Thirteen: The Number of Separation?

Biblical numerology studies have pointed out the negative associations of the number 13.  The first time the number is used in the AV text is Gen. 14:4 , and the context is rebellion.  In Deut. 13:13 we read of men of Belial; and, on the opposite end of the canon, we meet the antichrist in Rev. 13, the ultimate rebel. In reviewing Acts 13 recently, however, I noticed vs. 2, where the Holy Ghost said, "Separate me Barnabas and Saul..."  This reminded me of Ex. 13:2, where the firstborn is sanctified (separated), and Gen. 13:9, where Abram and Lot separate.  So I looked at every book with a 13th chapter, and for the most part found some type of separation therein.  Check it out for yourself.  Some noteworthy examples:

Lev. 13.  Separate the lepers (v.4, etc.)
Num. 13.  Spies are separated to view the land
Deut. 13.  Note the separation in v. 13!
Josh. 13.  Tribes separate
Judg. 13.  Birth of Samson, a separated Nazirite
1 Sam. 13.  Saul separates the people

Also, there are thirteen references to sanctification (setting apart) in Paul's epistles!

-------------------------------------------------------------

You might also do this with every book that contains a chapter 5.  In that study, I found a reference to death of some sort.  I don't take the position that 5 is the number of grace, though there may be some association (Rom. 5--grace; "Five bleeding wounds he bears..." etc.).  Even if there is, it's nowhere near as strong as the connection of five and death (Gen. 5:5; death, dying, devil, Satan, slain, sword...all five letters). 

A final one I'm working on is the number 12, i.e. looking at each chapter 12 in scripture for signs of Israel.  Gen. 12, Ex. 12, 1 Sam. 12, 1 Chr. 12, Is. 12, Dan. 12, Zech. 12, Mt. 12 - Acts 12, 1 Cor. 12 - 2 Cor. 12, Heb. 12, and Rev. 12 all have material dealing with Israel, and that's just skimming (haven't looked at every chapter 12 yet). 

"Great is our Lord, and of great power: his understanding is infinite."  Ps. 147:5

Thoughts on Cain and Lamech

When Adam falls, God curses the ground for his sake (Gen. 3:17).  Nonetheless, Adam and his family are able to till the ground and get bread out of it (3:19, 4:2).  After Cain murders Abel, however, he is cursed from the earth, so that it will no longer produce for him (4:11-12).  He and his progeny turn out to be city dwellers or nomads (4:20), just as God said. 

Note, however, the mercy and grace that Cain, a vile murderer, receives from God.   As for mercy, he does not get his just deserts (death), which he knows, by conscience that he deserves (4:14--"everyone that findeth me shall slay me").  Cain receives grace in v. 15: (1) extra vengeance if anyone should slay him; and (2) a mark on him that will prevent men from slaying him.  So he not only doesn't get what he deserves, but also gets some things he doesn't deserve.  So it's true that grace runs all through the Bible (e.g. Gen. 6:8; Rev. 22:21), but God asks men to do different things in the dispensations to be saved.  A few more examples of grace toward Cain: (1) he finds a wife; (2) God gives him a son; and (3) his progeny survive all the way up until the flood.  True, all of his progeny perish in the flood, but the fact that Cain has any progeny is an example of God's grace. 

Now a few thoughts on Lamech.  These are from my study this morning, and not intended to be comprehensive. 

Note how the word of God is passed down orally before Elihu (Job) and Moses (Gen.-Deut.) write the first scriptures.  In Gen. 4:24, Lamech quotes what God said to Cain ("If Cain be avenged sevenfold...").  He perverts it, though--"If" casts doubt on what God said, and "truly" magnifies what he says (which is a lie).  His name is the same as Noah's father (Gen. 5:28-31), and notice how some of Cain's progeny have the same names (including "-el" = "God") as Seth's (Enoch--4:17-18, 5:18; Methusael--4:18; 5:21; Lamech--4:18, 5:28).  Maybe they were trying to appear religious by having the same names as the Sethites! 

Devolution is shown in his bigamy (Cain was monogamous, as far as we know--4:17), and his boasting of his killing (4:23).  Cain may have killed Abel, but he didn't boast about it.  In fact, he probably tried to hide it from Adam and Eve, unless God approaches him immediately in Gen. 4:9 to enquire as to Abel's whereabouts.  Cain may have said the same thing to his parents that he did to God, "I know not: Am I my brother's keeper?" (Gen. 4:10).  Lamech's hideous pride shows up again in 4:24, where he boasts that retribution against him will be 11 times worse than that God promised to Cain, which is blasphemous nonsense.  Man truly has "corruptible seed" (1 Peter 1:23).

A final thought from Gen. 4:26.  Possible cross-references for "call upon the name of the LORD" are Ps. 50:15, Joel 2:32, and Rom. 10:13.  The context every time is for deliverance, although men do call on him in prayer (1 Cor. 1:2, e.g.).  Remember at this time, men apparently have weapons (Tubal-cain's output; cf. Goliath's brass and iron in 1 Sam. 17:5-7), and Cain's seed likely attacked Seth's, and prompted them to call upon the LORD for deliverance.  Another possibility is the appearance of the angelic sons of God at this point (Gen. 6:2), and all the trouble that ensued (6:11).  Thank God that he hearkens to those who call upon him with pure hearts (2 Tim. 2:22).

I love to study the first chapters of Genesis, which are so terse but so full of truth.  The first 11 chapters of Genesis cover the first 2000 years of history!  O LORD, how great are thy works! and thy thoughts are very deep (Ps. 92:5).