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Study this verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 4:19–22. His three-level outline is real structure in the source text, so it is rendered as structure.
We have here some particulars concerning Lamech, the seventh from Adam in the line of Cain. Observe,
I.His marrying two wives.
It was one of the degenerate race of Cain who first transgressed that original law of marriage that two only should be one flesh. Hitherto one man had but one wife at a time; but Lamech took two. From the beginning it was not so. Mal 2:15; Mat 19:5. See here,
1.Those who desert God's church and ordinances lay themselves open to all manner of temptation.
2.When a bad custom is begun by bad men sometimes men of better characters are, through unwariness, drawn in to follow them. Jacob, David, and many others, who were otherwise good men, were afterwards ensnared in this sin which Lamech begun.
II.His happiness in his children, notwithstanding this.
Though he sinned, in marrying two wives, yet he was blessed with children by both, and those such as lived to be famous in their generation, not for their piety, no mention is made of this (for aught that appears they were the heathen of that age), but for their ingenuity. They were not only themselves men of business, but men that were serviceable to the world, and eminent for the invention, or at least the improvement, of some useful arts.
1.Jabal was a famous shepherd; he delighted much in keeping cattle himself, and was so happy in devising methods of doing it to the best advantage, and instructing others in them, that the shepherds of those times, nay, the shepherds of after-times, called him father; or perhaps, his children after him being brought up to the same employment, the family was a family of shepherds.
2.Jubal was a famous musician, and particularly an organist, and the first that gave rules for the noble art or science of music. When Jabal had set them in a way to be rich, Jubal put them in a way to be merry. Those that spend their days in wealth will not be without the timbrel and harp, Job 21:12, Job 21:13. From his name, Jubal, probably the jubilee-trumpet was so called; for the best music was that which proclaimed liberty and redemption. Jabal was their Pan and Jubal their Apollo.
3.Tubal Cain was a famous smith, who greatly improved the art of working in brass and iron, for the service both of war and husbandry. He was their Vulcan. See here,
(1.)That worldly things are the only things that carnal wicked people set their hearts upon and are most ingenious and industrious about. So it was with this impious race of cursed Cain. Here were a father of shepherds and a father of musicians, but not a father of the faithful. Here was one to teach in brass and iron, but none to teach the good knowledge of the Lord. Here were devices how to be rich, and how to be mighty, and how to be merry, but nothing of God, nor of his fear and service, among them. Present things fill the heads of most people.
(2.)That even those who are destitute of the knowledge and grace of God may be endued with many excellent and useful accomplishments, which may make them famous and serviceable in their generation. Common gifts are given to bad men, while God chooses to himself the foolish things of the world.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
That Cain remained alive until the seventh generation is clear. First, … it had been so decreed concerning him. Second, the length of the lives of those first generations also testifies to it. For if his father Adam remained alive until the ninth generation, that of Lamech, and was gathered from the world in the fifty-sixth year of Lamech, it is no great thing that Cain should remain until the seventh generation.
The text runs: “Methushael begot Lamech, who took two wives: the name of the one was Ada, and the name of the other Sella. And Ada brought forth Jobel; who was the father of such as dwell in tents, and of herdsmen. His brother’s name was Jubal. He was the father of all those who play the psaltery and cittara. Sella bore Tobel; he was the forger of all instruments of bronze and iron. The sister of Tobel was Noema.” This is as far as the line of descent from Cain is carried. There are eight generations in all, including Adam. The seventh is that of Lamech, who was the husband of two wives; the eighth is that of his children, among whom is the woman who is mentioned by name. What is here delicately intimated is that to the very end of its existence the earthly city will be propagated by physical births proceeding from the union of the sexes. This is why we are given the proper names of the wives of the last man mentioned as begetting children—a practice unheard of before the flood, except in the case of Eve.
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Summary
Genesis 4:19 records a pivotal moment in early human history, introducing Lamech, a descendant of Cain, and his unprecedented act of taking two wives, Adah and Zillah. This verse marks the first explicit instance of polygamy in Scripture, signaling a profound departure from God's original design for marriage and serving as a stark indicator of humanity's accelerating moral decay in the antediluvian world. It highlights a growing human autonomy that disregards divine order, setting the stage for further acts of violence and rebellion within Cain's increasingly corrupt lineage.
Context
Literary Context
This verse is situated within the genealogy of Cain, a narrative segment in Genesis 4 that traces the progression of humanity after the Fall. Following Cain's murder of Abel and his subsequent banishment, the text details the development of his lineage, showcasing both cultural advancements (e.g., city-building, metalworking, music) and a concurrent moral degeneration. Lamech, as the seventh generation from Adam through Cain, stands as a climactic figure in this line, embodying its deepening corruption. His act of polygamy in Genesis 4:19 immediately precedes his violent boast in Genesis 4:23-24, forming a chilling portrait of escalating sin and self-will that contrasts sharply with the divine order established at creation.
Historical & Cultural Context
In the earliest stages of human history, as depicted in Genesis, God's design for marriage was monogamous, as seen in the union of Adam and Eve. Lamech's taking of two wives represents a significant cultural innovation and a departure from this foundational pattern. While polygamy would later appear in various ancient Near Eastern cultures, and even among some patriarchs in the biblical narrative (though often with accompanying strife and divine disapproval), Lamech's act is the first recorded instance in Scripture. This suggests a nascent societal structure where human will began to override divine precedent, reflecting a broader trend of moral decline in the antediluvian world that would eventually lead to the judgment of the Flood, as described in Genesis 6.
Key Themes
Genesis 4:19 contributes significantly to several key themes within the book of Genesis. It powerfully illustrates the escalation of sin following the Fall, moving from individual disobedience to fratricide and now to the corruption of foundational social institutions like marriage. This verse also highlights the theme of human autonomy versus divine order, demonstrating humanity's persistent tendency to deviate from God's perfect will in favor of self-serving arrangements. Furthermore, it is a crucial part of the "way of Cain," a narrative thread that portrays a lineage marked by rebellion, violence, and a rejection of God's established order, standing in stark contrast to the righteous line of Seth that is introduced later in Genesis 4:25-26.
Exposition and Analysis
Key Word Analysis
As per H3929, Lamech is the name of two antediluvian patriarchs. In this context, he is the descendant of Cain, representing the seventh generation from Adam through the line marked by increasing moral decay. His name's uncertain meaning does not detract from his significant role as a figure who embodies the escalating sinfulness of his lineage, particularly through his introduction of polygamy and his boastful violence.
This primitive root means "to take" in a wide variety of applications, including to accept, bring, fetch, or seize. Here, it signifies Lamech's active and deliberate action of acquiring wives for himself. The verb implies initiative and possession, underscoring his self-willed decision to deviate from the established monogamous pattern of marriage.
This word is the feminine of 'iysh or 'enosh, meaning "a woman" or "wife." Although the Strong's number is for the singular, the context of "two wives" indicates the plural application. The use of this term here, in conjunction with "two," highlights the unprecedented nature of Lamech's marital arrangement, directly contrasting with the singular "wife" (Eve) given to Adam in the creation account.
Verse Breakdown
"And Lamech took unto him two wives:"
This opening clause immediately establishes Lamech's action, which is presented as a deliberate choice. The phrase "took unto him" emphasizes his agency and initiative in establishing a polygamous household, a stark departure from the singular, monogamous union divinely ordained at creation. This act is presented as a personal acquisition, highlighting a self-centered approach to marriage rather than one rooted in God's design.
"the name of the one [was] Adah,"
This clause introduces the first of Lamech's two wives. The naming of Adah (meaning "ornament" or "dawn") personalizes the narrative, giving identity to those involved in this foundational deviation from God's marital blueprint. While the text doesn't explicitly state the significance of her name, it serves to distinguish her from the second wife.
"and the name of the other Zillah."
This clause introduces the second wife, Zillah (meaning "shadow" or "shade"). The naming of both wives underscores the reality of Lamech's polygamy. The contrast in their names might subtly hint at different roles or perceptions within Lamech's household, or simply serve as a factual record of the individuals involved in this unprecedented act. Together, these two clauses concretely define the nature of Lamech's marital arrangement.
Literary Devices
Genesis 4:19 employs several powerful literary devices. Conciseness is evident in the verse's brevity, yet it conveys profound theological implications, marking a significant turning point in the narrative of human sin. The verse also functions as a stark Contrast to the preceding creation account of marriage in Genesis 2:24, where a singular "one flesh" union is established. Lamech's polygamy immediately highlights humanity's deviation from this divine ideal. Furthermore, the verse acts as Foreshadowing, setting the stage for the escalating violence and moral depravity that characterizes Cain's lineage, culminating in Lamech's own boast of vengeance in the subsequent verses. The naming of the wives, Adah and Zillah, while seemingly simple, serves to Personalize this foundational transgression, making it concrete and specific rather than an abstract concept. This act is presented with an Implicit Critique, as its placement within the narrative of Cain's increasingly corrupt line, leading to widespread wickedness, strongly suggests divine disapproval without explicit condemnation.
Theological and Thematic Connections
Lamech's act of taking two wives in Genesis 4:19 serves as a profound theological marker, illustrating humanity's accelerating departure from God's original design for creation and relationships. It underscores the pervasive nature of sin, demonstrating how it corrupts not only individual actions but also foundational societal institutions like marriage, which God had established as a sacred, monogamous covenant. This deviation highlights humanity's persistent tendency to prioritize self-will and cultural norms over divine blueprints, setting a trajectory of moral decline that would characterize the antediluvian world.
Reflection and Application
Genesis 4:19 serves as a sober reminder of humanity's enduring propensity to deviate from God's perfect will, even in the most fundamental aspects of life like marriage. It challenges us to critically evaluate societal norms and personal desires against the unchanging standard of God's Word, recognizing that true flourishing and harmony are found in adherence to His divine blueprint for relationships and family. This verse encourages believers to uphold biblical standards, understanding that God's design leads to greater peace, purpose, and ultimately, human flourishing, protecting against the discord and brokenness that often accompany departures from His plan. It calls us to examine how our own lives and cultural contexts might subtly or overtly depart from God's intended order and to seek alignment with His wisdom.
Questions for Reflection
FAQ
Why is Lamech's polygamy specifically mentioned in Genesis 4?
Lamech's polygamy is mentioned as a significant marker in the progression of sin and moral decay within Cain's lineage. It highlights a departure from God's original, monogamous design for marriage, demonstrating humanity's increasing self-will and rebellion against divine order before the Flood. This act is immediately followed by Lamech's boast of vengeance in Genesis 4:23-24, further illustrating the escalating depravity of his line.
Does this verse explicitly condemn polygamy?
While the verse does not contain an explicit condemnation, its placement within the narrative of escalating sin in Cain's line, immediately preceding Lamech's violent boast, implicitly critiques the act. The broader biblical narrative consistently portrays the negative consequences and strife associated with polygamy (e.g., Genesis 30), affirming God's original monogamous design for marriage as the ideal (Genesis 2:24).
How does Lamech's act relate to the overall narrative of Genesis?
Lamech's polygamy is a key event that illustrates the accelerating moral decline of humanity after the Fall. It contributes to the picture of pervasive wickedness that ultimately leads to God's judgment in the Great Flood (as described in Genesis 6:5-7), showing how sin corrupts not only individual actions but also foundational societal structures like marriage. It is a part of the "way of Cain" that contrasts with the developing "way of Seth" (Genesis 4:25-26).
What do the names Adah and Zillah mean, and is their meaning significant?
Adah (עָדָה, ʻÂdâh) means "ornament" or "dawn," and Zillah (צִלָּה, Tsillâh) means "shadow" or "shade." While the text doesn't explicitly state their significance, the names might subtly hint at Lamech's motivations (perhaps valuing outward adornment or superficial beauty) or the dynamics within his household, where one wife might have been more prominent or preferred than the other. The names personalize the account of this early deviation from God's marital design.
Christ-Centered Fulfillment
Genesis 4:19, by showcasing humanity's early departure from God's perfect design for marriage, highlights the profound brokenness and pervasive sinfulness that necessitated Christ's redemptive work. Lamech's self-willed act of polygamy is a vivid illustration of humanity's fallen nature and its tendency to corrupt divine institutions, setting the stage for the widespread wickedness that would eventually lead to the Flood. Jesus, in His teaching, directly affirms and restores God's original blueprint for marriage as a monogamous, one-flesh union, correcting the deviations that began with figures like Lamech and continued throughout history. Christ's coming fulfills the need for a return to divine order in all aspects of life, including human relationships, through His atoning sacrifice. By His death and resurrection, He provides the means for humanity to be reconciled to God and empowered by the Holy Spirit to live according to God's original intentions, reflecting the purity and faithfulness of Christ's relationship with His Church (Ephesians 5:25-32). Thus, this verse indirectly points to the ultimate need for a Savior who would restore humanity to God's intended way of living, both individually and communally, bringing true harmony where sin had introduced discord.