381. GENESIS - Chapter Five | Wakristadelfiani wa Tanzania

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381. GENESIS - Chapter Five

"The book of the generations of Adam"

CHAPTER FIVE DEATH REIGNS

Paul wrote that "death reigned from Adam to Moses" (Rom. 5:14). That fact is emphasised in the chapter before us in that the statement "and he died" occurs eight times. The incidence of death is used by Paul to provide a foundation for the doctrine of the Atonement. Accordingly, the mortality of the human race is now shown by tracing the posterity of Adam through Seth to Noah.

In contradistinction to that of the line of Cain recorded in Genesis 4, this one is complete with details of ages and deaths, so that Bible chronology can be established. These details are given because this is the line of promise, expressing hope in the future.

MAN MORTAL: FROM ADAM TO NOAH —Ch. 5:1-32

The posterity of Adam is traced through Seth to Noah, and their ages are catalogued.

Adam the Earthy — vv. 1-5 After a pilgrimage of over nine hundred years, Adam dies and returns to the dust from whence he had come, in conformity with the divine decree upon him for his transgression in Eden.

VERSE 1

"This is the book of the generations" — This is additional to the general titles of Genesis in relation to the "generations". The expression only occurs again in connection with the records of the second Adam (Matt. 1:1).

"Adam" — See notes Ch. 1:26. His name proclaims his earthy origin and destiny (Gen. 3:19). It signifies red earth. Paul comments: "the first man is of the earth, earthy" (1 Cor. 15:47). God gave man the name of Adam, though Adam named the beasts. God knew Adam better than Adam knew himself, for Adam's name for himself was Ish (Gen. 2:23). Jeremiah observes: "The way of man is not in himself: it is not in man that walketh to direct his steps" (Jer. 10:23). That was the case with man before the Fall as well as after it; for whether in his "very good" state, or in his present "evil" condition, he needs the help of God through the Word to walk aright. Mere dust-created beings have no "inner" light, and must seek that from above (James 1:17).

"In the day that God created man, in the likeness of God made he him" — Man differs from the lower creation in that he has been made in the "likeness of God"; that is, with the latent ability to develop thought, faith, conscientiousness, and Godliness. This stems not from his nature, but from his mind, which, however, must be stimulated by the Word of God to do so. Thus Paul indicates his desire to follow the "law of his mind" activated by the divine law assimilated (Rom. 7:22-23).

VERSE 2

"Male and female created He them; and blessed them, and called their name Adam, in the day when they were created" — Male and female were designed as a unit, welded together in fact as well as by name. Eve is thus comprehended in the name of her husband. The modern world has drifted from this concept of marriage. Promiscuity has replaced the original unity, whilst in carrying out the demands of women's liberation, some married women demand to be known by their maiden names.

VERSE 3

"And Adam lived an hundred and thirty years, and begat a son in his own likeness, after his image" — The reference is to Seth, but he was not the first son born to Adam and Eve, for Cain and Abel were before him. In fact, other sons and daughters were born to them (v. 4), so that this chapter is not a complete genealogical record, but merely traces the main line of descent to Noah. Seth was in "the likeness and image of Adam", whereas Adam was in the "likeness and image of God". Likeness has relation to capacity, whereas image relates to shape (see notes Gen. 1:26). The original "likeness" of man to the Elohim had been marred by sin, and through sin had come physical death (Rom. 5:12). This chapter, with its emphasis upon mortality, records the result. See Elpis Israel pp. 38-39.

"And called his name Seth" — According to Eve's words, Seth's name means "set", "appointed" or "placed". Seth replaced the position previously held by Abel, and therefore his name was expressive of God's mercy. Seth kept alive the principles of faith and hope that were distorted and destroyed by the descendants of Cain, introduced to us in the previous chapter. Seth commenced the genealogy of true worshippers. In him it was demonstrated that Godliness was possible among men.

VERSE 4

"And the days of Adam after he had begotten Seth were eight hundred years" — In all, Adam lived 930 years. He lived to see the birth of Lamech in the line of Seth, and also to witness the frightful decline in moral standards introduced by his descendants in the line of Cain. Sorrowfully, Adam could contemplate the sad results of sin as he saw its fruit in ruthless pursuit of selfish interests by such as Lamech (Gen. 4).

"And he begat sons and daughters" — Many other sons and daughters were born to Adam and Eve in addition to those named, and from these Cain and others obtained their wives. Hence the appointment of Seth to replace Abel means more than the mere birth of a son; it represented the appointment of this son to the position of privilege as legal "firstborn" with its office of priesthood and leadership within the family of Adam. Of course the Cainites, driven from the presence of Yahweh, and the seat of worship, would not have recognised the appointment or privilege of Seth, any more than do their counterparts today recognise the status of the resurrected Christ.

VERSE 5

"And all the days that Adam lived were nine hundred and thirty years: and he died" — Adam did not live a millennium; even Methuselah failed to do that in contrast to the hope set before the faithful who will, exceed that period of time (Rev. 20:6). It must have been a dramatic moment for the human race when its projenitor Adam, finally died, and the Divine decree (Gen. 3:19) was evident in his decease. The stark statement, and he died occurs with monotonous regularity throughout this chapter (vv. 5,8,11,14,17, 20,27,31), emphasising the hopelessness of flesh in spite of the long lives lived by the antediluvians. Inevitably the same end awaits even a Methuselah, so that the reoccurring statement he died becomes the theme of a life related to the flesh.

Seth The Appointed — vv. 6-8

VERSE 6

"And Seth lived an hundred and five years, and begat Enos" — The comment made regarding Adam (v. 3) applies also to Seth. He doubtless begat other sons and daughters who are not mentioned, as the line of descent is continued through Enos.

VERSE 7

"And Seth lived after he begat Enos eight hundred and seven years, and begat sons and daughters" — And so the line of Abel was kept alive in Seth's progeny.

VERSE 8

"And all the days of Seth were nine hundred and twelve years: and he died"

He outlived Adam his father by just over a century.

Enos The Weak vv. 9-11

VERSE 9

"And Enos lived ninety years, and begat Cainan" Enos signifies weak, mortal man. His name implies a deterioration in the spiritual condition of the descendants of Adam during his lifetime.

VERSE 10

"And Enos lived after he begat Cainan eight hundred and fifteen years, and begat sons and daughters" See comment on the name Cainan below.

VERSE 11

"And all the days of Enos were nine hundred and five years: and he died"

He died in the year 1140 A.C, and before his death the sharp decline in the moral condition of the sons of God was already apparent.

Cainan the Gainer vv.12-14

VERSE 12

"And Cainan lived seventy years, and begat Mahalaleel" That Enos should select the name of Cainan for his Son indicates the spiritual declension that was developing among the descendants of Seth.

Cainan signifies Gainer, and from this it is suggested that materialism was beginning to be manifested within the ecclesia of God. The "way of Cain" was being followed by the seed of the woman.

None of the descendants of Adam attained a life of a thousand years.

Personalities Of The Old Testament

Adah: Personifying Permissiveness

Adah is the first woman mentioned in the Bible after Eve. She is mentioned in an unfortunate context: "Lamech took unto him two wives: the name of one was Adah, and the name of the other Zillah" (Gen. 4:19). Lamech was the seventh from Adam in the line of Cain; whereas Enoch was the seventh from Adam in the line of Seth (Jude 14). As such, they type those who would be living at the seventh millennium from Creation: the generation on the eve of Christ's return. Enoch raised his voice in protest and warning (see Jude 5). Lamech raised his voice in ruthless boasting against his enemies (Gen. 4:23-24).

It was an age of permissiveness, for polygamy was practised for the first time, and, apparently, was introduced by Lamech. Adah's name means Adorned, Beautiful, Pleasant. She provided Lamech with beauty, whilst his other wife gave him comfort. She had two sons: Jabal and Jubal. The first gave himself over to profit (cattle); the second to pleasure (music). This side of Lamech's family, therefore, contributed to the permissiveness, profit and pleasure of a society that was hastening towards the crisis of the Flood. Adah appears to be well content with her status in life. She listened to Lamech's Song Of The Sword (Gen. 4:23-24) without trying to persuade her husband to turn from such boastful, ruthless, self-vindication and desire for vengeance as is expressed therein. She was content with her lot; she made herself pleasant to her husband and others about her; and was satisfied to grace a home based on the gratification of self, as are so many of her daughters today. Yet her beauty faded, and her descendants perished in the Flood.

Mahalaleel: the Praiser - vv.15-17

VERSE 15

"And Mahalaleel lived sixty and five years, and begat Jared" — His name means The Praise of El, from halal, to praise. Perhaps he instituted some kind of reform, calling upon the sons of God to praise their God. If so, evidently the reform was shortlived, for his son's name signifies Decline.

Jared: the Decliner — vv. 18-20

VERSE 18

"And Jared lived an hundred sixty and two years, and he begat Enoch" — Jared's name signifies Decline. Evidently some spiritual decline marked his day. This is suggested, not merely by the meaning of his name, but by the comment of Jude who summarised conditions in the Ecclesia prior to the Flood. He wrote: "Woe unto them! For they have gone in the way of Cain ... These are spots in your feasts of charity, when they feast with you, feeding themselves without fear, etc." "And Enoch, also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard sayings which ungodly sinners have spoken against him." Jude cites Enoch's words as having application in his day, but obviously, their primary application was to the days before the Flood. The ungodly were multiplying among the sons of God, so that the period of Jared was marked by decline. Enoch evidently saw the development of a state of wickedness which had commenced in his father's time. Jude speaks of ungodly deeds, speeches, sinners, and of certain having "men's persons in admiration because of advantage" (v. 16). Evidently there were found in the line of Seth those who showed admiration for "the way of Cain," and for the "giants" who were manifested among them, and so tended to drift towards the current way of thinking and living.

VERSES 19, 20

"And Jared lived after he begat Enoch eight hundred years, and begat sons and daughters: and all the days of Jared were nine hundred sixty and two years; and he died" — This reaches to A.C. 1422, when Methusaleh was 735; Lamech was 548; Noah was 366.

VERSE 21

"And Enoch lived sixty and five

years, and begat Methuselah" — Enoch's name means Dedicated or Teacher, and he proved to be such. He was "taken" before the death of Seth, and long before the death of his own father, and evidently saw the rising tide of evil from the time of Enos onwards (Jude 14-16), when the sons of God "had men's persons in admiration." Enoch walked in faith (Heb. 11:5), not by sight (2 Cor. 5:7, 9), and God revealed His purpose to him (Psa. 25:14). He "believed" God (Heb. 11:6): believed in the impending judgment, his own translation, the coming of Christ (the seed of the woman), and the establishment of God's rule on earth (Jude 14-17). As he was the seventh from Adam (Jude 14), he was contemporary with Lamech, and therefore saw the growth of militarism, pleasure, profit, permissiveness, women's liberation movements, and so on. But worse, he saw an imitation of those evils, on the part of the sons of God. In spite of their bad example, he dedicated himself to the will of God.

Methuselah's name means when he dieth it shall be sent. Methuselah died in the year of the Flood, and therefore fulfilled his prophetic name. Was it by accident that this happened? By no means. Jude describes Enoch as a prophet whose voice was raised in warning against that generation because of the impending judgment of God. He evidently knew that there was a set time for this to occur, and through revelation of God named his son accordingly. Not only did he see the growth of permissiveness, of commercial and political power as well as ruthless violence through the influence of such as Lamech in the line of Cain, but he also lived in the epoch of a "set time" for judgment. The times were therefore comparable with those of today, justifying the Lord's prophecy that "as it was in the days of Noah, so shall it be in the days of the Son of Man" (Luke 17:26).

VERSE 22

"And Enoch walked with God after he begat Methuselah three hundred years, and begat sons and daughters" — Enoch set himself to walk with God. The Hebrew Yithhalak in the hithpael tense signifies what one does for himself. Enoch dedicated himself with determination to walk in a way consistent with his belief; and in carrying this out, he pleased God (Heb. 11:5. Cp. Gen. 6:9; Mic. 6:8). Thus he had fellowship with God. God is light (1 John 1:5), so that Enoch walked in light; God is love (1 John 4:16), so that Enoch walked in love; God is truth (1 John 5:20), so that Enoch walked in truth; God is life (1 John 5:11), so that Enoch walked in the way of life.

VERSE 23

"And all the days of Enoch were three hundred sixty and five years" — Like the shining Sun of Righteousness (Mal. 4:2), he completed his course: a prophetical solar year. Two notable yet contrasting events occurred during this period, within sixty years of each other. In the year 930 A.C. Adam, the father of the human race, died; and in the year 987 A.C, Enoch was "translated that he should not see death". The death of so notable a man as Adam must have caused a sensation, and would have united both branches of the human race (sons of God and sons of Cain) in a common mourning. The incident emphasised the mortality of the human race, and surely would have recalled to many the Edenic incidents that made death inevitable for the human race. Shortly afterwards, the dedicated Enoch was "translated that he should not see death". This also caused a sensation, for, though a search was made for him, he could not be found. Thus, if Adam stood for mortality and death, Enoch stood for salvation and life. The death of the former and the translation of the latter brought prominently before the attention of the human race, the choice set before them: Death or Life.

VERSE 24

"And Enoch walked with God" — This is repeated for emphasis. It also testifies that his walk was consistent; he did not deviate from the path of righteousness.

"And he was not" — Paul adds the ellipsis: "he was not found" (Heb. 11:5), implying that a search was made for him. He was taken away by God, so that no trace of him could be discovered. Paul states that he was "translated" or "changed" (cp. Heb. 7:12 where the same Greek word is rendered "change"). Obviously the meaning of the statement, is not contradictory of the Scripture which teaches "in Adam all die" (1 Cor. 15:22). Enoch is given the title of "the seventh from Adam" (Jude 14), and as such he is a fitting type of the living at the coming of the Lord. They will be "taken away" to the Judgment Seat; and (if approved) will be translated that they do not see death. As in the case of Enoch, their removal will cause consternation, and doubtless will result in a search being made for them by an incredulous world!

Paul taught that "before his (Enoch's) translation he had this testimony that he pleased God" (Heb. 11:5). Evidently God openly expressed His pleasure in His dedicated son before translating him.

To our mind, the context of Genesis 5, combined with the comments of Paul in Hebrews 11, precludes the possibility of Enoch dying in some mysterious way without "having seen death." The term "see death" signifies to die, for, in fact, nobody literally "sees death." If Enoch merely was put to death in some painless fashion, as is sometimes suggested, he experienced nothing more than what millions of others have done. But his case was unique as the Scriptures imply. Why does the narrative of Genesis 5 suspend the statement "and he died" in Enoch's case? His death would have conveyed no lesson to his contemporaries; but certainly his translation did do so. It dramatised the hope of life that had been placed before the faithful from the beginning.

It is significant that Paul places Abel and Enoch side by side in his gallery of faithful ones. The former died by the hand of an assassin; the latter was translated that he should not see death. Both experienced the overshadowing care of Yahweh; yet one suffered and the other was delivered. This teaches that the providential care of Yahweh takes various forms.

Enoch witnessed in faith, looking forward to the coming glory (Jude 14-16). He set that before himself as his objective in life, and thus provides an example for his contemporaries to follow.

"For God took him" — Paul explains this as "translated him." This constituted Enoch a witness to all his associates. One day his voice was heard, protesting against the prevailing wickedness and setting forth the hope of the Gospel; and the next day it was silent, and the man was gone. But his record remains as a testimony to all to the present day. What a thrill to meet the man personally in the Age to come, to hear his description of the prevailing circumstances of his times, and to see in him the evidence of the victory of faith.

Methuselah: The Warning — vv. 25-27

VERSE 25

"And Methuselah lived an hundred eighty and seven years and begat Lamech" — The shortest record is followed by the longest. Enoch named his son "Methuselah" in prophetic spirit as part of his witness and warning to his contemporaries. The name is a combination of mat, he dieth, and shelah, he sendeth out, or it shall be sent, together the two words signify, When he dieth, it shall be sent. What would be sent? The Divine judgment of which Enoch had warned his contemporaries. But Methuselah lived so long that many forgot the warning of Enoch, and it seemed to others that the judgment would never come. But at last he died, and in the very same year, 1656 A.c, the Flood broke upon a disobedient world.

VERSE 27

"And all the days of Methuselah were nine hundred sixty and nine years: and he died" — Methuselah was the oldest man who ever lived. He died at the age of 969 years having failed to live for a millennium, and dying a few months before the Flood.

Lamech: The Reduced — vv. 28-31.

VERSE 28

"And Lamech" — His name means Reduced or Reducer. There were two men by name of Lamech: one in the line of Cain, the other in the line of Seth. The former was a "Reducer", for he exerted his strength to reduce others. The latter was "Reduced", for his term of life was reduced below that of his predecessors. Lamech lived for 777 years. As with his ancestors, the period seems to have a spiritual significance. Enoch lived 365 years, representing a prophetic solar year; Methuselah lived 969 years, falling just short of a millennium; Lamech lived 777 years, emphasising the completeness of the covenant proclaimed by Yahweh; Noah was 600 years of age at the Flood, stressing that the epoch of flesh (for six is the number of flesh) had come to an end.

"Lived an hundred eighty and two years, and begat a son" — Attention is now focussed upon this important son of Lamech who appears in the narrative as a type of Christ.

VERSE 29

"And he called his name Noah, saying"— Noah's name means Rest.

"This same shall comfort us concerning our work and toil of our hands, because of the ground which Yahweh hath cursed" — This statement of Lamech's was made at the birth of his son, Noah. It expresses his confidence in the Messianic hope, and constituted a prayer that his son might prove to be the promised Seed (or, at least, would lead to the manifestation of the promised Seed), who would crush the head of the serpent power, and restore the earth from the curse.

VERSE 31

"And all the days of Lamech were seven hundred seventy and seven years: and he died" — The righteousness of Lamech is suggested by this number; for seven is the number of the Covenant. Thus the Hebrew words for "seven" and "oath" are closely related. Lamech continued until five years before the Flood, and thus witnessed, and probably supported much of the labour of Noah, his son. He then died in hope.

Noah: Peace With God — v. 32

VERSE 32

"And Noah was five hundred years old: and Noah begat Shem, Ham, and Japheth" — His name means rest. In the narrative of the Flood he types the Lord Jesus Christ. Other references in the Word relating to him show:

His times foreshadowed the crises of AD 70 and of today (Isa. 54:9; Matt. 24: 3739; Luke 17:26-27).

He witnessed an acceleration of materialism, permissiveness, and immorality on the part of his contemporaries (Matt. 24:39; Luke 17 :27).

His preaching proclaimed the longsuffering of God which waited before the outpouring of judgment in order to give opportunity for repentance on the part of any who might seek salvation (1 Pet. 3:20).

He revealed the righteousness of faith (Heb. 11:7).

He was warned of God concerning Yahweh's intention to blot out civilisation with a Flood (Heb. 11:7).

He was then moved to Godly reverential fear by this message (Heb. 11:7). He became a preacher of righteousness (2 Pet. 2:5).

He preached to others who were imprisoned by sin (1 Pet. 3:19).

He condemned the indifference of the ungodly (Heb. 11:7).

He was marked out for special commendation (Ezek. 14:14, 20).

"Five hundred years" — Five is the number of grace. Five hundred years was a long time to wait for a family; so that Noah's faith was tested as Abram's was later. Noah realised that the promised Seed would have to come through his line of descent, for God had revealed to him that civilisation would be wiped out by a disastrous Flood. About twenty years before the birth of his eldest son, Noah had been told that the human race had only one hundred and twenty years in which to repent before divine judgment would be unleashed upon it (Gen. 6:3). The Flood occurred in Noah's six hundredth year (Gen. 7:6).

"Shem, Ham and Japheth" — Shem signifies Name; Ham (pronounced Khawm) signifies Hot; Japheth signifies Expansion. Each of these names foreshadowed the future of the three lines of descent through Noah. Through Shem came the people of the Name — the Semetic people; through Ham came those who inhabited the warmer parts of the earth — the dark races; through Japheth those who expanded throughout the world, for the Japhetic line found in the Eurasian nations has been foremost in exploratory zeal, and inventiveness.

REFERENCE LIBRARY

Genesis Expositor - HP Mansfield

Elpis Israel - John Thomas

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