mh_parser/vol_split/1 - Genesis/Chapter 5.xml

<div2 id="Gen.vi" n="vi" next="Gen.vii" prev="Gen.v" progress="6.02%" title="Chapter V">
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<h2 id="Gen.vi-p0.1">G E N E S I S</h2>
<h3 id="Gen.vi-p0.2">CHAP. V.</h3>
<p class="intro" id="Gen.vi-p1">This chapter is the only authentic history extant
of the first age of the world from the creation to the flood,
containing (according to the verity of the Hebrew text) 1656 years,
as may easily be computed by the ages of the patriarchs, before
they begat that son through whom the line went down to Noah. This
is one of those which the apostle calls "endless genealogies"
(<scripRef id="Gen.vi-p1.1" osisRef="Bible:1Tim.1.4" parsed="|1Tim|1|4|0|0" passage="1Ti 1:4">1 Tim. i. 4</scripRef>), for Christ,
who was the end of the Old-Testament law, was also the end of the
Old-Testament genealogies; towards him they looked, and in him they
centered. The genealogy here recorded is inserted briefly in the
pedigree of our Saviour (<scripRef id="Gen.vi-p1.2" osisRef="Bible:Luke.3.36-Luke.3.38" parsed="|Luke|3|36|3|38" passage="Lu 3:36-38">Luke iii.
36-38</scripRef>), and is of great use to show that Christ was the
"seed of the woman" that was promised. We have here an account, I.
Concerning Adam, <scripRef id="Gen.vi-p1.3" osisRef="Bible:Gen.5.1-Gen.5.5" parsed="|Gen|5|1|5|5" passage="Ge 5:1-5">ver. 1-5</scripRef>.
II. Seth, <scripRef id="Gen.vi-p1.4" osisRef="Bible:Gen.5.6-Gen.5.8" parsed="|Gen|5|6|5|8" passage="Ge 5:6-8">ver. 6-8</scripRef>. III.
Enos, <scripRef id="Gen.vi-p1.5" osisRef="Bible:Gen.5.9-Gen.5.11" parsed="|Gen|5|9|5|11" passage="Ge 5:9-11">ver. 9-11</scripRef>. IV.
Cainan, <scripRef id="Gen.vi-p1.6" osisRef="Bible:Gen.5.12-Gen.5.14" parsed="|Gen|5|12|5|14" passage="Ge 5:12-14">ver. 12-14</scripRef>. V.
Mahalaleel, <scripRef id="Gen.vi-p1.7" osisRef="Bible:Gen.5.15-Gen.5.17" parsed="|Gen|5|15|5|17" passage="Ge 5:15-17">ver. 15-17</scripRef>.
VI. Jared, <scripRef id="Gen.vi-p1.8" osisRef="Bible:Gen.5.18-Gen.5.20" parsed="|Gen|5|18|5|20" passage="Ge 5:18-20">ver. 18-20</scripRef>.
VII. Enoch, <scripRef id="Gen.vi-p1.9" osisRef="Bible:Gen.5.21-Gen.5.24" parsed="|Gen|5|21|5|24" passage="Ge 5:21-24">ver. 21-24</scripRef>.
VIII. Methuselah, <scripRef id="Gen.vi-p1.10" osisRef="Bible:Gen.5.25-Gen.5.27" parsed="|Gen|5|25|5|27" passage="Ge 5:25-27">ver.
25-27</scripRef>. IX. Lamech and his son Noah, <scripRef id="Gen.vi-p1.11" osisRef="Bible:Gen.5.28-Gen.5.32" parsed="|Gen|5|28|5|32" passage="Ge 5:28-32">ver. 28-32</scripRef>. All scripture, being given by
inspiration of God, is profitable, though not all alike
profitable.</p>
<scripCom id="Gen.vi-p1.12" osisRef="Bible:Gen.5" parsed="|Gen|5|0|0|0" passage="Ge 5" type="Commentary"/>
<scripCom id="Gen.vi-p1.13" osisRef="Bible:Gen.5.1-Gen.5.5" parsed="|Gen|5|1|5|5" passage="Ge 5:1-5" type="Commentary"/><div class="Commentary" id="Bible:Gen.5.1-Gen.5.5">
<h4 id="Gen.vi-p1.14">Genealogies. (<span class="smallcaps" id="Gen.vi-p1.15">b. c.</span> 3852.)</h4>
<p class="passage" id="Gen.vi-p2">1 This <i>is</i> the book of the generations of
Adam. In the day that God created man, in the likeness of God made
he him;   2 Male and female created he them; and blessed them,
and called their name Adam, in the day when they were created.
  3 And Adam lived a hundred and thirty years, and begat <i>a
son</i> in his own likeness, after his image; and called his name
Seth:   4 And the days of Adam after he had begotten Seth were
eight hundred years: and he begat sons and daughters:   5 And
all the days that Adam lived were nine hundred and thirty years:
and he died.</p>
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<p class="indent" id="Gen.vi-p3">The first words of the chapter are the
title or argument of the whole chapter: it is <i>the book of the
generations of Adam;</i> it is the list or catalogue of the
posterity of Adam, not of all, but only of the <i>holy seed who
were the substance thereof</i> (<scripRef id="Gen.vi-p3.1" osisRef="Bible:Isa.6.13" parsed="|Isa|6|13|0|0" passage="Isa 6:13">Isa.
vi. 13</scripRef>), and <i>of whom, as concerning the flesh, Christ
came</i> (<scripRef id="Gen.vi-p3.2" osisRef="Bible:Rom.9.5" parsed="|Rom|9|5|0|0" passage="Ro 9:5">Rom. ix. 5</scripRef>), the
names, ages, and deaths, of those that were the successors of the
first Adam in the custody of the promise, and the ancestors of the
second Adam. The genealogy begins with Adam himself. Here is,</p>
<p class="indent" id="Gen.vi-p4">I. His creation, <scripRef id="Gen.vi-p4.1" osisRef="Bible:Gen.5.1-Gen.5.2" parsed="|Gen|5|1|5|2" passage="Ge 5:1,2"><i>v.</i> 1, 2</scripRef>, where we have a brief
rehearsal of what was before at large related concerning the
creation of man. This is what we have need frequently to hear of
and carefully to acquaint ourselves with. Observe here, 1. That
<i>God created man.</i> Man is not his own maker, therefore he must
not be his own master; but the Author of his being must be the
director of his motions and the centre of them. 2. That there was a
day in which God created man. He was not from eternity, but of
yesterday; he was not the first-born, but the junior of the
creation. 3. That God made him in his own likeness, righteous and
holy, and therefore, undoubtedly, happy. Man's nature resembled the
divine nature more than that of any of the creatures of this lower
world. 4. That God created them male and female (<scripRef id="Gen.vi-p4.2" osisRef="Bible:Gen.5.2" parsed="|Gen|5|2|0|0" passage="Ge 5:2"><i>v.</i> 2</scripRef>), for their mutual comfort as well
as for the preservation and increase of their kind. Adam and Eve
were both made immediately by the hand of God, both made in God's
likeness; and therefore between the sexes there is not that great
distance and inequality which some imagine. 5. That God blessed
them. It is usual for parents to bless their children; so God, the
common Father, blessed his. But earthly parents can only beg a
blessing; it is God's prerogative to command it. It refers chiefly
to the blessing of increase, not excluding other blessings. 6. That
he <i>called their name Adam. Adam</i> signifies <i>earth, red
earth.</i> Now, (1.) God gave him this name. Adam had himself named
the rest of the creatures, but he must not choose his own name,
lest he should assume some glorious pompous title. But God gave him
a name which would be a continual memorandum to him of the meanness
of his original, and oblige him to <i>look unto the rock whence he
was hewn and the hole of the pit whence he was digged,</i>
<scripRef id="Gen.vi-p4.3" osisRef="Bible:Isa.51.1" parsed="|Isa|51|1|0|0" passage="Isa 51:1">Isa. li. 1</scripRef>. Those have
little reason to be proud who are so near akin to dust. (2.) He
gave this name both to the man and to the woman. Being at first one
by nature, and afterwards one by marriage, it was fit they should
both have the same name, in token of their union. The woman is
<i>of the earth earthy</i> as well as the man.</p>
<p class="indent" id="Gen.vi-p5">II. The birth of his son <i>Seth,</i>
<scripRef id="Gen.vi-p5.1" osisRef="Bible:Gen.5.3" parsed="|Gen|5|3|0|0" passage="Ge 5:3"><i>v.</i> 3</scripRef>. He was born in
the hundred and thirtieth year of Adam's life; and probably the
murder of Abel was not long before. Many other sons and daughters
were born to Adam, besides Cain and Abel, before this; but no
notice is taken of them, because an honourable mention must be made
of his name only in whose loins Christ and the church were. But
that which is most observable here concerning Seth is that Adam
begat him <i>in his own likeness, after his image.</i> Adam was
made in the image of God; but, when he was fallen and corrupt, he
begat a son in his own image, sinful and defiled, frail, mortal,
and miserable, like himself; not only a <i>man</i> like himself,
consisting of body and soul, but a <i>sinner</i> like himself,
guilty and obnoxious, degenerate and corrupt. Even the man after
God's own heart owns himself <i>conceived and born in sin,</i>
<scripRef id="Gen.vi-p5.2" osisRef="Bible:Ps.51.5" parsed="|Ps|51|5|0|0" passage="Ps 51:5">Ps. li. 5</scripRef>. This was Adam's
own likeness, the reverse of that divine likeness in which Adam was
made; but, having lost it himself, he could not convey it to his
seed. Note, grace does not run in the blood, but corruption does. A
sinner begets a sinner, but a saint does not beget a saint.</p>
<p class="indent" id="Gen.vi-p6">III. His age and death. He lived, in all,
nine hundred and thirty years, and then he died, according to the
sentence passed upon him, <i>To dust thou shalt return.</i> 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
afterwards was but a reprieve, a forfeited condemned life; nay, it
was a wasting dying life: he was not only like a criminal
sentenced, but as one already crucified, that dies slowly and by
degrees.</p>
</div><scripCom id="Gen.vi-p6.1" osisRef="Bible:Gen.5.6-Gen.5.20" parsed="|Gen|5|6|5|20" passage="Ge 5:6-20" type="Commentary"/><div class="Commentary" id="Bible:Gen.5.6-Gen.5.20">
<p class="passage" id="Gen.vi-p7">6 And Seth lived a hundred and five years, and
begat Enos:   7 And Seth lived after he begat Enos eight
hundred and seven years, and begat sons and daughters:   8 And
all the days of Seth were nine hundred and twelve years: and he
died.   9 And Enos lived ninety years, and begat Cainan:
  10 And Enos lived after he begat Cainan eight hundred and
fifteen years, and begat sons and daughters:   11 And all the
days of Enos were nine hundred and five years: and he died.  
12 And Cainan lived seventy years, and begat Mahalaleel:   13
And Cainan lived after he begat Mahalaleel eight hundred and forty
years, and begat sons and daughters:   14 And all the days of
Cainan were nine hundred and ten years: and he died.   15 And
Mahalaleel lived sixty and five years, and begat Jared:   16
And Mahalaleel lived after he begat Jared eight hundred and thirty
years, and begat sons and daughters:   17 And all the days of
Mahalaleel were eight hundred

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ninety and five
years: and he died.   18 And Jared lived a hundred sixty and
two years, and he begat Enoch:   19 And Jared lived after he
begat Enoch eight hundred years, and begat sons and daughters:
  20 And all the days of Jared were nine hundred sixty and two
years: and he died.</p>
<p class="indent" id="Gen.vi-p8">We have here all that the Holy Ghost
thought fit to leave upon record concerning five of the patriarchs
before the flood, Seth, Enos, Cainan, Mahalaleel, and Jared. There
is nothing observable concerning any of these particularly, though
we have reason to think they were men of eminence, both for
prudence and piety, in their day: but in general,</p>
<p class="indent" id="Gen.vi-p9">I. Observe how largely and expressly their
generations are recorded. This matter, one would think, might have
been delivered in fewer words; but it is certain that there is not
one idle word in God's books, whatever there is in men's. It is
thus plainly set down, 1. To make it easy and intelligible to the
meanest capacity. When we are informed how old they were when they
begat such a son, and how many years they lived afterwards, a very
little skill in arithmetic will enable a man to tell how long they
lived in all; yet the Holy Ghost sets down the sum total, for the
sake of those that have not even so much skill as this. 2. To show
the pleasure God takes in the names of his people. We found Cain's
generation numbered in haste (<scripRef id="Gen.vi-p9.1" osisRef="Bible:Gen.4.18" parsed="|Gen|4|18|0|0" passage="Ge 4:18"><i>ch.</i> iv. 18</scripRef>), but this account of the
holy seed is enlarged upon, and given in words at length, and not
in figures; we are told how long those lived that lived in God's
fear, and when those died that died in his favour; but as for
others it is no matter. <i>The memory of the just is blessed, but
the name of the wicked shall rot.</i></p>
<p class="indent" id="Gen.vi-p10">II. Their life is reckoned by days
(<scripRef id="Gen.vi-p10.1" osisRef="Bible:Gen.5.8" parsed="|Gen|5|8|0|0" passage="Ge 5:8"><i>v.</i> 8</scripRef>): <i>All the
days of Seth,</i> and so of the rest, which intimates the shortness
of the life of man when it is at the longest, and the quick
revolution of our times on earth. If they reckoned by days, surely
we must reckon by hours, or rather make that our frequent prayer
(<scripRef id="Gen.vi-p10.2" osisRef="Bible:Ps.90.12" parsed="|Ps|90|12|0|0" passage="Ps 90:12">Ps. xc. 12</scripRef>), <i>Teach us
to number our days.</i></p>
<p class="indent" id="Gen.vi-p11">III. Concerning each of them, except Enoch,
it is said, <i>and he died.</i> It is implied in the numbering of
the years of their life that their life, when those years were
numbered and finished, came to an end; and yet it is still
repeated, <i>and he died,</i> to show that death passed upon all
men without exception, and that it is good for us particularly to
observe and improve the deaths of others for our own edification.
Such a one was a strong healthful man, but he died; such a one was
a great and rich man, but he died; such a one was a wise politic
man, but he died; such a one was a very good man, perhaps a very
useful man, but he died, &amp;c.</p>
<p class="indent" id="Gen.vi-p12">IV. That which is especially observable is
that they all lived very long; not one of them died till he had
seen the revolution of almost eight hundred years, and some of them
lived much longer, a great while for an immortal soul to be
imprisoned in a house of clay. The present life surely was not to
them such a burden as commonly it is now, else they would have been
weary of it; nor was the future life so clearly revealed then as it
is now under the gospel, else they would have been impatient to
remove to it: long life to the pious patriarchs was a blessing and
made them blessings. 1. Some natural causes may be assigned for
their long life in those first ages of the world. It is very
probable that the earth was more fruitful, that the productions of
it were more strengthening, that the air was more healthful, and
that the influences of the heavenly bodies were more benign, before
the flood, than afterwards. Though man was driven out of paradise,
yet the earth itself was then paradisiacal—a garden in comparison
with its present wilderness-state: and some think that their great
knowledge of the creatures, and of their usefulness both for food
and medicine, together with their sobriety and temperance,
contributed much to it; yet we do not find that those who were
intemperate, as many were (<scripRef id="Gen.vi-p12.1" osisRef="Bible:Luke.17.27" parsed="|Luke|17|27|0|0" passage="Lu 17:27">Luke xvii.
27</scripRef>), were as short-lived as intemperate men generally
are now. 2. It must chiefly be resolved into the power and
providence of God. He prolonged their lives, both for the more
speedy replenishing of the earth and for the more effectual
preservation of the knowledge of God and religion, then, when there
was no written word, but tradition was the channel of its
conveyance. All the patriarchs here, except Noah, were born before
Adam died; so that from him they might receive a full and
satisfactory account of the creation, paradise, the fall, the
promise, and those divine precepts which concerned religious
worship and a religious life: and, if any mistake arose, they might
have recourse to him while he lived, as to an oracle, for the
rectifying of it, and after his death to Methuselah, and others,
that had conversed with him: so great was the care of Almighty God
to preserve in his church the knowledge of his will and the purity
of his worship.</p>
</div><scripCom id="Gen.vi-p12.2" osisRef="Bible:Gen.5.21-Gen.5.24" parsed="|Gen|5|21|5|24" passage="Ge 5:21-24" type="Commentary"/><div class="Commentary" id="Bible:Gen.5.21-Gen.5.24">
<h4 id="Gen.vi-p12.3">Translation of Enoch. (<span class="smallcaps" id="Gen.vi-p12.4">b. c.</span> 3017.)</h4>
<p class="passage" id="Gen.vi-p13">21 And Enoch lived sixty and five years, and
begat Methuselah:   22 And Enoch walked with God after he
begat Methuselah three hundred years, and begat sons and daughters:
  23 And all the days of Enoch were three hundred sixty and
five years:   24 And Enoch walked with God: and he <i>was</i>
not; for God took him.</p>
<p class="indent" id="Gen.vi-p14">The accounts here run on for several
generations without any thing remarkable, or any variation but of
the names and numbers; but at length there comes in one that must
not

<pb id="Gen.vi-Page_49" n="49"/>

be passed over so, of whom special notice
must be taken, and that is <i>Enoch,</i> the seventh from Adam: the
rest, we may suppose, did virtuously, but he excelled them all, and
was the brightest star of the patriarchal age. It is but little
that is recorded concerning him; but this little is enough to make
his name great, greater than the name of the other Enoch, who had a
city called by his name. Here are two things concerning him:—</p>
<p class="indent" id="Gen.vi-p15">I. His gracious conversation in this world,
which is twice spoken of: <i>Enoch walked with God after he begat
Methuselah</i> (<scripRef id="Gen.vi-p15.1" osisRef="Bible:Gen.5.22" parsed="|Gen|5|22|0|0" passage="Ge 5:22"><i>v.</i>
22</scripRef>), and again, <i>Enoch walked with God,</i> <scripRef id="Gen.vi-p15.2" osisRef="Bible:Gen.5.24" parsed="|Gen|5|24|0|0" passage="Ge 5:24"><i>v.</i> 24</scripRef>. Observe,</p>
<p class="indent" id="Gen.vi-p16">1. The nature of his religion and the scope
and tenour of his conversation: he <i>walked with God,</i> which
denotes, (1.) True religion; what is godliness, but walking with
God? The ungodly and profane are without God in the world, they
walk contrary to him: but the godly walk with God, which
presupposes reconciliation to God, for two cannot <i>walk together
except they be agreed</i> (<scripRef id="Gen.vi-p16.1" osisRef="Bible:Amos.3.3" parsed="|Amos|3|3|0|0" passage="Am 3:3">Amos iii.
3</scripRef>), and includes all the parts and instances of a godly,
righteous, and sober life. To walk with God is to set God always
before us, and to act as those that are always under his eye. It is
to live a life of communion with God both in ordinances and
providences. It is to make God's word our rule and his glory our
end in all our actions. It is to make it our constant care and
endeavour in every thing to please God, and nothing to offend him.
It is to comply with his will, to concur with his designs, and to
be workers together with him. It is to be <i>followers of him as
dear children.</i> (2.) Eminent religion. He was entirely dead to
this world, and did not only walk after God, as all good men do,
but he walked with God, as if he were in heaven already. He lived
above the rate, not only of other men, but of other saints: not
only good in bad times, but the best in good times. (3.) Activity
in promoting religion among others. Executing the priest's office
is called <i>walking before God,</i> <scripRef id="Gen.vi-p16.2" osisRef="Bible:1Sam.2.30 Bible:1Sam.2.35" parsed="|1Sam|2|30|0|0;|1Sam|2|35|0|0" passage="1Sa 2:30,35">1 Sam. ii. 30, 35</scripRef>, and see <scripRef id="Gen.vi-p16.3" osisRef="Bible:Zech.3.7" parsed="|Zech|3|7|0|0" passage="Zec 3:7">Zech. iii. 7</scripRef>. Enoch, it should seem,
was a priest of the most high God, and like Noah, who is likewise
said to walk with God, he was a preacher of righteousness, and
prophesied of Christ's second coming. <scripRef id="Gen.vi-p16.4" osisRef="Bible:Jude.1.14" parsed="|Jude|1|14|0|0" passage="Jude 1:14">Jude 14</scripRef>, <i>Behold, the Lord cometh with his
holy myriads.</i> Now the Holy Spirit, instead of saying, Enoch
<i>lived,</i> says, Enoch <i>walked with God;</i> for it is the
life of a good man to walk with God. This was, [1.] The business of
Enoch's life, his constant care and work; while others lived to
themselves and the world, he lived to God. [2.] It was the joy and
support of his life. Communion with God was to him better than life
itself. <i>To me to live is Christ,</i> <scripRef id="Gen.vi-p16.5" osisRef="Bible:Phil.1.21" parsed="|Phil|1|21|0|0" passage="Php 1:21">Phil. i. 21</scripRef>.</p>
<p class="indent" id="Gen.vi-p17">2. The date of his religion. It is said
(<scripRef id="Gen.vi-p17.1" osisRef="Bible:Gen.5.21" parsed="|Gen|5|21|0|0" passage="Ge 5:21"><i>v.</i> 21</scripRef>), <i>he lived
sixty-five years, and begat Methuselah;</i> but (<scripRef id="Gen.vi-p17.2" osisRef="Bible:Gen.5.22" parsed="|Gen|5|22|0|0" passage="Ge 5:22"><i>v.</i> 22</scripRef>) <i>he walked with God after he
begat Methuselah,</i> which intimates that he did not begin to be
eminent for piety till about that time; at first he walked but as
other men. Great saints arrive at their eminence by degrees.</p>
<p class="indent" id="Gen.vi-p18">3. The continuance of his religion: he
walked with God <i>three hundred years,</i> as long as he continued
in this world. The hypocrite will not pray always; but the real
saint that acts from a principle, and makes religion his choice,
will persevere to the end, and walk with God while he lives, as one
that hopes to live for ever with him, <scripRef id="Gen.vi-p18.1" osisRef="Bible:Ps.104.33" parsed="|Ps|104|33|0|0" passage="Ps 104:33">Ps. civ. 33</scripRef>.</p>
<p class="indent" id="Gen.vi-p19">II. His glorious removal to a better world.
As he did not live like the rest, so he did not die like the rest
(<scripRef id="Gen.vi-p19.1" osisRef="Bible:Gen.5.24" parsed="|Gen|5|24|0|0" passage="Ge 5:24"><i>v.</i> 24</scripRef>): <i>He was
not, for God took him;</i> that is, as it is explained (<scripRef id="Gen.vi-p19.2" osisRef="Bible:Heb.11.5" parsed="|Heb|11|5|0|0" passage="Heb 11:5">Heb. xi. 5</scripRef>), <i>He was translated
that he should not see death, and was not found, because God had
translated him.</i> Observe,</p>
<p class="indent" id="Gen.vi-p20">1. When he was thus translated. (1.) What
time of his life. It was when he had lived but three hundred and
sixty-five years (a year of years), which, as men's ages went then,
was in the midst of his days; for there was none of the patriarchs
before the flood that did not more than double that age. But why
did God take him so soon? Surely, because the world, which had now
grown corrupt, was not worthy of him, or because he was so much
above the world, and so weary of it, as to desire a speedy removal
out of it, or because his work was done, and done the sooner for
his minding it so closely. Note, God often takes those soonest whom
he loves best, and the time they lose on earth is gained in heaven,
to their unspeakable advantage. (2.) What time of the world. It was
when all the patriarchs mentioned in this chapter were living,
except Adam, who died fifty-seven years before, and Noah, who was
born sixty-nine years after; those two had sensible confirmations
to their faith other ways, but to all the rest, who were or might
have been witnesses of Enoch's translation, it was a sensible
encouragement to their faith and hope concerning a future
state.</p>
<p class="indent" id="Gen.vi-p21">2. How his removal is expressed: <i>He was
not, for God took him.</i> (1.) He was not any longer in this
world; it was not the period of his being, but of his being here:
he was <i>not found,</i> so the apostle explains it from the LXX.;
not found by his friends, who sought him as the sons of the
prophets sought Elijah (<scripRef id="Gen.vi-p21.1" osisRef="Bible:2Kgs.2.17" parsed="|2Kgs|2|17|0|0" passage="2Ki 2:17">2 Kings ii.
17</scripRef>); not found by his enemies, who, some think, were in
quest of him, to put him to death in their rage against him for his
eminent piety. It appears by his prophecy that there were then many
ungodly sinners, who spoke hard speeches, and probably did hard
things too, against God's people (<scripRef id="Gen.vi-p21.2" osisRef="Bible:Jude.1.15" parsed="|Jude|1|15|0|0" passage="Jude 1:15">Jude 15</scripRef>), but God hid Enoch from them, not
under heaven, but in heaven. (2.) God took him body and soul to
himself in the heavenly paradise, by the ministry of angels, as
afterwards he took Elijah. He was changed, as those saints will be
that shall be found alive at Christ's second coming. Whenever a
good man dies God takes him,

<pb id="Gen.vi-Page_50" n="50"/>

fetches him
hence, and receives him to himself. The apostle adds concerning
Enoch that, <i>before his translation, he had this testimony, that
he pleased God,</i> and this was the good report he obtained. Note,
[1.] Walking with God pleases God. [2.] We cannot walk with God so
as to please him, but by faith. [3.] God himself will put an honour
upon those that by faith walk with him so as to please him. He will
own them now, and witness for them before angels and men at the
great day. Those that have not this testimony before the
translation, yet shall have it afterwards. [4.] Those whose
conversation in the world is truly holy shall find their removal
out of it truly happy. Enoch's translation was not only an evidence
to faith of the reality of a future state, and of the possibility
of the body's existing in glory in that state; but it was an
encouragement to the hope of all that walk with God that they shall
be for ever with him: signal piety shall be crowned with signal
honours.</p>
</div><scripCom id="Gen.vi-p21.3" osisRef="Bible:Gen.5.25-Gen.5.27" parsed="|Gen|5|25|5|27" passage="Ge 5:25-27" type="Commentary"/><div class="Commentary" id="Bible:Gen.5.25-Gen.5.27">
<p class="passage" id="Gen.vi-p22">25 And Methuselah lived a hundred eighty and
seven years, and begat Lamech:   26 And Methuselah lived after
he begat Lamech seven hundred eighty and two years, and begat sons
and daughters:   27 And all the days of Methuselah were nine
hundred sixty and nine years: and he died.</p>
<p class="indent" id="Gen.vi-p23">Concerning Methuselah observe, 1. The
signification of his name, which some think was prophetical, his
father Enoch being a prophet. <i>Methuselah</i> signifies, <i>he
dies,</i> or <i>there is a dart,</i> or, <i>a sending forth,</i>
namely, of the deluge, which came the very year that Methuselah
died. If indeed his name was so intended and so explained, it was
fair warning to a careless world, a long time before the judgment
came. However, this is observable, that the longest liver that ever
was carried death in his name, that he might be reminded of its
coming surely, though it came slowly. 2. His age: he lived nine
hundred and sixty-nine years, the longest we read of that ever any
man lived on earth; and yet he died. The longest liver must die at
last. Neither youth nor age will discharge from that war, for that
is the end of all men: none can challenge life by long
prescription, nor make that a plea against the arrests of death. It
is commonly supposed that Methuselah died a little before the
flood; the Jewish writers say, "seven days before," referring to
<scripRef id="Gen.vi-p23.1" osisRef="Bible:Gen.7.10" parsed="|Gen|7|10|0|0" passage="Ge 7:10"><i>ch.</i> vii. 10</scripRef>, and that
he was taken away from the evil to come, which goes upon this
presumption, which is generally received, that all the patriarchs
mentioned in this chapter were holy good men. I am loth to offer
any surmise to the contrary; and yet I see not that this can be any
more inferred from their enrollment here among the ancestors of
Christ than that all those kings of Judah were so whose names are
recorded in his genealogy, many of whom, we are sure, were much
otherwise: and, if this be questioned, it may be suggested as
probable that Methuselah was himself drowned with the rest of the
world; for it is certain that he died that year.</p>
</div><scripCom id="Gen.vi-p23.2" osisRef="Bible:Gen.5.28-Gen.5.32" parsed="|Gen|5|28|5|32" passage="Ge 5:28-32" type="Commentary"/><div class="Commentary" id="Bible:Gen.5.28-Gen.5.32">
<h4 id="Gen.vi-p23.3">Account of Noah. (<span class="smallcaps" id="Gen.vi-p23.4">b. c.</span> 2448.)</h4>
<p class="passage" id="Gen.vi-p24">28 And Lamech lived a hundred eighty and two
years, and begat a son:   29 And he called his name Noah,
saying, This <i>same</i> shall comfort us concerning our work and
toil of our hands, because of the ground which the <span class="smallcaps" id="Gen.vi-p24.1">Lord</span> hath cursed.   30 And Lamech lived
after he begat Noah five hundred ninety and five years, and begat
sons and daughters:   31 And all the days of Lamech were seven
hundred seventy and seven years: and he died.   32 And Noah
was five hundred years old: and Noah begat Shem, Ham, and
Japheth.</p>
<p class="indent" id="Gen.vi-p25">Here we have the first mention of Noah, of
whom we shall read much in the following chapters. Observe,</p>
<p class="indent" id="Gen.vi-p26">I. His name, with the reason of it:
<i>Noah</i> signifies <i>rest;</i> his parents gave him that name,
with a prospect of his being a more than ordinary blessing to his
generation: <i>This same shall comfort us concerning our work and
toil of our hands, because of the ground which the Lord hath
cursed.</i> Here is, 1. Lamech's complaint of the calamitous state
of human life. By the entrance of sin, and the entail of the curse
for sin, our condition has become very miserable: 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 fetch a hard livelihood out of it. He
speaks as one fatigued with the business of this life, and grudging
that so many thoughts and precious minutes, which otherwise might
have been much better employed, are unavoidably spent for the
support of the body. 2. His comfortable hopes of some relief by the
birth of this son: <i>This same shall comfort us,</i> which denotes
not only the desire and expectation which parents generally have
concerning their children (that, when they grow up, they will be
comforts to them and helpers in their business, though they often
prove otherwise), but an apprehension and prospect of something
more. Very probably there were some prophecies that went before of
him, as a person that should be wonderfully serviceable to his
generation, which they so understood as to conclude that he was the
promised seed, the Messiah that should come; and then it intimates
that a covenant-interest in Christ as ours, and the believing
expectation of his coming, furnish us with the best and surest

<pb id="Gen.vi-Page_51" n="51"/>

comforts, both in reference to the wrath and
curse of God which we have deserved and to the toils and troubles
of this present time of which we are often complaining. "Is Christ
ours? Is heaven ours? <i>This same shall comfort us.</i>"</p>
<p class="indent" id="Gen.vi-p27">II. His children, Shem, Ham, and Japheth.
These Noah begat (the eldest of these) when he was 500 years old.
It should seem that Japheth was the eldest (<scripRef id="Gen.vi-p27.1" osisRef="Bible:Gen.10.21" parsed="|Gen|10|21|0|0" passage="Ge 10:21"><i>ch.</i> x. 21</scripRef>), but Shem is put first
because on him the covenant was entailed, as appears by <scripRef id="Gen.vi-p27.2" osisRef="Bible:Gen.9.26" parsed="|Gen|9|26|0|0" passage="Ge 9:26"><i>ch.</i> ix. 26</scripRef>, where God is called
the <i>Lord God of Shem.</i> To him, it is probable, the
birth-right was given, and from him, it is certain, both Christ the
head, and the church the body, were to descend. Therefore he is
called <i>Shem,</i> which signifies a <i>name,</i> because in his
posterity the name of God should always remain, till he should come
out of his loins whose name is above every name; so that in putting
Shem first Christ was, in effect, put first, who in all things must
have the pre-eminence.</p>
</div></div2>