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Expositor's Bible Commentary Genesis 5:1 This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him; THE FLOOD Genesis 5:1-32 ; Genesis 6:1-22 ; Genesis 7:1-24 ; Genesis 8:1-22 ; Genesis 9:1-29 THE first great event which indelibly impressed itself on the memory of the primeval world was the Flood. There is every reason to believe that this catastrophe was co-extensive with the human population of the world. In every branch of the human family traditions of the event are found. These traditions need not be recited, though some of them bear a remarkable likeness to the Biblical story, while others are very beautiful in their construction, and significant in individual points. Local floods happening at various times in different countries could not have given birth to the minute coincidences found in these traditions, such as the sending out of the birds, and the number of persons saved. But we have as yet no material for calculating how far human population had spread from the Original centre. It might apparently be argued that it could not have spread to the seacoast, or that at any rate no ships had as yet been built large enough to weather a severe storm; for a thoroughly nautical population could have had little difficulty in surviving such a catastrophe as is here described. But all that can be affirmed is that there is no evidence that the waters extended beyond the inhabited part of the earth; and from certain details of the narrative, this part of the earth may be identified as the great plain of the Euphrates and Tigris. Some of the expressions used in the narrative might indeed lead us to suppose that the writer understood the catastrophe to have extended over the whole globe; but expressions of similar largeness elsewhere occur in passages where their meaning must be restricted: Probably the most convincing evidence of the limited extent of the Flood is furnished by the animals of Australia. The animals that abound in that island are different from those found in other parts of the world, but are similar to the species which are found fossilised in the island itself, and which therefore must have inhabited these same regions long anterior to the Flood. If then the Flood extended to Australia and destroyed all animal life there, what are we compelled to suppose as the order of events? We must suppose that the creatures, visited by some presentiment of what was to happen many months after, selected specimens of their number, and that these specimens by some unknown and quite inconceivable means crossed thousands of miles of sea, found their way through all kinds of perils from unaccustomed climate, food, and beasts of prey; singled out Noah by some inscrutable instinct, and surrendered themselves to his keeping. And after the year in the ark expired, they turned their faces homewards, leaving behind them no progeny, again preserving themselves intact, and transporting themselves by some unknown means to their island home. This, if the Deluge was universal, must have been going on with thousands of animals from all parts of the globe; and not only were these animals a stupendous miracle in themselves, but wherever they went they were the occasion of miracle in others, all the beasts of prey refraining from their natural food. The fact is, the thing will not bear stating. But it is not the physical but the moral aspects of the Flood with which we have here to do. And, first, this narrator explains its cause. He ascribes it to the abnormal wickedness of the antediluvians. To describe the demoralised condition of society before the Flood, the strongest language is used. "God saw that the wickedness of man was great," monstrous in acts of violence, and in habitual courses and established usages. "Every imagination of the thoughts of his heart was only evil continually,"-there was no mixture of good, no relentings, no repentances, no visitings of compunction, no hesitations and debatings. It was a world of men fierce and energetic, violent and lawless, in perpetual war and turmoil; in which if a man sought to live a righteous life, he had to conceive it of his own mind and to follow it out unaided and without the countenance of any. This abnormal wickedness again is accounted for by the abnormal marriages from which the leaders of these ages sprang. Everything seemed abnormal, huge, inhuman. As there are laid bare to the eye of the geologist in those archaic times vast forms bearing a likeness to forms we are now familiar with, but of gigantic proportions and wallowing in dim, mist-covered regions; so to the eye of the historian there loom through the obscurity colossal forms perpetrating deeds of more than human savagery, and strength, and daring; heroes that seem formed in a different mould from common men. However we interpret the narrative, its significance for us is plain. There is nothing prudish in the Bible. It speaks with a manly frankness of the beauty of women and its ensnaring power. The Mosaic law was stringent against intermarriage with idolatresses, and still in the New Testament something more than an echo of the old denunciation of such marriages is heard. Those who were most concerned about preserving a pure morality and a high tone in society were keenly alive to the dangers that threatened from this quarter. It is a permanent danger to character because it is to a permanent element in human nature that the temptation appeals. To many in every generation, perhaps to the majority, this is the most dangerous form in which worldliness presents itself; and to resist this the most painful test of principle. With natures keenly sensitive to beauty and superficial attractiveness, some are called upon to make their choice between a conscientious cleaving to God and an attachment to that which in the form is perfect but at heart is defective, depraved, godless. Where there is great outward attraction a man fights against the growing sense of inward uncongeniality, and persuades himself he is too scrupulous and uncharitable, or that he is a bad reader of character. There may be an undercurrent of warning; he may be sensible that his whole nature is not satisfied, and it may seem to him ominous that what is best within him does not flourish in his new attachment, but rather what is inferior, if not what is worst. But all such omens and warnings are disregarded and stifled by some such silly thought as that consideration and calculation are out of place in such matters. And what is the result? The result is the same as it ever was. Instead of the ungodly rising to the level of the godly, he sinks to hers. The worldly style, the amusements, the fashions once distasteful to him, but allowed for her sake, become familiar, and at last wholly displace the old and godly ways, the arrangements that left room for acknowledging God in the family; and there is one household less as a point of resistance to the incursion of an ungodly tone in society, one deserter more added to the already too crowded ranks of the ungodly, and the life-time if not the eternity of one soul embittered. Not without a consideration of the temptations that do actually lead men astray did the law enjoin: "Thou shalt not make a covenant with the inhabitants of the land, nor take of their daughters unto thy sons." It seems like a truism to say that a greater amount of unhappiness has been produced by mismanagement, folly, and wickedness in the relation subsisting between men and women than by any other cause. God has given us the capacity of love to regulate this relation and be our safe guide in all matters connected with it. But frequently, from one cause or another, the government and direction of this relation are taken out of the hands of love and put into the thoroughly incompetent hands of convenience, or fancy, or selfish lust. A marriage contracted from any such motive is sure to bring unhappiness of a long-continued, wearing, and often heartbreaking kind. Such a marriage is often the form in which retribution comes for youthful selfishness and youthful licentiousness. You cannot cheat nature. Just in so far as you allow yourself to be ruled in youth by a selfish love of pleasure, in so far do you incapacitate yourself for love. You sacrifice what is genuine and satisfying, because provided by nature, to what is spurious, unsatisfying, and shameful. You cannot afterwards, unless by a long and bitter discipline, restore the capacity of warm and pure love in your heart. Every indulgence in which true love is absent is another blow given to the faculty of love within you-you make yourself in that capacity decrepit, paralyzed, dead. You have lost, you have killed the faculty that should be your guide in all these matters, and so you are at last precipitated without this guidance into a marriage formed from some other motive, formed therefore against nature, and in which you are the everlasting victim of nature’s relentless justice. Remember that you cannot have both things, a youth of loveless pleasure and a loving marriage-you must make your choice. For as surely as genuine love kills all evil desire; so surely does evil desire kill the very capacity of love, and blind utterly its wretched victim to the qualities that ought to excite love. The language used of God in relation to this universal corruption strikes every one as remarkable. "It repented the Lord that He had made man on the earth, and it grieved Him at His heart." This is what is usually termed anthropomorphism, i.e., the presenting of God in terms applicable only to man; it is an instance of the same mode of speaking as is used when we speak of God’s hand or eye or heart. These expressions are not absolutely true, but they are useful and convey to us a meaning which could scarcely otherwise be expressed. Some persons think that the use of these expressions proves that in early times God was thought of as wearing a body and as being very like ourselves in His inward nature. And even in our day we have been ridiculed for speaking of God as a magnified man. Now in the first place the use of such expressions does not prove that even the earliest worshippers of God believed Him to have eyes and hands and a body. We freely use the same expressions though we have no such belief. We use them because our language is formed for human uses and on a human level, and we have no capacity to frame a better. And in the second place, though not absolutely true they do help us towards the truth. We are told that it degrades God to think of Him as hearing prayer and accepting praise; nay, that to think Of Him as a Person at all, is to degrade Him. We ought to think of Him as the Absolutely Unknowable. But which degrades God most, and which exalts Him most? If we find that it is impossible to worship an absolutely unknowable, if we find that practically such an idea is a mere nonentity to us, and that we cannot in point of fact pay any homage or show any consideration to such an empty abstraction, is not this really to lower God? And if we find that when we think of Him as a Person, and ascribe to Him all human virtue in an infinite degree, we can rejoice in Him and worship Him with true adoration, is not this to exalt Him? While we call Him our Father we know that this title is inadequate; while we speak of God as planning and decreeing we know that we are merely making shift to express what is inexpressible by us-we know that our thoughts of Him are never adequate and that to think of Him at all is to lower Him, is to think of Him inadequately; but when the practical alternative is such as it is, we find we do well to think of Him with the highest personal attributes we can conceive. For to refuse to ascribe such attributes to Him because this is degrading Him, is to empty our minds of any idea of Him which can stimulate either to worship or to duty. If by ridding our minds of all anthropomorphic ideas and refusing to think of God as feeling, thinking, acting as men do, we could thereby get to a really higher conception of Him, a conception which would practically make us worship Him more devotedly and serve Him more faithfully, then by all means let us do so. But if the result of refusing to think of Him as in many ways like ourselves, is that we cease to think of Him at all or only as a dead impersonal force, then this certainly is not to reach a higher but a lower conception of Him. And until we see our way to some truly higher conception than that which we have of a Personal God, we had better be content with it. In short, we do well to be humble, and considering that we know very little about existence of any kind, and least of all about God’s, and that our God has been presented to us in human form, we do well to accept Christ as our God, to worship, love, and serve Him, finding Him sufficient for all our wants of this life, and leaving it to other times to get the solution of anything that is not made plain to us in Him. This is one boon that the science and philosophy of our day have unintentionally conferred upon us. They have laboured to make us feel how remote and inaccessible God is, how little we can know Him, how truly He is past finding out; they have laboured to make us feel how intangible and invisible and incomprehensible God is, but the result of this is that we turn with all the stronger longing to Him who is the Image of the Invisible God, and on whom a voice has fallen from the excellent glory, "This is My beloved Son, hear Him." The Flood itself we need not attempt to describe. It has been remarked that though the narrative is vivid and forcible, it is entirely wanting in that sort of description which in a modern historian or poet would have occupied the largest space. "We see nothing of the death-struggle; we hear not the cry of despair; we are not called upon to witness the frantic agony of husband and wife, and parent and child, as they fled in terror before the rising waters. Nor is a word said of the sadness of the one righteous man, who, safe himself, looked upon the destruction which he could not avert." The Chaldean tradition which is the most closely allied to the Biblical account is not so reticent. Tears are shed in heaven over the catastrophe, and even consternation affected its inhabitants, while within the ark itself the Chaldean Noah says, "When the storm came to an end and the terrible water-spout ceased, I opened the window and the light smote upon my face. I looked at the sea attentively observing, and the whole of humanity had returned to mud, like seaweed the corpses floated. I was seized with sadness; I sat down and wept and my tears fell upon my face." There can be little question that this is a true description of Noah’s feeling. And the sense of desolation and constraint would rather increase in Noah’s mind than diminish. Month after month elapsed; he was coming daily nearer the end of his food, and yet the waters were unabated. He did not know how long he was to be kept in this dark, disagreeable place. He was left to do his daily work without any supernatural signs to help him against his natural anxieties. The floating of the ark and all that went on in it had no mark of God’s hand upon it. He was indeed safe while others had been destroyed. But of what good was this safety to be? Was he ever to get out of this prison house? To what straits was he to be first reduced? So it is often with ourselves. We are left to fulfil God’s will without any sensible tokens to set over against natural difficulties, painful and pinching circumstances, ill health, low spirits, failure of favourite projects and old hopes-so that at last we come to think that perhaps safety is all we are to have in Christ, a mere exemption from suffering of one kind purchased by the endurance of much suffering of another kind: that we are to be thankful for pardon on any terms; and escaping with our life, must be content though it be bare. Why, how often does a Christian wonder whether, after all, he has chosen a life that he can endure, whether the monotony and the restraints of the Christian life are not inconsistent with true enjoyment? This strife between the felt restriction of the Christian life and the natural craving for abundant life, for entrance into all that the world can show us, and experience of all forms of enjoyment-this strife goes on unceasingly in the heart of many of us as it goes on from age to age in the world. Which is the true view of life, which is the view to guide us in choosing and refusing the enjoyments and pursuits that are presented to us? Are we to believe that the ideal man for this life is he who has tasted all culture and delight, who believes in nature, recognising no fall and seeking for no redemption, and makes enjoyment his end; or he who sees that all enjoyment is deceptive till man is set right morally, and who spends himself on this, knowing that blood and misery must come before peace and rest, and crowned as our King and Leader, not with a garland of roses, but with the crown of Him Who is greatest of all, because servant of all-to Whom the most sunken is not repulsive, and Who will not abandon the most hopeless? This comes to be very much the question, whether this life is final or preparatory?-whether, therefore, our work in it should be to check lower propensities and develop and train all that is best in character, so as to be fit for highest life and enjoyment in a world to come-or should take ourselves as we find ourselves, and delight in this present world? whether this is a placid eternal state, in which things are very much as they should be, and in which therefore we can live freely and enjoy freely; or whether it is a disordered, initial condition in which our main task should be to do a little towards putting things on a better rail and getting at least the germ and small beginnings of future good planted in one another? So that in the midst of all felt restriction, there is the highest hope, that one day we shall go forth from the narrow precincts of our ark, and step out into the free bright sunshine, in a world where there is nothing to offend, and that the time of our deprivation will seem to have been well spent indeed, if it has left within us a capacity permanently to enjoy love, holiness, justice, and all that is delighted in by God Himself. The use made of this event in the New Testament is remarkable. It is compared by Peter to baptism, and both are viewed as illustrations of salvation by destruction. The eight souls, he says, who were in the ark, "were saved by water." The water which destroyed the rest saved them. When there seemed little hope of the godly line being able to withstand the influence of the ungodly, the Flood came and left Noah’s family in a new world, with freedom to order all things according to their own ideas. In this Peter sees some analogy to baptism. In baptism, the penitent who believes in the efficacy of Christ’s blood to purge away sin, lets his defilement be washed away and rises new and clean to the life Christ gives. In Christ the sinner finds shelter for himself and destruction for his sins. It is God’s wrath against sin that saves us by destroying our sins; just as it was the Flood which devastated the world, that at the same time, and thereby, saved Noah and his family. In this event, too, we see the completeness of God’s work. Often we feel reluctant to surrender our sinful habits to so final a destruction as is implied in being one with Christ. The expense at which holiness is to be bought seems almost too great. So much that has given us pleasure must be parted with; so many old ties sundered, a condition of holiness presents an aspect of dreariness and hopelessness; like the world after the flood, not a moving thing on the surface of the earth, everything levelled, prostrate, and washed even with the ground; here the corpse of a man, there the carcase of a beast: here mighty forest timber swept prone like the rushes on the banks of a flooded stream, and there a city without inhabitants, everything dank, dismal, and repellent. But this is only one aspect of the work; the beginning, necessary if the work is to be thorough. If any part of the sinful life remain it will spring up to mar what God means to introduce us to. Only that is to be preserved which we can take with us into our ark. Only that is to pass on into our life which we can retain while we are in true connection with Christ, and which we think can help us to live as His friends, and to serve Him zealously. This event then gives us some measure by which we can know how much God will do to maintain holiness upon earth. In this catastrophe every one who strives after godliness may find encouragement, seeing in it the Divine earnestness of God-for good and against evil. There is only one other event in history that so conspicuously shows that holiness among men is the object for which God will sacrifice everything else. There is no need now of any further demonstration of God’s purpose in this world. and His zeal for carrying it out. And may it not be expected of us His children, that we stand in presence of the cross until our cold and frivolous hearts catch something of the earnestness, the "resisting unto blood striving against sin," which is exhibited there? The Flood has not been forgotten by almost any people under heaven, but its moral result is nil. But he whose memory is haunted by a dying Redeemer, by the thought of One Whose love found its most appropriate and practical result in dying for him, is prevented from much sin, and finds in that love the spring of eternal hope, that which his soul in the deep privacy of his most sacred thoughts can feed upon with joy, that which he builds himself round and broods over as his inalienable possession. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.

This is the book of the generations of Adam. Genesis 5 Distinguished men J. S. Exell, M. A. I. SOME MEN ARE RENDERED DISTINGUISHED BY THE PECULIARITY OF THE TIMES IN WHICH THEY LIVE. Adam; the first human being to (1) inhabit the earth, (2) hold communion with God, (3) be led astray. II. SOME MEN ARE RENDERED DISTINGUISHED BY THEIR MARVELLOUS LONGEVITY. Methuselah. III. SOME MEN ARE RENDERED DISTINGUISHED BY THE VILLAINY OF THEIR MORAL CONDUCT. IV. SOME MEN ARE RENDERED DISTINGUISHED BY THEIR ANCESTRAL LINE OF DESCENT. Feeble lights in a grand constellation. V. SOME MEN ARE RENDERED DISTINGUISHED BY THEIR TRUE AND EXALTED PIETY. Enoch. This is a distinction of the very truest kind; it arises from the moral purity of the soul. Lessons: 1. That a good old age is often the heritage of man. 2. That noble lineage is the heritage of others. 3. That true piety may be the heritage of all. 4. That true piety has a substantial reward as well as a permanent record. ( J. S. Exell, M. A. ) Thoughts Homilist. I. THE LONGEVITY OF THE ANTEDILUVIAN RACE. 1. Their longevity might be explained on natural principles. 2. Their longevity was for special ends. 3. Their longevity contributed to their depravity. II. THE POVERTY OF HUMAN HISTORY. The record of a thousand is in these few verses. III. THE MATERIALIZING TENDENCIES OF SIN. All that is recorded here of these great men, except Enoch, is that they begat sons and daughters. They thought only of material things. IV. THE INEVITABLENESS OF MAN'S MORTALITY. It is said of each, "He died." No money can bribe Death, no power avert his blow. V. THE BLESSEDNESS OF PRACTICAL GODLINESS. "Enoch walked with God." ( Homilist. ) The genealogy A. Fuller. 1. It is a very honourable one. The Son of God Himself descended from it. 2. Neither Cain nor Abel have any place in it. Abel was slain before he had any children, and could not; and Cain, by his sin, had covered his name with infamy, and should not. Adam's posterity, therefore, after a lapse of one hundred and thirty years, must begin anew. 3. The honour done to Seth and his posterity was of grace; for he is said to have been born in Adam's likeness, and after his image. Man was made after the image of God; but this being lost, they are born corrupt, the children of a corrupt father. What is true of all mankind is here noted of Seth, because he was reckoned as Adam's firstborn. He, therefore, like all others, was by nature a child of wrath; and what he or any of his posterity were different from this, they were by grace. 4. Though many of the names in this genealogy are passed over without anything being said of their piety, yet we are not from hence to infer that they were impious. Many might be included among them who called upon the name of the Lord, and who are denominated the sons of God, though nothing is personally related of them. ( A. Fuller. ) The original vitality of men C. Geikie, D. D. Whether we are to think that the original vitality of the human frame faded only by slow degrees, or whether there was something salubrious in the air of the ages after Eden, has often been asked, but can never be answered. Some have fancied that the immense lives ascribed to the antediluvians imply that each name represents a tribe, the lives of whose leading members are added together; others have understood the years to mean only months; while others have sought to prove that from Adam to Abraham the year had no more than three months, from Abraham to Joseph eight, and from Joseph's time twelve months, as at present. But such explanations have no sufficient warrant, and it is perhaps best, on the whole, to keep in mind what Bishop Harold Browne has pointed out, that "numbers and dates are liable in the course of ages to become obscured and exaggerated." It is quite possible that some of the early Rabbis, desirous of emulating the fabled age ascribed by heathen nations to their heroes and demigods, may have added to the Bible figures, so as to secure the patriarchs an equal honour. Our present bodies certainly could not live more than two hundred years, at the very most, from the decay of one part after another, and hence we must either take Bishop Browne's solution of antediluvian longevity, or suppose that exceptional circumstances in the first ages produced exceptional results. ( C. Geikie, D. D. ) The apostate and the godly seeds R. S. Candlish, D. D. I. IT IS ESPECIALLY IN THE LINE OF CAIN THAT WE FIND THE ARTS OF SOCIAL AND CIVILIZED LIFE CULTIVATED. They increased in power, in wealth, and in luxury. In almost all earthly advantages they attained to a superiority over the more simple and rural family of Seth. And they afford an instance of the high cultivation which a people may often possess who are altogether irreligious and ungodly, as well as of the progress which they may make in the arts and embellishments of life. II. THE GODLY SEED WAS PERPETUATED IN THE FAMILY OF SETH, whose name signifies "appointed, placed, or firmly founded." For on him now was to rest the hope of the promised Messiah. So God ordained, and so Eve devoutly believed. The posterity of Seth maintained the cause of religion in the midst of increasing degeneracy. It is true they did not always maintain it very successfully; perhaps they did not always maintain it very consistently. In the first place, in the days of Enos, the grandson of Adam, a signal revival took place among those who adhered to the true faith ( Genesis 4:26 ). Again, secondly, several generations later, contemporary with Lamech in the house of Cain, lived Enoch in the family of Seth, the seventh from Adam. He was raised up as a remarkable prophet, and the burden of his prophetic strains is preserved to us by the Apostle Jude (vers. 14, 15). Once more, in the third place, still later in this melancholy period, the Lord raised up Noah, or Nee, as his name is often written. That name signifies "comfort" or "consolation." Thus, in three successive eras, the Lord remarkably interposed to arrest the progress of the sad apostasy. 1. It is interesting in this view to consider the longevity of the patriarchs. The length of their days well fitted them for being the depositories of the revealed will of God, preserving and transmitting it from age to age; and so many of them surviving together to so late a period must have formed a holy and reverend company of teachers and witnesses in the world. So, at least, it should have been; since, at all events, this longevity of the fathers was a boon and privilege to the Church. It served the purpose of the written Word. It transmitted, not a treacherous and variable tradition passing quickly through many hands, such as some would fondly prefer even to the Bible, but a sure record of the truth of God. Hence it was fitted to rally with no uncertain sound, and not by the artifice of any dead and nominal uniformity, but on a trustworthy principle of living unity, the Church of the living God. If the effect was otherwise — if the testimony of the long-lived fathers then, like the teaching of the abiding Word now, failed to keep the sons of God at one among themselves, and separate from the world, their sin was on that account all the greater. Nor was the agency wanting which alone can give a spiritual discernment of the truth. The Spirit, who searcheth all things, yea, the deep things of God, was, throughout these ages, continually striving with men, and by the Spirit Christ was ever preaching to the successive generations of that antediluvian world. 2. But it is not the length of their lives only that is to be taken into account when we would estimate the effect which the testimony of the godly patriarchs was fitted to have in stemming the torrent of ungodliness. Their deaths also must have been instructive and significant. That they all lived so long, witnessing for God, believing and showing forth His righteousness, was a standing reproof to the wicked. That, long as they might live, they all died at last, gave a warning more affecting still. The death of each, coming surely in the end, though long delayed, must have rung emphatically the knell of judgment. ( R. S. Candlish, D. D. ) Lessons G. Hughes, B. D. 1. Providence hath made a sufficient register of the Church's rise and growth and state, for faith, not for curiosity. 2. God's will is made out, that His Church was to be propagated by generation, not creation. 3. The generations of the Church were ordered to be from Adam fallen, that grace might appear. 4. God's blessing makes man only fruitful to propagate His Church. ( G. Hughes, B. D. ) Nobodyism J. Parker, D. D. You must have already noticed that this chapter is as true as any chapter in human history, especially as it shows so clearly, what we ourselves have found out, that the most of people are extremely uninteresting. They are names, and nothing more. They are producers and consumers, tenants and taxpayers, and that is all; they are without wit, music, piquancy, enterprise, or keenness of sympathy. Such people were Seth and Enos, Mahalaleel and Jared; respectable, quiet, plodding; said "good night" to one another regularly, and remarked briefly upon the weather, and died. Just what many nowadays seem to do. Now, I want to show you that such people are often unjustly estimated, and to remind you that if all stars were of the same size the sky would look very odd — much like a vast chessboard with circles instead of squares. I want to remind you also that really the best part of human history is never written at all. Family life, patient service, quiet endurance, the training of children, the resistance of temptation — these things are never mentioned by the historian. Because we admire brilliance we need not despise usefulness. When your little child is ill, he needs kindness more than genius, and it will be of small service to him if his mother is good at epigrams but bad at wringing out a wet cloth for his burning brow. I am, then, quite willing to admit that Seth and Enos, Mahalaleel and Jared, are not one-thousandth part so well known by name as the man in the moon, but I believe they did more real good than that famous character ever attempted. You should remember, too, that a long fiat road may be leading up to a great mountain. There are some very plain and uninteresting miles out of Geneva, but everyone of them brings you nearer Merit Blanc. Oh, so dull that long road from Seth to Jared, but round the corner you find Enoch, the Mont Blanc of his day! Many a child who never heard the name of Jared knows well the name of Enoch. So you do not know to what high hill your life may be quietly leading up. Even if you yourself are nobody, your son may be a man of renown, or his son may be a valiant and mighty man. Enoch reaches the point of renown in godliness; he walked with God three hundred years at least; his walk was on the high hills — so high that he simply stepped into the next world without troubling Death to go through his long, dark process. "He was not, for God took ." As if he had walked so near that God opened the window and took him in; and we, too, might pass in as easily if we walked on the same sunny heights. But we are in valleys and pits, and God must needs send Death to dig us out and send us to heaven by a longer road. After Enoch, we come to Methuselah. He, too, is well known, although for nothing but length of days apparently; yet as a matter of fact he ought to be known for something much more highly distinguished. He was the grandfather of Noah; that is his glory, not his mere age! You cannot tell what your boy may be, or his boy; so keep yourself up to the mark in all mental health and moral integrity, lest you transmit a plague to posterity. It may be that Nature is only resting in you; presently she will produce a man! Precisely the same thing we have in this chapter we find in the catalogue of the names of the early disciples of our Lord. We know Peter and James and John. But how little as compared with them do we know of Thomas and Bartholomew and Philip, of Lebbaeus, and Simon the Canaanite? Yet they were all members of one company, and servants of the same Lord. We speak of men of renown, forgetting that their renown is principally derived from men who have no renown themselves! Unknown people make other people known. The hills rest upon the plain ground. Besides, there is a bad repute as well as a fair fame: Judas Iscariot is known as widely as the Apostle John! Be not envious of those who have high place and name; could we know them better, perhaps we should find that they long for the quietness of home, and sigh for release from the noise and strain of popular applause. Happily, too, we should remember that a deed may be immortal, when the mere name of the doer may be lost in uncertainty. ( J. Parker, D. D. ) The Divine image in man hidden A researcher of art in Italy, who, reading in some book that there was a portrait of Dante painted by Giotto, was led to suspect where it had been placed. There was an apartment used as an outhouse for the storing of wood, hay, and the like. He besought and obtained permission to examine it. Clearing out the rubbish and experimenting upon the whitewashed wall, he soon detected the signs of the long-hidden portrait. Little by little, with loving skill, he opened up the sad, thoughtful, stern face of the old Tuscan poet. Sin has done for man what the whitewash did for the painting. It has covered over the likeness of God upon the soul; and it is only by the Spirit of God Himself that the long-hidden likeness can be manifested again. Long life and death of the patriarchs Bishop Babington. From the 4th verse to the 22nd two things chiefly are noted, the long life of these fathers and their assured death. Many years they continued, yea, many hundreds; but at last they died. Death was long ere it came, but at last it came. 1. And touching their long life, some questions are moved: First, why it was so long; secondly, whence or how it came to be so. Of the first, two causes are alleged, one for the propagation of mankind so much the faster and more speedily, the other for continuance of remembrance of matters, and deducing of them to posterity the better. The indifferent mixture, equal temperature, and good disposition of the chief and first qualities, heat, cold, moisture, dryness, is in nature the ground of life, and by all probability in that beginning this was so more than now; their diet better, and temperance more from surfeiting and fleshly pleasures than is now; their minds quieter from eating and gnawing cares, the shortness of man's life, since, iniquity then being not so strong, many woes and vexations were unfound; and lastly, the fruits of the earth, in their purity, strength, and virtue, not corrupted, as after the flood, and ever since still more and more, might be to them a true cause, and a most forcible cause, of good health, greater strength, and longer life than ever since by nature could be. 2. Their certain death is noted, to show the truth of God's Word, ever infallible and unmovable. The Lord said, if they did eat they should die: they did eat, then death must follow; for He will be true, do what we can, and we shall find it so. Adam lived nine hundred and thirty years, but he died; Sheth nine hundred and twelve, and he died; Methuselah nine hundred threescore and nine, and yet he died. Died, died, is the end of all, that God might be true, how long soever they lived. The same word of the Lord is no falser now than then, but the same forever. Would God this repetition of death, death, to all these fathers might make us as duly to remember it as we are sure truly to find it — to find it, I say; and God knoweth, not we, how soon. "Today I, tomorrow thou," saith the wise man. His conceit was not unprofitable that imagined man's life to be as a tree, at the root whereof two mice lay gnawing and nibbling without ceasing, a white mouse and a black. The white mouse he conceived to be the day, and the black mouse the night, by which day and night man's life, as a tree, by continual gnawing, at last is ended. Who can now tell how far these two mice have eaten upon him? Haply the tree that seemeth yet strong ere night may shake, and ere day again fall flat down. Oh, let us think of this uncertainty! But you see the snow, how blind it makes a man by his great whiteness; so doth this world, by his manifold pleasures, baits, and allurements, dazzle our eyes, and blind us so, that we forget to die; we dream of life when there is no hope, and we cannot hear of it to go away. O death, how bitter is the remembrance of thee to a man that liveth at rest in his possessions, unto the man that hath nothing to vex him, and that hath prosperity in all things, yea, unto him that is yet able to receive meat. ( Bishop Babington. ) Lessons from the longevity of the antediluvians Christian Age. 1. Now, here is a lesson in human experience which one would think would silence forever the advocates of the theory of human perfectibility. The race of antediluvians were blessed with all possible capacities and facilities for indefinite improvement in knowledge and happiness. They were not called to die when they had just began to live, nor to quit their investigations forever when they had just learned how to study. Men's minds might have been formed and disciplined in the revolution of nine hundred years under an accumulation of influences and circumstances in the highest degree powerful and favourable. A ladder was let down to them from heaven; but instead of rising thither, they employed every endowment of being, and every capability of life, for growth in unkindness, and corrupted themselves to such a height before God, that their sufferance on earth was no longer possible. So much for human perfectibility. 2. Only one event is recorded alike of them all, no matter what may have been their situation in life — whether princes of the earth or beggars in rags. Their life is reduced down to the bald, unvaried epitaph — "He died"! The only thing of absolute value is that which connects us with God. Crowns are playthings; dukedoms and dominions of no more importance than the grains of sand that go to make up an ant-hill. 3. The consideration of the great age of the antediluvians, and its effect upon their state on earth, might lead to some faint conception of what an apostle calls the "power of an endless life." (1) The power of such a life for the increase of holiness. (2) In the progressive accumulation of depravity. 4. We are all naturally as wicked as the race of mankind destroyed by the deluge. And doubtless it will be less tolerable for us than the antediluvians in the Day of Judgment. 5. The mere duration of years does not constitute a long life, but the fulfilment of life's purposes. 6. There was a time in the life of every ungodly antediluvian in which his wickedness had reached such a point, his long habits of sin had gained such strength, that all hope of his salvation departed. At such a moment, though long before the close of his mortal career, it might have been said with awful emphasis — "He died"! ( Christian Age. ) God's way of writing history H. Bonar, D. D. Bible history is written on the principle of abridgment and selection. God Himself is the abridger and selector. He has written the story of His own world in His own way, and according to His own plan, keeping such things as these in view — 1. What would most glorify Himself. 2. What would most benefit the Church upon the whole. 3. What would mark distinctly the stages leading on to the incarnation of His Son. 4. What would prove the true humanity of Messiah as the seed of the woman, and so the embodiment of the grace and truth wrapt up in the first promise to man.The first verse carries us back to the earlier chapters, and repeats the statement already given as to man's creation in the Divine image. It is plain from it that God desires us to look at and ponder such things as these — 1. Man's creation by God. 2. His creation in the likeness of God. 3. His creation, male and female. 4. His being "blessed" by God, and that he enters this world as a blessed being, not under the curse at all. 5. His receiving the name of Adam, or man, from God Himself, as if God specially claimed the right of nomenclature to Himself.How much importance must God attach to these things when He thus repeats them at so brief an interval! He does not repeat in vain. Every word of God is "pure," and it is full of meaning, even though we may not now see it all. It is not a mere grain or atom; it is a seed, a root. ( H. Bonar, D. D. ) Ten biographies in one chapter H. Bonar, D. D. A single chapter contains ten biographies. Such is God's estimate of man, and man's importance! How unlike man's estimate of himself! How unlike are the biographies contained in this chapter to those volumes of biography over which are spread the story of a single life! Is not this man worship, hero worship? And was it not to prevent this that God has hid from us the details of primitive history — everything that would magnify man and man's doings? Just as He has taken pains to prevent the grosser idolatries of sun worship and star worship by exhibiting these orbs in the first chapter as His own handiwork, so in this fifth chapter He has sought to anticipate and prevent the more refined idolatry, not only of past ages, when man openly and grossly deified man, but of these last days, when man is worshipping man in the most subtle of all ways, and multiplying the stories of man's wisdom, or prowess, or goodness, so as to hide God from our eyes, and give to man an independent position and importance, from which God has been so careful to exclude him. We might say, too, that this chapter is God's protest against that special development of hero worship which is to be exhibited in the last Antichrist, when God shall be set aside and man be set up as all. The importance attached to these recorded names is just this, that they belong to the line of the woman's seed. It was this that made them worthy of memory. The chain to which some precious jewel is attached is chiefly noticeable because of the gem that it suspends. The steps which led up to the temple were mainly important because of the temple to which they led. So it was the connection of these ten worthies of the world's first age with the great Coming One that gave them their importance. Standing where we now do, far down the ages, and looking back on the men of early days, we are like one tracing some great river back to its distant source amid the lonely hills. The varied beauties of its banks, however great, yet derive their chief attraction and interest from the mighty city reared upon its margin, at some turn of its far downward course, and from the mighty ones which that city has given birth to. It is Bethlehem that gives all its interest to the river whose beginnings this chapter traces; or rather, it is He who was there born of a woman — Jesus the son of Abraham, the son of Adam. Save in their bearing upon Him, how unmeaning do these names appear! ( H. Bonar, D. D. ) And Adam begat a son in his own likeness, after his image. Genesis 5:3 Human depravity T. Raffles, D. D. I. THAT HUMAN DEPRAVITY IS TOTAL AS TO ITS INFLUENCE OVER THE HUMAN MIND. By the phrase, human depravity, we mean that corruption of our nature, whereby we are inclined to sin rather than to holiness. The seat of this depravity is within; external forms of wickedness, in words and actions, are only the results and expressions of it, etc. By the heart, we mean the mind and all its faculties and powers; and by the depravity of the heart, we mean that principle within it, call it disposition, energy, or cause, whence those powers receive their inclination and bias, and from the quality of which, they, and the actions resulting from them, derive their character. II. I now proceed to prove, that THIS DEPRAVITY IS UNIVERSAL IN ITS PREVALENCE AMONGST MANKIND. 1. It exists in all ages. Our proof of this is in universal history. 2. It exists in all countries. 3. In all communities. 4. In all families. 5. In all individuals. III. IT IS INHERENT IN OUR NATURE, IN CONSEQUENCE OF THE FALL OF ADAM. ( T. Raffles, D. D. ) And all the days that Adam lived were nine hundred and thirty years: and he died. Genesis 5:5 The life and death of Adam Sketches of Sermons. I. THE SUBJECT OF THIS BRIEF NARRATION. Adam, the first of men. Here it may be profitable to notice him most attentively. 1. As a compound being, formed of different component parts. (1) Composed of matter, or earth, as to his body. (2) Composed of pure spirit, called "The Breath of Life," as to his soul. 2. As to the common head of mankind; both our natural and moral head. (1) He is our natural head, or common parent; for Adam must have been the father, as Eve was the mother, of all living ( Genesis 3:20 ). This renders the blood of all mankind the same ( Acts 17:26 ); and our interests the same; for all mankind are brethren. Being thus united, we should live in unity ( Psalm 133:1 ). (2) He was our moral head, or representative. He acted for us, and his conduct affected the state of all his posterity. 3. As the chief of sinners. 4. As a subject of God's redeeming mercy. 5. As a figure or type of Christ. II. HIS LIFE. He lived nine hundred and thirty years. His life may be considered — 1. In its origin. Divine ( Luke 3:38 ). 2. In its progress, as singularly diversified. 3. In its duration, as graciously protracted. From the protracted life of Adam learn the great end for which our lives are continued; that we may glorify God by getting and doing good. III. HIS DEATH; HE DIED. His death may be considered — 1. As a dissolution of first principles. He died; he was not annihilated, but merely dissolved. His body returned to dust, his soul to God ( Ecclesiastes 12:7 ). 2. As the fruit of sin. 3. As a release from the vanity and evils of this world. 4. As a certain indication of our own. ( Sketches of Sermons. ) Preparation for death A. Monod, D. D. A man, who lived in forgetfulness of God and of his soul, went one day into a church while the chapter which has furnished us with our text was being read there. When he heard that long and monotonous catalogue of the names and ages of the patriarchs, his first inclination was to smile; he said to himself that there might have been chosen for the reading a less dry and a more edifying subject. He remained, however, and continued to listen, compelled to attention in spite of himself. Soon a thought struck him. He could not long listen with indifference to that solemn refrain, which came back always the same after these lives, so lengthened, of the patriarchs, "And he died." That is, he said to himself, what all these men had to pass through who lived so long on earth; they have all finished by dying. What happened to the patriarchs, happens also to all men without exception. All finish with death. What happens to all men must, therefore, happen to myself. I also shall finish with death. How am I prepared to receive that death which every day advances towards me, and from which no power in the world can shield me? What will be its consequences in my case? Will they be happy or unhappy? Will it be a heaven? Will it be a hell? Solemn question, which I have lost sight of till the present, but which I can no longer let remain unsolved. And from that moment he became as serious as he had hitherto been careless, with regard to his eternal interests. I. The first way of acting with regard to death, is NOT TO THINK ABOUT IT AT ALL; that is the way of men of the world. They can so occupy themselves with the things of this life, that they forget, in some sort, that this life is to have an end. 1. Such a young man thus forgets death in the stupefaction of pleasures. 2. Another young man is thus brought to forget death in the preoccupation of work. 3. The old man himself often comes to conceal from himself the death which is already so near him. He can no longer work; he can no longer deliver himself up to the noisy pleasures of youth, but he can still procure distractions for himself, which beguile his ennui , and remove from him the thought of death; he can stir throw the dice, or hold the cards, and the game will make him forget the flight of time. Or in the moments of idleness; say, when he is thrown back upon his own reflections, he will transport himself in idea into the past; he will turn over in his memory, and with inward satisfaction, too, the scenes of his youth and of his riper age, and that preoccupation with the past will hinder him from thinking about the future. And, in a word, there are many means of diverting one's thoughts, and deceiving one's self with regard to death; but is such conduct wise and reasonable? is it really for our interest? II. A second manner of acting with regard to death consists in PERSUADING ONE'S SELF THAT EVERYTHING ENDS AT DEATH; this is the way of infidels. The men whom I have in view do not at all divert their thoughts from the necessity which is laid upon them to die; they do not fear (at least, to judge from their pretensions), to look in the face the thought of death; they speak voluntarily and coolly of it; they believe that they possess the secret of not fearing it. They mock the people simple enough to trouble themselves with what is to follow death. As regards themselves — more enlightened and freed from those vulgar prejudices — they are convinced that what is called our soul is but a result of physical organization, and that, in consequence, it cannot survive the dissolution of the body; that judgment to come, heaven, hell, and life eternal, are so many idle fancies of weak minds. By means of such a conviction they pretend to live tranquilly, and not to fear death. Annihilation is a sad prospect; there is in the thought of annihilation something which horrifies our nature, and which we cannot look at without shuddering. What strange consolation to oppose to the trials of life is the future expected by the infidel! There is another existence after this, and the infidels themselves are forced, sooner or later, to do homage to that truth. At the approach of death they see the fragile stage of their infidelity fall in pieces like a house of cards at the breath of a child; and the anguish of their conscience becomes then an argument, tardy but terrible, in favour of a life to come. It is not, then, in the ranks of infidels that we shall find the best way of preparing for death. III. A third way of conducting one's self with regard to death consists in MAKING AN EFFORT TO MERIT BY ONE'S WORKS FUTURE HAPPINESS; it is the Way with self-righteous men. If, then, a man observed the law of God perfectly, he could wait fearlessly for death, assured beforehand that the consequences will be happy in his case; he could present himself with confidence at the judgment of God, and ask from Him eternal life as a recompense which he has merited. But, as there is not a single man that has perfectly observed the law of God, there is not one who can procure for himself by that means a solid peace in view of death. IV. But that peace which we seek in vain in ourselves, might it not be found in CONFIDENCE IN THE GOODNESS OF GOD? It is there at least that many persons seek it. Here again, we are forced to overthrow that pretended peace as dangerous and illusive. No! it is in vain that you pretend to found your peace in presence of death on the goodness of God, while leaving in the shade His justice. The goodness of God, separated from His justice, is but a frail reed, which will pierce the hand of the imprudent one who rests on it. V. We shall need, you see, in order to our being able to die tranquilly, A MEANS OF PREPARING FOR DEATH THAT WOULD SATISFY THE JUSTICE OF GOD, AT THE SAME TIME THAT IT WOULD DO HOMAGE TO HIS GOODNESS. It would be necessary that at the very time when His goodness displayed itself in the pardon of the sinner, His justice should preserve its rights in the punishment of the sin. If there existed a System founded on truth, and satisfying that double condition, it would assuredly be the best means, or rather the only means, of preparing us to die tranquilly. Now, that system exists, that means is found, and you have already named it in your thought; it is faith in Jesus Christ. After all human systems have been tried in succession, and been found false and powerless, how joyfully the means which God Himself has proposed, and which is the only one that can give peace to our hearts, is returned to; that system, simple as well as Divine, which is summed up in the wor

5:1-5 Adam was made in the image of God; but when fallen he begat a son in his own image, sinful and defiled, frail, wretched, and mortal, like himself. Not only a man like himself, consisting of body and soul, but a sinner like himself. This was the reverse of that Divine likeness in which Adam was made; having lost it, he could not convey it to his seed. Adam lived, in all, 930 years; and then died, according to the sentence passed upon him, To dust thou shalt return. Though he did not die in the day he ate forbidden fruit, yet in that very day he became mortal. Then he began to die; his whole life after was but a reprieve, a forfeited, condemned life; it was a wasting, dying life. Man's life is but dying by degrees. 5:6-20 Concerning each of these, except Enoch, it is said, and he died. It is well to observe the deaths of others. They all lived very long; not one of them died till he had seen almost eight hundred years, and some of them lived much longer; a great while for an immortal soul to be prisoned in a house of clay. The present life surely was not to them such a burden as it commonly is now, else they would have been weary of it. Nor was the future life so clearly revealed then, as it now under the gospel, else they would have been urgent to remove to it. All the patriarchs that lived before the flood, except Noah, were born before Adam died. From him they might receive a full account of the creation, the fall, the promise, and the Divine precepts about religious worship and a religious life. Thus God kept up in his church the knowledge of his will. 5:21-24 Enoch was the seventh from Adam. Godliness is walking with God: which shows reconciliation to God, for two cannot walk together except they be agreed, Am 3:3. It includes all the parts of a godly, righteous, and sober life. To walk with God, is to set God always before us, to act as always under his eye. It is constantly to care, in all things to please God, and in nothing to offend him. It is to be followers of him as dear children. The Holy Spirit, instead of saying, Enoch lived, says, Enoch walked with God. This was his constant care and work; while others lived to themselves and the world, he lived to God. It was the joy of his life. Enoch was removed to a better world. As he did not live like the rest of mankind, so he did not leave the world by death as they did. He was not found, because God had translated him, Heb 11:5. He had lived but 365 years, which, as men's ages were then, was but the midst of a man's days. God often takes those soonest whom he loves best; the time they lose on earth, is gained in heaven, to their unspeakable advantage. See how Enoch's removal is expressed: he was not, for God took him. He was not any longer in this world; he was changed, as the saints shall be, who are alive at Christ's second coming. Those who begin to walk with God when young, may expect to walk with him long, comfortably, and usefully. The true christian's steady walk in holiness, through many a year, till God takes him, will best recommend that religion which many oppose and many abuse. And walking with God well agrees with the cares, comforts, and duties of life. 5:25-32 Methuselah signifies, 'he dies, there is a dart,' 'a sending forth,' namely, of the deluge, which came the year that Methuselah died. He lived 969 years, the longest that any man ever lived on earth; but the longest liver must die at last. Noah signifies rest; his parents gave him that name, with a prospect of his being a great blessing to his generation. Observe his father's complaint of the calamitous state of human life, by the entrance of sin, and the curse of sin. Our whole life is spent in labour, and our time filled up with continual toil. God having cursed the ground, it is as much as some can do, with the utmost care and pains, to get a hard livelihood out comfort us. It signifies not only that desire and expectation which parents generally have about their children, that they will be comforts to them and helpers, though they often prove otherwise; but it signifies also a prospect of something more. Is Christ ours? Is heaven ours? We need better comforters under our toil and sorrow, than the dearest relations and the most promising offspring; may we seek and find comforts in Christ.