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5. From Adam to Noah

¹ This is the written account of Adam’s family line.

When God created mankind, he made them in the likeness of God. ² He created them male and female and blessed them. And he named them “Mankind” Hebrew adam when they were created.

³ When Adam had lived 130 years, he had a son in his own likeness, in his own image; and he named him Seth. ⁴ After Seth was born, Adam lived 800 years and had other sons and daughters. ⁵ Altogether, Adam lived a total of 930 years, and then he died.

⁶ When Seth had lived 105 years, he became the father Father may mean ancestor; also in verses 7-26. of Enosh. ⁷ After he became the father of Enosh, Seth lived 807 years and had other sons and daughters. ⁸ Altogether, Seth lived a total of 912 years, and then he died.

⁹ When Enosh had lived 90 years, he became the father of Kenan. ¹⁰ After he became the father of Kenan, Enosh lived 815 years and had other sons and daughters. ¹¹ Altogether, Enosh lived a total of 905 years, and then he died.

¹² When Kenan had lived 70 years, he became the father of Mahalalel. ¹³ After he became the father of Mahalalel, Kenan lived 840 years and had other sons and daughters. ¹⁴ Altogether, Kenan lived a total of 910 years, and then he died.

¹⁵ When Mahalalel had lived 65 years, he became the father of Jared. ¹⁶ After he became the father of Jared, Mahalalel lived 830 years and had other sons and daughters. ¹⁷ Altogether, Mahalalel lived a total of 895 years, and then he died.

¹⁸ When Jared had lived 162 years, he became the father of Enoch. ¹⁹ After he became the father of Enoch, Jared lived 800 years and had other sons and daughters. ²⁰ Altogether, Jared lived a total of 962 years, and then he died.

²¹ When Enoch had lived 65 years, he became the father of Methuselah. ²² After he became the father of Methuselah, Enoch walked faithfully with God 300 years and had other sons and daughters. ²³ Altogether, Enoch lived a total of 365 years. ²⁴ Enoch walked faithfully with God; then he was no more, because God took him away.

²⁵ When Methuselah had lived 187 years, he became the father of Lamech. ²⁶ After he became the father of Lamech, Methuselah lived 782 years and had other sons and daughters. ²⁷ Altogether, Methuselah lived a total of 969 years, and then he died.

²⁸ When Lamech had lived 182 years, he had a son. ²⁹ He named him Noah Noah sounds like the Hebrew for comfort. and said, “He will comfort us in the labor and painful toil of our hands caused by the ground the LORD has cursed.” ³⁰ After Noah was born, Lamech lived 595 years and had other sons and daughters. ³¹ Altogether, Lamech lived a total of 777 years, and then he died.

³² After Noah was 500 years old, he became the father of Shem, Ham and Japheth.

1. This is the book of the generations of Adam. In this chapter Moses briefly recites the length of time which had intervened between the creation of the world and the deluge; and also slightly touches on some portion of the history of that period. And although we do not comprehend the design of the Spirit, in leaving unrecorded great and memorable events, it is, nevertheless, our business to reflect on many things which are passed over in silence. I entirely disapprove of those speculations which every one frames for himself from light conjectures; nor will I furnish readers with the occasion of indulging themselves in this respect; yet it may, in some degree, be gathered from a naked and apparently dry narration, what was the state of those times, as we shall see in the proper places. The book, according to the Hebrew phrase, is taken for a catalogue. The generations signify a continuous succession of a race, or a continuous progeny. Further, the design with which this catalogue was made, was, to inform us, that in the great, or rather, we might say, prodigious multitude of men, there was always a number, though small, who worshipped God; and that this number was wonderfully preserved by celestial guardianship, lest the name of God should be entirely obliterated, and the seed of the Church should fail.

In the day that God created. He does not restrict these “generations” to the day of the creation, but only points out their commencement; and, at the same time, he distinguishes between our first parents and the rest of mankind, because God had brought them into life by a singular method, whereas others had sprung from a previous stock, and had been born of parents.²⁵³²⁵³ “Il discerne les premiers hommes d’avec les autres, aus quels Dieu a prolonge la vie eu une facon singuliere: combien qu’ils ne fussent de si haute ne si noble race.” — French Trans.
It will be perceived that this translation differs materially in sense from that given above; but, after the fullest consideration, the Editor adheres to his own, as a more literal rendering of the original Latin, and as being more in accordance with the reasoning of the Author. — Ed. Moreover, Moses again repeats what he had before stated that Adam was formed according to the image of God, because the excellency and dignity of this favor could not be sufficiently celebrated. It was already a great thing, that the principal place among the creatures was given to man; but it is a nobility far more exalted, that he should bear resemblance to his Creator, as a son does to his father. It was not indeed possible for God to act more liberally towards man, than by impressing his own glory upon him, thus making him, as it were, a living image of the Divine wisdom and justice. This also is of force in repelling the calumnies of the wicked who would gladly transfer the blame of their wickedness to their Maker, had it not been expressly declared, that man was formed by nature a different being from that which he has now become, through the fault of his own defection from God.

2. Male and female created he them. This clause commends the sacred bond of marriage, and the inseparable union of the husband and the wife. For when Moses has mentioned only one, he immediately afterwards includes both under one name. And he assigns a common name indiscriminately to both, in order that posterity might learn more sacredly to cherish this connection between each other, when they saw that their first parents were denominated as one person. The trifling inference of Jewish writers, that married persons only are called Adam, (or man,) is refuted by the history of the creation; nor truly did the Spirit, in this place, mean anything else, than that after the appointment of marriage, the husband and the wife were like one man. Moreover, he records the blessing pronounced upon them, that we may observe in it the wonderful kindness of God in continuing to grant it; yet let us know that by the depravity and wickedness of men it was, in some degree, interrupted.

3. And begat a son in his own likeness. We have lately said that Moses traces the offspring of Adam only through the line of Seth, to propose for our consideration the succession of the Church. In saying that Seth begat a son after his own image, he refers in part to the first origin of our nature: at the same time its corruption and pollution is to be noticed, which having been contracted by Adam through the fall, has flowed down to all his posterity. If he had remained upright, he would have transmitted to all his children what he had received: but now we read that Seth, as well as the rest, was defiled; because Adams who had fallen from his original state, could beget none but such as were like himself. If any one should object that Seth with his family had been elected by the special grace of God: the answer is easy and obvious; namely, that a supernatural remedy does not prevent carnal generation from participating in the corruption of sin. Therefore, according to the flesh, Seth was born a sinner; but afterwards he was renewed by the grace of the Spirit. This sad instance of the holy patriarch furnishes us with ample occasion to deplore our own wretchedness.

4. And the days of Adam after he had begotten Seth. In the number of years here recorded we must especially consider the long period which the patriarchs lived together. For through six successive ages, when the family of Seth had grown into a great people, the voice of Adam might daily resound, in order to renew the memory of the creation, the fall, and the punishment of man; to testify of the hope of salvation which remained after chastisement, and to recite the judgments of God, by which all might be instructed. After his death his sons might indeed deliver, as from hand to hand, what they had learned, to their descendants; but far more efficacious would be the instruction from the mouth of him, who had been himself the eyewitness of all these things. Yet so wonderful, and even monstrous, was the general obstinacy, that not even the sounder part of the human race could be retained in the obedience and the fear of God.

5. And he died. This clause, which records the death of each patriarch, is by no means superfluous. For it warns us that death was not in vain denounced against men; and that we are now exposed to the curse to which man was doomed, unless we obtain deliverance elsewhere. In the meantime, we must reflect upon our lamentable condition; namely, that the image of God being destroyed, or, at least, obliterated in us, we scarcely retain the faint shadow of a life, from which we are hastening to death. And it is useful, in a picture of so many ages, to behold, at one glance, the continual course and tenor of divine vengeance; because otherwise, we imagine that God is in some way forgetful; and to nothing are we more prone than to dream of immortality on earth, unless death is frequently brought before our eyes.