The enlightenment of the Essene was known as THE WAY. The Way became the final interpretation of the Law and the Prophets, as revealed by Yeshua Messiah. The Way became the enlightened transitional teaching into the early church.
This article deals with Enosh and the beginnings of the ‘Cult of Yahweh’. Enoch plants the seeds of the Way.
Cain VI), perhaps the most wretched of human beings.
The next notable character in the line of Adam and Eve is Seth. In verse 4.25 scripture says that Adam lay with his wife again and that she bore a son and named him Seth. Seth means ‘Granted’. “For,” she said, “God has granted me another son in place of Abel.” Eve has finally named aright. Eve mentions God first, she is ‘granted’ a son by God, and Seth is in no way about Eve ‘getting’ a son, as written concerning Cain. The enlightenment principle directs that everything comes from God, but it also concludes that every decision you make is also your free choice. Hence we have the garden story as Eve and then Adam makes a choice concerning which pathway to choose.
In that Seth takes the place of the righteous Abel, in essence, Eve has designated Seth after righteousness. Through Adam and Eve unto Seth, the garden knowledge and wisdom, the ‘branches of knowledge’, pass on.
THE GENERATIONS and YAHWEH
Seth now becomes the patriarchal wisdom teacher.
When Seth, in turn, passes this revealed knowledge to Enosh, Enosh receives knowledge not only from his father, Seth but also his grandparents, Adam and Eve. For the first time, a full biblical generation exists on earth—grandfather, father, son, and likewise daughters as well. The other sons and daughters of Seth remain unlisted. Enosh now becomes the inheritor, and also becomes the marker of the generations.
Enosh is accredited with the sowing of the religious seed of Yahweh, sometimes referred to as the ‘Cult of Yahweh’. Since Adam and Eve had unity with God, then it would seem that this unity proceeded into the instruction of Seth, and then Enosh. There are academic controversies concerning in which historical period the ‘appearance’ of Yahweh arrives, but it is also true that a companion question must follow: to whom are Cain and Abel offering sacrifice? To whom are they speaking? It seems somewhat obvious that they are referring to a pre-existent entity, that is if we are to take early portions in any literal manner whatsoever. For this writing, Yahweh’s existence is assumed as ‘from the beginning’. The root of the word Yahweh is, “I Am,” which lends itself to eternality.
During the historical period of Enosh, societies become more complex due to an increasing number of people. More agrarian tribes are no longer quite so scattered, forcing tribal groups into more interaction. Villages surviving on agriculture and animal husbandry begin to grasp the power of trade. Dominant families wield greater and greater influence, whether in the lineage of Adam and Eve or from pagan families.
Even concerning conflicts, Unity is beginning to take hold in the minds of men. Historians equate belief in the One God with a development into higher reason, perhaps better described as a more enlightened state, or a more unified state of mind. This development would occur during the early copper-bronze age (3,000 BC or earlier, see Gen. 4.22), a time of great upheaval. What was before different gods for each season, now becomes one god overseeing the land, the sky, and the seasons. With the one god acceptance, those who were once before strangers are now those with whom we can openly share beliefs and understanding. As for the advancement of mankind, a new spiritual-industrial age dawns.
Generally accredited as the progenitor of removing pagan societies from beliefs in diverse gods, Enosh focuses mankind toward the belief in the One God. Enosh, equipped with the needed talents and gifts, allowed him to accomplish such a work. Enosh’s mission would require travel, perhaps performing as an itinerant preacher, preaching God, and reviving prayer for whomever he meets. We know he had one great gift—he was able to speak the Word of God to a crowd. His spoken word would resonate with power, well reasoned and convincing. Enosh was almost certainly accompanied by other family members, and/or a group of supporters. His would have to be considered a proto-Jesus ministry.
MINISTRY of ENOSH
Enosh’s pursuance of spreading the message of Yahweh would require a demonstration to stand beside reason and logic. ‘Miracle’ might be one word for it, ‘power in the spirit of God’ might be another. Thus it might be reasonably assumed that Enosh’s speaking of the Word resulted in real effects. He may have been a healer. Probably he had the gift of inspirational speaking. He may have had great powers of conversion through his spoken word. He may have spoken a pure form of knowledge, directly enlightened within his speech, as opposed to mere explanations. Portions of this spoken word would also indicate he was in some fashion a wisdom teacher, else why listen? He would be providing the teachings handed down from Adam and Eve and then from his father, Seth.
Even though Enosh was consciously bringing forth the knowledge and wisdom teachings, in man there seems a basic lack of responsibility relative to assuming knowledge, as well as the hearing and use of the spoken word (see, Naming). This responsibility pertains to the proper use of the tongue, the use of well-directed speech, power within speech, and the proper use of knowledge generally. It now enters upon mankind that with this lack of individual responsibility man begins to abuse the word of God, and the work of Enosh begins to become undone.
Trouble for mankind begins when he twists the speaking of the Word after his own nature, after his individual desires or vanities, instead of only the good or for spiritual reasons. This kind of speaking is much like casting spells or incantations. It is forgetting about God except for what the person can get out of Him, instead of to receive from Him. It is an unrighteous attempt to force power into our own hands, rather than power bestowed or released by the hands of God, or from the personal kingdom within. This ‘getting’ is illustrated by Eve’s naming of Cain. In contrast, ‘receiving’ or ‘granting’ is the namesake of Seth. Enosh, however, indicates weakness in either intellectual or emotional abilities (aish.com, search Enosh). We will get to Enosh’s personal troubles shortly.
Mankind also begins to worship after the creations of God, instead of God Himself. Believing the planets to be god-like, men enter into worship after pagan notions.
The remnants of these beliefs appear in Abraham’s story,
In terms of the Way, a serious break in enlightenment consciousness occurs. With the belief in the One God, there is one focus. The mind naturally becomes unified, can readily follow principles, and then moves into broad-based enlightened thinking, thence to the greater enlightenment itself. Wholeness begins to take center stage, which leads to peace, calm deliberation and opens the door for the spirit to witness. Jesus proselytizes wholeness throughout his ministry, for example.
The mixed mind of man is no longer willing to follow after the wisdom teachings Enosh presents. The worship of the many gods leaves the mind running from one god to the next, split apart. Soon, chants and incantations, spells and sorceries take the place of a true-hearted and humble nature toward God and become reduced ‘to getting’, with holiness diminished. Naming after vanities one atop another, eventually, God’s namesake becomes completely profaned. So it was that man fell into every kind of evil. That the Bible mentions in the prelude to Noah, “Now God saw that the whole world was corrupt [ripe for destruction] and full of violence,” tells us that whatever Enosh had intended, the revelation had gone awry.
Losing God, and Violence
Mentioned in Gen. 6.11 and 6.13, ‘violence’ relates to physical violence and assaults. But the violence against the Spirit of God becomes the greater crime, for this always becomes the precursor to creating a world of physical violence. Mankind’s consciousness can begin to move quickly in the wrong direction, and during Enosh’s generation, the assault on the spirit of God increases. This perpetration upon the spirit becomes near complete and is related as such in the story of Noah. That “all men had lived corrupt lives on earth” (Gn. 6.12-13) tells us that the very thoughts of man—his ideas, his attitudes, his motives—became ungodly and thus results in a compounded corruption.
If there occurs an abandonment of God, something must take its place. A rise in false-intellectualism will sprout its wings and ascend. After all, the panoplies of the gods must be explained! Tortuously, proofs, and logical arguments based upon pagan notions take the place of a faith-based direct relationship with God and the enlightened knowledge which follows. In the pursuit after the many gods, enlightenment becomes subsumed. The diminishment of God diminishes revealed knowledge. General suppression of the Spirit of God occurs, the kingdom within suffers a pillaging. No longer must you seek, but special rites, sorceries, and the like may now take seeking’s place.
Tortured reasonings proffer excuses relative to the misuse of God’s word. True acts of faith, then followed by the proofs of faith, leave the arena of man’s experience (Epistle of James, 2.14-26)*. No longer brought before God, nor reminded of Him, faith demonstrations vanish. Armed with Enosh’s knowledge men began to think that they had no need for God. They looked only to themselves, sorting for themselves the good and the bad, with a certain intellectualism not wedded to God or Godly wisdom.
Jm. 2.14-19: What good is it my brothers, if someone claims to have faith but has no actions to prove it? Is such “faith” able to save him? Suppose a brother or sister is without clothes and daily food, and someone says to him, “Shalom! Keep warm and eat hearty!” without giving him what he needs, what good does it do? Thus, faith by itself, unaccompanied by actions, is dead. (18) But someone will say that you have faith and I have actions. Show me this faith of yours without the actions, and I will show my faith by my actions! You believe that “God is one”? Good for you! The demons believe it too– the thought makes them shudder with fear.
(Note the proper use of the word ‘actions’, instead of the usual NT interpretation, ‘works”. From the Complete Jewish Study Bible.)
A third problem suddenly appears: it is an issue that all people face when going astray—the notion of wherein at first all worked well. So many wrongheaded ventures begin well, but with even the slightest tweak in circumstance, they soon go awry. Enosh probably taught correctly from the ‘branches of knowledge’—prayers manifest observable effect, speaking in the name of God yielded good results and prospered hope and faith. People would become acquainted with the idea of the spirit living within, as in ‘blew life into him’, or ‘blew the spirit into him’, more awake in some than others, but necessarily whole and providing a quiescent unity. When man began to use this knowledge out of his flesh and without God, soon the downward spiral engages.
Enosh may also have taught an ancient-mystic form of studying the stars. This would entail how the heavens encase the earth. The Book of Enoch, Book III, chapters 72-82, references knowledge of the heavenly bodies, presenting the picture of the heavens. Some scholars think that Enosh may have set up astrological schools of study, and may have inadvertently planted the seed for this later downfall in man.
It is doubtful Enosh would have wanted man to worship the stars, but to worship Yahweh only. Yet, once again man takes matters into his own hands, hence the mind of man becomes divided, split apart. In the history of mankind, the many gods once more begin to proliferate.
Maimonides, in his introduction to the laws, interprets the behavior of Enosh by the result of where men eventually strayed: “Their mistake was as follows: They said that G‑d created stars and spheres with which to control the world. He placed them on high and treated them with honor, making them servants who minister before Him. Accordingly, it is fitting to praise and glorify them and to treat them with honor.”
Josephus writes, “They [meaning Seth and his family] were the inventors of that peculiar sort of wisdom which is concerned with the heavenly bodies, and their order.” In chapter III he opens with, “Now this posterity of Seth continued to esteem God as the Lord of the Universe, and have entire regard for virtue, for seven generations; but in the process of time they [the people] became perverted, and forsook the practices of their forefathers; and did neither pay those honors to God which were appointed them nor had any concern to do justice towards men [violence].”
When the practice of godly attribution becomes dissolute, the ensuing mix of the godly and ungodly begets societal disorder. Nonetheless, man worships God’s heavenly creations and creates religions around the detailed and convoluted analysis presented in the movement of the skies. Man forgets about God and the pursuit of God’s enlightenment and His wisdom.
A great falling away from the enlightenment into God becomes inevitable and is one reason the Hebrew Bible warns of divergent spiritual or religious behavior. In short, history tells us that man begins to walk this divergent pathway. He takes the study of the heavenly spheres as the wisdom itself, and the intertwining of these gods— Utu-Shamash the sun-god, and Ishtar the goddess of sex and love, Baal— and in the process begins to thwart the greater knowledge and wisdom teachings.
Unknowingly, men begin to worship at the alter of his intellect. Divinations begin to take wisdom’s place; chants and spells too easily leave any kind of godly knowledge laying by the wayside. It soon occurs that man gives god-like status to the planets and constellations. Houses of worship become established. Some of mankind’s earliest writings are prayers and hymns to Nanna (Nannar) the moon-god of Sumeria, c. 3500 BC, well after the flood, but continuing throughout ancient history, holding such a grasp on mankind that these gods reverberate into the Roman period. These ungodly distractions are clearly apparent. First to fall was Adam and Eve, inherited then by Cain’s fall and his banishment, now all of mankind becomes vulnerable.
Relative to the enlightenment teaching of the Way, a serious problem emerges when worshipping a pantheon of gods, or even one god who is a part of a pantheon— of a nature the mind cannot be unified in the same manner as it would be while worshipping the One True God. As previously mentioned, the mind becomes split apart and roams as far afield as the Sumerian hierarchy numbering in the many hundreds, and the later Hittites who named over two thousand gods, producing true collectives. The principles of enlightenment become subsumed in the mosh pit of the many gods.
There are a number of references Jesus makes relative to this calamity of a split mind. In Luke 11.17 Jesus tells us that, “Every kingdom divided against itself is brought to desolation.” The division itself, or divided mind, Jesus brings under scrutiny. The later reference to Satan (v. 18) also implies this division, for Satan seeks first to divide or separate a person from God, and then he captures. In the Book of Job, Satan wishes to test Job and essentially split him from God and God’s reward.
Luke 11.34, “The lamp of the body is the eye. Therefore, when your eye is good (whole), your whole body also is full of light. But when your eye is bad, your body is full of darkness.” The ‘bad eye’ Jesus mentions is a reference to giving with a stingy nature, the eye that is whole is a generous giver, and is intended to illustrate God’s generosity. The many laws that later developed within Judaism represent another split in consciousness. These laws now distracted from God, for the laws themselves, were treated as if holy. This obtuse focus on the law could not enhance a true relationship with God. In the teaching of the Way, Jesus instead prospers unity and wholeness focused on the One God, and not laws or religiosity.
Finally, and as men would have it, God became only the God of heaven, and no longer viewed as the God of earth, and finally not even the creator of the heavens or the earth. Man confounded God such that only one solution presented itself, that was to rid the world of such heathen practice. Since man could not extirpate himself, this meant the removal of man, except the righteous few, from the face of the earth.
Today we know geologically that a great flood did occur. Opinions on the date vary. Some archeologists say 5,800 BC, and some say 7,000 BC, and some say further back. What is important to keep in mind is that at this time the descent of man also occurred, and it does seem clear Enosh played some role. A first flood was ‘sent’, and a third of the earth was destroyed by flood (Midrash Tanchuma Noach 18), which is also reflected in an accurate scripture reference, Amos 5.8, “He Who calls the water of the sea and pours it out on the face of the earth, the Lord is His Name.” However, this does not stop the earthbound humans from pursuing further inequities. God created man, man has now presumed himself to designate God—the Great Flood will soon follow.
Even amidst great calamity, the generations remain preserved. No matter how great the calamity in anyone’s life, God’s preservation also remains available. The commitment, however, must be made. Turning back to God or renewing commitment, is always perceived by God as a special event. As we see in the story of the Prodigal Son (Luke 15.11-32), any return home, no matter what the previous situation, is greeted with abounding joy!
Next comes the revelation of a mighty soul, Enoch, and the advent of the Watchers.