence though the book of Job discloses a bleak picture of mankind’s loneliness, as it justly depicts the misery and abandonment that Cain may have felt and lamented as well. So maybe this is where Paul investigates for his understanding of groaning, bondage and decay as well as hope. The adoption to be sons of God which Paul speaks of is what we all hope for. This is why a complete Covenantal understanding is so encouraging to us. The burden and restless wanderings have been removed. We no longer rest in the dust of the earth with no hope.

But Job is not alone with Cain in this regard; consider Solomon in his inspired rendition of similar themes.
Eccl 3:9 What does the worker gain from his toil? 10 I have seen the burden God has laid on men. 11 He has made everything beautiful in its time. He has also set eternity in the hearts of men; yet they cannot fathom what God has done from beginning to end……. 16 And I saw something else under the sun: In the place of judgment—wickedness was there, in the place of justice—wickedness was there. …. 18 I also thought, "As for men, God tests them so that they may see that they are like the animals. 19 Man's fate is like that of the animals; the same fate awaits them both: As one dies, so dies the other. All have the same breath; man has no advantage over the animal. Everything is meaningless. 20 All go to the same place; all come from dust, and to dust all return.

Restlessness and groaning magnified it seems, but did you also notice previously in Adam and Cain’s toiling and work that their labor isn’t fruitful; and Solomon just said that everything is meaningless. So will Job depict the same lack of satisfaction as well for man as Adam and Cain received from the curse. Sin has severe consequences for us while here on the good earth working for the fruits of our labor. The collected bounty of our attempt at fruitful labor will not excuse the curse nor will it redeem us either.

Job 20:17 He will not enjoy the streams, the rivers flowing with honey and cream. 18 What he toiled for he must give back uneaten; he will not enjoy the profit from his trading. …..20 "Surely he will have no respite from his craving; he cannot save himself by his treasure. 21 Nothing is left for him to devour; his prosperity will not endure. 22 In the midst of his plenty, distress will overtake him; the full force of misery will come upon him. 23 When he has filled his belly, God will vent his burning anger against him and rain down his blows upon him. …..Terrors will come over him; 26 total darkness lies in wait for his treasures. A fire unfanned will consume him and devour what is left in his tent. 27 The heavens will expose his guilt; the earth will rise up against him. 28 A flood will carry off his house, rushing waters on the day of God's wrath. 29 Such is the fate God allots the wicked, the heritage appointed for them by God."

Does this story remind you of one of Jesus Parables?

All of these stories can derive their root implication from the very beginning in Genesis.

Lk 12:15Then he said to them, "Watch out! Be on your guard against all kinds of greed; a man's life does not consist in the abundance of his possessions." 16And he told them this parable: "The ground of a certain rich man produced a good crop. 17He thought to himself, 'What shall I do? I have no place to store my crops.' 18"Then he said, 'This is what I'll do. I will tear down my barns and build bigger ones, and there I will store all my grain and my goods. 19And I'll say to myself, "You have plenty of good things laid up for many years. Take life easy; eat, drink and be merry." ' 20"But God said to him, 'You fool! This very night your life will be demanded from you. Then who will get what you have prepared for yourself?'

The theme from Genesis is a profound message for those who ignore God, “When you work the ground, it will no longer yield its crops for you” Evil becomes a thorn in the flesh and prevents Gods blessings on us and its treasure is of no benefit for securing eternal peace.

We also need to be aware that themes in the bible transcend all kinds of literary genera; from poetic, narrative, apocalyptic, you name it they all carry the same story line. They are all relating the same story of redemption whether it’s Solomon’s Ecclesiastes, or if it’s the story of the man from the east in Job. Even the writings of the prophets, apostles, the Hebrew writer, or Jesus speaking in parables as Gods word, it’s one and the same. Scripture was originated for the purpose of informing us of covenantal promises. We should then be wary indeed of attempting to construct contemporary dogma out of scripture. Sometimes doing so may be akin to taking an Aesop fable and attempt to construct a rational theory out of talking animals when they were nothing more than anthropomorphic instruments for morality lessons. A reader that is not aware of the use and implications of mythological language in biblical cultures of antiquity is in effect disabling their ability to fully grasp the message intended.

One of the interesting characteristics of the literature of Genesis is the use on the play on words. In fact that aspect is especially hidden to contemporary readers due to our lack of cultural and linguistic background concerning the Hebrews of antiquity. To really understand Genesis and in particular the early chapters require a serious investigation by those who truly desire to unlock those meanings. The names in particular have exquisite meaning which in effect amplify the story and help develop the theme. In actuality it appears that the story is simple but in reality there is more. I’m going to quote now from Henri Blocher’s book “In the Beginning” The Opening Chapters of Genesis” to illustrate one of his examples of how names were utilized.

“Over against the civilized consolidation of violence in the tradition of the Cainites and of Lamech, God raises up another tradition within the human race. In place of Abel he bestows another son, Seth(Gn.4:25). It is interesting that the name Seth (set) should be connected by his mother with the word sut, to place, to designate, to institute. For it is the same verb as is used in Genesis 3:15 I will put {or, institute} enmity. Seth and his descendants will maintain hostility towards the snake. The text adds that with Enosh, the son of Seth, men began to call upon the name of the Lord (4:26) which suggests that an organized system of worship, with its own institutions, countered the civilization of evil. Enoch who walked with God (Gn. 5:22,24) and Noah, the instrument of relief (lGn5:29, show that the grace of God was not in vain in the line of Seth.”

Returning now to Romans 8, I now want to explore how Genesis uses the terminology “sons of God” contrasted to Paul’s designation

(Rom 8:14 NIV) because those who are led by the Spirit of God are sons of God.

Where do these sons of God originate? Looking at Genesis 4 we have just finished the lineage of sinful Cain and then we see a transition as “men began to call on the name of the Lord” and we have a reaffirmation that originally Adam was created in the likeness of God. We then proceed into Seth’s lineage which is designated with long years of life which symbolizes them with this Godly label associating an eternal benefit. Those who called on Gods name received special designation in regard to these life spans, but they could not receive eternity just yet, we remember in Hebrews chapter 11 that they were waiting in paradise for the consummation, to be with God. It’s interesting that the earlier lineages had higher numbers attributed to them and as they moved closer to Christ the numbers decreased, just something for the reader to contemplate. This is contrasted to Cain’s lineage of which there was no such designation connected with them. We now have an exclusivity attributed to Seth’s seed line.
Just to reinforce how this designation of long life entails a singular Godly indicator lets look at the life spans that were given to Abraham and his progeny as an example. These long life spans with numerical meanings may have been lost to us from antiquity but it’s apparent they meant something special to the Hebrews.

Abraham 175 years =7 X 25 5 (squared)
Isaac 180 years = 5 X 36 6 (squared)
Jacob 147 years = 3 X 49 7 (squared)
Joseph 110 years = 1 X 25+36+49

I don’t think we can attribute these life span numbers to coincidence as it appears that Joseph is the culmination of the Abraham line numerically. We see other special designations of numbers for Seth’ line as well such as Enoch’s 365 years and Lamech’s 777 years. But again I emphasize that these numbers are strictly for those who begin to call on the name of the Lord and became Gods intermediaries to man and not the Gentiles. The one exception that we find is Ishmael who is the offspring of Hagar the surrogate mother of Sarah’s desire for a child from Abraham.

(Gen 4:26 NIV) Seth also had a son, and he named him Enosh. At that time men began to call on the name of the LORD.
(Gen 5:1 NIV) This is the written account of Adam's line. When God created man, he made him in the likeness of God.
(Rom 8:9 NIV) You, however, are controlled not by the sinful nature but by the Spirit, if the Spirit of God lives in you.

We now proceed to a new problem, we have just observed that Seth’s line began to call on the name of the Lord and we are brought to Noah at this point. It’s important to keep in mind that we are into a new story starting immediately after the listing of Cain’s lineage. There has been a break in the continuity and a new focus is upon a special lineage, Seth’s. They look around and see the opportunity to intermarry with those from the “east” Cain’s line in essence. What we have here is the first designation of an ongoing biblical theme maintaining that the sons of God were to remain pure and apart from the world at large. The author utilizes literary omission by assuming the reader would recognize this new principle even though he fails to instruct in detail. Remember Genesis early chapters are sparse story lines by design. The reason for the exclusion of men was from chapter 4 and the wickedness that keeps sons of men from the presence of God. Let’s examine the consequences that will befall the “seed” in the future as well.

(Gen 6:1 NIV) When men began to increase in number on the earth and daughters were born to them, 2 the sons of God saw that the daughters of men were beautiful, and they married any of them they chose. 3 Then the LORD said, "My Spirit will not contend with man forever, for he is mortal ;

(Gen 6:7 NASB) The LORD said, "I will blot out man, whom I have created from the face of the land,

We can distinguish here a new beginning theme of God’s displeasure with his spiritual lineage attempting to intermarry with sons of men (Gentiles). As a point of reference, both Luther and Calvin adhered to this same designation identifying Seth’s line as the sons of God but the stronger testimony is the context of the narrative itself. Remember in Gen 5:1-2 we have the author designating a new beginning or generation’s story and it would be misplaced to now insert Cain’s lineage back into this new story as the object of covenantal purification since they were already described with wickedness previously in their own listing. (Gen 5:1 NIV) This is the written account of Adam's line.
In fact doing so would break all biblical precedent that will be recognized in the forthcoming examples which we will now examine.

Let’s first consider the story of Jacob’s daughter Dinah, and how in this instance God blessed the “line” because of their refusal to intermarry. God did not intend for the “line” to be fruitful and multiply with wickedness but only within their Godly lineage.

(Gen 34:9 NIV) Intermarry with us; give us your daughters and take our daughters for yourselves. 10 You can settle among us; the land is open to you. Live in it, trade in it, and acquire property in it."
(Gen 34:26 NIV) They put Hamor and his son Shechem to the sword and took Dinah from Shechem's house and left.
(Gen 35:9 NIV) After Jacob returned from Paddan Aram, God appeared to him again and blessed him. 10 God said to him, "Your name is Jacob, but you will no longer be called Jacob; your name will be Israel. " So he named him Israel.

God was obviously pleased with Jacobs’s response and blessed him greatly. We will now see more explicitly what Gods intention for these sons of God are. God has a plan and it does not allow for polluting their line with other men’s wickedness. There is obviously a covenantal instruction that originated and manifested itself with Noah’s “sons of God” generation initially that is continuing. Let’s look further at their continued instruction.

(Deu 7:1 NIV) When the LORD your God brings you into the land you are entering to possess and drives out before you many nations--… …then you must destroy them totally. Make no treaty with them, and show them no mercy. 3 Do not intermarry with them. Do not give your daughters to their sons or take their daughters for your sons, 4 for they will turn your sons away from following me to serve other gods, and the Lord's anger will burn against you and will quickly destroy you.

(Josh 23:11 NIV) "But if you turn away and ally yourselves with the survivors of these nations that remain among you and if you intermarry with them and associate with them,13 then you may be sure that the LORD your God will no longer drive out these nations before you. Instead, they will become snares and traps for you, whips on your backs and thorns in your eyes, until you perish from this good land, which the LORD your God has given you.

We now come to the next episode of intermarrying and find out that there are indeed still consequences for the “line” just as there was for Noah’s generation. The theme continues.

(1 Ki 11:1 NIV) King Solomon, however, loved many foreign women besides Pharaoh's daughter--….. 2 They were from nations about which the LORD had told the Israelites, "You must not intermarry with them, because they will surely turn your hearts after their gods." Nevertheless, Solomon held fast to them in love….. As Solomon grew old, his wives turned his heart after other gods, and his heart was not fully devoted to the LORD his God, as the heart of David his father had been. …11 So the LORD said to Solomon, "Since this is your attitude and you have not kept my covenant and my decrees, which I commanded you, I will most certainly tear the kingdom away from you and give it to one of your subordinates.

(Ezra 9:1 NIV) 2 They have taken some of their daughters as wives for themselves and their sons, and have mingled the holy race with the peoples around them. And the leaders and officials have led the way in this unfaithfulness."
(Ezra 10:10 NIV) Then Ezra the priest stood up and said to them, "You have been unfaithful; you have married foreign women, adding to Israel's guilt. 11 Now make confession to the LORD, the God of your fathers, and do his will. Separate yourselves from the peoples around you and from your foreign wives."12 The whole assembly responded with a loud voice: "You are right! We must do as you say.

We now have clear indication that there was a covenantal purpose for God to cleanse the “sons of God” lineage back in Genesis 6. When we identify the covenant and perceive Genesis in that “light” we then recognize clearly that the flood was God’s covenantal response to keeping his called ones pure and undefiled. There was no such decree or issue for Cain’s line though. That is a separate line as I highlighted earlier, it did not have the Godly designation that Seth’s line received. Again I declare the story of Cain ended with Gen 4:24, at that point there arises a brand new story beginning with Seth.

There is also another pattern beginning in Gen 4 which happens to be another indicator of separateness. The author beginning with Cain always lists the non seed line before the seed line. The reader may recall and consider how Ishmael’s descendants are also listed separately and before Isaac’s and also Esau’s are listed before Jacob’s. These lineages are never instructed to remain aloof from others. Notice that there is not a focus upon Esau marrying outside of the prescribed line.

(Gen 28:6 NIV) Now Esau learned that Isaac had blessed Jacob and had sent him to Paddan Aram to take a wife from there, and that when he blessed him he commanded him, "Do not marry a Canaanite woman," ….8 Esau then realized how displeasing the Canaanite women were to his father Isaac; 9 so he went to Ishmael and married Mahalath, the sister of Nebaioth and daughter of Ishmael son of Abraham, in addition to the wives he already had.

Other evidence offered, is Cain’s designation of being sent to the land “East of Eden” this is important to recognize as it clearly depicts his line as not having direct access to God. This is made manifest in the institution of the tabernacle and temple pattern. There is a dividing wall there which is entered only from the “east” entrance, but do we remember who was excluded from entering the “east” entrance. Yes it was the Gentiles but Christ came and destroyed the dividing wall, forever reconciling the sons of God with the sons of men by his shed blood.

Let’s now also consider some of Cain’s offspring their legacy and the descriptive characteristics attributed to them.

(Gen 4:20 NIV) 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 the harp and flute. 22 Zillah also had a son, Tubal-Cain, who forged all kinds of tools out of bronze and iron.

The language usage here describing Cain’s “line” is instructive as well in indicating that the author of Genesis is not regarding this line as an extinct line for posterity. The vocabulary indicates that Cain’s offspring was alive and well performing all these different functions in the existing world that he was acquainted with. Trying to read into the wording something dissimilar would not do justice to the context. The fact is that his line was there producing the problem of intermarriage that confronts the Godly “seed” line. It was never Cain’s line that was under the covenant and therefore Noah’s flood is not concerned with their lineage at all except to keep them out at that point.

Let us also now consider some NT ramifications of the Cain “line” or gentiles. It would be helpful to reflect on some instances of gentile encounters and look at the response.

(Mat 8:8 NIV) The centurion replied, "Lord, I do not deserve to have you come under my roof. But just say the word, and my servant will be healed………I say to you that many will come from the east and the west, and will take their places at the feast with Abraham, Isaac and Jacob in the kingdom of heaven.12 But the subjects of the kingdom will be thrown outside,

(Acts 10:1 NIV) At Caesarea there was a man named Cornelius, a centurion in what was known as the Italian Regiment…. 4 Cornelius stared at him in fear. "What is it, Lord?" he asked. The angel answered, "Your prayers and gifts to the poor have come up as a memorial offering before God.

God’s receiving of Cornelius prayers and gifts are quite a contrast to Cain’s offerings.

Gen 4:5 but on Cain and his offering he did not look with favor.

(Acts 11:9 NIV) "The voice spoke from heaven a second time, 'Do not call anything impure that God has made clean.'…. 17 So if God gave them the same gift as he gave us, who believed in the Lord Jesus Christ, who was I to think that I could oppose God?" 18 When they heard this, they had no further objections and praised God, saying, "So then, God has granted even the Gentiles repentance unto life."

(Rom 9:22 NIV)
What if God, choosing to show his wrath and make his power known, bore with great patience the objects of his wrath--prepared for destruction?
What if he did this to make the riches of his glory known to the objects of his mercy, whom he prepared in advance for glory-- even us, whom he also called, not only from the Jews but also from the Gentiles?
As he says in Hosea: "I will call them 'my people' who are not my people; and I will call her 'my loved one' who is not my loved one," and, "It will happen that in the very place where it was said to them,
'You are not my people,'
they will be called
'sons of the living God.'"

This is a beautiful heart warming inclusion stated here, but Paul also knew where the gentiles were previously in regard to God.

(Eph 4:17 NIV) So I tell you this, and insist on it in the Lord, that you must no longer live as the Gentiles do, in the futility of their thinking. 18 They are darkened in their understanding and separated from the life of God because of the ignorance that is in them due to the hardening of their hearts.

Cain’s lineage seemed to disappear from the redemption story, unless perhaps it is the Gentile branch that is picked up as a “people who are not my people” in Isaiah and becomes grafted back in at the Consummation of the ages. This has significant application for the story of Genesis if that is so; it means that the flood story is indeed about the destruction only of the world of Seth’s (seed) line and not of the entire world lineage. The non seed line was never totally destroyed in a physical global manner after the flood and therefore it is going against all manner of precedent to imply that it was globally in nature then.
Cain was banished to the “East of Eden” just as the Gentiles were not allowed to enter into the eastern entrance of the tabernacle or temple. They were not in the same “heavens and earth” as Noah was found nor were they allowed in at this point. This position appears to be in harmony with the terminology used by Moses, Isaiah, Jesus and Peter and John concerning the words “heavens and earth” and appears descriptive of this particular lineage.

(Deu 32:1 NIV) Listen, O heavens, and I will speak; hear, O earth, the words of my mouth.
(Isa 1:2 NIV) Hear, O heavens! Listen, O earth! For the LORD has spoken:
(Mat 5:18 NIV) I tell you the truth, until heaven and earth disappear,
(2 Pet 3:7 NIV) By the same word the present heavens and earth are reserved for fire
(Rev 21:1 NIV) Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away,

Only later would Cain’s lineage be allowed into the “New Heavens and Earth”.
Gentiles were always on the outside looking in but as the saying goes “a funny thing happened on the way to the forum”.

(Rom 15:8 NIV) For I tell you that Christ has become a servant of the Jews on behalf of God's truth, to confirm the promises made to the patriarchs
(Mat 15:24 NIV) He answered, "I was sent only to the lost sheep of Israel."… 26 He replied, "It is not right to take the children's bread and toss it to their dogs." 27
"Yes, Lord," she said, "but even the dogs eat the crumbs that fall from their masters' table."

Now we can identify mans lineage back through Cain the son of Adam and Eve. Profound implications for Gentiles and how “we” were grafted back into the tree of life to also become “sons of God”. We may have been reading the bible with the wrong framework in mind all of these years, but understanding covenantal aspects sharpens our focus and gives us new tools to properly understand everything in a coherent manner. Genesis is indeed not a science textbook and is not to be used in this manner in any sense or fashion. The covenantal approach to language makes so much more sense when we grasp this important concept, this is why the language from Genesis to Revelation has a resonance that matches and must be understood and conceptualized in the totality of its original design and purpose. This is also why Paul is able to write with authority in Romans 8 describing man’s plight and groaning, as the story never changes it was always the same.

Genesis begins with the tree of life, the curse and removal from his presence; Revelation ends with the removal of the curse, eating again of the tree of life and reinstatement to his presence. This includes Cain’s lineage as well. This is all the more reason to portray a new paradigm to the religious world of the proper hermeneutical understanding of the bible. We can no longer in good conscience encourage people to read with a literalistic westernized concept and expect to have any true understanding of the total overall plan. As an example we in the preterist community have recognized the importance of portraying the big picture of the Revelation story to others, this then allows us to fill in the details, but we can only do this if we have the correct big picture. If we are off in that area no matter how hard we try we cannot make the facts fit in properly. The proverbial square peg never fits in the round hole. This is the beauty of finding the preterist hermeneutic principles for guiding us in our biblical study. We have wandered in the wilderness for to many years without the correct concepts of Genesis its time to enter fully anew this covenantal promised land!

Rev 22:1
Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb down the middle of the great street of the city.
On each side of the river stood the
tree of life,
bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are
for the healing of the nations.
No longer will there be any curse.

I would like to end now with Paul’s exquisite quote of Job and Isaiah at the end of his heart pouring rendition of his concern for Israel.

(Rom 11:33 NIV)
Oh, the depth of the riches of the wisdom and knowledge of God!
How unsearchable his judgments, and his paths beyond tracing out!
"Who has known the mind of the Lord? Or who has been his counselor?"
"Who has ever given to God, that God should repay him?"
For from him and through him and to him are all things.
To him be the glory forever!
Amen

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Solomon once said there was nothing new under the sun. That is a true statement especially when it comes to ideas. I want to acknowledge that I have drawn heavily upon those who write here at PP and other locations as well. I’ve already mentioned Kurt Simmons, but others are Don Preston, Timothy Martin, Sam Frost and countless others. In so doing I do not want to infer that any of those individuals agree with my articles conclusions, in fact I would expect there would be honorable disagreement. I do want though to take this space to thank all of these writers for their contributions to my understanding. I am approaching the one year anniversary of my coming to the preterist position and without the influence of so many of these free thinkers it would have been difficult to have done so. I especially want to acknowledge Virgil Vaduva and Todd Dennis as well for their invaluable web sites. Their tireless work is greatly appreciated as I made heavy use and still do of their sites for my educational process into preterism.
Thank you one and all.

Norman Voss

Works referenced for this piece were “Genesis” The NIV application commentary” by John H. Walton, “Genesis” A commentary by Bruce K. Waltke with Cathi J. Fredricks, “In the Beginning” The Opening Chapters of Genesis by Henri Blocher, “The Consummation of the Ages” by Kurt M. Simmons