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Adam’s Descendants to Noah and His Sons


This is the list of the descendants of Adam. When God created humankind, he made them in the likeness of God. 2Male and female he created them, and he blessed them and named them “Humankind” when they were created.

3 When Adam had lived one hundred thirty years, he became the father of a son in his likeness, according to his image, and named him Seth. 4The days of Adam after he became the father of Seth were eight hundred years; and he had other sons and daughters. 5Thus all the days that Adam lived were nine hundred thirty years; and he died.

6 When Seth had lived one hundred five years, he became the father of Enosh. 7Seth lived after the birth of Enosh eight hundred seven years, and had other sons and daughters. 8Thus all the days of Seth were nine hundred twelve years; and he died.

9 When Enosh had lived ninety years, he became the father of Kenan. 10Enosh lived after the birth of Kenan eight hundred fifteen years, and had other sons and daughters. 11Thus all the days of Enosh were nine hundred five years; and he died.

12 When Kenan had lived seventy years, he became the father of Mahalalel. 13Kenan lived after the birth of Mahalalel eight hundred and forty years, and had other sons and daughters. 14Thus all the days of Kenan were nine hundred and ten years; and he died.

15 When Mahalalel had lived sixty-five years, he became the father of Jared. 16Mahalalel lived after the birth of Jared eight hundred thirty years, and had other sons and daughters. 17Thus all the days of Mahalalel were eight hundred ninety-five years; and he died.

18 When Jared had lived one hundred sixty-two years he became the father of Enoch. 19Jared lived after the birth of Enoch eight hundred years, and had other sons and daughters. 20Thus all the days of Jared were nine hundred sixty-two years; and he died.

21 When Enoch had lived sixty-five years, he became the father of Methuselah. 22Enoch walked with God after the birth of Methuselah three hundred years, and had other sons and daughters. 23Thus all the days of Enoch were three hundred sixty-five years. 24Enoch walked with God; then he was no more, because God took him.

25 When Methuselah had lived one hundred eighty-seven years, he became the father of Lamech. 26Methuselah lived after the birth of Lamech seven hundred eighty-two years, and had other sons and daughters. 27Thus all the days of Methuselah were nine hundred sixty-nine years; and he died.

28 When Lamech had lived one hundred eighty-two years, he became the father of a son; 29he named him Noah, saying, “Out of the ground that the L ord has cursed this one shall bring us relief from our work and from the toil of our hands.” 30Lamech lived after the birth of Noah five hundred ninety-five years, and had other sons and daughters. 31Thus all the days of Lamech were seven hundred seventy-seven years; and he died.

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

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.

22. And Enoch walked with God. Undoubtedly Enoch is honored with peculiar praise among the men of his own age, when it is said that he walked with God. Yet both Seth and Enoch, and Cainan, and Mahalaleel, and Jared, were then living, whose piety was celebrated in the former part of the chapter.254254     “Superiori capite.” Doubtless a mistake. — Ed. As that age could not be ruder or barbarous, which had so many most excellent teachers; we hence infer, that the probity of this holy man, whom the Holy Spirit exempted from the common order, was rare and almost singular. Meanwhile, a method is here pointed out of guarding against being carried away by the perverse manners of those with whom we are conversant. For public custom is as a violent tempest; both because we easily suffer ourselves to be led hither and thither by the multitude, and because every one thinks what is commonly received must be right and lawful; just as swine contract an itching from each other; nor is there any contagion worse, and more loathsome than that of evil examples. Hence we ought the more diligently to notice the brief description of a holy life, contained in the words, “Enoch walked with God.” Let those, then, who please, glory in living according to the custom of others; yet the Spirit of God has established a rule of living well and rightly, by which we depart from the examples of men who do not form their life and manners according to the law of God. For he who, pouring contempt upon the word of God, yields himself up to the imitation of the world, must be regarded as living to the devil. Moreover, (as I have just now hinted,) all the rest of the patriarchs are not deprived of the praise of righteousness; but a remarkable example is set before us in the person of one man, who stood firmly in the season of most dreadful dissipation; in order that, if we wish to live rightly and orderly, we may learn to regard God more than men. For the language which Moses uses is of the same force as if he had said, that Enoch, lest he should be drawn aside by the corruptions of men, had respect to God alone; so that with a pure conscience, as under his eyes, he might cultivate uprightness.

24. And he was not , for God took him. He must be shamelessly contentious, who will not acknowledge that something extraordinary is here pointed out. All are, indeed, taken out of the world by death; but Moses plainly declares that Enoch was taken out of the world by an unusual mode, and was received by the Lord in a miraculous manner. For לקה(lakah) among the Hebrews signifies ‘to take to one’s self,’ as well as simply to take. But, without insisting on the word, it suffices to hold fast the thing itself; namely, that Enoch, in the middle period of life, suddenly, and in an unexampled method, vanished from the sight of men, because the Lord took him away, as we read was also done with respect to Elijah. Since, in the translation of Enoch, an example of immortality was exhibited; there is no doubt that God designed to elevate the minds of his saints with certain faith before their death; and to mitigate, by this consolation, the dread which they might entertain of death, seeing they would know that a better life was elsewhere laid up for them. It is, however, remarkable that Adam himself was deprived of this support of faith and of comfort. For since that terrible judgment of God, ‘Thou shalt die the death,’ was constantly sounding in his ears, he very greatly needed some solace, in order that he might in death have something else to reflect upon than curse and destruction. But it was not till about one hundred and fifty years after his death,255255     Adam died at the age of 930.
Enoch was born when Adam was 622,
and was translated when he himself was 365.
Age of the world, 987.

   So that Adam had been dead 57 years when Enoch was translated. Whence it would appear that either the word “centum,” a hundred, had slipped by mistake from Calvin’s pen; or which is more probably, that, though the two Latin editions before the Editor, have the mistake, the more early ones were free from it. For the French version and the Old English one are correct. — Ed.
that the translation of Enoch took place, which was to be as a visible representation of a blessed resurrection; by which, if Adam had been enlightened, he might have girded himself with equanimity for his own departure. Yet, since the Lord, in inflicting punishment, had moderated its rigour, and since Adam himself had heard from his own mouth, what was sufficient to afford him no slight alleviation; contented with this kind of remedy, it became his duty patiently to bear, both the continual cross in this world, and also the bitter and sorrowful termination of his life. But whereas others were not taught in the same manner by a manifest oracle to hope for victory over the serpent, there was, in the translation of Enoch, an instruction for all the godly, that they should not keep their hope confined within the boundaries of this mortal life. For Moses shows that this translation was a proof of the Divine love towards Enoch, by connecting it immediately with his pious and upright life. Nevertheless, to be deprived of life is not in itself desirable. It follows, therefore, that he was taken to a better abode; and that even when he was a sojourner in the world, he was received into a heavenly country; as the Apostle, in the Epistle to the Hebrews, (Hebrews 11:5,) plainly teaches. Moreover, if it be inquired, why Enoch was translated, and what is his present condition; I answer, that his transition was by a peculiar privilege, such as that of other men would have been, if they had remained in their first state.256256     “S’ils fussent demeurez en leur premier estat.” These words, in the French translation, have no corresponding passage in the original, but are so obvious an explanation of Calvin’s language, that they are here translated. — Ed. For although it was necessary for him to put off what was corruptible; yet was he exempt from that violent separation, from which nature shrinks. In short, his translation was a placid and joyful departure out of the world. Yet he was not received into celestial glory, but only freed from the miseries of the present life, until Christ should come, the first-fruits of those who shall rise again. And since he was one of the members of the Church, it was necessary that he should wait until they all shall go forth together, to meet Christ, that the whole body may be united to its Head. Should any one bring as an objection the saying of the Apostle,

‘It is appointed unto all men once to die,’ (Hebrews 9:27,)

the solution is easy, namely, that death is not always the separation of the soul from the body; but they are said to die, who put off their corruptible nature: and such will be the death of those who will be found surviving at the last day.

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