Genesis 5:1

writing, even a letter, such as the bill of divorce. Here It means the account or register of the generations of Adam or his descendants to the five hundredth year of the life of Noah. In the likeness of God made he him - This account is again introduced to keep man in remembrance of the heights of glory whence he bad fallen; and to prove to him that the miseries and death consequent on his present state were produced by his transgression, and did not flow from his original state. For, as he was created in the image of God, he was created free from natural and moral evil. As the deaths of the patriarchs are now to be mentioned, it was necessary to introduce them by this observation, in order to justify the ways of God to man. Verse 3 And Adam lived a hundred and thirty years, etc. - The Scripture chronology especially in the ages of some of the antediluvian and postdiluvian patriarchs, has exceedingly puzzled chronologists, critics, and divines. The printed Hebrew text, the Samaritan, the Septuagint, and Josephus, are all different, and have their respective vouchers and defenders. The following tables of the genealogies of the patriarchs before and after the flood, according to the Hebrew, Samaritan, and Septuagint, will at once exhibit the discordances. For much satisfactory information on this subject I must refer to A New Analysis of Chronology, by the Rev. William Hales, D.D., 3 vols. 4th., London, 1809. And begat a son in his own likeness, after his image - Words nearly the same with those Gen 1:26 : Let us make man in our image, after our likeness. What this image and likeness of God were, we have already seen, and we may rest assured that the same image and likeness are not meant here. The body of Adam was created provisionally immortal, i.e. while he continued obedient he could not die; but his obedience was voluntary, and his state a probationary one. The soul of Adam was created in the moral image of God, in knowledge, righteousness, and true holiness. He had now sinned, and consequently had lost his moral resemblance to his Maker; he had also become mortal through his breach of the law. His image and likeness were therefore widely different at this time from what they were before; and his begetting children in this image and likeness plainly implies that they were imperfect like himself, mortal like himself, sinful and corrupt like himself. For it is impossible that he, being impure, fallen from the Divine image, could beget a pure and holy offspring, unless we could suppose it possible that a bitter fountain could send forth sweet waters, or that a cause could produce effects totally dissimilar from itself. What is said here of Seth might have been said of all the other children of Adam, as they were all begotten after his fall; but the sacred writer has thought proper to mark it only in this instance. Verse 22 And Enoch walked with God - three hundred years - There are several things worthy of our most particular notice in this account: 1. The name of this patriarch; Enoch, from חנך chanack, which signifies to instruct, to initiate, to dedicate. From his subsequent conduct we are authorized to believe he was early instructed in the things of God, initiated into the worship of his Maker, and dedicated to his service. By these means, under the influence of the Divine Spirit, which will ever attend pious parental instructions, his mind got that sacred bias which led him to act a part so distinguished through the course of a long life. 2. His religious conduct. He walked with God; יתהלך yithhallech, he set himself to walk, he was fixedly purposed and determined to live to God. Those who are acquainted with the original will at once see that it has this force. A verb in the conjugation called hithpael signifies a reciprocal act, that which a man does upon himself: here we may consider Enoch receiving a pious education, and the Divine influence through it; in consequence of which he determines to be a worker with God, and therefore takes up the resolution to walk with his Maker, that he might not receive the grace of God in vain. 3. The circumstances in which he was placed. He was a patriarch; the king, the priest, and the prophet of a numerous family, to whom he was to administer justice, among whom he was to perform all the rites and ceremonies of religion, and teach, both by precept and example, the way of truth and righteousness. Add to this, he was a married man, he had a numerous family of his own, independently of the collateral branches over which he was obliged, as patriarch, to preside; he walked three hundred years with God, and begat sons and daughters; therefore marriage is no hindrance even to the perfection of piety; much less inconsistent with it, as some have injudiciously taught. 4. The astonishing height of piety to which he had arrived; being cleansed from all filthiness of the flesh and of the spirit, and having perfected holiness in the fear of God, we find not only his soul but his body purified, so that, without being obliged to visit the empire of death, he was capable of immediate translation to the paradise of God. There are few cases of this kind on record; but probably there might be more, many more, were the followers of God more faithful to the grace they receive. 5. Enoch attained this state of religious and spiritual excellence in a time when, comparatively speaking, there were few helps, and no written revelation. Here then we cannot but see and admire how mighty the grace of God is, and what wonders it works in the behalf of those who are faithful, who set themselves to walk with God. It is not the want of grace nor of the means of grace that is the cause of the decay of this primitive piety, but the want of faithfulness in those who have the light, and yet will not walk as children of the light. 6. If the grace of God could work such a mighty change in those primitive times, when life and immortality were not brought to light by the Gospel, what may we not expect in these times, in which the Son of God tabernacles among men, in which God gives the Holy Spirit to them who ask him, in which all things are possible to him who believes? No man can prove that Enoch had greater spiritual advantages than any of the other patriarchs, though it seems pretty evident that he made a better use of those that were common to all than any of the rest did; and it would be absurd to say that he had greater spiritual helps and advantages than Christians can now expect, for he lived under a dispensation much less perfect than that of the Law, and yet the law itself was only the shadow of the glorious substance of Gospel blessings and Gospel privileges. 7. It is said that Enoch not only walked with God, setting him always before his eyes, beginning, continuing, and ending every work to his glory, but also that he pleased God, and had the testimony that he did please God, Heb 11:5 . Hence we learn that it was then possible to live so as not to offend God, consequently so as not to commit sin against him; and to have the continual evidence or testimony that all that a man did and purposed was pleasing in the sight of Him who searches the heart, and by whom devices are weighed: and if it was possible then, it is surely, through the same grace, possible now; for God, and Christ, and faith, are still the same. Verse 27 The days of Methuselah were nine hundred sixty and nine years - This is the longest life mentioned in Scripture, and probably the longest ever lived; but we have not authority to say positively that it was the longest. Before the flood, and before artificial refinements were much known and cultivated, the life of man was greatly protracted, and yet of him who lived within thirty-one years of a thousand it is said he died; and the longest life is but as a moment when it is past. Though life is uncertain, precarious, and full of natural evils, yet it is a blessing in all its periods if devoted to the glory of God and the interest of the soul; for while it lasts we may more and more acquaint ourselves with God and be at peace, and thereby good shall come unto us; Job 22:21 . Verse 29 This same shall comfort us - This is an allusion, as some think, to the name a Noah, which they derive from נחם nacham, to comfort; but it is much more likely that it comes from נח nach or נוח nuach, to rest, to settle, etc. And what is more comfortable than rest after toil and labor? These words seem to have been spoken prophetically concerning Noah, who built the ark for the preservation of the human race, and who seems to have been a typical person; for when he offered his sacrifice after the drying up of the waters, it is said that God smelled a savor of Rest, and said he would not curse the ground any more for man's sake, Gen 8:21 ; and from that time the earth seems to have had upon an average the same degree of fertility; and the life of man, in a few generations after, was settled in the mean at threescore years and ten. See Gen 9:3 . Verse 32 Noah begat Shem, Ham, and Japheth - From Gen 10:21 ; 1Chr 1:5 , etc., we learn that Japheth was the eldest son of Noah, but Shem is mentioned first, because it was from him, in a direct line, that the Messiah came. Ham was certainly the youngest of Noah's sons, and from what we read, Gen 9:22 , the worst of them; and how he comes to be mentioned out of his natural order is not easy to be accounted for. When the Scriptures design to mark precedency, though the subject be a younger son or brother, he is always mentioned first; so Jacob is named before Esau, his elder brother, and Ephraim before Manasses. See Gen 28:5 ; Gen 48:20 . Among many important things presented to our view in this chapter, several of which have been already noticed, we may observe that, of all the antediluvian patriarchs, Enoch, who was probably the best man, was the shortest time upon earth; his years were exactly as the days in a solar revolution, viz., three hundred and sixty-five; and like the sun he fulfilled a glorious course, shining more and more unto the perfect day, and was taken, when in his meridian splendor, to shine like the sun in the kingdom of his Father for ever. From computation it appears, 1. That Adam lived to see Lamech, the ninth generation, in the fifty-sixth year of whose life he died; and as he was the first who lived, and the first that sinned, so he was the first who tasted death in a natural way. Abel's was not a natural but a violent death. 2. That Enoch was taken away next after Adam, seven patriarchs remaining witness of his translation. 3. That all the nine first patriarchs were taken away before the flood came, which happened in the six hundredth year of Noah's life. 4. That Methuselah lived till the very year in which the flood came, of which his name is supposed to have been prophetical מתו methu, "he dieth," and שלח shalach, "he sendeth out;" as if God had designed to teach men that as soon as Methuselah died the flood should be sent forth to drown an ungodly world. If this were then so understood, even the name of this patriarch contained in it a gracious warning. Introduction The children of God, among whom the true religion was at first preserved, corrupt it by forming matrimonial connections with irreligious women, Gen 6:1 , Gen 6:2 . God, displeased with these connections and their consequences, limits the continuance of the old world to one hundred and twenty years, Gen 6:3 . The issue of those improper connections termed giants, Gen 6:4 . An affecting description of the depravity of the world, Gen 6:5 , Gen 6:6 . God threatens the destruction of every living creature, Gen 6:7 . Noah and his family find grace in his sight, Gen 6:8

CHAPTER V. I. THE RECORDS OF THE GENERATIONS OF MAN AND THE GLORY OF THE CAINITES. A. The Records of the Generations of Man. V.1. This is the book of the generations of Adam. 1. This chronicle has been arranged by Moses for two reasons. First, on account of the promise of the seed made to Adam; and second, on account of Enoch. Moses writes still another genealogy in the tenth chapter, after the flood, from a far different motive than the present. In the present chapter, he gives the number of the years of the righteous and adds with a special purpose in the case of each one, the words, "and he died." 2. This little phrase may at first thought appear superfluous. After the historian has said, "All the days that Adam lived were nine hundred and thirty years," what seems to be the use of his adding the few words, "and he died"? The statement as to the number of his years connotes also the time of his death; for had he lived longer, the additional years would have been contained in the enumeration. Moses, however, does this with the definite purpose of pointing out the unspeakable wrath of God against sin, and the inevitable punishment of it, inflicted by him on the whole human race, on the righteous as well as on the wicked. So does the Apostle Paul pursue his argument, drawn from this very portion of the Holy Scripture: "As through one man sin entered into the world, and death through sin; and so death passed upon all men, for that all sinned," Rom 5,12. This is a consequence perpetuated through all generations. Adam died, therefore Adam was a sinner. Seth died, therefore Seth was a sinner. Infants die, therefore infants partake of sin and so are sinners. This is what Moses intends to set forth when he says, concerning the whole line of patriarchs, that, though they were all sanctified and renewed by faith, yet, "they died!" 3. Nevertheless, from this line of the dying there flames starlike a most lovely light of immortality when Moses here records concerning Enoch that "he was not;" that is, he no longer appeared among men, and yet he did not die but was taken up into heaven by the Lord himself. By this glorious fact is signified that the human race is indeed condemned to death on account of sin, and yet the hope of life and immortality is left us, that we need not abide in death forever. 4. For this cause God thought it needful, not only that the promise of life should be given to the original world, but that immortality should be demonstrated by an object lesson. Accordingly Moses said of each patriarch that he fulfilled so many years of life and "died": that is, suffered the punishment of sin, or, was a sinner. But the divine historian does not use these expressions concerning Enoch. Not because that patriarch was not a sinner, but because, even unto such sinners as he, there was left a hope of eternal life through the blessed seed. Therefore all the patriarchs, who died in the faith of this seed, held fast the hope of eternal life. Enoch, therefore, is the second object lesson by which God makes it manifest that it is his will to give unto us life eternal after this life. The Lord says that Abel, who was killed by his brother, still lived, and that his voice cried from the ground. In the present instance, Enoch is taken up by the Lord himself into heaven. 5. We will not despair, therefore, though we see death, derived from Adam, extend to every one of the whole human race. We must, indeed, suffer death because we are sinners. But we shall not abide in death. We rather have a hope in a divine purpose and providence whereby God designs our deliverance from death. This deliverance has begun with the promise of the blessed seed, and has been demonstrated by Abel and Enoch as object lessons. Wherefore we possess the first fruits of immortality. The Apostle Paul says, "For in hope were we saved," Rom 8,24. Hope saves us until the fullness of immortality shall be brought unto us at the last day, when we shall see and feel that eternal life which we possessed here in faith and hope. 6. Now, the flesh does not understand this. The flesh judges that man dies like a beast. Men, occupying the front rank of philosophers have felt accordingly that by death the soul is separated and delivered from the prison of the body, to mingle, free from all bodily infirmities, in the assembly of the gods. Such was the immortality dreamed of by the philosophers, though steadfastness of grasp and of vision was out of the question. The Holy Scriptures, however, teach differently concerning the resurrection and eternal life; they place this hope so plainly before our eyes as to leave no room for doubt. 7. Next in order, we find in this chapter a reflection of the condition of the primitive world. The ten antediluvian patriarchs belonging to the lineage of Christ, with their descendants, are enumerated. Nor is it a useless study to put these data before one's eyes on paper, according to the directions given by Moses, to see who the patriarchs were, who were their contemporaries, and how old they became, as I have taken the time to do. Cain also has his line, as Moses has shown in the preceding chapter, and I have no doubt that the posterity of Cain was far more numerous than that of righteous Seth. 8. From these two families, as from roots, was the world peopled, down to the deluge, in which both branches, with their two classes of descendants (that is, the posterity of the wicked and that of the righteous) were rooted out of the earth, eight souls only being left, and even among them one was wicked. Accordingly, as in this chapter a magnificent picture of the primeval world is presented to our view, so we behold also the incalculable wrath of God, and the horrible event of the reduction of the total offspring of these patriarchs to eight souls. 9. We will reserve this awful record for its proper time and place. Let us now do that which Moses does in the present chapter, who wants us to consider the exceeding splendor of this primeval age of the world. Adam lived beyond the age of his grandson Enoch, and died but a short time before Noah was born. A hundred and twenty years only intervened between the death of Adam and the birth of Noah. Seth died only fourteen years before Noah's birth. Enosh and the rest of the patriarchs, except Enoch, lived at the same time with Noah. Thus by a comparison of the figures, we shall ascertain that quite a number of gray-headed patriarchs, of whom one lived seven hundred, and another nine hundred years, were contemporaries, and teaching and governing the Church of the godly. 10. The exceeding glory of the primitive world consists in this, that it contained so many good and wise and holy men. We are by no means to think that all these are merely common names of plain and simple men. They were the greatest heroes and men of renown that the world ever witnessed, next to Christ and John the Baptist. In the last day we shall behold and admire the real majesty of all these worthies, and then we shall truly behold the mighty deeds which these mighty men wrought. Yes, it will then be made manifest what Adam did, what Seth did, what Methuselah did, and the others; what they suffered from the old serpent; how they comforted and fortified themselves, by their hope in the promised seed, against all the harm and violence of the world, that is, of the Cainites; what craft they experienced; what injuries and hatred and contempt they bore for the glory of the blessed seed to be born from their lineage. We are assuredly not to imagine that these great and holy men lived without severe afflictions and innumerable crosses. All these things, I say, shall be revealed at the last day. 11. And it is an undertaking, as I said, full of profit and pleasure now to contemplate with our minds, as with open eyes, that happy age, in which so many patriarchs lived contemporaneously, nearly all of whom, except Noah, had seen and known their first father, Adam. B. The Glory of the Cainites. 12. Also the Cainites had their glory. Among them were men most eminent in the liberal arts, and the most consummate hypocrites, who gave the true Church a world of trouble, and harassed the holy patriarchs in every possible way. We may justly call all those who were thus oppressed by them most holy martyrs and confessors. The Cainites, as Moses before intimated, very soon surpassed the other descendants of Adam in numbers and activity. Although they were compelled to revere their father Adam, yet they adopted all possible means of oppressing the Church of the godly, and especially so after the death of the first patriarch, Adam. By such wickedness, these Cainites helped to bring on the flood as retribution. 13. This power and malice of the Cainites caused the holy patriarchs to teach and instruct their Church with increased zeal and industry. What numerous and powerful sermons may we suppose were preached by them in the course of these most eventful years! There is no doubt that both Adam and Eve testified of their original state of innocence, described the glory of paradise and warned their posterity to beware of the serpent, who, by tempting them to sin, had caused all these great evils. How constant may we suppose them to have been in explaining the promise of the blessed seed! How earnestly must they have exhorted the hearts of their followers to be moved neither by the splendor of the Cainites nor by their own afflictions. 14. All these particulars Moses omits to record, both because they could not be described on account of their infinite variety of detail and because the revelation of them is reserved for that great day of deliverance and glory! 15. Likewise the flood, in spite of its horror, is described with the greatest brevity because he wished to leave such things to the meditation of men. 16. For the same reasons Moses has purposely given us, in these first five chapters, as briefly as possible, a picture of the original and primeval world. It was an admirable condition of life, and yet that primeval age contained a multitude of the worst of men, in consequence not more than "eight souls" were saved from the destroying flood! What then, may we conclude, will be the state of things before the last day shall come, seeing that even now, under the revealed light of the Gospel, there is found so great a host of despisers of it that there is cause to fear that they will fill the world ere long with errors and prevail to the extinction of the Word altogether. 17. Awful is the voice of Christ when it utters the words, "Nevertheless, when the Son of man cometh, shall he find faith on the earth?" Lk 18,8. And in Matthew 24,37-38, our Lord compares the last days with the days of Noah. These utterances of our Lord are indeed most awful. But the world, in its security and ingratitude, is a despiser of all the threats as well as all the promises of God. It abounds in iniquities of every kind and becomes daily more corrupt. From the time that the popes ceased to rule among us, who had ruled the whole world by means of the mere dread of their vengeance, sound doctrine has been despised, and men have degenerated into all but brutes and beasts. The number of holy and godly preachers of the Word is becoming less and all men are indulging their desires. The last day, however, shall assuredly come upon the world as a thief, and will overtake these men in all their security, and in the indulgence of their ambition, tyranny, lust, avarice, and vices of every kind. 18. And let it be remembered that it is Christ himself who has foretold these things, and we can not possibly imagine that he would lie. If the primitive world, which contained so mighty a multitude of the greatest patriarchs, was so wholly corrupted, what may we not have cause to dread in the weakness of our nature? May the Lord our God grant that we may be gathered, as soon as possible, in the faith and confession of his Son Jesus Christ, unto these our fathers; yea, if it please him, that we may die within the next twenty years, and not live to see the miseries and calamities, both temporal and spiritual, of the last time! Amen! II. ADAM AND HIS SON SETH. V.1a. This is the book of the generations of Adam. 19. "Adam," as will be stated further on, is the common name of the whole human race, but it is applied to the first man more expressly as an appellation of dignity, because he was the source, as it were, of the whole human family. The Hebrew word sepher, "a book," is derived from saphar, which signifies "to narrate" or "to enumerate." Wherefore this narration or enumeration of the posterity of Adam is called "the book of the generations of Adam." V.1b. In the day that God created man, in the likeness of God made he him. 20. This clause of the sacred text has induced the blind Jews to fable that Adam slept with Eve as his wife in paradise on the same day in which he was created, and that she conceived in that same day. Fables of this kind are numerous among them, nor may anything sound or pure in the matter of scriptural interpretation be expected of them. 21. The intent of Moses, in this clause, is to record the complete age of Adam, and to number the days of his life from the day of his creation, and, at the same time, to show that before Adam there was no generation. Generation is to be clearly distinguished from creation. There was no generation before Adam, but creation only. Adam and Eve were not born but created, and that directly by God himself. Moses adds, "In the likeness of God made he him." We are to understand, then, that when he afterwards mentions that Adam begat Seth, he numbers his years from the very day of his creation. 22. In respect to Adam's having been made in the likeness of God, we have shown above in its place what that "likeness" of God was. Although almost all commentators understand the expressions, "the likeness of God," and "the image of God," to mean one and the same thing, yet so far as I have been able from careful investigation to reach a conclusion, there is a difference between the two terms. Zelem properly signifies "an image," or "figure," as when the Scripture says, Ye shall break down their images, Ex. 23,24, in which passage the original term signifies nothing more than the figures, or statues, or images erected by men. But demuth signifies "a likeness," or "the perfectness of an image." For instance, when we speak of a lifeless image, such as that which is impressed on coins, we say, This is the image of Brutus or of Cæsar. That image, however, does not reproduce the likeness, nor exhibit every single feature. 23. Accordingly, when Moses says that man was created also in the likeness of God, he points out that man resembles God not only in the possession of reason, or of intellect and will, but that he has also the likeness of God, that is, a will and an intellect, with which he knows God and wills what he wills. 24. If man, having been created both "in the image" and "in the likeness" of God, had not fallen, he would have lived forever, full of joy and gladness, and would have possessed a will joyfully eager to obey the will of God. But by sin both this "likeness" and this "image" were lost. They are, however, in a measure, restored by faith, as we are told by the apostle, Col 3,10; Eph 4,24. For we begin to know God, and the spirit of Christ helps us, so that we desire to obey the commandments of God. 25. Of these blessed gifts we possess only the first-fruits. This new creation within us is only as yet begun; it is not perfected here in the flesh. The will is in some measure stirred to praise God, to give him thanks, to confess sin, and to exercise patience, but all this is only the first-fruits. The flesh, obeying the law of its nature, still follows the things of the flesh, while it opposes the things of God. The result is that the restoration of such gifts in us is only in the initial stage; but the full tithe of this likeness in all its perfection shall be rendered in the future life, when the sinful flesh shall have been destroyed by death.

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; 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 a son 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. The first words of the chapter are the title or argument of the whole chapter: it is the book of the generations of Adam; it is the list or catalogue of the posterity of Adam, not of all, but only of the holy seed who were the substance thereof ( Isa. vi. 13 ), and of whom, as concerning the flesh, Christ came ( Rom. ix. 5 ), 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, I. His creation, v. 1, 2 , 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 God created man. 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 ( v. 2 ), 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 called their name Adam. Adam signifies earth, red earth. 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 look unto the rock whence he was hewn and the hole of the pit whence he was digged, Isa. li. 1 . 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 of the earth earthy as well as the man. II. The birth of his son Seth, v. 3 . 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 in his own likeness, after his image. 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 man like himself, consisting of body and soul, but a sinner like himself, guilty and obnoxious, degenerate and corrupt. Even the man after God's own heart owns himself conceived and born in sin, Ps. li. 5 . 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. 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, 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 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. 6 And Seth lived a hundred and five years, and begat Enos:

The first words of the chapter are the title of argument of the whole chapter; it is the book of the generations of Adam - It is the list or catalogue of the posterity of Adam, not of all, but only of the holy seed, and of whom as concerning the flesh Christ came; 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. 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 God created man. 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 center 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, Ge 5:2 , 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 difference 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.