Genesis: Early World, Judgment, and the Nations

The Name of the Lord

Transcript: AI Transcript

Professor: John Weaver

Subject: Old Testament Studies

Genre: Sermon

Dictation Name:

Date: 2025-12-15

Synopsis: Pastor John Weaver explores the meaning of calling upon the name of the Lord, beginning with an overview of several Hebrew names of God that reveal His attributes. He then traces the biblical theme of the true seed of Abraham through Jesus Christ, showing that only those who are in Christ are the spiritual children of Abraham. The sermon culminates in an exposition of Genesis 4:26, where after the birth of Enosh (meaning 'mortal, weak, helpless'), men began to call upon the name of the Lord, signifying a separation between the godly line of Seth and the worldly line of Cain. Calling upon the name of the Lord involves recognizing God as He has revealed Himself in Scripture, worshiping Him according to His design, and being identified with His name.

[John Weaver] So the title of the message is The Name of the Lord. While I title this message The Name of the Lord, the impact, or at least the end of the message, is to clarify what it really means to call upon the name of the Lord. It's not my intent this afternoon to go through the Bible and go through every name of God that is revealed to us in the Word of God. But let me just simply point out the fact that each of the names of God specifies one of His attributes or some outstanding characteristic concerning God. So, there are a few names of God that I'm going to cover today just to show you a little sense of this and show you how each name reveals something of God's character and His attributes. So the very first one is known as Jehovah Nissi, which you will find in Exodus chapter 17, and it just simply means the Lord, our banner. In Exodus chapter 17, Moses, after his battle with the Amalekites, and after his victory over the Amalekites, built an altar unto the Lord and called it Jehovah Nissi, which means the Lord, my banner.

[John Weaver] or the Lord our banner, because they had fought the Amalekites under the banner of God, through His power and by His grace and mercy, God had given them the victory. So, the second name I want to just mention is Jehovah-Rah-ah, which is the Lord my shepherd. You will find that in Psalm 23. The Lord is my shepherd. I never will forget reading about the little girl who was going to quote Psalm 23 verse 1, the Lord is my shepherd, I shall not want. And she misquoted it, and she said it like this, the Lord is my shepherd and that's all I want. And that's sufficient, I can assure you. But Jehovah-rah-ah means the Lord my shepherd. And then there is Jehovah-rah-pah, which is the Lord that heals. And you will find that in Exodus chapter 15 and verse 26, and let me read it for you.

[John Weaver] And said, If thou wilt diligently hearken to the voice of the Lord thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I brought upon the Egyptians. For I am the Lord that healeth thee." So Jehovah-Rapah, I am the Lord that healeth thee. And then there is Jehovah-Shamah, which is the Lord is there. And you will find that in Ezekiel chapter 48 and verse 35, where we are reading about the temple and the word of God says it was round about 18,000 measures. And the name of the city from that day shall be the Lord is there, which specifies the presence of God always with his people and especially throughout eternity as well. One more I want to give you right quickly, and that is Jehovah Tiskanu. And that is the Lord our righteousness. It is a declaration of God's righteousness in salvation. You'll find that in Genesis, not in Genesis, I'm sorry, Jeremiah chapter 23 and verse 6.

[John Weaver] It's also in Jeremiah chapter 26, where the word of God says, in his days, Judah shall be saved and Israel shall dwell safely. And this is his name whereby he shall be called the Lord our righteousness, which means basically We stand in His righteousness alone. We have no righteousness in and of ourselves. So anything that we have is by the grace and mercy of God and the righteousness which we have in Jesus Christ.

[John Weaver] Now, if you were to go through the Bible, you would find that there are a multitude of names that God has revealed Himself in. That does not count names like, He is the faithful God, Or He is the just God. But there are a multitude of names where God has revealed Himself. Elohim is one. Adonai is another. El-Elyon is another name for God. So you might have to ask this question. Why are there so many different names of God in the Bible? And the answer I would give, and I believe this is one of the main answers that I would give, is because names define. And God is indefinable. God is infinite. So there is no one name that can identify God or define God because He is eternal, majestic, sovereign, and unique. Now, my first name happens to be John. And if you were to find me in a large audience, and you hollered my name, John, you would get my attention, because that name defines me. You might also get the attention of other men that were called John, because that name would define them as well.

[John Weaver] But God then is indefinable, because God is infinite. He cannot be limited, and there is not one name that could describe Him or limit Him in any way. Now, the most prominent name of God in the Bible is the word Yahoshua or Jehovah or Yahweh as some would pronounce it. That name occurs in our Bibles 6,510 times. And if you added the variance of that name, then it is found 6,519 times.

[John Weaver] The word actually means the existing one. The name Yahweh or Jehovah is also found in Genesis 2 and verse 4 where it is translated as Lord.

[John Weaver] Now, let me specify something. When you find it in Genesis chapter 2 verse 4, it's translated as Lord. It is capital L. capital O, capital R, and capital D. Anytime you see the word LORD in all capitals, it refers then to Yahweh or Jehovah. However, the name Jehovah or Yahweh was only fully revealed in Exodus chapter 3. So if you would turn there very quickly, in Exodus chapter 3, and let's read the first 15 verses. Look at this, Exodus chapter 3, beginning there with verse 1. So you're going to see the self-existing one here.

[John Weaver] The Bible says, Now Moses kept the flock of Jethro his father-in-law, the priest of Midian. And he led the flock to the back side of the desert and came to the mountain of God, even to Horeb. And the angel of the Lord appeared unto him in a flame of fire out of the midst of a bush, and he looked, And behold, the bush burned with fire, and the bush was not consumed. And Moses said, I will now turn aside to see this great sight, why the bush is not burnt. And when the Lord saw that he turned aside to see, God called unto him out of the midst of the bush and said, Moses, Moses.

[John Weaver] And he said, here am I. You know, I suppose that would be rather a shock to see a burning bush and hear your name called out of that burning bush. And Moses said, Here I am I. And he said, Draw not nigh hither, put off thy shoes from off thy feet, for the place whereon thou standest is holy ground. And moreover, he said, I am the God of thy father, the God of Abraham, the God of Isaac, the God of Jacob. And Moses hid his face, for he was afraid to look upon God.

[John Weaver] And the Lord said, I've surely seen the affliction of my people, which were in Egypt and have heard their cry by reason of their taskmasters, for I know their sorrows. And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land into a good land and a large, unto a land that is flowing with milk and honey, unto the place of the Canaanites, the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites.

[John Weaver] Now therefore, behold, the tribe of the children of Israel is coming to me. Now I've also seen the oppression where the Egyptians oppressed them. Come now, therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people, the children of Israel, out of Egypt. And Moses said unto God, Who am I that I should go unto Pharaoh and that I should bring forth the children of Israel out of Egypt? And he said, Certainly I will be with thee, and this shall be a token of thee that I have sent thee. When thou hast brought forth the people out of Egypt, you shall serve God upon this mountain. And Moses said unto God, Behold, when I come unto the children of Israel and shall say to them, The God of your fathers hath sent me unto you. They shall say to me, What is his name? And what shall I say unto them? And God said unto Moses, I am that I am. And he said, Thus shalt thou say unto the children of Israel, I am hath sent me unto you.

[John Weaver] And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob hath sent me unto you." Now look at this. This is my name forever. Yahweh, Yehovah. And this is my memorial unto all generations. Now, in our Bibles, which I'll point out momentarily, this name is given to us as Jehovah or Yehovah. But the name Yahweh, comes from four letters, Y-H-W-H.

[John Weaver] The vowel points are included to make it pronounceable. To be absolutely honest, I don't think we know exactly how the name is pronounced, only because in the third century, the people ceased using this name. Out of fear of violating the commandment, thou shalt not take the name of the Lord thy God in vain." Sometimes you will find the word Adonai used then for Yahweh. The word Adonai just simply means Lord as well.

[John Weaver] But it is translated in our Bibles as Jehovah several different times. That is because the Geneva Bible and the King James Bible translated it as Jehovah. You'll find that in Exodus 6 and verse 3, in Psalm 83 and verse 18, Isaiah 12-2, Isaiah 26-4, and also you're going to find the word Yah, J-A-H, in Psalm 68 and verse 4. So it's translated as Jehovah four times and just simply as Jah there the fifth time.

[John Weaver] Now, the letters YHWH are known as the Tetragrammaton. Tetra just simply means four, grammaton, that which is written. So actually YHWH stands for the four unwritten letters. So, notice if you would, or the Tetragrammaton stands for that which we would say the four written letters.

[John Weaver] Now, if you look back in your Bibles, to Genesis chapter 4 and verse 26. He said this, And to Seth, to him also there was born a son, and he called his name Enos. Then began men to call upon the name of the LORD, and if you'll notice, the word LORD is in all caps, which would be, that's when men began to call upon Yahweh. So you've got to ask yourself, what in the world does it mean to call upon the name of the Lord."

[John Weaver] Now, I want to give you several, I think, very significant truths before I really get to the main part of the message. But notice, first of all, if you would please, Seth is the son of Adam, and therefore Enoch, or Enosh, which I'll explain later, is the grandson of Adam. Eve states very plainly that Seth was given as another seed. So if you look in verse 25, And Adam knew his wife again, and she bare a son, and called his name Seth. For God, said she, hath appointed me another seed, singular, instead of Abel, whom Cain slew. So she was saying that Seth now has taken the place of Abel. So it should be noticed, and I'm going to point this out again, that the word seed there is singular, indicating a particular seed. You have to remember that Abel was the righteous one. Cain was the wicked one. It was Cain who murdered Abel. And so therefore now, Eve is saying, God has given me another seed, a particular seed, a singular seed, and that would be Seth.

[John Weaver] In other words, the godly line was to be carried on through Seth, since Abel now has been murdered. So this term, seed, is used by the Apostle Paul in the New Testament to prove particularly who the true seed of Abraham really is. So I want to show you that. So I want you to hold Genesis forward. We're coming back there. But let's turn in our Bibles, first of all, to the book of John, chapter 8. John chapter 8, we're going to look at a number of passages before we try to expound Genesis 4 and verse 26. So if you look in John chapter 8, and let's begin there with verse 31, and we'll read through verse 44. So John 8 and verse 31, Then said Jesus to those Jews which believed on him, If you continue in my word, then are you my disciples indeed.

[John Weaver] And you shall know the truth, and the truth shall make you free. They answered him, We be Abraham's seed, and were never in bondage to any man. Really? Hmm. What about the Egyptian captivity? What about the Babylonian captivity? What about the Assyrian captivity? How about all the times they were defeated in the book of Judges? Anyhow, they say, We were never in bondage to any man. How says thou? You shall be free. Jesus answered them, Verily, verily, I say unto you, whosoever committed sin is a servant of sin. And the servant abideth not in the house forever, but the son abideth forever. If the son, therefore, shall make you free, you shall be free indeed. Now, look what our Lord says in verse 37. I know that you're Abraham's seed, that would be his physical seed, but you seek to kill me because my word has no place in you.

[John Weaver] I speak that which I've seen with my father. And you do that which you have seen with your father. They answered and said unto him, Abraham is our father. Jesus said unto them, if you were Abraham's children, you would do the works of Abraham. But now you seek to kill me, a man that hath told you the truth, which I have heard of God. This did not Abraham. You do the deeds of your father. Then they said unto him, we be not born of fornication, referring to Jesus as being born of fornication. We be not born of fornication. We have one father, even God. Jesus said unto them, If God were your father, you would love me. For I proceeded forth and came from God. Neither came I of myself, but he sent me.

[John Weaver] Why do you not understand my speech? Even because you cannot hear my word. Here it is. You are of your father, the devil, and the lust of your father you will do. He was a murderer from the beginning and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own, for he is a liar, and the father of it."

[John Weaver] So it's interesting that in verse 37, Jesus Christ acknowledges that they are the physical seed of Abraham, but then he turns around in verse 39 and said, you may be the physical seed, but you are not the children of Abraham. And then he proceeds in verse 44 to tell them they are of their father The devil. So, I want you to turn now, if you would please, to the book of Romans chapter 9. This is very important. You may not grasp this yet, but it's going to impact Genesis chapter 4 momentarily. So if you look in Romans chapter 9, beginning there with verse 6, I want you to look at what the Apostle Paul says. And remember now, the Apostle Paul himself was an Israelite of the tribe of Benjamin. So notice, he says in Romans chapter 9, look in verse 6.

[John Weaver] He says, Not as though the word of God had taken on effect, for they are not all Israel which are Israel. Now stop and think about that. For they are not all Israel which are of Israel. So there is an election within an election. There was the elect nation, but not everybody in that nation was saved. So he says, they're not all Israel who are of Israel. Just because you're physical Israelite does not mean that you are saved. So he says, very plainly, for they're not all Israel which are of Israel.

[John Weaver] Now, if you don't understand verse 6, he goes a little bit further in verse 7. Neither because they are the seed of Abraham are they all children, but in Isaac shall thy seed be called. So if you could provide your lineage, and you could trace your lineage all the way back to Abraham, it wouldn't mean anything. For in Isaac shall thy seed be called. Now if you don't understand that, look in verse 8. He explains it even further. That is, they which are the children of the flesh, these are not the children of God, but the children of the promise are counted for the seed. So just because someone is of a flesh from Abraham does not mean that he is a child of God whatsoever. Now may I remind you that Isaac was the son of Abraham. Isaac had two sons, Jacob and Esau. Moreover, they were twins. And Esau was just as much The child of Abraham, or the grandchild of Abraham, as was Jacob. And yet the scripture says, Jacob have I loved, and Esau have I hated.

[John Weaver] So look at it if you would. Notice verse 9, for this is the word of promise. At this time I will come and Sarah shall have a son. And not only this, but when Rebekah also had conceived by one, even by her father Isaac, for the children being not yet born, neither having done any good or evil, that the purpose of God, according to election, might stand not of works, but him that calleth, it was said unto her, the elder

[John Weaver] shall serve the younger, as it is written, Jacob have I loved, but Esau have I hated." In other words, both were the grandsons of Abraham. But Esau was rejected, and of course, we have Jacob who was chosen. Let me point out the fact that Isaac was the promised seed to Abraham by God, and it's only through Isaac that we have the promised seed. So Ishmael was just as much a child of Abraham as Isaac was.

[John Weaver] If you'll turn back in your Bibles and look, if you would, at Genesis chapter 21, Genesis 21, and notice, if you would please, verses 12 and 13. Genesis 21, verses 12 and 13. God has just told Abraham that Isaac is going to be the one that he's chosen. Sarah is casting out Hagar and Ishmael. And so look what he says in Genesis chapter 21. And God said in verse 12, And God said unto Abraham, Let it not be grievous in thy sight because of the lad, the Ishmael, And because of the bondwoman, that be Hagar, and all that Sarah hath said unto thee, hearken unto her voice. For in Isaac shall thy seed, singular, be called. And also of the son of the bondwoman I will make a nation, because he is thy seed, that is thy physical seed." So God said, I'll make a great nation of Ishmael as well. He's your physical seed. But in Isaac shall thy seed be called. I want you to hold Genesis, we're coming right back there, but I want you to turn in your Bibles to the book of Romans chapter 4.

[John Weaver] Since our Lord said to those Jews in John chapter 8, you are not the children of Abraham. What in the world did he mean by that? Well, if you look in your Bibles to the book of Romans chapter 4, and let's begin reading there with verse 11. Romans 4 verse 11. Here's what the Bible says. And this is what it means. Romans 4, verse 11. We're talking about Abraham.

[John Weaver] And he received the sign of circumcision, a seal of the righteousness of the faith which he had, yet being uncircumcised. Now look at this. That he might be the father of all them that believe. Hmm. Who are his children? The father of all them that believe. Though they be not circumcised, that righteousness might be imputed unto them also. Now watch verse 12. And the father of circumcision of them, who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised. So the children of Abraham are those who have the faith of Abraham and those who walk in the steps of that faith of our father Abraham.

[John Weaver] Now, I pointed out that the word seed is singular. The Apostle Paul makes that a very important issue, but I want you to look back in your Bibles to the book of Genesis chapter 25, because when you think about Abraham and his seed, physical seed, we normally think of Isaac and we think of Ishmael. What many people do not understand is that Abraham, after Sarah died, remarried.

[John Weaver] He married a woman by the name of Keturah. Not only did they have children, but they had concubines as well, and they had children. So look in Genesis chapter 25, verse 1. Then again, Abraham took a wife, and her name was Keturah. And she bare him Zimran, and Jokshan, and Midan, and Midian, and Ishbak, and Shuah. And Jokshan begat Sheba, and Dedan, and the sons of Dedan, and Ashuram, and Latushim. and Lumaemon, and the sons of Midian, Epah, and Epher, and Hanok, and Abida, and Eldahah. All these were the children of Keturah. And Abraham gave all that he had unto Isaac, but unto the sons of the concubines, which Abraham had. Abraham gave gifts and sent them away from Isaac his son, while he yet lived eastward into the east country." So Abraham had a lot of physical seeds. But it was only in Isaac that his seed was to be called.

[John Weaver] Now, let me show you the argument. If you will turn in your Bibles to the book of Galatians chapter 3. Galatians chapter 3 and I want you to look at verse 16. Galatians 3 verse 16. Here is where Paul makes his argument on the singularity of the word seed. So, Galatians 3 and verse 16, Now to Abraham and his seed were the promises made. He saith not unto seeds as of many, but as of one, and to thy seed which is Christ. So, first of all, Who is the true seed of Abraham? It's Jesus Christ. To whom were the promises made? To His true seed, Jesus Christ. That's why the Bible says in 2 Corinthians that all the promises of God in Him, that is in Jesus Christ, are yea and amen to the glory of God the Father. So He says that the true seed of Abraham is Jesus Christ. Now look in verse 29 of the same chapter. Galatians 3 verse 29, here he says it very plainly. And if you be Christ's, then are you Abraham's seed, singular, and heirs according to the promise.

[John Weaver] So who then is Abraham's true seed? It's Jesus Christ. If you are in Him, Jesus Christ, then you are Abraham's seed, because you are a child of promise. And you are heirs according to the promise. Everything that God promised Abraham in Jesus Christ's true seed, we now inherit. That's why the Bible in Romans chapter 8 tells us that we are joint heirs with Jesus Christ. Everything that God gave Jesus Christ, He gives to us as well. Now, that means this.

[John Weaver] If you will remember Matthew 1.1, the very first verse in the New Testament, it says this. The beginning of the gospel of Jesus Christ, the son of David, the son of Abraham. So Jesus Christ is the true son of David. Solomon was just a type. Jesus Christ is to sit on the throne of his father, David. Jesus Christ is the true seed of Abraham. So clearly, If you're talking about the children of Abraham being those of faith, and those who walk in the steps of that faith of Abraham, then listen to me. The truth is, those who reject Jesus Christ, those who hate Jesus Christ, those who despise Jesus Christ, are not His children. They're not God's chosen. They're not God's elect. No. The elect and the chosen are the true seed of Abraham, which are only found in Jesus Christ. So let me repeat again what Paul said in Romans 9 and verse 8 when he said, they which are the children of flesh, these are not the children of God. So just because someone could say, my ancestor was Abraham, doesn't mean a thing.

[John Weaver] Doesn't mean one thing. All the promises that God gave to Abraham, and the true seed of Abraham is Jesus Christ alone. And so it is a spiritual seed.

[John Weaver] Now, you have to ask yourself this question. What does all of this that I just taught you have to do with calling upon the name of the Lord? Well, I want you to go back to Genesis chapter 4. I want you to see this. Genesis chapter 4. And let's look at verse 26. And to Seth, to him also there was born a son, and he called his name Enos. Then began men to call upon the name of the Lord. Well, let me give you a couple of things before I actually begin to show you that latter phrase. First of all, it is only those who are truly saved and of the true seed of Jesus Christ that will call upon the name of the Lord. There are people that will call upon God out of desperation, agitation, and self-preservation, but they're not calling the way the Bible tells us that these people begin to call upon the name of the Lord.

[John Weaver] Every unsaved man, if he is facing death, or facing some horrible sickness, or if he's facing a car wreck, he's immediately going to say, Lord, help me. Lord, save me. Do something like that. Because he realizes imminent death. But that's not necessarily calling upon the name of the Lord. Not at least in the sense of Genesis chapter 4 and verse 26. So, I think the implication is this as well. They may call upon a God, but it is not necessarily the God of Scripture. In fact, the truth of the matter is, it would not be the one true, the living God, and they would not be calling upon a theological or a biblical standpoint or foundation. They would just simply be calling.

[John Weaver] Now, here's the second thing. It is only those that will call that will understand their weakness their helplessness, their frailty, and their depravity. So, let me explain it like this. You remember our Lord ate with publicans and sinners. He ate with harlots. So in Matthew chapter 9, the Pharisees asked His disciples, why does your Master eat with these publicans and these harlots? And our Lord answered them, He said, They that be whole need not a physician, but they that are sick.

[John Weaver] Go ye and learn what that meaneth. I will have mercy, not sacrifice. For I came not to call the righteous, but sinners to repentance."

[John Weaver] Now listen to what he said. They that be whole need not a physician. No one is going to go to a doctor unless there is a real, genuine need. So Jesus Christ is saying, unless you see yourself lost, and helpless and frail and a sinner, you're never going to come to me." And he said, I came not to call the righteous. If you think you're self-righteous, if you think you can do without me, fine, I didn't come to call you. I came to call sinners to repentance.

[John Weaver] So it's really and truly only those who recognize their own sinfulness and their depravity and their helplessness that are going to end up calling anyhow. So, if you look back at verse 26 again, let me emphasize this. And to Seth, and to him also, there was born a son, and he called his name Enos. Now, Seth named his son Enos. The Hebrew word is actually Enosh, or Enosheh, and the word actually means mortal, weak, helpless. So in naming his son Enos, Saint then defined man. Man now fallen, man by nature, is weak and frail and helpless and mortal. Now I want to give you a short quote from Kahl and Dalich in their commentary on the name Enos.

[John Weaver] Listen to what they say. Enos means to be weak, faint, frail, and designates man in his frail and mortal condition. In this name, therefore, the feeling and knowledge of human weakness and frailty were expressed, the opposite of the pride and arrogance displayed by the Canaanite family. And this feeling led to God, to that invocation of the name of Jehovah, which commenced under Enos. So here's a good question.

[John Weaver] What happened in Genesis chapter 4? Why are we told in verse 26? It was only after Enos was born that men began to call upon the name of the Lord. Does this simply mean that people began to pray? Or to praise the Lord? Or to worship? Well, certainly that would probably be included. But then you would have to also ask, what does it mean to call upon the name of the Lord? Well, let me show you in the context what is happening. Okay? So let's begin reading in Genesis 4 and verse 16.

[John Weaver] You remember now Cain has murdered Abel. God has put a mark upon Cain and sent him away. So verse 16. And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden. And Cain knew his wife, and she conceived and bare Enoch. And he built a city, and called the name of the city after the name of his son Enoch. And unto Enoch was born Arad. And Arad begat Mehujel, and Mehujel begat Methusel, and Methusel begat Lamech. Now watch this. And Lamech took unto him two wives, The name of the one was Ada and the name of the other Zilla. And Ada bared Jabal, and he was the father of such as dwell in tents and of such as have cattle. And his brother's name was Jubal. He was the father of all such as handle the harp and the organ. And Zilla, she also bared Tubalcain, an instructor of every artificer in brass and iron. And the sister of Tubalcain was Naamah. And Lamech said unto his wives, Ada and Zilla, Hear my voice, ye wives of Lamech, hearken unto my speech, for I have slain a man to my wounding, and a young man to my hurt.

[John Weaver] So he got into a fight, and some man hurt him, and he killed the young man. Then he says, if Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold. In other words, he thought he was worth more than Cain. And Adam knew his wife again, and she bear a son, and called his name Seth. For God said, she hath appointed me another seed instead of Abel, whom Cain slew. And it saith to him also, there was born a son, and he called his name Enos. Then began men to call upon the name of the Lord."

[John Weaver] So look at what is happening. On the one hand, the Canaanites are now building a city. Through the Canaanites, you have the culture of agriculture, you have the culture of music, you have the culture of being an artificer and brass and working in metal. In other words, what you have in the Canaanites on this hand is what you and I would call a secular world. When it says in verse 26, and after Enos was born, then began men to call upon the name of the Lord."

[John Weaver] That is, they begin now to build the kingdom of God. In other words, there is a separation here. You have on the one hand, the unsaved, the worldly, building their world system. And then on the other hand, you have the godly building their world, and their worldview in light of God. So the whole difference between the saved and the unsaved is very simple. The unsaved have a worldview that leaves God out.

[John Weaver] They're totally for themselves and totally for materialism. The saved, on the other hand, view everything from an aspect, from a theological aspect. That is, they view everything through the spectacles of scripture. And so you have a differentiation right here at this particular point. You remember that passage. In 1 John chapter 2, where God says, Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world is the lust of the flesh, the lust of the eyes, and the pride of life. And these things pass away. But he that doeth the will of God abideth forever. Now, when he said, Love not the world, he's not talking about his creation. He's talking about the world system now that is designed to contradict everything that God has said. Don't be like the world. Don't love this world system. Don't love that which is contrary to God. Now, there certainly is a biblical aspect to culture.

[John Weaver] And it is true that everyone benefits from culture. Even the godly has benefited from music, which evidently, Tubal Cain and some of these others came up with the music, and fine, we use music as well. But we do not use music the way they use music. There's a difference. We do not use the world the same way they use the world. In fact, the apostles said, in 1 Corinthians 7, we should use this world as not abusing it.

[John Weaver] So you look around and you will see how the unsaved are willing to abuse everything in God's creation, whether saved or not. No, because they recognize it is God's creation, and we recognize the fact that we are responsible to be good stewards of it under God. It is only through the Sethites and Enos that the godly began to build what you and I would refer to as the kingdom of God.

[John Weaver] And it was in distinction then from what the Canaanites were doing. Now, he says, then began men to call upon the name of the Lord. I want you to listen. I want to give you a quote. This is from Oler. scholar of the Old Testament, a wonderful theologian. I have his books. He said this, the name of God signifies in general the whole nature of God by which he attests his personal presence in the relation into which he is entered with man. The divine self-manifestation or the whole of that revealed side of the divine nature which is turned towards man.

[John Weaver] So here's what he's saying. When you and I understand what it means to call upon the name of the Lord, we're calling upon the name of the Lord in everything that God has revealed about Himself. There are reasons for all of these many names of God. And it's not just simply because God is indefinable. He is indefinable. He is unlimited. He is infinite. That is for sure. But, for instance, Many times we are in need and what do we talk about? We talk about the faithfulness of God. Do you realize God is called the faithful God? Sometimes we're done wrong and we want justice. Guess what? God is the just God. Sometimes we're sick and we need healing and He said, I am the God that healeth thee. In other words, we need certain times everything that these names reveal about God. So when we call upon Him, we're not calling just particularly in one area unless there's a specific need, but we're calling upon God in the totality of His revelation of Himself. Of course, that would include prayer, that would include worship, that would include praise, that would include everything that is taught in calling upon the name of the Lord.

[John Weaver] But we are calling upon how He has revealed Himself in His Word. And specifically, has revealed Himself in the Lord Jesus Christ. Our Lord said, No man hath seen the Father at any time, but I. He said, If you have seen Me, you have seen the Father, because He is God in the flesh.

[John Weaver] Now, so let me give you another opposite view. So I want you to think about this. In Exodus chapter 5 and verse 1, Moses comes to Pharaoh and said, Thus saith the LORD, thus saith Yahweh, thus saith Jehovah, Let my people go, that they may serve me." Here is Pharaoh's answer. Now listen to it. Pharaoh said, Who is the LORD? Capital L, capital O, capital R, capital D. Who is Yahweh? Who is Jehovah?

[John Weaver] That I should obey his voice to let Israel go. I know not the LORD. I don't recognize him. Neither will I let Israel go. Neither will I let Israel go. In other words, here's what he's saying. I don't know that name. I don't know that God. I don't recognize it. And I'm certainly not going to obey it. In other words, Pharaoh was not only demonstrating his ignorance, but he was also demonstrating his rebellion against the revelation of God. So, this is why I say those who hate Him, those who despise Him, those who reject Him, are certainly not going to call upon His name. They're not going to seek to enlarge His kingdom or extend His kingdom by any stretch of the imagination. But if you know who God is, and if you know how God has revealed Himself in the Scripture, you will call upon Him. You will worship Him. You will pray. You will seek His face. You will do whatever you can to extend His kingdom. What did He say? Our Lord said, when you pray, you say, Our Father, who art in heaven, hallowed be Thy name.

[John Weaver] Thy kingdom come. Thy will be done on earth as it is in heaven. So unless we learn this glorious God that has revealed Himself in the Scripture, We may be like those people that God spoke of in Isaiah 64 and verse 7 when He said, There is none that calleth upon My name, and there is none that stirreth up himself to take hold upon Me. Wow! There is none that calleth upon My name. In other words, there is none that really recognized Me and the totality of My being, and therefore none is stirring up himself to take hold upon Me. Wow. This is why I'm saying, if you do not know who God is, you're not going to call upon Him. May I remind you of another scripture? John 17, verse 3. Our Lord said, And this is life eternal, that they may know thee, the one true and the living God, and Jesus Christ, whom thou hast sent. Eternal life is knowing God. This is why God has revealed Himself all through the scriptures.

[John Weaver] So, calling upon the name of the Lord, is calling upon Him as He revealed Himself in His Word. Now, let me make a couple of applications. I want you to think with me on this, please. There is a marginal reading to Genesis 4 and verse 26. And I think that the marginal reading is an application to the truth that I've just mentioned. The marginal reading would be this. then began men to call themselves by the name of the Lord." Hmm. They were not only calling upon the name of the Lord, they called themselves by the name of the Lord. So in the time of Enos, men began to distinguish themselves from others. We're not the Canaanites. We're the Sethites. We're from Enos. We're followers of the one true and the living God. In other words, there is a separation that we're beginning to see in Genesis chapter four. Moreover.

[John Weaver] I hope you understand and realize that the Bible tells us that we are to be a separate people. We are a peculiar people. We are different. I never will forget what one preacher said to a fellow. He was a wonderful preacher and a good friend of mine. And one man in his church happened to be a member of a club, Oddfellas, the Oddfellas. I don't even know what that is. But one of his men came up and looked at him and said, Pastor, you would make a good Oddfella.

[John Weaver] He said, some folks think I already am. Well, we should be odd. We should be peculiar. We should be different. That is a fact. But here we are separating ourselves to follow God. You remember what the Apostle Paul said about himself in Romans chapter 1, I think it is verse 1, but he said it several times. He said, Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God.

[John Weaver] Now, if you're separated unto something, that means you're also separated from something. So he was separated from the gospel, but he was separated from sin and the world and wickedness and anything that opposed that gospel. And so that's what you're seeing right here in Genesis chapter 4. You're seeing a separation. The Canaanites are going this way, and the Sethites and Enos and his people are going a totally different way.

[John Weaver] So the name of God, then, was not only called upon, but they began calling themselves by the name of God. They were identified with Him, and of course in doing so, they incurred the wrath of the unsaved. Let me say it like this, nothing provokes the world like divine favor. Nothing provokes the world like divine favor. So, here's another thing we see here. Here's the second application. And that is this. We see the importance of worshiping God in the way that He has designated. We see the importance of following His worship. We cannot worship God according to our feelings. We cannot worship God according to our thoughts. We cannot worship God according to our emotions. We cannot worship God according to our sentiments. He has told us what it is to worship Him and how we are to worship Him.

[John Weaver] I've asked numbers of people through the years. They would tell me they would go to a certain church. And I would ask, well, why do you go to that church? Well, man, I feel so good when I get out of there. Really. Did you know that worship is not to make you feel good? Worship is for God. Well, why do you go to this church? Well, the music is great. Really? Well, I love music too. But you don't go to church just to hear music. You're supposed to go to worship God. Well, they have such a tremendous children's ministry. Really? Well, you know, it's interesting how God said, gather the men, women, and children together that they may hear My Word. Someone says, but children can't understand preaching like adults, really. Adults can't understand it either, apart from the Holy Spirit. And the Holy Spirit can open a child's mind and a child's heart just like it can open an adult's mind and an adult's heart.

[John Weaver] But all I'm trying to point out is this. Very few people come to a church because of truth. There have you come to worship God in spirit and in truth. And so, we have so many churches today that are quote-unquote providing a worship service that's completely contrary to Scripture, contrary to the demands of God and the desires of God. So, worship is for God, it's not for us.

[John Weaver] Now, let me give you one more. And I want you to think about this. He said, And to Seth and to him also there was born a son, and he called his name Enos. Then began men to call upon the name of the Lord. How important is the name of the Lord practically speaking? May I tell you that the name of the Lord is associated with all blessings. I want you to turn in your Bibles to one last passage. I want you to turn to Numbers chapter 6. Numbers chapter 6. And I want us to begin reading with verse 22. And I want you to notice this phrase, the name of the Lord. I want you to watch it. Numbers chapter 6. Look in verse 22.

[John Weaver] And the Lord spake unto Moses, saying, Speak unto Aaron and to his sons, saying, On this wise you shall bless the children of Israel, saying unto them, Here's how you bless the children of Israel. You say, The Lord bless thee and keep thee. The Lord make his face shine upon thee and be gracious unto thee. The Lord lift up his countenance upon thee and give thee peace. And they shall put my name upon the children of Israel, and I will bless them." I want my name to be God's name. I want His name upon me. I want His blessings upon me. But whether He blesses me or not, I still want His name upon me. So He says, You bless My people, saying, The Lord bless thee and keep thee, The Lord make His face to shine upon thee, and be gracious unto thee. The Lord lift up His countenance upon thee, and give thee peace. And they shall put my name upon the children of Israel, and I will bless them." So we want to call upon the name of the Lord, and we want to be called by the name of the Lord.

[John Weaver] We want to be His people. Well, let's pray. Father, we are thankful for the Lord Jesus Christ and for His grace and mercy to us. We're thankful that in the time of Seth and Enos, men began to call upon the Lord to build thy kingdom and to recognize thy sovereignty and to recognize, Lord, thy majesty. And they begin to be called by thy name, the sons of God. Help us, Lord, to live before Thee and be Thy children, the children of Abraham, which is Lord in Jesus Christ, the true seed of Abraham. May we be found as the true seed of David, which is in Jesus Christ. Help us, Lord, to be found in Him, not having a righteousness which is of our own, but the righteousness of God by faith, which is in Jesus Christ our Lord. Give us Your grace and Your mercy, we pray in Christ's name. Amen.

[John Weaver] so

The Name of the Lord

John Weaver | YouTube

Lecture Metadata	Details
Speaker	John Weaver
Source	YouTube
Media ID	jfbXFc8ZAkA
Subject	Old Testament Studies
Course	Genesis: Early World, Judgment, and the Nations
Genre	Sermon
Date	2025-12-15
Dictation Name
Book	Book 075: Genesis — Chapter 27
Source Timed Segments	68

Formatted Transcript

Introduction: The Names of God Reveal His Attributes

The message aims to clarify what it means to call upon the name of the Lord, not to exhaustively list every name of God. Each name specifies an attribute or characteristic of God.

So the title of the message is "The Name of the Lord." While I title this message "The Name of the Lord," the impact, or at least the end of the message, is to clarify what it really means to call upon the name of the Lord. It's not my intent this afternoon to go through the Bible and go through every name of God that is revealed to us in the Word of God. But let me just simply point out the fact that each of the names of God specifies one of His attributes or some outstanding characteristic concerning God. So, there are a few names of God that I'm going to cover today just to show you a little sense of this and show you how each name reveals something of God's character and His attributes. So the very first one is known as Jehovah Nissi, which you will find in Exodus chapter 17, and it just simply means "the Lord our banner." In Exodus chapter 17, Moses, after his battle with the Amalekites, and after his victory over the Amalekites, built an altar unto the Lord and called it Jehovah Nissi, which means "the Lord my banner."

Selected Names of God and Their Meanings

Examples include Jehovah Nissi (the Lord our banner), Jehovah-Ra'ah (the Lord my shepherd), Jehovah-Rapha (the Lord that heals), Jehovah-Shammah (the Lord is there), and Jehovah Tsidkenu (the Lord our righteousness).

Or "the Lord our banner," because they had fought the Amalekites under the banner of God, through His power and by His grace and mercy, God had given them the victory. So, the second name I want to just mention is Jehovah-Ra'ah, which is "the Lord my shepherd." You will find that in Psalm 23.

Scripture Reading — Psalm 23:1 (Jehovah-Ra'ah)

"The Lord is my shepherd."

I never will forget reading about the little girl who was going to quote Psalm 23:1,

Scripture Reading — Psalm 23:1 (Jehovah-Ra'ah)

"The Lord is my shepherd, I shall not want."

And she misquoted it, and she said it like this:

Scripture Reading — Psalm 23:1 (Jehovah-Ra'ah)

"The Lord is my shepherd, and that's all I want."

And that's sufficient, I can assure you. But Jehovah-Ra'ah means "the Lord my shepherd." And then there is Jehovah-Rapha, which is "the Lord that heals." And you will find that in Exodus chapter 15 and verse 26, and let me read it for you.

"And said, If thou wilt diligently hearken to the voice of the Lord thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I brought upon the Egyptians. For I am the Lord that healeth thee." So Jehovah-Rapha, "I am the Lord that healeth thee." And then there is Jehovah-Shammah, which is "the Lord is there." And you will find that in Ezekiel chapter 48 and verse 35, where we are reading about the temple and the word of God says it was round about 18,000 measures. And the name of the city from that day shall be "the Lord is there," which specifies the presence of God always with his people and especially throughout eternity as well. One more I want to give you right quickly, and that is Jehovah Tsidkenu. And that is "the Lord our righteousness." It is a declaration of God's righteousness in salvation. You'll find that in Genesis—not in Genesis, I'm sorry—Jeremiah chapter 23 and verse 6.

It's also in Jeremiah chapter 26, where the word of God says, "In his days, Judah shall be saved and Israel shall dwell safely. And this is his name whereby he shall be called, The Lord our righteousness," which means basically we stand in His righteousness alone. We have no righteousness in and of ourselves. So anything that we have is by the grace and mercy of God and the righteousness which we have in Jesus Christ.

Why So Many Names? God Is Indefinable

God is infinite and cannot be limited by a single name. The most prominent name, Yahweh/Jehovah, occurs over 6,500 times and means 'the existing one.'

Now, if you were to go through the Bible, you would find that there are a multitude of names that God has revealed Himself in. That does not count names like "He is the faithful God," or "He is the just God." But there are a multitude of names where God has revealed Himself. Elohim is one. Adonai is another. El Elyon is another name for God. So you might have to ask this question: Why are there so many different names of God in the Bible? And the answer I would give, and I believe this is one of the main answers that I would give, is because names define. And God is indefinable. God is infinite. So there is no one name that can identify God or define God because He is eternal, majestic, sovereign, and unique. Now, my first name happens to be John. And if you were to find me in a large audience, and you hollered my name, John, you would get my attention, because that name defines me. You might also get the attention of other men that were called John, because that name would define them as well.

But God then is indefinable, because God is infinite. He cannot be limited, and there is not one name that could describe Him or limit Him in any way. Now, the most prominent name of God in the Bible is the word Yahweh or Jehovah or Yahweh as some would pronounce it. That name occurs in our Bibles 6,510 times. And if you added the variance of that name, then it is found 6,519 times.

The word actually means "the existing one." The name Yahweh or Jehovah is also found in Genesis 2 and verse 4 where it is translated as "Lord." Now, let me specify something. When you find it in Genesis chapter 2 verse 4, it's translated as "Lord." It is capital L, capital O, capital R, and capital D. Anytime you see the word "LORD" in all capitals, it refers then to Yahweh or Jehovah. However, the name Jehovah or Yahweh was only fully revealed in Exodus chapter 3. So if you would turn there very quickly, in Exodus chapter 3, and let's read the first 15 verses. Look at this, Exodus chapter 3, beginning there with verse 1. So you're going to see the self-existing one here.

The Revelation of the Name Yahweh in Exodus 3

God reveals Himself to Moses as 'I AM THAT I AM,' establishing His eternal, self-existent name as a memorial for all generations.

The Bible says, "Now Moses kept the flock of Jethro his father-in-law, the priest of Midian. And he led the flock to the back side of the desert and came to the mountain of God, even to Horeb. And the angel of the Lord appeared unto him in a flame of fire out of the midst of a bush, and he looked, and behold, the bush burned with fire, and the bush was not consumed. And Moses said, I will now turn aside to see this great sight, why the bush is not burnt. And when the Lord saw that he turned aside to see, God called unto him out of the midst of the bush and said, Moses, Moses." And he said, "Here am I." You know, I suppose that would be rather a shock to see a burning bush and hear your name called out of that burning bush. And Moses said, "Here am I." And he said, "Draw not nigh hither, put off thy shoes from off thy feet, for the place whereon thou standest is holy ground. And moreover, he said, I am the God of thy father, the God of Abraham, the God of Isaac, the God of Jacob. And Moses hid his face, for he was afraid to look upon God."

And the Lord said, "I've surely seen the affliction of my people, which were in Egypt and have heard their cry by reason of their taskmasters, for I know their sorrows. And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land into a good land and a large, unto a land that is flowing with milk and honey, unto the place of the Canaanites, the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites." "Now therefore, behold, the cry of the children of Israel is coming to me. Now I've also seen the oppression where the Egyptians oppressed them. Come now, therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people, the children of Israel, out of Egypt." And Moses said unto God, "Who am I that I should go unto Pharaoh and that I should bring forth the children of Israel out of Egypt?" And he said, "Certainly I will be with thee, and this shall be a token of thee that I have sent thee. When thou hast brought forth the people out of Egypt, you shall serve God upon this mountain." And Moses said unto God, "Behold, when I come unto the children of Israel and shall say to them, The God of your fathers hath sent me unto you. They shall say to me, What is his name? And what shall I say unto them?" And God said unto Moses, "I am that I am." And he said, "Thus shalt thou say unto the children of Israel, I am hath sent me unto you."

"And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob hath sent me unto you." Now look at this. "This is my name forever, Yahweh, Jehovah. And this is my memorial unto all generations." Now, in our Bibles, which I'll point out momentarily, this name is given to us as Jehovah or Yahweh. But the name Yahweh comes from four letters, Y-H-W-H. The vowel points are included to make it pronounceable. To be absolutely honest, I don't think we know exactly how the name is pronounced, only because in the third century, the people ceased using this name. Out of fear of violating the commandment, "Thou shalt not take the name of the Lord thy God in vain." Sometimes you will find the word Adonai used then for Yahweh. The word Adonai just simply means "Lord" as well.

The True Seed of Abraham Is Spiritual, Not Physical

Using John 8, Romans 9, and Galatians 3, Weaver argues that the true children of Abraham are those who share his faith in Christ, not merely physical descendants. Jesus is the singular seed to whom the promises were made.

Now, if you look back in your Bibles, to Genesis chapter 4 and verse 26. He said this, "And to Seth, to him also there was born a son, and he called his name Enosh. Then began men to call upon the name of the LORD," and if you'll notice, the word "LORD" is in all caps, which would be, that's when men began to call upon Yahweh. So you've got to ask yourself, "What in the world does it mean to call upon the name of the Lord?"

Now, I want to give you several, I think, very significant truths before I really get to the main part of the message. But notice, first of all, if you would please, Seth is the son of Adam, and therefore Enosh, which I'll explain later, is the grandson of Adam. Eve states very plainly that Seth was given as another seed. So if you look in verse 25, "And Adam knew his wife again, and she bare a son, and called his name Seth. For God, said she, hath appointed me another seed, singular, instead of Abel, whom Cain slew." So she was saying that Seth now has taken the place of Abel. So it should be noticed, and I'm going to point this out again, that the word "seed" there is singular, indicating a particular seed. You have to remember that Abel was the righteous one. Cain was the wicked one. It was Cain who murdered Abel. And so therefore now, Eve is saying, "God has given me another seed, a particular seed, a singular seed," and that would be Seth.

In other words, the godly line was to be carried on through Seth, since Abel now has been murdered. So this term "seed" is used by the Apostle Paul in the New Testament to prove particularly who the true seed of Abraham really is. So I want to show you that. So I want you to hold Genesis forward. We're coming back there. But let's turn in our Bibles, first of all, to the book of John, chapter 8. John chapter 8, we're going to look at a number of passages before we try to expound Genesis 4 and verse 26. So if you look in John chapter 8, and let's begin there with verse 31, and we'll read through verse 44. So John 8 and verse 31, "Then said Jesus to those Jews which believed on him, If you continue in my word, then are you my disciples indeed."

"And you shall know the truth, and the truth shall make you free. They answered him, We be Abraham's seed, and were never in bondage to any man." Really? Hmm. What about the Egyptian captivity? What about the Babylonian captivity? What about the Assyrian captivity? How about all the times they were defeated in the book of Judges? Anyhow, they say, "We were never in bondage to any man. How says thou? You shall be free." Jesus answered them, "Verily, verily, I say unto you, whosoever committed sin is a servant of sin. And the servant abideth not in the house forever, but the son abideth forever. If the son, therefore, shall make you free, you shall be free indeed." Now, look what our Lord says in verse 37. "I know that you're Abraham's seed," that would be his physical seed, "but you seek to kill me because my word has no place in you."

"I speak that which I've seen with my father. And you do that which you have seen with your father. They answered and said unto him, Abraham is our father. Jesus said unto them, if you were Abraham's children, you would do the works of Abraham. But now you seek to kill me, a man that hath told you the truth, which I have heard of God. This did not Abraham. You do the deeds of your father. Then they said unto him, we be not born of fornication," referring to Jesus as being born of fornication. "We be not born of fornication. We have one father, even God. Jesus said unto them, If God were your father, you would love me. For I proceeded forth and came from God. Neither came I of myself, but he sent me."

"Why do you not understand my speech? Even because you cannot hear my word. Here it is. You are of your father, the devil, and the lust of your father you will do. He was a murderer from the beginning and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own, for he is a liar, and the father of it."

So it's interesting that in verse 37, Jesus Christ acknowledges that they are the physical seed of Abraham, but then he turns around in verse 39 and said, "You may be the physical seed, but you are not the children of Abraham." And then he proceeds in verse 44 to tell them they are of their father the devil. So, I want you to turn now, if you would please, to the book of Romans chapter 9. This is very important. You may not grasp this yet, but it's going to impact Genesis chapter 4 momentarily. So if you look in Romans chapter 9, beginning there with verse 6, I want you to look at what the Apostle Paul says. And remember now, the Apostle Paul himself was an Israelite of the tribe of Benjamin. So notice, he says in Romans chapter 9, look in verse 6.

He says, "Not as though the word of God had taken none effect, for they are not all Israel which are Israel." Now stop and think about that. "For they are not all Israel which are of Israel." So there is an election within an election. There was the elect nation, but not everybody in that nation was saved. So he says, "They're not all Israel who are of Israel." Just because you're physical Israelite does not mean that you are saved. So he says, very plainly, "For they're not all Israel which are of Israel."

Now, if you don't understand verse 6, he goes a little bit further in verse 7. "Neither because they are the seed of Abraham are they all children, but in Isaac shall thy seed be called." So if you could provide your lineage, and you could trace your lineage all the way back to Abraham, it wouldn't mean anything. "For in Isaac shall thy seed be called." Now if you don't understand that, look in verse 8. He explains it even further. "That is, they which are the children of the flesh, these are not the children of God, but the children of the promise are counted for the seed." So just because someone is of the flesh from Abraham does not mean that he is a child of God whatsoever. Now may I remind you that Isaac was the son of Abraham. Isaac had two sons, Jacob and Esau. Moreover, they were twins. And Esau was just as much the child of Abraham, or the grandchild of Abraham, as was Jacob. And yet the scripture says, "Jacob have I loved, and Esau have I hated."

So look at it if you would. Notice verse 9, "For this is the word of promise. At this time I will come and Sarah shall have a son. And not only this, but when Rebekah also had conceived by one, even by her father Isaac, for the children being not yet born, neither having done any good or evil, that the purpose of God, according to election, might stand not of works, but him that calleth, it was said unto her, the elder shall serve the younger, as it is written, Jacob have I loved, but Esau have I hated." In other words, both were the grandsons of Abraham. But Esau was rejected, and of course, we have Jacob who was chosen. Let me point out the fact that Isaac was the promised seed to Abraham by God, and it's only through Isaac that we have the promised seed. So Ishmael was just as much a child of Abraham as Isaac was.

If you'll turn back in your Bibles and look, if you would, at Genesis chapter 21, Genesis 21, and notice, if you would please, verses 12 and 13. Genesis 21, verses 12 and 13. God has just told Abraham that Isaac is going to be the one that he's chosen. Sarah is casting out Hagar and Ishmael. And so look what he says in Genesis chapter 21. And God said in verse 12,

Scripture Reading — Genesis 21:12-13

"And God said unto Abraham, Let it not be grievous in thy sight because of the lad, the Ishmael, and because of the bondwoman, that be Hagar, and all that Sarah hath said unto thee, hearken unto her voice. For in Isaac shall thy seed, singular, be called. And also of the son of the bondwoman I will make a nation, because he is thy seed,"

that is thy physical seed. So God said,

Scripture Reading — Genesis 21:12-13

"I'll make a great nation of Ishmael as well. He's your physical seed. But in Isaac shall thy seed be called."

I want you to hold Genesis, we're coming right back there, but I want you to turn in your Bibles to the book of Romans chapter 4.

Since our Lord said to those Jews in John chapter 8, "You are not the children of Abraham." What in the world did he mean by that? Well, if you look in your Bibles to the book of Romans chapter 4, and let's begin reading there with verse 11. Romans 4 verse 11. Here's what the Bible says. And this is what it means. Romans 4, verse 11. We're talking about Abraham.

"And he received the sign of circumcision, a seal of the righteousness of the faith which he had, yet being uncircumcised." Now look at this. "That he might be the father of all them that believe." Hmm. Who are his children? "The father of all them that believe. Though they be not circumcised, that righteousness might be imputed unto them also." Now watch verse 12. "And the father of circumcision of them, who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised." So the children of Abraham are those who have the faith of Abraham and those who walk in the steps of that faith of our father Abraham.

Now, I pointed out that the word "seed" is singular. The Apostle Paul makes that a very important issue, but I want you to look back in your Bibles to the book of Genesis chapter 25, because when you think about Abraham and his seed, physical seed, we normally think of Isaac and we think of Ishmael. What many people do not understand is that Abraham, after Sarah died, remarried. He married a woman by the name of Keturah. Not only did they have children, but they had concubines as well, and they had children. So look in Genesis chapter 25, verse 1.

Scripture Reading — Genesis 25:1-6

"Then again, Abraham took a wife, and her name was Keturah. And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah. And Jokshan begat Sheba, and Dedan, and the sons of Dedan, and Asshurim, and Letushim, and Leummim, and the sons of Midian, Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these were the children of Keturah. And Abraham gave all that he had unto Isaac, but unto the sons of the concubines, which Abraham had. Abraham gave gifts and sent them away from Isaac his son, while he yet lived eastward

into the east country." So Abraham had a lot of physical seeds. But it was only in Isaac that his seed was to be called.

Now, let me show you the argument. If you will turn in your Bibles to the book of Galatians chapter 3. Galatians chapter 3 and I want you to look at verse 16. Galatians 3 verse 16. Here is where Paul makes his argument on the singularity of the word "seed." So, Galatians 3 and verse 16, "Now to Abraham and his seed were the promises made. He saith not unto seeds as of many, but as of one, and to thy seed which is Christ.

Scripture Reading — Galatians 3:16, 29

" So, first of all, who is the true seed of Abraham? It's Jesus Christ. To whom were the promises made? To His true seed, Jesus Christ. That's why the Bible says in 2 Corinthians that all the promises of God in Him, that is in Jesus Christ, are yea and amen to the glory of God the Father. So He says that the true seed of Abraham is Jesus Christ. Now look in verse 29 of the same chapter. Galatians 3 verse 29, here he says it very plainly. "

And if you be Christ's, then are you Abraham's seed, singular, and heirs according to the promise."

So who then is Abraham's true seed? It's Jesus Christ. If you are in Him, Jesus Christ, then you are Abraham's seed, because you are a child of promise. And you are heirs according to the promise. Everything that God promised Abraham in Jesus Christ's true seed, we now inherit. That's why the Bible in Romans chapter 8 tells us that we are joint heirs with Jesus Christ. Everything that God gave Jesus Christ, He gives to us as well. Now, that means this.

If you will remember Matthew 1:1, the very first verse in the New Testament, it says this:

Scripture Reading — Matthew 1:1

"The beginning of the gospel of Jesus Christ, the son of David, the son of Abraham."

So Jesus Christ is the true son of David. Solomon was just a type. Jesus Christ is to sit on the throne of his father, David. Jesus Christ is the true seed of Abraham. So clearly, if you're talking about the children of Abraham being those of faith, and those who walk in the steps of that faith of Abraham, then listen to me. The truth is, those who reject Jesus Christ, those who hate Jesus Christ, those who despise Jesus Christ, are not His children. They're not God's chosen. They're not God's elect. No. The elect and the chosen are the true seed of Abraham, which are only found in Jesus Christ. So let me repeat again what Paul said in Romans 9 and verse 8 when he said, "They which are the children of flesh, these are not the children of God." So just because someone could say, "My ancestor was Abraham," doesn't mean a thing.

Doesn't mean one thing. All the promises that God gave to Abraham, and the true seed of Abraham is Jesus Christ alone. And so it is a spiritual seed.

Genesis 4:26: The Birth of Enosh and Calling on the Lord

Enosh means 'mortal, weak, helpless,' reflecting human frailty after the Fall. Only after recognizing this weakness did men begin to call upon the name of the Lord, marking a separation from the worldly line of Cain.

Now, you have to ask yourself this question. What does all of this that I just taught you have to do with calling upon the name of the Lord? Well, I want you to go back to Genesis chapter 4. I want you to see this. Genesis chapter 4. And let's look at verse 26. "And to Seth, to him also there was born a son, and he called his name Enosh. Then began men to call upon the name of the Lord." Well, let me give you a couple of things before I actually begin to show you that latter phrase. First of all, it is only those who are truly saved and of the true seed of Jesus Christ that will call upon the name of the Lord. There are people that will call upon God out of desperation, agitation, and self-preservation, but they're not calling the way the Bible tells us that these people begin to call upon the name of the Lord.

Every unsaved man, if he is facing death, or facing some horrible sickness, or if he's facing a car wreck, he's immediately going to say, "Lord, help me. Lord, save me." Do something like that. Because he realizes imminent death. But that's not necessarily calling upon the name of the Lord. Not at least in the sense of Genesis chapter 4 and verse 26. So, I think the implication is this as well. They may call upon a God, but it is not necessarily the God of Scripture. In fact, the truth of the matter is, it would not be the one true, the living God, and they would not be calling upon a theological or a biblical standpoint or foundation. They would just simply be calling.

Now, here's the second thing. It is only those that will call that will understand their weakness, their helplessness, their frailty, and their depravity. So, let me explain it like this. You remember our Lord ate with publicans and sinners. He ate with harlots. So in Matthew chapter 9, the Pharisees asked His disciples, "Why does your Master eat with these publicans and these harlots?" And our Lord answered them, He said, "They that be whole need not a physician, but they that are sick." "Go ye and learn what that meaneth. I will have mercy, not sacrifice. For I came not to call the righteous, but sinners to repentance."

Now listen to what he said. "They that be whole need not a physician." No one is going to go to a doctor unless there is a real, genuine need. So Jesus Christ is saying, "Unless you see yourself lost, and helpless and frail and a sinner, you're never going to come to me." And he said, "I came not to call the righteous. If you think you're self-righteous, if you think you can do without me, fine, I didn't come to call you. I came to call sinners to repentance."

So it's really and truly only those who recognize their own sinfulness and their depravity and their helplessness that are going to end up calling anyhow. So, if you look back at verse 26 again, let me emphasize this. "And to Seth, and to him also, there was born a son, and he called his name Enosh." Now, Seth named his son Enosh. The Hebrew word is actually Enosh, or Enosheh, and the word actually means "mortal, weak, helpless." So in naming his son Enosh, Seth then defined man. Man now fallen, man by nature, is weak and frail and helpless and mortal. Now I want to give you a short quote from Keil and Delitzsch in their commentary on the name Enosh. Listen to what they say. "Enosh means to be weak, faint, frail, and designates man in his frail and mortal condition. In this name, therefore, the feeling and knowledge of human weakness and frailty were expressed, the opposite of the pride and arrogance displayed by the Canaanite family. And this feeling led to God, to that invocation of the name of Jehovah, which commenced under Enosh." So here's a good question.

What happened in Genesis chapter 4? Why are we told in verse 26? It was only after Enosh was born that men began to call upon the name of the Lord. Does this simply mean that people began to pray? Or to praise the Lord? Or to worship? Well, certainly that would probably be included. But then you would have to also ask, what does it mean to call upon the name of the Lord? Well, let me show you in the context what is happening. Okay? So let's begin reading in Genesis 4 and verse 16.

You remember now Cain has murdered Abel. God has put a mark upon Cain and sent him away. So verse 16. "And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden. And Cain knew his wife, and she conceived and bare Enoch. And he built a city, and called the name of the city after the name of his son Enoch. And unto Enoch was born Irad. And Irad begat Mehujael, and Mehujael begat Methusael, and Methusael begat Lamech." Now watch this. "And Lamech took unto him two wives, the name of the one was Adah and the name of the other Zillah. And Adah bare Jabal, and he was the father of such as dwell in tents and of such as have cattle. And his brother's name was Jubal. He was the father of all such as handle the harp and the organ. And Zillah, she also bare Tubalcain, an instructor of every artificer in brass and iron. And the sister of Tubalcain was Naamah. And Lamech said unto his wives, Adah and Zillah, Hear my voice, ye wives of Lamech, hearken unto my speech, for I have slain a man to my wounding, and a young man to my hurt."

So he got into a fight, and some man hurt him, and he killed the young man. Then he says, "If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold." In other words, he thought he was worth more than Cain. "And Adam knew his wife again, and she bare a son, and called his name Seth. For God said, she hath appointed me another seed instead of Abel, whom Cain slew. And to Seth, to him also, there was born a son, and he called his name Enosh. Then began men to call upon the name of the Lord."

So look at what is happening. On the one hand, the Canaanites are now building a city. Through the Canaanites, you have the culture of agriculture, you have the culture of music, you have the culture of being an artificer in brass and working in metal. In other words, what you have in the Canaanites on this hand is what you and I would call a secular world. When it says in verse 26, "And after Enosh was born, then began men to call upon the name of the Lord." That is, they begin now to build the kingdom of God. In other words, there is a separation here. You have on the one hand, the unsaved, the worldly, building their world system. And then on the other hand, you have the godly building their world, and their worldview in light of God. So the whole difference between the saved and the unsaved is very simple. The unsaved have a worldview that leaves God out.

What It Means to Call Upon the Name of the Lord

It involves calling upon God in the totality of His self-revelation, including prayer, worship, and praise. It also means being identified with His name and separating from the world.

They're totally for themselves and totally for materialism. The saved, on the other hand, view everything from an aspect, from a theological aspect. That is, they view everything through the spectacles of scripture. And so you have a differentiation right here at this particular point. You remember that passage in 1 John chapter 2, where God says, "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world is the lust of the flesh, the lust of the eyes, and the pride of life. And these things pass away. But he that doeth the will of God abideth forever." Now, when he said, "Love not the world," he's not talking about his creation. He's talking about the world system now that is designed to contradict everything that God has said. Don't be like the world. Don't love this world system. Don't love that which is contrary to God. Now, there certainly is a biblical aspect to culture.

And it is true that everyone benefits from culture. Even the godly has benefited from music, which evidently, Tubalcain and some of these others came up with the music, and fine, we use music as well. But we do not use music the way they use music. There's a difference. We do not use the world the same way they use the world. In fact, the apostles said, in 1 Corinthians 7, we should use this world as not abusing it.

So you look around and you will see how the unsaved are willing to abuse everything in God's creation, whether saved or not. No, because they recognize it is God's creation, and we recognize the fact that we are responsible to be good stewards of it under God. It is only through the Sethites and Enosh that the godly began to build what you and I would refer to as the kingdom of God. And it was in distinction then from what the Canaanites were doing. Now, he says, "Then began men to call upon the name of the Lord." I want you to listen. I want to give you a quote. This is from Oehler, scholar of the Old Testament, a wonderful theologian. I have his books. He said this: "The name of God signifies in general the whole nature of God by which he attests his personal presence in the relation into which he is entered with man. The divine self-manifestation or the whole of that revealed side of the divine nature which is turned towards man."

So here's what he's saying. When you and I understand what it means to call upon the name of the Lord, we're calling upon the name of the Lord in everything that God has revealed about Himself. There are reasons for all of these many names of God. And it's not just simply because God is indefinable. He is indefinable. He is unlimited. He is infinite. That is for sure. But, for instance, many times we are in need and what do we talk about? We talk about the faithfulness of God. Do you realize God is called the faithful God? Sometimes we're done wrong and we want justice. Guess what? God is the just God. Sometimes we're sick and we need healing and He said, "I am the God that healeth thee." In other words, we need certain times everything that these names reveal about God. So when we call upon Him, we're not calling just particularly in one area unless there's a specific need, but we're calling upon God in the totality of His revelation of Himself. Of course, that would include prayer, that would include worship, that would include praise, that would include everything that is taught in calling upon the name of the Lord.

But we are calling upon how He has revealed Himself in His Word. And specifically, has revealed Himself in the Lord Jesus Christ. Our Lord said, "No man hath seen the Father at any time, but I." He said, "If you have seen Me, you have seen the Father," because He is God in the flesh.

Applications: Separation, Worship, and Blessing

Believers are to be a separate people, worship God according to His Word, not personal preference, and receive the blessing associated with His name as in Numbers 6.

I hope you understand and realize that the Bible tells us that we are to be a separate people. We are a peculiar people. We are different. I never will forget what one preacher said to a fellow. He was a wonderful preacher and a good friend of mine. And one man in his church happened to be a member of a club, Oddfellows, the Oddfellows. I don't even know what that is. But one of his men came up and looked at him and said, "Pastor, you would make a good Oddfellow."

He said, "Some folks think I already am." Well, we should be odd. We should be peculiar. We should be different. That is a fact. But here we are separating ourselves to follow God. You remember what the Apostle Paul said about himself in Romans chapter 1, I think it is verse 1, but he said it several times. He said, "Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God."

Now, if you're separated unto something, that means you're also separated from something. So he was separated unto the gospel, but he was separated from sin and the world and wickedness and anything that opposed that gospel. And so that's what you're seeing right here in Genesis chapter 4. You're seeing a separation. The Canaanites are going this way, and the Sethites and Enosh and his people are going a totally different way.

So the name of God, then, was not only called upon, but they began calling themselves by the name of God. They were identified with Him, and of course in doing so, they incurred the wrath of the unsaved. Let me say it like this, nothing provokes the world like divine favor. Nothing provokes the world like divine favor. So, here's another thing we see here. Here's the second application. And that is this. We see the importance of worshiping God in the way that He has designated. We see the importance of following His worship. We cannot worship God according to our feelings. We cannot worship God according to our thoughts. We cannot worship God according to our emotions. We cannot worship God according to our sentiments. He has told us what it is to worship Him and how we are to worship Him.

I've asked numbers of people through the years. They would tell me they would go to a certain church. And I would ask, "Well, why do you go to that church?" "Well, man, I feel so good when I get out of there." Really. Did you know that worship is not to make you feel good? Worship is for God. "Well, why do you go to this church?" "Well, the music is great." Really? Well, I love music too. But you don't go to church just to hear music. You're supposed to go to worship God. "Well, they have such a tremendous children's ministry." Really? Well, you know, it's interesting how God said, "Gather the men, women, and children together that they may hear My Word." Someone says, "But children can't understand preaching like adults," really. Adults can't understand it either, apart from the Holy Spirit. And the Holy Spirit can open a child's mind and a child's heart just like it can open an adult's mind and an adult's heart.

But all I'm trying to point out is this. Very few people come to a church because of truth. There have you come to worship God in spirit and in truth. And so, we have so many churches today that are quote-unquote providing a worship service that's completely contrary to Scripture, contrary to the demands of God and the desires of God. So, worship is for God, it's not for us.

Now, let me give you one more. And I want you to think about this. He said, "And to Seth and to him also there was born a son, and he called his name Enosh. Then began men to call upon the name of the Lord." How important is the name of the Lord practically speaking? May I tell you that the name of the Lord is associated with all blessings. I want you to turn in your Bibles to one last passage. I want you to turn to Numbers chapter 6. Numbers chapter 6. And I want us to begin reading with verse 22. And I want you to notice this phrase, "the name of the Lord." I want you to watch it. Numbers chapter 6. Look in verse 22.

"And the Lord spake unto Moses, saying, Speak unto Aaron and to his sons, saying, On this wise you shall bless the children of Israel, saying unto them, Here's how you bless the children of Israel. You say, The Lord bless thee and keep thee. The Lord make his face shine upon thee and be gracious unto thee. The Lord lift up his countenance upon thee and give thee peace. And they shall put my name upon the children of Israel, and I will bless them." I want my name to be God's name. I want His name upon me. I want His blessings upon me. But whether He blesses me or not, I still want His name upon me. So He says, "You bless My people, saying, The Lord bless thee and keep thee, The Lord make His face to shine upon thee, and be gracious unto thee. The Lord lift up His countenance upon thee, and give thee peace. And they shall put my name upon the children of Israel, and I will bless them." So we want to call upon the name of the Lord, and we want to be called by the name of the Lord.

We want to be His people. Well, let's pray. Father, we are thankful for the Lord Jesus Christ and for His grace and mercy to us. We're thankful that in the time of Seth and Enosh, men began to call upon the Lord to build thy kingdom and to recognize thy sovereignty and to recognize, Lord, thy majesty. And they begin to be called by thy name, the sons of God. Help us, Lord, to live before Thee and be Thy children, the children of Abraham, which is Lord in Jesus Christ, the true seed of Abraham. May we be found as the true seed of David, which is in Jesus Christ. Help us, Lord, to be found in Him, not having a righteousness which is of our own, but the righteousness of God by faith, which is in Jesus Christ our Lord. Give us Your grace and Your mercy, we pray in Christ's name. Amen.

Study Guide

Major Themes

The Names of God Reveal His Character

Summary: Each name of God in Scripture highlights a specific attribute or characteristic, such as healer, shepherd, or righteousness.

Evidence: Pastor Weaver lists several names (Jehovah Nissi, Jehovah-Ra'ah, etc.) and explains their meanings and biblical contexts.

God Is Indefinable and Infinite

Summary: No single name can fully define God because He is eternal, majestic, sovereign, and unique; the multiplicity of names reflects His infinite nature.

Evidence: Weaver states, 'God is indefinable. God is infinite. So there is no one name that can identify God or define God.'

The True Seed of Abraham Is Spiritual

Summary: Physical descent from Abraham does not make one a child of God; only those who share Abraham's faith in Christ are the true seed.

Evidence: Weaver expounds Romans 9:6-8 and Galatians 3:16, 29 to show that the promises are to Christ and those in Him.

Human Weakness Leads to Calling on God

Summary: The name Enosh means 'mortal, weak, helpless,' and only after recognizing human frailty did men begin to call upon the name of the Lord.

Evidence: Weaver explains the meaning of Enosh and quotes Keil and Delitzsch on the connection between weakness and invocation.

Separation of the Godly from the Worldly

Summary: Genesis 4 shows a divergence between the line of Cain (building a secular world) and the line of Seth (building God's kingdom).

Evidence: Weaver contrasts the cultural achievements of Cain's descendants with the spiritual calling of Seth's line.

Calling on the Name of the Lord Is Comprehensive

Summary: It involves invoking God according to all He has revealed about Himself, including prayer, worship, and identification with His name.

Evidence: Weaver cites Oehler's definition and explains that calling on the name includes the totality of God's self-manifestation.

Worship Must Be According to God's Design

Summary: True worship is for God, not based on human feelings or preferences, and must align with Scripture.

Evidence: Weaver critiques modern church practices that prioritize entertainment over truth and emphasizes worship 'in spirit and in truth.'

The Name of the Lord Brings Blessing

Summary: Numbers 6 shows that God's name placed upon His people is associated with His blessing and favor.

Evidence: Weaver reads the Aaronic blessing and highlights the promise, 'And they shall put my name upon the children of Israel, and I will bless them.'

Key Arguments

Only the Truly Saved Call Upon the Lord

Summary: Those who are not of the true seed of Christ may call out in desperation, but not in the biblical sense of calling upon the name of the Lord.

Evidence: Weaver says, 'It is only those who are truly saved and of the true seed of Jesus Christ that will call upon the name of the Lord.'

Recognition of Sinfulness Is Prerequisite

Summary: Only those who see themselves as sick and sinful will come to Christ; the self-righteous will not call upon Him.

Evidence: Weaver references Matthew 9:12-13: 'They that be whole need not a physician, but they that are sick.'

Enosh's Name Signifies Human Frailty

Summary: The name Enosh means 'weak, frail, mortal,' and its bestowal marked a recognition of human helplessness that led to calling on God.

Evidence: Weaver quotes Keil and Delitzsch: 'Enosh means to be weak, faint, frail, and designates man in his frail and mortal condition.'

Genesis 4 Depicts Two Contrasting Lines

Summary: The Cainites built a secular civilization, while the Sethites began to call upon the Lord and build God's kingdom.

Evidence: Weaver contrasts the city-building and cultural achievements of Cain's line with the spiritual calling of Seth's line.

Calling on the Name Involves Total Revelation

Summary: To call on the name of the Lord is to invoke God in the fullness of His self-disclosure, not just in one aspect.

Evidence: Weaver cites Oehler: 'The name of God signifies... the whole nature of God by which he attests his personal presence.'

Pharaoh's Rejection Illustrates Unbelief

Summary: Pharaoh's question 'Who is the LORD?' demonstrates ignorance and rebellion against God's revelation, showing that the ungodly do not call on His name.

Evidence: Weaver quotes Exodus 5:2 and comments on Pharaoh's defiance.

Believers Are Called by God's Name

Summary: The marginal reading of Genesis 4:26 suggests that men began to call themselves by the name of the Lord, indicating identification with God.

Evidence: Weaver notes the marginal reading and explains that the Sethites distinguished themselves from the Canaanites.

Worship Is God-Centered, Not Man-Centered

Summary: Many choose churches based on feelings or programs, but true worship must be according to God's truth and for His glory.

Evidence: Weaver critiques common reasons for church attendance and emphasizes worship 'in spirit and in truth.'

Scripture References

Exodus 17 (Jehovah Nissi)

Context: Moses built an altar and called it Jehovah Nissi, meaning 'the Lord my banner,' after victory over the Amalekites.

Psalm 23:1 (Jehovah-Ra'ah)

Context: The Lord is my shepherd; Weaver mentions a child's misquote: 'The Lord is my shepherd, and that's all I want.'

Exodus 15:26 (Jehovah-Rapha)

Context: God promises healing and freedom from diseases if Israel obeys His commandments.

Ezekiel 48:35 (Jehovah-Shammah)

Context: The name of the city shall be 'The Lord is there,' signifying God's presence with His people.

Jeremiah 23:6 (Jehovah Tsidkenu)

Context: The Lord our righteousness; we stand in His righteousness alone.

Genesis 2:4

Context: The name Yahweh/Jehovah is translated as 'LORD' in all capitals.

Exodus 3:1-15

Context: God reveals His name 'I AM THAT I AM' to Moses at the burning bush.

Genesis 4:25-26

Context: Seth is born as another seed instead of Abel; after Enosh is born, men began to call upon the name of the Lord.

John 8:31-44

Context: Jesus tells the Jews they are not Abraham's children but of their father the devil because they reject Him.

Romans 9:6-13

Context: Not all Israel are Israel; the children of the promise are counted as the seed, illustrated by Jacob and Esau.

Genesis 21:12-13

Context: God tells Abraham that in Isaac shall his seed be called, though Ishmael will also become a nation.

Romans 4:11-12

Context: Abraham is the father of all who believe and walk in the steps of his faith.

Genesis 25:1-6

Context: Abraham had other sons through Keturah and concubines, but Isaac was the sole heir of the promise.

Galatians 3:16, 29

Context: The promises were made to Abraham's seed (singular), which is Christ; those in Christ are Abraham's seed and heirs.

Matthew 1:1

Context: Jesus Christ is the son of David, the son of Abraham, the true seed.

Matthew 9:12-13

Context: Jesus said He came not to call the righteous but sinners to repentance; only the sick need a physician.

1 John 2:15-17

Context: Love not the world; the world system is contrary to God and passes away.

Exodus 5:1-2

Context: Pharaoh says, 'Who is the LORD that I should obey his voice?' demonstrating ignorance and rebellion.

Isaiah 64:7

Context: There is none that calleth upon thy name, that stirreth up himself to take hold of thee.

Numbers 6:22-27

Context: The Aaronic blessing places God's name upon the people, and He promises to bless them.

Historical References

Keil and Delitzsch Commentary

Context: Weaver quotes their definition of Enosh as 'weak, faint, frail' and their observation that this recognition led to calling on Jehovah.

Oehler (Old Testament scholar)

Context: Weaver quotes Oehler's definition of the name of God as the whole nature of God by which He attests His personal presence.

Geneva Bible and King James Bible translation of YHWH as 'Jehovah'

Context: Weaver notes that these translations rendered the Tetragrammaton as 'Jehovah' in several places.

Third-century cessation of pronouncing the divine name

Context: Weaver mentions that out of fear of violating the third commandment, Jews stopped using the name Yahweh.

Important Quotes

God is indefinable. God is infinite. So there is no one name that can identify God or define God because He is eternal, majestic, sovereign, and unique.

Significance: Explains why God has many names in Scripture—His infinite nature cannot be captured by a single name.

They which are the children of the flesh, these are not the children of God, but the children of the promise are counted for the seed.

Significance: Summarizes the key argument that physical descent from Abraham does not guarantee spiritual sonship.

Now to Abraham and his seed were the promises made. He saith not unto seeds as of many, but as of one, and to thy seed which is Christ.

Significance: Paul's argument that the singular 'seed' refers to Christ, making Him the true heir of the promises.

The name of God signifies in general the whole nature of God by which he attests his personal presence in the relation into which he is entered with man.

Significance: Oehler's definition emphasizing that calling on God's name involves His total self-revelation.

There is none that calleth upon my name, and there is none that stirreth up himself to take hold upon me.

Significance: Isaiah's lament that people fail to truly call on God, highlighting the rarity of genuine invocation.

And they shall put my name upon the children of Israel, and I will bless them.

Significance: The promise that God's name placed on His people brings His blessing, connecting the theme of the name to divine favor.

Discussion Questions

How does understanding the various names of God deepen your personal worship and prayer life?

Context: Weaver explains that each name reveals an attribute of God, such as healer, shepherd, or righteousness.

Why is it important to recognize that the true seed of Abraham is spiritual and not merely physical?

Context: Weaver argues from Romans 9 and Galatians 3 that only those in Christ are Abraham's children.

In what ways does the name 'Enosh' (mortal, weak, helpless) reflect the human condition, and how should that affect our approach to God?

Context: Weaver connects the meaning of Enosh to the beginning of calling on the Lord in Genesis 4:26.

What are the practical differences between the 'secular world' built by Cain's line and the 'kingdom of God' built by Seth's line?

Context: Weaver contrasts the cultural achievements of Cain's descendants with the spiritual calling of Seth's line.

What does it mean to 'call upon the name of the Lord' in the totality of His self-revelation, and how can we do that daily?

Context: Weaver cites Oehler's definition and explains that it involves prayer, worship, and invoking God's revealed character.

How does Pharaoh's question 'Who is the LORD?' reveal the heart of unbelief, and how can we guard against a similar attitude?

Context: Weaver uses Pharaoh's defiance in Exodus 5 to illustrate rebellion against God's revelation.

What does it mean for believers to be 'called by the name of the Lord,' and how should that affect our identity and conduct?

Context: Weaver discusses the marginal reading of Genesis 4:26 and the concept of being identified with God's name.

How can we ensure that our worship is God-centered rather than driven by personal preferences or emotions?

Context: Weaver critiques modern worship trends and emphasizes worship 'in spirit and in truth.'

Applications

Recognize Human Weakness to Call on God

Summary: Acknowledge your frailty and sinfulness as the starting point for genuinely calling upon the Lord.

Evidence: Weaver explains that Enosh means 'weak, helpless' and that only the sick recognize their need for a physician.

Separate from the World System

Summary: As the Sethites distinguished themselves from the Cainites, believers should live as a peculiar people, not loving the world's values.

Evidence: Weaver contrasts the two lines in Genesis 4 and cites 1 John 2:15-17.

Call on God According to His Full Revelation

Summary: In prayer and worship, invoke God based on all He has revealed about Himself in Scripture, not just one aspect.

Evidence: Weaver quotes Oehler on the name of God signifying His whole nature and cites various names for different needs.

Identify with God's Name

Summary: Be willing to be called by the name of the Lord, bearing His reproach and living as His representative.

Evidence: Weaver notes the marginal reading of Genesis 4:26 and the concept of being separated unto the gospel.

Worship God on His Terms

Summary: Evaluate your worship practices to ensure they align with Scripture rather than personal feelings or cultural trends.

Evidence: Weaver critiques choosing churches for music or feelings and emphasizes worship in spirit and truth.

Seek the Blessing of God's Name

Summary: Desire to have God's name placed upon you, as in the Aaronic blessing, trusting that His name brings His favor.

Evidence: Weaver reads Numbers 6:27 and expresses a desire for God's name and blessing.

deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-05T18:27:28Z

deepseek | deepseek-v4-pro | weaver_study | 2026-06-06T10:58:14Z

Clean Transcript

The Name of the Lord

Clean readable transcript. This view follows the Commentary.net cleaned segment text while preserving timestamps for audio follow-along.

So the title of the message is "The Name of the Lord." While I title this message "The Name of the Lord," the impact, or at least the end of the message, is to clarify what it really means to call upon the name of the Lord. It's not my intent this afternoon to go through the Bible and go through every name of God that is revealed to us in the Word of God. But let me just simply point out the fact that each of the names of God specifies one of His attributes or some outstanding characteristic concerning God. So, there are a few names of God that I'm going to cover today just to show you a little sense of this and show you how each name reveals something of God's character and His attributes. So the very first one is known as Jehovah Nissi, which you will find in Exodus chapter 17, and it just simply means "the Lord our banner." In Exodus chapter 17, Moses, after his battle with the Amalekites, and after his victory over the Amalekites, built an altar unto the Lord and called it Jehovah Nissi, which means "the Lord my banner."
#1 | 0:11 to 1:29 | cleaned
Or "the Lord our banner," because they had fought the Amalekites under the banner of God, through His power and by His grace and mercy, God had given them the victory. So, the second name I want to just mention is Jehovah-Ra'ah, which is "the Lord my shepherd." You will find that in Psalm 23. "The Lord is my shepherd." I never will forget reading about the little girl who was going to quote Psalm 23:1, "The Lord is my shepherd, I shall not want." And she misquoted it, and she said it like this: "The Lord is my shepherd, and that's all I want." And that's sufficient, I can assure you. But Jehovah-Ra'ah means "the Lord my shepherd." And then there is Jehovah-Rapha, which is "the Lord that heals." And you will find that in Exodus chapter 15 and verse 26, and let me read it for you.
#2 | 1:30 to 2:25 | cleaned
"And said, If thou wilt diligently hearken to the voice of the Lord thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I brought upon the Egyptians. For I am the Lord that healeth thee." So Jehovah-Rapha, "I am the Lord that healeth thee." And then there is Jehovah-Shammah, which is "the Lord is there." And you will find that in Ezekiel chapter 48 and verse 35, where we are reading about the temple and the word of God says it was round about 18,000 measures. And the name of the city from that day shall be "the Lord is there," which specifies the presence of God always with his people and especially throughout eternity as well. One more I want to give you right quickly, and that is Jehovah Tsidkenu. And that is "the Lord our righteousness." It is a declaration of God's righteousness in salvation. You'll find that in Genesis—not in Genesis, I'm sorry—Jeremiah chapter 23 and verse 6.
#3 | 2:26 to 3:40 | cleaned
It's also in Jeremiah chapter 26, where the word of God says, "In his days, Judah shall be saved and Israel shall dwell safely. And this is his name whereby he shall be called, The Lord our righteousness," which means basically we stand in His righteousness alone. We have no righteousness in and of ourselves. So anything that we have is by the grace and mercy of God and the righteousness which we have in Jesus Christ.
#4 | 3:40 to 4:11 | cleaned
Now, if you were to go through the Bible, you would find that there are a multitude of names that God has revealed Himself in. That does not count names like "He is the faithful God," or "He is the just God." But there are a multitude of names where God has revealed Himself. Elohim is one. Adonai is another. El Elyon is another name for God. So you might have to ask this question: Why are there so many different names of God in the Bible? And the answer I would give, and I believe this is one of the main answers that I would give, is because names define. And God is indefinable. God is infinite. So there is no one name that can identify God or define God because He is eternal, majestic, sovereign, and unique. Now, my first name happens to be John. And if you were to find me in a large audience, and you hollered my name, John, you would get my attention, because that name defines me. You might also get the attention of other men that were called John, because that name would define them as well.
#5 | 4:12 to 5:43 | cleaned
But God then is indefinable, because God is infinite. He cannot be limited, and there is not one name that could describe Him or limit Him in any way. Now, the most prominent name of God in the Bible is the word Yahweh or Jehovah or Yahweh as some would pronounce it. That name occurs in our Bibles 6,510 times. And if you added the variance of that name, then it is found 6,519 times.
#6 | 5:43 to 6:12 | cleaned
The word actually means "the existing one." The name Yahweh or Jehovah is also found in Genesis 2 and verse 4 where it is translated as "Lord."
#7 | 6:23 to 6:41 | cleaned
Now, let me specify something. When you find it in Genesis chapter 2 verse 4, it's translated as "Lord." It is capital L, capital O, capital R, and capital D. Anytime you see the word "LORD" in all capitals, it refers then to Yahweh or Jehovah. However, the name Jehovah or Yahweh was only fully revealed in Exodus chapter 3. So if you would turn there very quickly, in Exodus chapter 3, and let's read the first 15 verses. Look at this, Exodus chapter 3, beginning there with verse 1. So you're going to see the self-existing one here.
#8 | 6:41 to 7:33 | cleaned
The Bible says, "Now Moses kept the flock of Jethro his father-in-law, the priest of Midian. And he led the flock to the back side of the desert and came to the mountain of God, even to Horeb. And the angel of the Lord appeared unto him in a flame of fire out of the midst of a bush, and he looked, and behold, the bush burned with fire, and the bush was not consumed. And Moses said, I will now turn aside to see this great sight, why the bush is not burnt. And when the Lord saw that he turned aside to see, God called unto him out of the midst of the bush and said, Moses, Moses."
#9 | 7:34 to 8:11 | cleaned
And he said, "Here am I." You know, I suppose that would be rather a shock to see a burning bush and hear your name called out of that burning bush. And Moses said, "Here am I." And he said, "Draw not nigh hither, put off thy shoes from off thy feet, for the place whereon thou standest is holy ground. And moreover, he said, I am the God of thy father, the God of Abraham, the God of Isaac, the God of Jacob. And Moses hid his face, for he was afraid to look upon God."
#10 | 8:12 to 8:41 | cleaned
And the Lord said, "I've surely seen the affliction of my people, which were in Egypt and have heard their cry by reason of their taskmasters, for I know their sorrows. And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land into a good land and a large, unto a land that is flowing with milk and honey, unto the place of the Canaanites, the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites."
#11 | 8:42 to 9:08 | cleaned
"Now therefore, behold, the cry of the children of Israel is coming to me. Now I've also seen the oppression where the Egyptians oppressed them. Come now, therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people, the children of Israel, out of Egypt." And Moses said unto God, "Who am I that I should go unto Pharaoh and that I should bring forth the children of Israel out of Egypt?" And he said, "Certainly I will be with thee, and this shall be a token of thee that I have sent thee. When thou hast brought forth the people out of Egypt, you shall serve God upon this mountain." And Moses said unto God, "Behold, when I come unto the children of Israel and shall say to them, The God of your fathers hath sent me unto you. They shall say to me, What is his name? And what shall I say unto them?" And God said unto Moses, "I am that I am." And he said, "Thus shalt thou say unto the children of Israel, I am hath sent me unto you."
#12 | 9:08 to 10:10 | cleaned
"And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob hath sent me unto you." Now look at this. "This is my name forever, Yahweh, Jehovah. And this is my memorial unto all generations." Now, in our Bibles, which I'll point out momentarily, this name is given to us as Jehovah or Yahweh. But the name Yahweh comes from four letters, Y-H-W-H.
#13 | 10:11 to 10:52 | cleaned
The vowel points are included to make it pronounceable. To be absolutely honest, I don't think we know exactly how the name is pronounced, only because in the third century, the people ceased using this name. Out of fear of violating the commandment, "Thou shalt not take the name of the Lord thy God in vain." Sometimes you will find the word Adonai used then for Yahweh. The word Adonai just simply means "Lord" as well.
#14 | 10:53 to 11:31 | cleaned
But it is translated in our Bibles as "Jehovah" several different times. That is because the Geneva Bible and the King James Bible translated it as "Jehovah." You'll find that in Exodus 6 and verse 3, in Psalm 83 and verse 18, Isaiah 12:2, Isaiah 26:4, and also you're going to find the word "Jah," J-A-H, in Psalm 68 and verse 4. So it's translated as "Jehovah" four times and just simply as "Jah" there the fifth time.
#15 | 11:32 to 12:12 | cleaned
Now, the letters YHWH are known as the Tetragrammaton. "Tetra" just simply means four, "grammaton," that which is written. So actually YHWH stands for the four written letters. So, notice if you would, the Tetragrammaton stands for that which we would say the four written letters.
#16 | 12:12 to 12:41 | cleaned
Now, if you look back in your Bibles, to Genesis chapter 4 and verse 26. He said this, "And to Seth, to him also there was born a son, and he called his name Enosh. Then began men to call upon the name of the LORD," and if you'll notice, the word "LORD" is in all caps, which would be, that's when men began to call upon Yahweh. So you've got to ask yourself, "What in the world does it mean to call upon the name of the Lord?"
#17 | 12:41 to 13:16 | cleaned
Now, I want to give you several, I think, very significant truths before I really get to the main part of the message. But notice, first of all, if you would please, Seth is the son of Adam, and therefore Enosh, which I'll explain later, is the grandson of Adam. Eve states very plainly that Seth was given as another seed. So if you look in verse 25, "And Adam knew his wife again, and she bare a son, and called his name Seth. For God, said she, hath appointed me another seed, singular, instead of Abel, whom Cain slew." So she was saying that Seth now has taken the place of Abel. So it should be noticed, and I'm going to point this out again, that the word "seed" there is singular, indicating a particular seed. You have to remember that Abel was the righteous one. Cain was the wicked one. It was Cain who murdered Abel. And so therefore now, Eve is saying, "God has given me another seed, a particular seed, a singular seed," and that would be Seth.
#18 | 13:16 to 14:33 | cleaned
In other words, the godly line was to be carried on through Seth, since Abel now has been murdered. So this term "seed" is used by the Apostle Paul in the New Testament to prove particularly who the true seed of Abraham really is. So I want to show you that. So I want you to hold Genesis forward. We're coming back there. But let's turn in our Bibles, first of all, to the book of John, chapter 8. John chapter 8, we're going to look at a number of passages before we try to expound Genesis 4 and verse 26. So if you look in John chapter 8, and let's begin there with verse 31, and we'll read through verse 44. So John 8 and verse 31, "Then said Jesus to those Jews which believed on him, If you continue in my word, then are you my disciples indeed."
#19 | 14:33 to 15:32 | cleaned
"And you shall know the truth, and the truth shall make you free. They answered him, We be Abraham's seed, and were never in bondage to any man." Really? Hmm. What about the Egyptian captivity? What about the Babylonian captivity? What about the Assyrian captivity? How about all the times they were defeated in the book of Judges? Anyhow, they say, "We were never in bondage to any man. How says thou? You shall be free." Jesus answered them, "Verily, verily, I say unto you, whosoever committed sin is a servant of sin. And the servant abideth not in the house forever, but the son abideth forever. If the son, therefore, shall make you free, you shall be free indeed." Now, look what our Lord says in verse 37. "I know that you're Abraham's seed," that would be his physical seed, "but you seek to kill me because my word has no place in you."
#20 | 15:33 to 16:26 | cleaned
"I speak that which I've seen with my father. And you do that which you have seen with your father. They answered and said unto him, Abraham is our father. Jesus said unto them, if you were Abraham's children, you would do the works of Abraham. But now you seek to kill me, a man that hath told you the truth, which I have heard of God. This did not Abraham. You do the deeds of your father. Then they said unto him, we be not born of fornication," referring to Jesus as being born of fornication. "We be not born of fornication. We have one father, even God. Jesus said unto them, If God were your father, you would love me. For I proceeded forth and came from God. Neither came I of myself, but he sent me."
#21 | 16:27 to 17:14 | cleaned
"Why do you not understand my speech? Even because you cannot hear my word. Here it is. You are of your father, the devil, and the lust of your father you will do. He was a murderer from the beginning and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own, for he is a liar, and the father of it."
#22 | 17:15 to 17:34 | cleaned
So it's interesting that in verse 37, Jesus Christ acknowledges that they are the physical seed of Abraham, but then he turns around in verse 39 and said, "You may be the physical seed, but you are not the children of Abraham." And then he proceeds in verse 44 to tell them they are of their father the devil. So, I want you to turn now, if you would please, to the book of Romans chapter 9. This is very important. You may not grasp this yet, but it's going to impact Genesis chapter 4 momentarily. So if you look in Romans chapter 9, beginning there with verse 6, I want you to look at what the Apostle Paul says. And remember now, the Apostle Paul himself was an Israelite of the tribe of Benjamin. So notice, he says in Romans chapter 9, look in verse 6.
#23 | 17:35 to 18:35 | cleaned
He says, "Not as though the word of God had taken none effect, for they are not all Israel which are Israel." Now stop and think about that. "For they are not all Israel which are of Israel." So there is an election within an election. There was the elect nation, but not everybody in that nation was saved. So he says, "They're not all Israel who are of Israel." Just because you're physical Israelite does not mean that you are saved. So he says, very plainly, "For they're not all Israel which are of Israel."
#24 | 18:35 to 19:11 | cleaned
Now, if you don't understand verse 6, he goes a little bit further in verse 7. "Neither because they are the seed of Abraham are they all children, but in Isaac shall thy seed be called." So if you could provide your lineage, and you could trace your lineage all the way back to Abraham, it wouldn't mean anything. "For in Isaac shall thy seed be called." Now if you don't understand that, look in verse 8. He explains it even further. "That is, they which are the children of the flesh, these are not the children of God, but the children of the promise are counted for the seed." So just because someone is of the flesh from Abraham does not mean that he is a child of God whatsoever. Now may I remind you that Isaac was the son of Abraham. Isaac had two sons, Jacob and Esau. Moreover, they were twins. And Esau was just as much the child of Abraham, or the grandchild of Abraham, as was Jacob. And yet the scripture says, "Jacob have I loved, and Esau have I hated."
#25 | 19:11 to 20:38 | cleaned
So look at it if you would. Notice verse 9, "For this is the word of promise. At this time I will come and Sarah shall have a son. And not only this, but when Rebekah also had conceived by one, even by her father Isaac, for the children being not yet born, neither having done any good or evil, that the purpose of God, according to election, might stand not of works, but him that calleth, it was said unto her, the elder
#26 | 20:39 to 21:03 | cleaned
shall serve the younger, as it is written, Jacob have I loved, but Esau have I hated." In other words, both were the grandsons of Abraham. But Esau was rejected, and of course, we have Jacob who was chosen. Let me point out the fact that Isaac was the promised seed to Abraham by God, and it's only through Isaac that we have the promised seed. So Ishmael was just as much a child of Abraham as Isaac was.
#27 | 21:03 to 21:40 | cleaned
If you'll turn back in your Bibles and look, if you would, at Genesis chapter 21, Genesis 21, and notice, if you would please, verses 12 and 13. Genesis 21, verses 12 and 13. God has just told Abraham that Isaac is going to be the one that he's chosen. Sarah is casting out Hagar and Ishmael. And so look what he says in Genesis chapter 21. And God said in verse 12, "And God said unto Abraham, Let it not be grievous in thy sight because of the lad, the Ishmael, and because of the bondwoman, that be Hagar, and all that Sarah hath said unto thee, hearken unto her voice. For in Isaac shall thy seed, singular, be called. And also of the son of the bondwoman I will make a nation, because he is thy seed," that is thy physical seed. So God said, "I'll make a great nation of Ishmael as well. He's your physical seed. But in Isaac shall thy seed be called." I want you to hold Genesis, we're coming right back there, but I want you to turn in your Bibles to the book of Romans chapter 4.
#28 | 21:40 to 22:56 | cleaned
Since our Lord said to those Jews in John chapter 8, "You are not the children of Abraham." What in the world did he mean by that? Well, if you look in your Bibles to the book of Romans chapter 4, and let's begin reading there with verse 11. Romans 4 verse 11. Here's what the Bible says. And this is what it means. Romans 4, verse 11. We're talking about Abraham.
#29 | 22:56 to 23:25 | cleaned
"And he received the sign of circumcision, a seal of the righteousness of the faith which he had, yet being uncircumcised." Now look at this. "That he might be the father of all them that believe." Hmm. Who are his children? "The father of all them that believe. Though they be not circumcised, that righteousness might be imputed unto them also." Now watch verse 12. "And the father of circumcision of them, who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised." So the children of Abraham are those who have the faith of Abraham and those who walk in the steps of that faith of our father Abraham.
#30 | 23:25 to 24:15 | cleaned
Now, I pointed out that the word "seed" is singular. The Apostle Paul makes that a very important issue, but I want you to look back in your Bibles to the book of Genesis chapter 25, because when you think about Abraham and his seed, physical seed, we normally think of Isaac and we think of Ishmael. What many people do not understand is that Abraham, after Sarah died, remarried.
#31 | 24:16 to 24:44 | cleaned
He married a woman by the name of Keturah. Not only did they have children, but they had concubines as well, and they had children. So look in Genesis chapter 25, verse 1. "Then again, Abraham took a wife, and her name was Keturah. And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah. And Jokshan begat Sheba, and Dedan, and the sons of Dedan, and Asshurim, and Letushim, and Leummim, and the sons of Midian, Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these were the children of Keturah. And Abraham gave all that he had unto Isaac, but unto the sons of the concubines, which Abraham had. Abraham gave gifts and sent them away from Isaac his son, while he yet lived eastward into the east country." So Abraham had a lot of physical seeds. But it was only in Isaac that his seed was to be called.
#32 | 24:45 to 25:54 | cleaned
Now, let me show you the argument. If you will turn in your Bibles to the book of Galatians chapter 3. Galatians chapter 3 and I want you to look at verse 16. Galatians 3 verse 16. Here is where Paul makes his argument on the singularity of the word "seed." So, Galatians 3 and verse 16, "Now to Abraham and his seed were the promises made. He saith not unto seeds as of many, but as of one, and to thy seed which is Christ." So, first of all, who is the true seed of Abraham? It's Jesus Christ. To whom were the promises made? To His true seed, Jesus Christ. That's why the Bible says in 2 Corinthians that all the promises of God in Him, that is in Jesus Christ, are yea and amen to the glory of God the Father. So He says that the true seed of Abraham is Jesus Christ. Now look in verse 29 of the same chapter. Galatians 3 verse 29, here he says it very plainly. "And if you be Christ's, then are you Abraham's seed, singular, and heirs according to the promise."
#33 | 25:55 to 27:23 | cleaned
So who then is Abraham's true seed? It's Jesus Christ. If you are in Him, Jesus Christ, then you are Abraham's seed, because you are a child of promise. And you are heirs according to the promise. Everything that God promised Abraham in Jesus Christ's true seed, we now inherit. That's why the Bible in Romans chapter 8 tells us that we are joint heirs with Jesus Christ. Everything that God gave Jesus Christ, He gives to us as well. Now, that means this.
#34 | 27:24 to 28:00 | cleaned
If you will remember Matthew 1:1, the very first verse in the New Testament, it says this: "The beginning of the gospel of Jesus Christ, the son of David, the son of Abraham." So Jesus Christ is the true son of David. Solomon was just a type. Jesus Christ is to sit on the throne of his father, David. Jesus Christ is the true seed of Abraham. So clearly, if you're talking about the children of Abraham being those of faith, and those who walk in the steps of that faith of Abraham, then listen to me. The truth is, those who reject Jesus Christ, those who hate Jesus Christ, those who despise Jesus Christ, are not His children. They're not God's chosen. They're not God's elect. No. The elect and the chosen are the true seed of Abraham, which are only found in Jesus Christ. So let me repeat again what Paul said in Romans 9 and verse 8 when he said, "They which are the children of flesh, these are not the children of God." So just because someone could say, "My ancestor was Abraham," doesn't mean a thing.
#35 | 28:01 to 29:24 | cleaned
Doesn't mean one thing. All the promises that God gave to Abraham, and the true seed of Abraham is Jesus Christ alone. And so it is a spiritual seed.
#36 | 29:26 to 29:38 | cleaned
Now, you have to ask yourself this question. What does all of this that I just taught you have to do with calling upon the name of the Lord? Well, I want you to go back to Genesis chapter 4. I want you to see this. Genesis chapter 4. And let's look at verse 26. "And to Seth, to him also there was born a son, and he called his name Enosh. Then began men to call upon the name of the Lord." Well, let me give you a couple of things before I actually begin to show you that latter phrase. First of all, it is only those who are truly saved and of the true seed of Jesus Christ that will call upon the name of the Lord. There are people that will call upon God out of desperation, agitation, and self-preservation, but they're not calling the way the Bible tells us that these people begin to call upon the name of the Lord.
#37 | 29:38 to 30:53 | cleaned
Every unsaved man, if he is facing death, or facing some horrible sickness, or if he's facing a car wreck, he's immediately going to say, "Lord, help me. Lord, save me." Do something like that. Because he realizes imminent death. But that's not necessarily calling upon the name of the Lord. Not at least in the sense of Genesis chapter 4 and verse 26. So, I think the implication is this as well. They may call upon a God, but it is not necessarily the God of Scripture. In fact, the truth of the matter is, it would not be the one true, the living God, and they would not be calling upon a theological or a biblical standpoint or foundation. They would just simply be calling.
#38 | 30:54 to 31:49 | cleaned
Now, here's the second thing. It is only those that will call that will understand their weakness, their helplessness, their frailty, and their depravity. So, let me explain it like this. You remember our Lord ate with publicans and sinners. He ate with harlots. So in Matthew chapter 9, the Pharisees asked His disciples, "Why does your Master eat with these publicans and these harlots?" And our Lord answered them, He said, "They that be whole need not a physician, but they that are sick."
#39 | 31:49 to 32:31 | cleaned
"Go ye and learn what that meaneth. I will have mercy, not sacrifice. For I came not to call the righteous, but sinners to repentance."
#40 | 32:33 to 32:41 | cleaned
Now listen to what he said. "They that be whole need not a physician." No one is going to go to a doctor unless there is a real, genuine need. So Jesus Christ is saying, "Unless you see yourself lost, and helpless and frail and a sinner, you're never going to come to me." And he said, "I came not to call the righteous. If you think you're self-righteous, if you think you can do without me, fine, I didn't come to call you. I came to call sinners to repentance."
#41 | 32:43 to 33:09 | cleaned
So it's really and truly only those who recognize their own sinfulness and their depravity and their helplessness that are going to end up calling anyhow. So, if you look back at verse 26 again, let me emphasize this. "And to Seth, and to him also, there was born a son, and he called his name Enosh." Now, Seth named his son Enosh. The Hebrew word is actually Enosh, or Enosheh, and the word actually means "mortal, weak, helpless." So in naming his son Enosh, Seth then defined man. Man now fallen, man by nature, is weak and frail and helpless and mortal. Now I want to give you a short quote from Keil and Delitzsch in their commentary on the name Enosh.
#42 | 33:10 to 34:19 | cleaned
Listen to what they say. "Enosh means to be weak, faint, frail, and designates man in his frail and mortal condition. In this name, therefore, the feeling and knowledge of human weakness and frailty were expressed, the opposite of the pride and arrogance displayed by the Canaanite family. And this feeling led to God, to that invocation of the name of Jehovah, which commenced under Enosh." So here's a good question.
#43 | 34:19 to 34:55 | cleaned
What happened in Genesis chapter 4? Why are we told in verse 26? It was only after Enosh was born that men began to call upon the name of the Lord. Does this simply mean that people began to pray? Or to praise the Lord? Or to worship? Well, certainly that would probably be included. But then you would have to also ask, what does it mean to call upon the name of the Lord? Well, let me show you in the context what is happening. Okay? So let's begin reading in Genesis 4 and verse 16.
#44 | 34:58 to 35:42 | cleaned
You remember now Cain has murdered Abel. God has put a mark upon Cain and sent him away. So verse 16. "And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden. And Cain knew his wife, and she conceived and bare Enoch. And he built a city, and called the name of the city after the name of his son Enoch. And unto Enoch was born Irad. And Irad begat Mehujael, and Mehujael begat Methusael, and Methusael begat Lamech." Now watch this. "And Lamech took unto him two wives, the name of the one was Adah and the name of the other Zillah. And Adah bare Jabal, and he was the father of such as dwell in tents and of such as have cattle. And his brother's name was Jubal. He was the father of all such as handle the harp and the organ. And Zillah, she also bare Tubalcain, an instructor of every artificer in brass and iron. And the sister of Tubalcain was Naamah. And Lamech said unto his wives, Adah and Zillah, Hear my voice, ye wives of Lamech, hearken unto my speech, for I have slain a man to my wounding, and a young man to my hurt."
#45 | 35:42 to 36:54 | cleaned
So he got into a fight, and some man hurt him, and he killed the young man. Then he says, "If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold." In other words, he thought he was worth more than Cain. "And Adam knew his wife again, and she bare a son, and called his name Seth. For God said, she hath appointed me another seed instead of Abel, whom Cain slew. And to Seth, to him also, there was born a son, and he called his name Enosh. Then began men to call upon the name of the Lord."
#46 | 36:54 to 37:30 | cleaned
So look at what is happening. On the one hand, the Canaanites are now building a city. Through the Canaanites, you have the culture of agriculture, you have the culture of music, you have the culture of being an artificer in brass and working in metal. In other words, what you have in the Canaanites on this hand is what you and I would call a secular world. When it says in verse 26, "And after Enosh was born, then began men to call upon the name of the Lord."
#47 | 37:30 to 38:15 | cleaned
That is, they begin now to build the kingdom of God. In other words, there is a separation here. You have on the one hand, the unsaved, the worldly, building their world system. And then on the other hand, you have the godly building their world, and their worldview in light of God. So the whole difference between the saved and the unsaved is very simple. The unsaved have a worldview that leaves God out.
#48 | 38:16 to 38:48 | cleaned
They're totally for themselves and totally for materialism. The saved, on the other hand, view everything from an aspect, from a theological aspect. That is, they view everything through the spectacles of scripture. And so you have a differentiation right here at this particular point. You remember that passage in 1 John chapter 2, where God says, "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world is the lust of the flesh, the lust of the eyes, and the pride of life. And these things pass away. But he that doeth the will of God abideth forever." Now, when he said, "Love not the world," he's not talking about his creation. He's talking about the world system now that is designed to contradict everything that God has said. Don't be like the world. Don't love this world system. Don't love that which is contrary to God. Now, there certainly is a biblical aspect to culture.
#49 | 38:49 to 39:52 | cleaned
And it is true that everyone benefits from culture. Even the godly has benefited from music, which evidently, Tubalcain and some of these others came up with the music, and fine, we use music as well. But we do not use music the way they use music. There's a difference. We do not use the world the same way they use the world. In fact, the apostles said, in 1 Corinthians 7, we should use this world as not abusing it.
#50 | 39:53 to 40:22 | cleaned
So you look around and you will see how the unsaved are willing to abuse everything in God's creation, whether saved or not. No, because they recognize it is God's creation, and we recognize the fact that we are responsible to be good stewards of it under God. It is only through the Sethites and Enosh that the godly began to build what you and I would refer to as the kingdom of God.
#51 | 40:24 to 40:53 | cleaned
And it was in distinction then from what the Canaanites were doing. Now, he says, "Then began men to call upon the name of the Lord." I want you to listen. I want to give you a quote. This is from Oehler, scholar of the Old Testament, a wonderful theologian. I have his books. He said this: "The name of God signifies in general the whole nature of God by which he attests his personal presence in the relation into which he is entered with man. The divine self-manifestation or the whole of that revealed side of the divine nature which is turned towards man."
#52 | 40:54 to 41:38 | cleaned
So here's what he's saying. When you and I understand what it means to call upon the name of the Lord, we're calling upon the name of the Lord in everything that God has revealed about Himself. There are reasons for all of these many names of God. And it's not just simply because God is indefinable. He is indefinable. He is unlimited. He is infinite. That is for sure. But, for instance, many times we are in need and what do we talk about? We talk about the faithfulness of God. Do you realize God is called the faithful God? Sometimes we're done wrong and we want justice. Guess what? God is the just God. Sometimes we're sick and we need healing and He said, "I am the God that healeth thee." In other words, we need certain times everything that these names reveal about God. So when we call upon Him, we're not calling just particularly in one area unless there's a specific need, but we're calling upon God in the totality of His revelation of Himself. Of course, that would include prayer, that would include worship, that would include praise, that would include everything that is taught in calling upon the name of the Lord.
#53 | 41:39 to 43:07 | cleaned
But we are calling upon how He has revealed Himself in His Word. And specifically, has revealed Himself in the Lord Jesus Christ. Our Lord said, "No man hath seen the Father at any time, but I." He said, "If you have seen Me, you have seen the Father," because He is God in the flesh.
#54 | 43:08 to 43:29 | cleaned
Now, so let me give you another opposite view. So I want you to think about this. In Exodus chapter 5 and verse 1, Moses comes to Pharaoh and said, "Thus saith the LORD, thus saith Yahweh, thus saith Jehovah, Let my people go, that they may serve me." Here is Pharaoh's answer. Now listen to it. Pharaoh said, "Who is the LORD?" Capital L, capital O, capital R, capital D. "Who is Yahweh? Who is Jehovah?
#55 | 43:30 to 44:10 | cleaned
That I should obey his voice to let Israel go. I know not the LORD. I don't recognize him. Neither will I let Israel go." In other words, here's what he's saying. "I don't know that name. I don't know that God. I don't recognize it. And I'm certainly not going to obey it." In other words, Pharaoh was not only demonstrating his ignorance, but he was also demonstrating his rebellion against the revelation of God. So, this is why I say those who hate Him, those who despise Him, those who reject Him, are certainly not going to call upon His name. They're not going to seek to enlarge His kingdom or extend His kingdom by any stretch of the imagination. But if you know who God is, and if you know how God has revealed Himself in the Scripture, you will call upon Him. You will worship Him. You will pray. You will seek His face. You will do whatever you can to extend His kingdom. What did He say? Our Lord said, "When you pray, you say, Our Father, who art in heaven, hallowed be Thy name.
#56 | 44:10 to 45:26 | cleaned
Thy kingdom come. Thy will be done on earth as it is in heaven." So unless we learn this glorious God that has revealed Himself in the Scripture, we may be like those people that God spoke of in Isaiah 64 and verse 7 when He said, "There is none that calleth upon My name, and there is none that stirreth up himself to take hold upon Me." Wow! "There is none that calleth upon My name." In other words, there is none that really recognized Me and the totality of My being, and therefore none is stirring up himself to take hold upon Me. Wow. This is why I'm saying, if you do not know who God is, you're not going to call upon Him. May I remind you of another scripture? John 17, verse 3. Our Lord said, "And this is life eternal, that they may know thee, the one true and the living God, and Jesus Christ, whom thou hast sent." Eternal life is knowing God. This is why God has revealed Himself all through the scriptures.
#57 | 45:27 to 46:38 | cleaned
So, calling upon the name of the Lord, is calling upon Him as He revealed Himself in His Word. Now, let me make a couple of applications. I want you to think with me on this, please. There is a marginal reading to Genesis 4 and verse 26. And I think that the marginal reading is an application to the truth that I've just mentioned. The marginal reading would be this: "Then began men to call themselves by the name of the Lord." Hmm. They were not only calling upon the name of the Lord, they called themselves by the name of the Lord. So in the time of Enosh, men began to distinguish themselves from others. We're not the Canaanites. We're the Sethites. We're from Enosh. We're followers of the one true and the living God. In other words, there is a separation that we're beginning to see in Genesis chapter four. Moreover.
#58 | 46:39 to 47:54 | cleaned
I hope you understand and realize that the Bible tells us that we are to be a separate people. We are a peculiar people. We are different. I never will forget what one preacher said to a fellow. He was a wonderful preacher and a good friend of mine. And one man in his church happened to be a member of a club, Oddfellows, the Oddfellows. I don't even know what that is. But one of his men came up and looked at him and said, "Pastor, you would make a good Oddfellow."
#59 | 47:56 to 48:37 | cleaned
He said, "Some folks think I already am." Well, we should be odd. We should be peculiar. We should be different. That is a fact. But here we are separating ourselves to follow God. You remember what the Apostle Paul said about himself in Romans chapter 1, I think it is verse 1, but he said it several times. He said, "Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God."
#60 | 48:37 to 49:08 | cleaned
Now, if you're separated unto something, that means you're also separated from something. So he was separated unto the gospel, but he was separated from sin and the world and wickedness and anything that opposed that gospel. And so that's what you're seeing right here in Genesis chapter 4. You're seeing a separation. The Canaanites are going this way, and the Sethites and Enosh and his people are going a totally different way.
#61 | 49:10 to 49:34 | cleaned
So the name of God, then, was not only called upon, but they began calling themselves by the name of God. They were identified with Him, and of course in doing so, they incurred the wrath of the unsaved. Let me say it like this, nothing provokes the world like divine favor. Nothing provokes the world like divine favor. So, here's another thing we see here. Here's the second application. And that is this. We see the importance of worshiping God in the way that He has designated. We see the importance of following His worship. We cannot worship God according to our feelings. We cannot worship God according to our thoughts. We cannot worship God according to our emotions. We cannot worship God according to our sentiments. He has told us what it is to worship Him and how we are to worship Him.
#62 | 49:34 to 50:33 | cleaned
I've asked numbers of people through the years. They would tell me they would go to a certain church. And I would ask, "Well, why do you go to that church?" "Well, man, I feel so good when I get out of there." Really. Did you know that worship is not to make you feel good? Worship is for God. "Well, why do you go to this church?" "Well, the music is great." Really? Well, I love music too. But you don't go to church just to hear music. You're supposed to go to worship God. "Well, they have such a tremendous children's ministry." Really? Well, you know, it's interesting how God said, "Gather the men, women, and children together that they may hear My Word." Someone says, "But children can't understand preaching like adults," really. Adults can't understand it either, apart from the Holy Spirit. And the Holy Spirit can open a child's mind and a child's heart just like it can open an adult's mind and an adult's heart.
#63 | 50:35 to 51:47 | cleaned
But all I'm trying to point out is this. Very few people come to a church because of truth. There have you come to worship God in spirit and in truth. And so, we have so many churches today that are quote-unquote providing a worship service that's completely contrary to Scripture, contrary to the demands of God and the desires of God. So, worship is for God, it's not for us.
#64 | 51:49 to 52:22 | cleaned
Now, let me give you one more. And I want you to think about this. He said, "And to Seth and to him also there was born a son, and he called his name Enosh. Then began men to call upon the name of the Lord." How important is the name of the Lord practically speaking? May I tell you that the name of the Lord is associated with all blessings. I want you to turn in your Bibles to one last passage. I want you to turn to Numbers chapter 6. Numbers chapter 6. And I want us to begin reading with verse 22. And I want you to notice this phrase, "the name of the Lord." I want you to watch it. Numbers chapter 6. Look in verse 22.
#65 | 52:22 to 53:21 | cleaned
"And the Lord spake unto Moses, saying, Speak unto Aaron and to his sons, saying, On this wise you shall bless the children of Israel, saying unto them, Here's how you bless the children of Israel. You say, The Lord bless thee and keep thee. The Lord make his face shine upon thee and be gracious unto thee. The Lord lift up his countenance upon thee and give thee peace. And they shall put my name upon the children of Israel, and I will bless them." I want my name to be God's name. I want His name upon me. I want His blessings upon me. But whether He blesses me or not, I still want His name upon me. So He says, "You bless My people, saying, The Lord bless thee and keep thee, The Lord make His face to shine upon thee, and be gracious unto thee. The Lord lift up His countenance upon thee, and give thee peace. And they shall put my name upon the children of Israel, and I will bless them." So we want to call upon the name of the Lord, and we want to be called by the name of the Lord.
#66 | 53:24 to 54:48 | cleaned
We want to be His people. Well, let's pray. Father, we are thankful for the Lord Jesus Christ and for His grace and mercy to us. We're thankful that in the time of Seth and Enosh, men began to call upon the Lord to build thy kingdom and to recognize thy sovereignty and to recognize, Lord, thy majesty. And they begin to be called by thy name, the sons of God. Help us, Lord, to live before Thee and be Thy children, the children of Abraham, which is Lord in Jesus Christ, the true seed of Abraham. May we be found as the true seed of David, which is in Jesus Christ. Help us, Lord, to be found in Him, not having a righteousness which is of our own, but the righteousness of God by faith, which is in Jesus Christ our Lord. Give us Your grace and Your mercy, we pray in Christ's name. Amen.
#67 | 54:49 to 55:54 | cleaned
so
#68 | 56:24 to 56:24 | cleaned

deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-05T18:27:28Z

The Name of the Lord

John Weaver | Freedom Ministries

Pastor John Weaver explores the meaning of calling upon the name of the Lord, beginning with an overview of several Hebrew names of God that reveal His attributes. He then traces the biblical theme of the true seed of Abraham through Jesus Christ, showing that only those who are in Christ are the spiritual children of Abraham. The sermon culminates in an exposition of Genesis 4:26, where after the birth of Enosh (meaning 'mortal, weak, helpless'), men began to call upon the name of the Lord, signifying a separation between the godly line of Seth and the worldly line of Cain. Calling upon the name of the Lord involves recognizing God as He has revealed Himself in Scripture, worshiping Him according to His design, and being identified with His name.

Introduction: The Names of God Reveal His Attributes

The message aims to clarify what it means to call upon the name of the Lord, not to exhaustively list every name of God. Each name specifies an attribute or characteristic of God.

Selected Names of God and Their Meanings

Scripture Reading — Psalm 23:1 (Jehovah-Ra'ah)

"The Lord is my shepherd."

I never will forget reading about the little girl who was going to quote Psalm 23:1,

Scripture Reading — Psalm 23:1 (Jehovah-Ra'ah)

"The Lord is my shepherd, I shall not want."

And she misquoted it, and she said it like this:

Scripture Reading — Psalm 23:1 (Jehovah-Ra'ah)

"The Lord is my shepherd, and that's all I want."

Why So Many Names? God Is Indefinable

God is infinite and cannot be limited by a single name. The most prominent name, Yahweh/Jehovah, occurs over 6,500 times and means 'the existing one.'

The Revelation of the Name Yahweh in Exodus 3

God reveals Himself to Moses as 'I AM THAT I AM,' establishing His eternal, self-existent name as a memorial for all generations.

The True Seed of Abraham Is Spiritual, Not Physical

Scripture Reading — Genesis 21:12-13

"And God said unto Abraham, Let it not be grievous in thy sight because of the lad, the Ishmael, and because of the bondwoman, that be Hagar, and all that Sarah hath said unto thee, hearken unto her voice. For in Isaac shall thy seed, singular, be called. And also of the son of the bondwoman I will make a nation, because he is thy seed,"

that is thy physical seed. So God said,

Scripture Reading — Genesis 21:12-13

"I'll make a great nation of Ishmael as well. He's your physical seed. But in Isaac shall thy seed be called."

I want you to hold Genesis, we're coming right back there, but I want you to turn in your Bibles to the book of Romans chapter 4.

Scripture Reading — Genesis 25:1-6

"Then again, Abraham took a wife, and her name was Keturah. And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah. And Jokshan begat Sheba, and Dedan, and the sons of Dedan, and Asshurim, and Letushim, and Leummim, and the sons of Midian, Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these were the children of Keturah. And Abraham gave all that he had unto Isaac, but unto the sons of the concubines, which Abraham had. Abraham gave gifts and sent them away from Isaac his son, while he yet lived eastward

into the east country." So Abraham had a lot of physical seeds. But it was only in Isaac that his seed was to be called.

Scripture Reading — Galatians 3:16, 29

" So, first of all, who is the true seed of Abraham? It's Jesus Christ. To whom were the promises made? To His true seed, Jesus Christ. That's why the Bible says in 2 Corinthians that all the promises of God in Him, that is in Jesus Christ, are yea and amen to the glory of God the Father. So He says that the true seed of Abraham is Jesus Christ. Now look in verse 29 of the same chapter. Galatians 3 verse 29, here he says it very plainly. "

And if you be Christ's, then are you Abraham's seed, singular, and heirs according to the promise."

If you will remember Matthew 1:1, the very first verse in the New Testament, it says this:

Scripture Reading — Matthew 1:1

"The beginning of the gospel of Jesus Christ, the son of David, the son of Abraham."

Doesn't mean one thing. All the promises that God gave to Abraham, and the true seed of Abraham is Jesus Christ alone. And so it is a spiritual seed.

Genesis 4:26: The Birth of Enosh and Calling on the Lord

What It Means to Call Upon the Name of the Lord

It involves calling upon God in the totality of His self-revelation, including prayer, worship, and praise. It also means being identified with His name and separating from the world.

Applications: Separation, Worship, and Blessing

Believers are to be a separate people, worship God according to His Word, not personal preference, and receive the blessing associated with His name as in Numbers 6.

The Name of the Lord

John Weaver | YouTube

Lecture Metadata	Details
Speaker	John Weaver
Source	YouTube
Media ID	jfbXFc8ZAkA
Subject	Old Testament Studies
Course	Genesis: Early World, Judgment, and the Nations
Genre	Sermon
Date	2025-12-15
Dictation Name
Book	Book 075: Genesis — Chapter 27
Source Timed Segments	68

Lecture Guide

Outline

Introduction: The Names of God Reveal His Attributes: The message aims to clarify what it means to call upon the name of the Lord, not to exhaustively list every name of God. Each name specifies an attribute or characteristic of God.
Selected Names of God and Their Meanings: Examples include Jehovah Nissi (the Lord our banner), Jehovah-Ra'ah (the Lord my shepherd), Jehovah-Rapha (the Lord that heals), Jehovah-Shammah (the Lord is there), and Jehovah Tsidkenu (the Lord our righteousness).
Why So Many Names? God Is Indefinable: God is infinite and cannot be limited by a single name. The most prominent name, Yahweh/Jehovah, occurs over 6,500 times and means 'the existing one.'
The Revelation of the Name Yahweh in Exodus 3: God reveals Himself to Moses as 'I AM THAT I AM,' establishing His eternal, self-existent name as a memorial for all generations.
The True Seed of Abraham Is Spiritual, Not Physical: Using John 8, Romans 9, and Galatians 3, Weaver argues that the true children of Abraham are those who share his faith in Christ, not merely physical descendants. Jesus is the singular seed to whom the promises were made.
Genesis 4:26: The Birth of Enosh and Calling on the Lord: Enosh means 'mortal, weak, helpless,' reflecting human frailty after the Fall. Only after recognizing this weakness did men begin to call upon the name of the Lord, marking a separation from the worldly line of Cain.
What It Means to Call Upon the Name of the Lord: It involves calling upon God in the totality of His self-revelation, including prayer, worship, and praise. It also means being identified with His name and separating from the world.
Applications: Separation, Worship, and Blessing: Believers are to be a separate people, worship God according to His Word, not personal preference, and receive the blessing associated with His name as in Numbers 6.

Major Themes

Key Arguments

Only the Truly Saved Call Upon the Lord

Those who are not of the true seed of Christ may call out in desperation, but not in the biblical sense of calling upon the name of the Lord.

Weaver says, 'It is only those who are truly saved and of the true seed of Jesus Christ that will call upon the name of the Lord.'

Recognition of Sinfulness Is Prerequisite

Only those who see themselves as sick and sinful will come to Christ; the self-righteous will not call upon Him.

Weaver references Matthew 9:12-13: 'They that be whole need not a physician, but they that are sick.'

Enosh's Name Signifies Human Frailty

The name Enosh means 'weak, frail, mortal,' and its bestowal marked a recognition of human helplessness that led to calling on God.

Weaver quotes Keil and Delitzsch: 'Enosh means to be weak, faint, frail, and designates man in his frail and mortal condition.'

Genesis 4 Depicts Two Contrasting Lines

The Cainites built a secular civilization, while the Sethites began to call upon the Lord and build God's kingdom.

Weaver contrasts the city-building and cultural achievements of Cain's line with the spiritual calling of Seth's line.

Calling on the Name Involves Total Revelation

To call on the name of the Lord is to invoke God in the fullness of His self-disclosure, not just in one aspect.

Weaver cites Oehler: 'The name of God signifies... the whole nature of God by which he attests his personal presence.'

Pharaoh's Rejection Illustrates Unbelief

Pharaoh's question 'Who is the LORD?' demonstrates ignorance and rebellion against God's revelation, showing that the ungodly do not call on His name.

Weaver quotes Exodus 5:2 and comments on Pharaoh's defiance.

Believers Are Called by God's Name

The marginal reading of Genesis 4:26 suggests that men began to call themselves by the name of the Lord, indicating identification with God.

Weaver notes the marginal reading and explains that the Sethites distinguished themselves from the Canaanites.

Worship Is God-Centered, Not Man-Centered

Many choose churches based on feelings or programs, but true worship must be according to God's truth and for His glory.

Weaver critiques common reasons for church attendance and emphasizes worship 'in spirit and in truth.'

Scripture References

Exodus 17 (Jehovah Nissi): Moses built an altar and called it Jehovah Nissi, meaning 'the Lord my banner,' after victory over the Amalekites.
Psalm 23:1 (Jehovah-Ra'ah): The Lord is my shepherd; Weaver mentions a child's misquote: 'The Lord is my shepherd, and that's all I want.'
Exodus 15:26 (Jehovah-Rapha): God promises healing and freedom from diseases if Israel obeys His commandments.
Ezekiel 48:35 (Jehovah-Shammah): The name of the city shall be 'The Lord is there,' signifying God's presence with His people.
Jeremiah 23:6 (Jehovah Tsidkenu): The Lord our righteousness; we stand in His righteousness alone.
Genesis 2:4: The name Yahweh/Jehovah is translated as 'LORD' in all capitals.
Exodus 3:1-15: God reveals His name 'I AM THAT I AM' to Moses at the burning bush.
Genesis 4:25-26: Seth is born as another seed instead of Abel; after Enosh is born, men began to call upon the name of the Lord.
John 8:31-44: Jesus tells the Jews they are not Abraham's children but of their father the devil because they reject Him.
Romans 9:6-13: Not all Israel are Israel; the children of the promise are counted as the seed, illustrated by Jacob and Esau.
Genesis 21:12-13: God tells Abraham that in Isaac shall his seed be called, though Ishmael will also become a nation.
Romans 4:11-12: Abraham is the father of all who believe and walk in the steps of his faith.
Genesis 25:1-6: Abraham had other sons through Keturah and concubines, but Isaac was the sole heir of the promise.
Galatians 3:16, 29: The promises were made to Abraham's seed (singular), which is Christ; those in Christ are Abraham's seed and heirs.
Matthew 1:1: Jesus Christ is the son of David, the son of Abraham, the true seed.
Matthew 9:12-13: Jesus said He came not to call the righteous but sinners to repentance; only the sick need a physician.
1 John 2:15-17: Love not the world; the world system is contrary to God and passes away.
Exodus 5:1-2: Pharaoh says, 'Who is the LORD that I should obey his voice?' demonstrating ignorance and rebellion.
Isaiah 64:7: There is none that calleth upon thy name, that stirreth up himself to take hold of thee.
Numbers 6:22-27: The Aaronic blessing places God's name upon the people, and He promises to bless them.

Historical References

Keil and Delitzsch Commentary: Weaver quotes their definition of Enosh as 'weak, faint, frail' and their observation that this recognition led to calling on Jehovah.
Oehler (Old Testament scholar): Weaver quotes Oehler's definition of the name of God as the whole nature of God by which He attests His personal presence.
Geneva Bible and King James Bible translation of YHWH as 'Jehovah': Weaver notes that these translations rendered the Tetragrammaton as 'Jehovah' in several places.
Third-century cessation of pronouncing the divine name: Weaver mentions that out of fear of violating the third commandment, Jews stopped using the name Yahweh.

Important Quotes

God is indefinable. God is infinite. So there is no one name that can identify God or define God because He is eternal, majestic, sovereign, and unique.

Explains why God has many names in Scripture—His infinite nature cannot be captured by a single name.

They which are the children of the flesh, these are not the children of God, but the children of the promise are counted for the seed.

Summarizes the key argument that physical descent from Abraham does not guarantee spiritual sonship.

Now to Abraham and his seed were the promises made. He saith not unto seeds as of many, but as of one, and to thy seed which is Christ.

Paul's argument that the singular 'seed' refers to Christ, making Him the true heir of the promises.

The name of God signifies in general the whole nature of God by which he attests his personal presence in the relation into which he is entered with man.

Oehler's definition emphasizing that calling on God's name involves His total self-revelation.

There is none that calleth upon my name, and there is none that stirreth up himself to take hold upon me.

Isaiah's lament that people fail to truly call on God, highlighting the rarity of genuine invocation.

And they shall put my name upon the children of Israel, and I will bless them.

The promise that God's name placed on His people brings His blessing, connecting the theme of the name to divine favor.

Discussion Questions

[Question]

How does understanding the various names of God deepen your personal worship and prayer life?

[Context]

Weaver explains that each name reveals an attribute of God, such as healer, shepherd, or righteousness.

[Question]

Why is it important to recognize that the true seed of Abraham is spiritual and not merely physical?

[Context]

Weaver argues from Romans 9 and Galatians 3 that only those in Christ are Abraham's children.

[Question]

In what ways does the name 'Enosh' (mortal, weak, helpless) reflect the human condition, and how should that affect our approach to God?

[Context]

Weaver connects the meaning of Enosh to the beginning of calling on the Lord in Genesis 4:26.

[Question]

What are the practical differences between the 'secular world' built by Cain's line and the 'kingdom of God' built by Seth's line?

[Context]

Weaver contrasts the cultural achievements of Cain's descendants with the spiritual calling of Seth's line.

[Question]

What does it mean to 'call upon the name of the Lord' in the totality of His self-revelation, and how can we do that daily?

[Context]

Weaver cites Oehler's definition and explains that it involves prayer, worship, and invoking God's revealed character.

[Question]

How does Pharaoh's question 'Who is the LORD?' reveal the heart of unbelief, and how can we guard against a similar attitude?

[Context]

Weaver uses Pharaoh's defiance in Exodus 5 to illustrate rebellion against God's revelation.

[Question]

What does it mean for believers to be 'called by the name of the Lord,' and how should that affect our identity and conduct?

[Context]

Weaver discusses the marginal reading of Genesis 4:26 and the concept of being identified with God's name.

[Question]

How can we ensure that our worship is God-centered rather than driven by personal preferences or emotions?

[Context]

Weaver critiques modern worship trends and emphasizes worship 'in spirit and in truth.'

Applications

Format deepseek deepseek-v4-pro structured study JSON | Source Commentary.net transcript enrichment

deepseek | deepseek-v4-pro | weaver_study | 2026-06-06T10:58:14Z