Text -- Genesis 5:24 (NET)

5:24 Enoch walked with God, and then he disappeared because God took him away.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Gen 5:24

That is, as it is explained, Heb 11:5, he was translated that he should not see death; and was not found, because God had translated him. But why did God take him so soon? Surely because the world, which was now grown corrupt, was not worthy of him. Because his work was done, and done the sooner for his minding it so closely. He was not, for God took him - He was not any longer in this world: it was not the period of his being, but of his being here. He was not found; so the apostle explains it from the seventy; not found by his friends, who sought him, as the sons of the prophets sought Elijah, 2Ki 2:17. 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 shall be that will be found alive at Christ's second coming.

JFB: Gen 5:24

A common phrase in Eastern countries denoting constant and familiar intercourse.

JFB: Gen 5:24

In Heb 11:5, we are informed that he was translated to heaven--a mighty miracle, designed to effect what ordinary means of instruction had failed to accomplish, gave a palpable proof to an age of almost universal unbelief that the doctrines which he had taught (Jud 1:14-15) were true and that his devotedness to the cause of God and righteousness in the midst of opposition was highly pleasing to the mind of God.

Calvin: Gen 5:24

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, ²⁵⁵ 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, (Heb 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. ²⁵⁶ 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,’ (Heb 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.

Defender: Gen 5:24

Twice Enoch's walk with God is mentioned, and he is elsewhere (Jud 1:14, Jud 1:15) said to have been a great prophet who prophesied of God's ultimate judgment on all ungodliness at His coming, as well as the precursive fulfillment at the coming deluge. There are at least three apocryphal books that have been attributed to Enoch, and they may have preserved certain elements of his prophecies. However, in their present form they actually date from shortly before the time of Christ and are certainly not part of the inspired Scriptures.

Defender: Gen 5:24

It is not said of Enoch that he "died," like the other antediluvian patriarchs, but only that suddenly he was no longer present on earth. The New Testament makes it plain that he "was translated that he should not see death" (Heb 11:5). Elijah had a similar experience twenty-five centuries later (2Ki 2:11). Both Enoch and Elijah were prophets of judgment to come, ministering in times of deep apostasy. Enoch, as the "seventh from Adam" (Jud 1:14), a contemporary of ungodly Lamech (Gen 4:18-24), prophesied midway between Adam and Abraham, when God was dealing directly with mankind in general. Elijah prophesied midway between Abraham and Christ when God was dealing with Israel in particular. Both were translated in the physical flesh directly to heaven (not yet glorified, as at the coming rapture of the church, described in 1Th 4:13-17 since Christ had not yet been glorified).

Defender: Gen 5:24

The text does not say where God took him, but presumably he, like Elijah, was taken into heaven and the personal presence of God. Elijah is definitely scheduled to return to earth to preach again (Mal 4:5, Mal 4:6; Mat 17:11). It may be that Enoch will accompany Elijah, and they will serve as the two prophetic witnesses of Rev 11:3-12, prophesying again of God's coming judgment, this time to the whole world, both Jew and Gentile."

TSK: Gen 5:24

walked : Gen 5:21

he was not : The same expression occurs, Gen 37:30, Gen 42:36; Jer 31:15; Mat 2:18

for : 2Ki 2:11; Luk 23:43; Heb 11:5, Heb 11:6; 1Jo 1:7

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Gen 5:1-32

- Section V - The Line to Noah

- The Line of Sheth

1. ספר s^e pher "writing, a writing, a book."

9. קינן qēynān , Qenan, "possessor, or spearsman."

12. <מהללאל mah^e lal'ēl , Mahalalel, "praise of ‘ El."

15. ירד yerĕd , Jered, "going down."

21. מתוּשׁלה m^e tûshālach , Methushelach, "man of the missile."

29. נה noach , Noach, "rest," נחם nācham "sigh; repent; pity; comfort oneself; be revenged."

32. שׁם shēm , Shem, "name, fame; related: be high." חם chām Cham, "hot." יפת yāpet , Japheth, "spreading; related: spread out."

We now enter upon the third of the larger documents contained in Genesis. The first is a diary, the second is a history, the third a genealogy. The first employs the name אלהים 'ĕlohı̂ym exclusively; the second uses אלהים יהוה y^e hovâh'ĕlohı̂ym in the second and third chapters, and יהוה y^e hovâh usually in the fourth; the third has אלהים 'ĕlohı̂ym in the first part, and יהוה y^e hovâh in the second part. The name אלהים 'ĕlohı̂ym is employed in the beginning of the chapter with a manifest reference to the first document, which is here quoted and abridged.

This chapter contains the line from Adam to Noah, in which are stated some common particulars concerning all, and certain special details concerning three of them. The genealogy is traced to the tenth in descent from Adam, and terminates with the flood. The scope of the chapter is to mark out the line of faith and hope and holiness from Adam, the first head of the human race, to Noah, who became eventually the second natural head of it.

Gen 5:1-2

These verses are a recapitulation of the creation of man. The first sentence is the superscription of the new piece of composition now before us. The heading of the second document was more comprehensive. It embraced the generations, evolutions, or outworkings of the skies and the land, as soon as they were called into existence, and was accordingly dated from the third day. The present document confines itself to the generations of man, and commences, therefore, with the sixth day. The generations here are literal for the most part, though a few particulars of the individuals mentioned are recorded. But taken in a large sense this superscription will cover the whole of the history in the Old and New Testaments. It is only in the prophetic parts of these books that we reach again in the end of things to the wider compass of the heavens and the earth Isa 65:17; 2Pe 3:13; Rev 21:1. Then only does the sphere of history enlarge itself to the pristine dimensions in the proper and blessed sense, when the second Adam appears on earth, and re-connects heaven and earth in a new, holy, and everlasting covenant.

The present superscription differs from the former one in the introduction of the word ספר s^e pher , "book". There is here some ground in the text for supposing the insertion by Moses of an authentic document, handed down from the olden time, in the great work which he was directed to compose. The chapter before us could not have been completed, indeed, until after the birth of Shem, Ham, and Japheth. But if we except the last verse, there is no impossibility or improbability in its being composed before the deluge.

The invention of writing at that early period is favored by some other circumstances connected with these records. We cannot say that it is impossible for oral tradition to preserve the memory of minute transactions - sayings, songs, names, and numbers of years up to a thousand - especially in a period when men’ s lives exceeded nine hundred years. But we can easily see that these details could be much more easily handed down if there was any method of notation for the help of the memory. The minute records of this kind, therefore, which we find in these early chapters, though not very numerous, afford a certain presumption in favor of a very early knowledge of the art of writing.

Gen 5:2

And called their name man. - This name seems to connect man אדם 'ādām with the soil from which he was taken ארמה 'ădāmâh Gen 2:7. It is evidently a generic or collective term, denoting the species. God, as the maker, names the race, and thereby marks its character and purpose.

Gen 5:3-5

In the compass of Gen 5:3-5 the course of Adam’ s life is completed. And after the same model the lines of all his lineal descendants in this chapter are drawn up. The certain particulars stated are the years he lived before the birth of a certain son, the number of years he afterward lived during which sons and daughters were born to him, and his death. Two sons, and most probably several daughters, were born to Adam before the birth of Sheth. But these sons have been already noticed, and the line of Noah is here given. It is obvious, therefore, that the following individuals in the genealogy may, or may not, have been first-born sons. The stated formula, "and he died,"at the close of each life except that of Henok, is a standing demonstration of the effect of disobedience.

The writer, according to custom, completes the life of one patriarch before he commences that of the next; and so the first event of the following biography is long antecedent to the last event of the preceding one. This simply and clearly illustrates the law of Hebrew narrative.

The only peculiarity in the life of Adam is the statement that his son was "in his likeness, after his image."This is no doubt intended to include that depravity which had become the characteristic of fallen man. It is contrasted with the preceding notice that Adam was originally created in the image of God. If it had been intended merely to indicate that the offspring was of the same species with the parent, the phrase, "after his kind"( למינהוּ l^e mı̂ynâh , would have been employed, as in the first chapter. This is one of the mysteries of the race, when the head of it is a moral being, and has fallen. His moral depravity, affecting the essential difference of his nature, descends to his offspring.

As this document alludes to the first in the words, "in the day of God’ s creating man, in the likeness of God made he him,"quotes its very words in the sentence, "male and female created he them, refers to the second in the words, and called their name man"Gen 2:7, and also needs this second for the explication of the statement that the offspring of man bore his likeness, it presupposes the existence and knowledge of these documents at the time when it was written. If it had been intended for an independent work, it would have been more full and explanatory on these important topics.

Gen 5:21-24

The history of the Shethite Henok is distinguished in two respects: First, after the birth of Methushelah, "he walked with the God."Here for the first time we have God אלהים 'ĕlohı̂ym with the definite article, with which it occurs more than four hundred times. By this he is emphatically distinguished as the God, now made known by his acts and manifestations, in opposition to atheism, the sole God in opposition to polytheism, and the true God in opposition to all false gods or notions of God. It is possible that in the time of Henok some had forsaken the true God, and fallen into various misconceptions concerning the Supreme Being. His walking with "the God"is a hint that others were walking without this God.

The phrase "walked with God"is rendered in the Septuagint εὐηρέστησε τῷ Θεῷ euērestēse tō Theō , "pleased God,"and is adduced in the Epistle to the Hebrews Gen 2:5-6 as an evidence of Henok’ s faith. Walking with God implies community with him in thought, word, and deed, and is opposed in Scripture to walking contrary to him. We are not at liberty to infer that Henok was the only one in this line who feared God. But we are sure that he presented an eminent example of that faith which purifies the heart and pleases God.

He made a striking advance upon the attainment of the times of his ancestor Sheth. In those days they began to call upon the name of the Lord. Now the fellowship of the saints with God reaches its highest form, - that of walking with him, doing his will and enjoying his presence in all the business of life. Hence, this remarkable servant of God is accounted a prophet, and foretells the coming of the Lord to judgment Jud 1:14-15. It is further to be observed that this most eminent saint of God did not withdraw from the domestic circle, or the ordinary duties of social life. It is related of him as of the others, that during the three hundred years of his walking with God he begat sons and daughters.

Secondly, the second peculiarity of Henok was his teleportation. This is related in the simple language of the times. "And he was not, for God took him;"or, in the version of the Septuagint, "and he was not found, for God translated him."Hence, in the New Testament it is said, Heb 11:5, "By faith Enoch was translated, that he should not see death."This passage is important for the interpretation of the phrase ואיננוּ ve'ēynenû καί ουχ εὑρίσκετο kai ouch heurisketo "and he was not (found)."It means, we perceive, not absolutely, he was not, but relatively, he was not extant in the sphere of sense. If this phrase do not denote annihilation, much less does the phrase "and he died."The one denotes absence from the world of sense, and the other indicates the ordinary way in which the soul departs from this world. Here, then, we have another hint that points plainly to the immortality of the soul (see on Gen 3:22).

This glimpse into primeval life furnishes a new lesson to the men of early times and of all succeeding generations. An atonement was shadowed forth in the offering of Habel. A voice was given to the devout feelings of the heart in the times of Sheth. And now a walk becoming one reconciled to God, calling upon his name, and animated by the spirit of adoption, is exhibited. Faith has now returned to God, confessed his name, and learned to walk with him. At this point God appears and gives to the antediluvian race a new and conclusive token of the riches and power of mercy in counteracting the effects of sin in the case of the returning penitent. Henok does not die, but lives; and not only lives, but is advanced to a new stage of life, in which all the power and pain of sin are at an end forever. This crowns and signalizes the power of grace, and represents in brief the grand finale of a life of faith. This renewed man is received up into glory without going through the intermediate steps of death and resurrection. If we omit the violent end of Habel, the only death on record that precedes the translation of Henok is that of Adam. It would have been incongruous that he who brought sin and death into the world should not have died. But a little more than half a century after his death, Henok is wafted to heaven without leaving the body. This translation took place in the presence of a sufficient number of witnesses, and furnished a manifest proof of the presence and reality of the invisible powers. Thus, were life and immortality as fully brought to light as was necessary or possible at that early stage of the world’ s history. Thus, was it demonstrated that the grace of God was triumphant in accomplishing the final and full salvation of all who returned to God. The process might be slow and gradual, but the end was now shown to be sure and satisfactory.

Gen 5:25-27

Methushelah is the oldest man on record. He lived to be within 31 years of a millenium, and died in the year of the flood.

Gen 5:28-31

In the biography of Lamek the name of his son is not only given, but the reason of it is assigned. The parents were cumbered with the toil of cultivating the ground. They looked forward with hope to the aid or relief which their son would give them in bearing the burden of life, and they express this hope in his name. In stating the reason of the name, they employ a word which is connected with it only by a second remove. נוּח nûach and נחם nācham are stems not immediately connected; but they both point back to a common root נח ( n - ch ) signifying "to sigh, to breathe, to rest, to lie down."

This is only another recorded instance of the habit of giving names indicative of the thoughts of the parents at the time of the child’ s birth. All names were originally significant, and have still to this day an import. Some were given at birth, others at later periods, from some remarkable circumstance in the individual’ s life. Hence, many characters of ancient times were distinguished by several names conferred at different times and for different reasons. The reason of the present name is put on record simply on account of the extraordinary destiny which awaited the bearer of it.

Which the Lord hath cursed. - Here is another incidental allusion to the second document, without which it would not be intelligible. If the present document had been intended to stand alone, this remark would have had its explanation in some previous part of the narrative.

Gen 5:32

And Noah was the son of five hundred years. - A man is the son of a certain year, in and up to the close of that year, but not beyond it. Thus, Noah was in his six hundredth year when he was the son of six hundred years Gen 7:11, Gen 7:6, and a child was circumcised on the eighth day, being then the son of eight days Lev 12:3; Gen 17:12.

When the phrase indicates a point of time, as in Lev. 27, it is the terminating point of the period in question. The first part only of the biography of Noah is given in this verse, and the remainder will be furnished in due time and place. Meanwhile, Noah is connected with the general history of the race, which is now to be taken up. His three sons are mentioned, because they are the ancestors of the postdiluvian race. This verse, therefore, prepares for a continuation of the narrative, and therefore implies a continuator or compiler who lived after the flood.

From the numbers in this chapter it appears that the length of human life in the period before the deluge was ten times its present average. This has seemed incredible to some, and hence they have imagined that the years must have consisted of one month, or at least of a smaller number than twelve. But the text will not admit of such amendment or interpretation. In the account of the deluge the tenth month is mentioned, and sixty-one days are afterward indicated before the beginning of the next year, whence we infer that the primeval year consisted of twelve lunar months at least. But the seemingly incredible in this statement concerning the longevity of the people before the flood, will be turned into the credible if we reflect that man was made to be immortal. His constitution was suited for a perpetuity of life, if only supplied with the proper nutriment. This nutriment was provided in the tree of life. But man abused his liberty, and forfeited the source of perpetual life. Nevertheless, the primeval vigor of an unimpaired constitution held out for a comparatively long period. After the deluge, however, through the deterioration of the climate and the soil, and perhaps much more the degeneracy of man’ s moral and physical being, arising from the abuse of his natural propensities, the average length of human life gradually dwindled down to its present limits. Human physiology, founded upon the present data of man’ s constitution, may pronounce upon the duration of his life so long as the data are the same; but it cannot fairly affirm that the data were never different from what they are at present. Meanwhile, the Bible narrative is in perfect keeping with its own data, and is therefore not to be disturbed by those who still accept these without challenge.

The following table presents the age of each member of this genealogy, when his son and successor was born and when he himself died, as they stand in the Hebrew text, the Samaritan Pentateuch, the Septuagint, and Josephus:

Line of Noah
	Hebrew	Sam. Pent.	Septuagint	Josephus	Date
	Son’ s Birth	Own Death	Son’ s Birth	Own Death	Son’ s Birth	Own Death	Son’ s Birth	Own Death	Of Birth	Of Death
1. Adam	130	930	130	930	230	930	230	930	0	930
2. Sheth	105	912	105	912	205	912	205	912	130	1042
3. Enosh	90	905	90	905	190	905	190	905	235	1140
4. Kenan	70	910	70	910	170	910	170	910	325	1235
5. Mahalalel	65	895	65	895	165	895	165	895	395	1290
6. Jared	162	962	62	847	162	962	162	962	460	1422
7. Henok	65	365	65	365	165	365	165	365	622	987
8. Methuselah	187	969	67	720	187	969	187	969	687	1656
9. Lamek	182	777	53	653	188	753	182	777	874	1651
10. Noah	500	950	500	950	500	950	500	950	1056	2006
	100		100		100		100
Deluge	1656		1307		2262		2256

On comparing the series of numbers in the Hebrew with those in the Samaritan, the Septuagint, and Josephus, it is remarkable that we have the main body of the original figures in all. In the total ages of the first five and the seventh, and in that of Noah at the flood, they all agree. In those of the sixth and eighth, the Hebrew, Septuagint, and Josephus agree. In that of the ninth, the Hebrew and Josephus agree, while the Samaritan and Septuagint differ from them and from each other. On examining the figures of the Samaritan, it appears that the sixth, eighth, and ninth total ages would have reached beyond the flood, if the numbers found in the other authorities had been retained. And they are so shortened as to terminate all in the year of the flood. This alteration betrays design. The totals in the Hebrew, then, have by far the preponderating authority.

Of the numbers before the birth of a successor, which are chiefly important for the chronology, the units agree in all but Lamek, in regard to whom the Hebrew and Josephus agree, while the Samaritan and the Septuagint differ from them and from each other. The tens agree in all but two, Methushelah and Lamek, where the Hebrew, the Septuagint, at least in the Codex Alexandrinus, and Josephus agree, while the Samaritan differs from them all. In the hundreds a systematic and designed variation occurs. Still they agree in Noah. In Jared, Methushelah, and Lamek, the Hebrew, Septuagint, and Josephus agree in a number greater by a hundred than the Samaritan. In the remaining six the Hebrew and Samaritan agree; while the Septuagint and Josephus agree in having a number greater by a hundred. On the whole, then, it is evident that the balance of probability is decidedly in favor of the Hebrew. To this advantage of concurring testimonies are to be added those of being the original, and of having been guarded with great care.

These grounds of textual superiority may be supported by several considerations of less weight. The Samaritan and the Septuagint follow a uniform plan; the Hebrew does not, and therefore has the mark of originality. Josephus gives the sum total to the deluge as two thousand six hundred and fifty-six years, agreeing with the total of the Hebrew in three figures, with that of the Septuagint only in two, and with that of the Samaritan in none. Some MSS. even give one thousand six hundred and fifty-six, which is the exact sum of the Hebrew numbers. Both these readings, moreover, differ from the sum of his own numbers, which itself agrees with the Hebrew in two figures and with the Septuagint in the other two. This looks like a studied conformation of the figures to those of the Septuagint, in which the operator forgot to alter the sum total. We do not at present enter into the external arguments for or against the Hebrew text. Suffice it to observe, that the internal evidence is at present clearly in its favor, so far as the antediluvian figures go.

Poole: Gen 5:24

i.e. He appeared not any longer upon earth, or amongst mortal men. The same phrase is in Gen 42:36 Jer 31:15 .

For God took him out of this sinful and miserable world unto himself, and to his heavenly habitation: see Luk 23:43 . And he took either his soul, of which alone this phrase is used, Eze 24:16 ; or rather both soul and body, as he took Elias, 2Ki 2:11 , because he so took him that he did not see death, Heb 11:5 .

Haydock: Gen 5:24

Walked with God. Septuagint, "was pleasing to God," by continual recollection and watchfulness over himself. Thus he became perfect. ---

Was seen no more; or, as St. Paul reads, after the Septuagint, he was not found. (Hebrews xi. 5.) ---

God took him alive to some place unknown, which is commonly supposed to be Paradise, conformably to Ecclesiasticus xliv. 16, though in Greek we do not read Paradise. Henoch pleased God, and was translated [into Paradise], that he may give repentance to the nations. To him, that of Wisdom iv. 10, may be applied: He...was beloved, and living among sinners, he was translated. He will come again, when the charity of many of his children, (for we all spring from him) shall have grown cold; and shall at last suffer death for opposing Antichrist. (Apocalypse xi.) (Haydock) ---

"Though it be not an article of faith, whether Henoch be now in that Paradise, from which Adam and Eve were driven, or in some other delightful place; yet the holy Scriptures affirm, that God translated him alive, that he might not experience death," St. Chrysostom, hom. 21, with whom the other fathers agree, cited in the Douay Bible; so that it is a matter of surprise, how any Protestant can call it in question. He is the other witness, who will come with Elias, before the great day of the Lord, to perform the same office to the nations, as the latter will to the Jews. (Malachias iv.) God preserves these two alive, perhaps to give us a striking proof how he could have treated Adam and his posterity, if they had not sinned; and also to confirm our hopes of immortality, when we shall have paid the debt of nature. (Worthington)

Gill: Gen 5:24

And Enoch walked with God,.... Which is repeated both for the confirmation of it, and for the singularity of it in that corrupt age; and to cause attention to it, and stir up others to imitate him in it, as well as to express the well pleasedness of God therein; for so it is interpreted, "he had this testimony, that he pleased God", Heb 11:5.

and he was not; not that he was dead, or in the state of the dead, as Aben Ezra and Jarchi interpret the phrase following:

for God took him, out of the world by death, according to 1Ki 19:4 "for he was translated, that he should not see death", Heb 11:5 nor was he annihilated, or reduced to nothing, "for God took him", and therefore he must exist somewhere: but the sense is, he was not in the land of the living, he was no longer in this world; or with the inhabitants of the earth, as the Targum of Jonathan paraphrases it; but the Lord took him to himself out of the world, in love to him, and removed him from earth to heaven, soul and body, as Elijah was taken; See Gill on Heb 11:5. The Arabic writers ^u call him Edris, and say he was skilled in astronomy and other sciences, whom the Grecians say is the same with Hermes Trismegistus; and the Jews call him Metatron, the great scribe, as in the Targum of Jonathan: they say ^w, that Adam delivered to him the secret of the intercalation of the year, and he delivered it to Noah, and that he was the first that composed books of astronomy ^x; and so Eupolemus ^y says he was the first inventor of astrology, and not the Egyptians; and is the same the Greeks call Atlas, to whom they ascribe the invention of it. The apostle Jude speaks of him as a prophet, Jud 1:14 and the Jews say ^z, that he was in a higher degree of prophecy than Moses and Elias; but the fragments that go under his name are spurious: there was a book ascribed to him, which is often referred to in the book of Zohar, but cannot be thought to be genuine.

Commentary -- Verse Notes / Footnotes

NET Notes: Gen 5:24

¹ tn The Hebrew construction has the negative particle אֵין (’en, “there is not,” “there was not”) with a pronominal suffix, “he was not.” Instead of saying that Enoch died, the text says he no longer was present.

² sn The text simply states that God took Enoch. Similar language is used of Elijah’s departure from this world (see 2 Kgs 2:10). The text implies that God overruled death for this man who walked with him.

Geneva Bible: Gen 5:24

And Enoch walked with God: and he [was] not; for ^{( g )} God took him.

^{( g )} To show that there was a better life prepared and to be a testimony of the immortality of souls and bodies. To inquire where he went is mere curiosity.

Commentary -- Verse Range Notes

TSK Synopsis: Gen 5:1-32

1 Recapitulation of the creation of man.

3 The genealogy, age, and death of the patriarchs from Adam to Noah.

22 The godliness and translation of Enoch.

25 The birth of Noah, etc.

Maclaren: Gen 5:24

Genesis 5:24

This notice of Enoch occurs in the course of a catalogue of the descendants of Adam, from the Creation to the Deluge. It is evidently a very ancient document, and is constructed on a remarkable plan. The formula for each man is the same. So-and-so lived, begat his heir, the next in the series, lived on after that so many years, having anonymous children, lived altogether so long, and then died. The chief thing about each life is the birth of the successor, and each man's career is in broad outline the same. A dreary monotony runs through the ages. How brief and uniform may be the records of lives of striving and tears and smiles and love that stretched through centuries! Nine hundred years shrink into less than as many lines.

The solemn monotony is broken in the case of Enoch. This paragraph begins as usual--he' lived'; but afterwards, instead of that word, we read that he walked with God'-happy they for whom such a phrase is equivalent to live '--and, instead of died,' it is said of him that he was not.' That seems to imply that he, as it were, slipped out of sight or suddenly disappeared; as one of the psalms says, I looked, and lo! he was not.' He was there a moment ago--now he is gone; and my text tells how that sudden withdrawal came about. God, with whom he walked, put out His hand and took him to Himself. Of course. What other end could there be to a life that was all passed in communion with God except that apotheosis and crown of it all, the lifting of the man into closer communion with his Father and his Friend?

So, then, there are just these two things here--the noblest life and its crown.

1. The Noblest Life.

He walked with God.' That is all. There is no need to tell what he did or tried to do, how he sorrowed or joyed, what were his circumstances. These may all fade from men's knowledge as they have somewhat faded from his memory up yonder. It is enough that he walked with God.

Of course, we have here, underlying the phrase, the familiar comparison of life to a journey, with all its suggestions of constant change and constant effort, and with the suggestion, too, that each life should be a progress directly tending to one clearly recognized goal. But passing from that, let us just think for a moment of the characteristics which must go to make up a life of which we can say that it is walking with God. The first of these clearly is the one that the writer of the Epistle to the Hebrews puts his finger upon, when he makes faith the spring of Enoch's career. The first requisite to true communion with God is vigorous exercise of that faculty by which we realize the fact of His presence with us; and that not as a jealous-eyed inspector, from whose scrutiny we would fain escape, but as a companion and friend to whom we can cleave. He that cometh to God,' and walks with God, must first of all believe that He is'; and passing by all the fascinations of things seen, and rising above all the temptations of things temporal, his realizing eye must fix upon the divine Father and see Him nearer and more clearly than these. You cannot walk with God unless you are emancipated from the dominion of sense and time, and are living by the power of that great faculty, which lays hold of the things that are unseen as the realities, and smiles at the false and forged pretensions of material things to be the real. We have to invert the teaching of the world and of our senses. My fingers and my eyes and my ears tell me that this gross, material universe about me is the real, and that all beyond it is shadowy and (sometimes we think) doubtful, or, at any rate, dim and far off. But that is false, and the truth is precisely the other way. The Unseen is the Real, and the Material is the merely Apparent. Behind all visible objects, and giving them all their reality, lies the unchangeable God.

Cultivate the faculty and habit of vigorous faith, if you would walk with God. For the world will put its bandages over your eyes, and try to tempt you to believe that these poor, shabby illusions are the precious things; and we have to shake ourselves free from its harlot kisses and its glozing lies, by very vigorous and continual efforts of the will and of the understanding, if we are to make real to ourselves that which is real, the presence of our God.

Besides this vigorous exercise of the faculty of faith, there is another requisite for a walk with God, closely connected with it, and yet capable of being looked at separately, and that is, that we shall keep up the habit of continual occupation of thought with Him. That is very much an affair of habit with Christian people, and I am afraid that the neglect of it is the habitual practice of the bulk of professing Christians nowadays. It is hard, amidst all our work and thought and joys and sorrows, to keep fresh our consciousness of His presence, and to talk with Him in the midst of the rush of business. But what do we do about our dear ones when we are away from them? The measure of our love of them is accurately represented by the frequency of our remembrances of them. The mother parted from her child, the husband and the wife separated from one another, the lover and the friend, think of each other a thousand times a day. Whenever the spring is taken off, then the natural bent of the inclination and heart assert themselves, and the mind goes back again, as into a sanctuary, into the sweet thought. Is that how we do with God? Do we so walk with Him, as instinctively sets in that the break, does my spirit that thought, when released, direction? When I take off turn to God? If there is no hand at the helm, does the bow always point that way? When the magnet is withdrawn for a moment, does the needle tremble back and settle itself northwards? If we are walking with God, we shall, more times a day than we can count when the evening comes on, have had the thought of Him coming into our hearts like some sweet beguiling melody, so sweet we know not we are listening to it.' Thus we shall walk with God.'

Then there is another requisite. How can two walk together except they be agreed?' He that saith he abideth in Him ought himself also so to walk even as He walked.' There is no union with God in such communion possible, unless there be a union with Him by conformity of will and submission of effort and aim to His commandments. Well, then, is that life possible for us? Look at this instance before us. We know very little about how much knowledge of God these people in old days had, but, at all events, it was a great deal less than you and I have. Their theology was very different from ours; their religion was absolutely identical with ours. Their faith, which grasped the God revealed in their creed, was the same as our faith, though the creed which their faith grasped was only an outline sketch of yours and mine. But at all times and in all generations, the element and essence of the religious life has been the same--that is, the realizing sense of the living divine presence, the effort and aspiration after communion with Him, and the quiet obedience and conformity of the practical life to His will. And so we can reach out our hands across all the centuries to this pre-Noachian, antediluvian patriarch, dim amongst the mists, and feel that he too is our brother.

And he has set us the example that in all conditions of life, and under the most unfavorable circumstances, it is possible to live in this close touch with God. For in his time, not only was there, as I have said, an incomplete and rudimentary knowledge of God, but in his time the earth was filled with violence, and gigantic forms of evil are represented as having dominated mankind. Amidst it all, the Titanic pride, the godlessness, the scorn, the rudeness, and the violence, amidst it all, this one' white flower of a blameless life' managed to find nutriment upon the dunghill, and to blossom fresh and fair there. You and I cannot, whatever may be our hindrances in living a consistent Christian life, have anything like the difficulties that this man had and surmounted. For us all, whatever our conditions, such a life is possible.

And then there is another lesson that he teaches us, via that such a life is consistent with the completest discharge of all common duties. The outline, as far as appearance was concerned, of this man's life was the same as the outline of those of his ancestors and successors. They are all described in the same terms. The formula is the same. Enoch lived, Mahalaleel, and all the rest of the half-unpronounceable names, they lived, they begat their heirs, and sons and daughters, and then they died. And the same formula is used about this man. He walked with God, but it was while treading the common path of secular life that he did so.

He found it possible to live in communion with God, and yet to do all the common things that men did then. Anybody's house may be a Bethel--a house of God--and anybody's work may be worship; and wherever we are and whatever we do, it is possible therein to serve God, and there to walk with Him.

2. And Now A Word About The Crown Of This Life Of Communion.

He was not, for God took him.'

What wonderful reticence in describing, or rather hinting at, the stupendous miracle that is here in question! Is that like a book that came from the legend-loving and legend-making brains of men; or does it sound like the speech of God, to whom nothing is extraordinary and nothing needs to have a mark of admiration after it? It was the same to Him whether Enoch died or whether He simply took him to Himself. If one wants to know what men would have made of such a thing, if they had had to tell it, let them read those wretched Rabbinical fables that have been stitched on to this verse. There they will see how men describe miracles; and here they will see how God does so.

He was not.' As I have said, he disappeared; that was what the world knew.' God took him'; that was what God tells the world.

Thus this strange exception to the law of death stood, as I suppose, to the ancient world as doing somewhat the same office for them that the translation of Elijah afterwards partially did for Israel, and that the resurrection of Jesus Christ does completely for us, viz. it brought the future life into the realm of fact, and took it out of the dim region of speculation altogether. He establishes a truth who proves it, and he proves a fact that shows it. A doctrine of a future state is not worth much, but the fact of a future state, which was established by this incident then, and is certified for us all now, by the Christ risen from the dead, is all-important. Our gospel is all built upon facts, and this is the earliest fact in man's history which made man's subsistence in other conditions than that of earthly life a certainty.

And then, again, this wonderful exception shows to us, as it did to that ancient world, that the natural end of a religious life is union with God hereafter. It seems to me that the real proofs of a future life are two: one, the fact of Christ's resurrection, and the other, the fact of our religious experience. For any. thing looks to me more likely, and less incredible, than that a man who could walk with God should only have a poor earthly life to do it in, and that all these aspirations, these emotions, should be bounded and ended by a trivial thing, that touches only the physical frame. Surely, surely, there is nothing so absurd as to believe that he who can say Thou art my God,' and who has said it, should ever by anything be brought to cease to say it. Death cannot kill love to God; and the only end of the religious life of earth is its perfecting in heaven. The experiences that we have here, in their loftiness and in their incompleteness, equally witness for us, of the rest and the perfectness that remain for the children of God.

Then, again, this man in his unique experience was, and is, a witness of the fact that death is an excrescence, and results from sin. I suppose that he trod the road which the divine intention had destined to be trodden by all the children of men, if they had not sinned; and that his experience, unique as it is, is a survival, so to speak, of what was meant to be the law for humanity, unless there had intervened the terrible fact of sin and its wages, death. The road had been made, and this one man was allowed to travel along it that we might all learn, by the example of the exception, that the rule under which we live was not the rule that God originally meant for us, and that death has resulted from the fact of transgression. No doubt Enoch had in him the seeds of it, no doubt there were the possibilities of disease and the necessity of death in his physical frame, but God has shown us in that one instance, and in the other of the great prophet's, how He is not subject to the law that men shall die, although men are subject to it, and that if He will, He can take them all to Himself, as He did take these two, and will take them who, at last, shall not die but be changed.

Let me remind you that this unique and exceptional end of a life of communion may, in its deepest, essential character, be experienced by each of us. There are two passages in the book of Psalms, both of which I regard as allusions to this incident. The one of them is in the forty-ninth Psalm and reads thus: He will deliver my soul from the power of the grave, for He will take me.' Our version conceals the allusion, by its unfortunate and non-literal rendering receive.' The same word is employed there as here. Can we fail to see the reference? The Psalmist expects his soul to be delivered from the power of the grave,' because God takes it.

And again, in the great seventy-third Psalm, which marks perhaps the high-water mark of pre-Christian anticipations of a future state, we read: Thou wilt guide me by Thy counsel, and afterwards take me' (again the same word) to glory.' Here, again, the Psalmist looks back to the unique and exceptional instance, and in the rapture and ecstasy of the faith that has grasped the living God as his portion, says to himself: Though the externals of Enoch's end and of mine may differ, their substance will be the same, and I, too, shall cease to be seen of men, because God takes me into the secret of His pavilion, by the loving clasp of His lifting hand.'

Enoch was led, if I may say so, round the top of the valley, beyond the head waters of the dark river, and was kept on the high level until he got to the other side. You and I have to go down the hill, out of the sunshine, in among the dank weeds, to stumble over the black rocks, and wade through the deep water; but we shall get over to the same place where he stands, and He that took him round by the top will take' us through the river; and so shall we ever be with the Lord.'

Enoch walked with God and he was not; for God took him.' This verse is like some little spring with trees and flowers on a cliff. The dry genealogical table and here this bit of human life in it! How unlike the others--they lived and they died; this man's life was walking with God and his departure was a fading away, a ceasing to be found here. It is remarkable in how calm a tone the Bible speaks of it's supernatural events. We should not have known this to be a miracle but for the Epistle to the Hebrews.

The dim past of these early chapters carries us over many centuries. We know next to nothing about the men, where they lived, how they lived, what thoughts they had, what tongue they spoke. Some people would say that they never lived at all. I believe, and most of you, I suppose, believe that they did. But how little personality we give them! Little as we know of environment and circumstances, we know the main thing, the fact of their having been. Then we are sure that they had sorrow and joy, strife and love, toil and rest, like the rest of us, that whether their days were longer or shorter they were filled much as ours are, that whatever was the pattern into which the quiet threads of their life was woven it was, warp and weft, the same yarn as ours. In broad features every human life is much the same. Widely different as the clothing of these Grey fathers in their tents, with their simple contrivances and brief records, is from that of cultivated busy Englishmen to-day, the same human form is beneath both.

And further, we know but little as to their religious ideas, how far they were surrounded with miracles, what they knew of God and of His purposes, how they received their knowledge, what served them for a Bible. Of what positive institutions of religion they had we know nothing; whether for them there was sacrifice and a Sabbath day, how far the original gospel to Adam was known or remembered or understood by them. All that is perfectly dark to us. But this we know, that those of them who were godly men lived by the same power by which godly men live nowadays. Whatever their creed, their religion was ours. Religion, the bond that unites again the soul to God, has always been the same.

MHCC: Gen 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, Amo 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.

Matthew Henry: Gen 5:21-24

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 be passed over so, of whom special notice must be taken, and that is Enoch, 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: -

I. His gracious conversation in this world, which is twice spoken of: Enoch walked with God after he begat Methuselah (Gen 5:22), and again, Enoch walked with God, Gen 5:24. Observe,

1. The nature of his religion and the scope and tenour of his conversation: he walked with God, 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 walk together except they be agreed (Amo 3:3), 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 followers of him as dear children. (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 walking before God, 1Sa 2:30, 1Sa 2:35, and see Zec 3:7. 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. Jud 1:14, Behold, the Lord cometh with his holy myriads. Now the Holy Spirit, instead of saying, Enoch lived, says, Enoch walked with God; 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. To me to live is Christ, Phi 1:21.

2. The date of his religion. It is said (Gen 5:21), he lived sixty-five years, and begat Methuselah; but (Gen 5:22) he walked with God after he begat Methuselah, 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.

3. The continuance of his religion: he walked with God three hundred years, 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, Psa 104:33.

II. His glorious removal to a better world. As he did not live like the rest, so he did not die like the rest (Gen 5:24): He was not, for God took him; that is, as it is explained (Heb 11:5), He was translated that he should not see death, and was not found, because God had translated him. Observe,

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.

2. How his removal is expressed: He was not, for God took him. (1.) He was not any longer in this world; it was not the period of his being, but of his being here: he was not found, so the apostle explains it from the Septuagint; not found by his friends, who sought him as the sons of the prophets sought Elijah (2Ki 2:17); 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 (Jud 1:15), 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, fetches him hence, and receives him to himself. The apostle adds concerning Enoch that, before his translation, he had this testimony, that he pleased God, 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.

Keil-Delitzsch: Gen 5:3-32

As Adam was created in the image of God, so did he beget " in his own likeness, after his image; "that is to say, he transmitted the image of God in which he was created, not in the purity in which it came direct from God, but in the form given to it by his own self-determination, modified and corrupted by sin. The begetting of the son by whom the line was perpetuated (no doubt in every case the first-born), is followed by an account of the number of years that Adam and the other fathers lived after that, by the statement that each one begat (other) sons and daughters, by the number of years that he lived altogether, and lastly, by the assertion ויּמת "and he died." This apparently superfluous announcement is "intended to indicate by its constant recurrence that death reigned from Adam downwards as an unchangeable law (vid., Rom 5:14). But against this background of universal death, the power of life was still more conspicuous. For the man did not die till he had propagated life, so that in the midst of the death of individuals the life of the race was preserved, and the hope of the seed sustained, by which the author of death should be overcome."In the case of one of the fathers indeed, viz., Enoch (Gen 5:21.), life had not only a different issue, but also a different form. Instead of the expression "and he lived,"which introduces in every other instance the length of life after the birth of the first-born, we find in the case of Enoch this statement, " he walked with God ( Elohim ) ; "and instead of the expression " and he died, "the announcement, " and he was not, for God ( Elohim ) took him ."The phrase "walked with God,"which is only applied to Enoch and Noah (Gen 6:9), denotes the most confidential intercourse, the closest communion with the personal God, a walking as it were by the side of God, who still continued His visible intercourse with men (vid., Gen 3:8). It must be distinguished from "walking before God"(Gen 17:1; Gen 24:40, etc.), and "walking after God"(Deu 13:4), both which phrases are used to indicate a pious, moral, blameless life under the law according to the directions of the divine commands. The only other passage in which this expression "walk with God"occurs is Mal 2:6, where it denotes not the piety of the godly Israelites generally, but the conduct of the priests, who stood in a closer relation to Jehovah under the Old Testament than the rest of the faithful, being permitted to enter the Holy Place, and hold direct intercourse with Him there, which the rest of the people could not do. The article in האלהים gives prominence to the personality of Elohim , and shows that the expression cannot refer to intercourse with the spiritual world.

In Enoch, the seventh from Adam through Seth, godliness attained its highest point; whilst ungodliness culminated in Lamech, the seventh from Adam through Cain, who made his sword his god. Enoch, therefore, like Elijah, was taken away by God, and carried into the heavenly paradise, so that he did not see (experience) death (Heb 11:5); i.e., he was taken up from this temporal life and transfigured into life eternal, being exempted by God from the law of death and of return to the dust, as those of the faithful will be, who shall be alive at the coming of Christ to judgment, and who in like manner shall not taste of death and corruption, but be changed in a moment. There is no foundation for the opinion, that Enoch did not participate at his translation in the glorification which awaits the righteous at the resurrection. For, according to 1Co 15:20, 1Co 15:23, it is not in glorification, but in the resurrection, that Christ is the first-fruits. Now the latter presupposes death. Whoever, therefore, through the grace of God is exempted from death, cannot rise from the dead, but reaches ἀφθαρσία , or the glorified state of perfection, through being "changed"or "clothed upon"(2Co 5:4). This does not at all affect the truth of the statement in Rom 5:12, Rom 5:14. For the same God who has appointed death as the wages of sin, and given us, through Christ, the victory over death, possesses the power to glorify into eternal life an Enoch and an Elijah, and all who shall be alive at the coming of the Lord without chaining their glorification to death and resurrection. Enoch and Elijah were translated into eternal life with God without passing through disease, death, and corruption, for the consolation of believers, and to awaken the hope of a life after death. Enoch's translation stands about half way between Adam and the flood, in the 987th year after the creation of Adam. Seth, Enos, Cainan, Mahalaleel, and Jared were still alive. His son Methuselah and his grandson Lamech were also living, the latter being 113 years old. Noah was not yet born, and Adam was dead. His translation, in consequence of his walking with God, was "an example of repentance to all generations,"as the son of Sirach says (Ecclus. 44:16); and the apocryphal legend in the book of Enoch Gen 1:9 represents him as prophesying of the coming of the Lord, to execute judgment upon the ungodly (Jud 1:14-15). In comparison with the longevity of the other fathers, Enoch was taken away young, before he had reached half the ordinary age, as a sign that whilst long life, viewed as a time for repentance and grace, is indeed a blessing from God, when the ills which have entered the world through sin are considered, it is also a burden and trouble which God shortens for His chosen. That the patriarchs of the old world felt the ills of this earthly life in all their severity, was attested by Lamech (Gen 5:28, Gen 5:29), when he gave his son, who was born 69 years after Enoch's translation, the name of Noah , saying, "This same shall comfort us concerning our work and the toil of our hands, because of the ground which the Lord hath cursed." Noah , נוח from נוּח to rest and הניח to bring rest, is explained by נחם to comfort, in the sense of helpful and remedial consolation. Lamech not only felt the burden of his work upon the ground which God had cursed, but looked forward with a prophetic presentiment to the time when the existing misery and corruption would terminate, and a change for the better, a redemption from the curse, would come. This presentiment assumed the form of hope when his son was born; he therefore gave expression to it in his name. But his hope was not realized, at least not in the way that he desired. A change did indeed take place in the lifetime of Noah. By the judgment of the flood the corrupt race was exterminated, and in Noah, who was preserved because of his blameless walk with God, the restoration of the human race was secured; but the effects of the curse, though mitigated, were not removed; whilst a covenant sign guaranteed the preservation of the human race, and therewith, by implication, his hope of the eventual removal of the curse (Gen 9:8-17).

The genealogical table breaks off with Noah; all that is mentioned with reference to him being the birth of his three sons, when he was 500 years old (Gen 5:32; see Gen 11:10), without any allusion to the remaining years of his life-an indication of a later hand. "The mention of three sons leads to the expectation, that whereas hitherto the line has been perpetuated through one member alone, in the future each of the three sons will form a new beginning (vid., Gen 9:18-19; Gen 10:1)."- M. Baumgarten .

Constable: Gen 1:1--11:27

I. PRIMEVAL EVENTS 1:1--11:26

Chapters 1-11 provide an introduction to the Book of Genesis, the Pentateuch, and the whole Bible.

"What we find in chaps. 1-11 is the divine initiation of blessing, which is compromised by human sin followed by gracious preservation of the promise: blessing-sin-grace."¹⁵

"His [Moses'] theological perspective can be summarized in two points. First, the author intends to draw a line connecting the God of the Fathers and the God of the Sinai covenant with the God who created the world. Second, the author intends to show that the call of the patriarchs and the Sinai covenant have as their ultimate goal the reestablishment of God's original purpose in Creation."¹⁶

"Evidently an interest in the way in which the world and humankind came into existence and in the history of the earliest times was characteristic of the ancient civilized world. At any rate, various origin stories' or creation myths' about the activities of a variety of creator-gods are still extant in what remains of the literatures of ancient Egypt and ancient Mesopotamia. But the combination of such accounts with narratives about more recent times testifies to an additional motivation. The aim of such works was to give their readers--or to strengthen--a sense of national or ethnic identity, particularly at a time when there was for some reason a degree of uncertainty or hesitation about this. . . .

"The placing of Gen. 1-11 as a prologue to the main body of the work also afforded the opportunity to express certain distinctively Israelite articles of faith which it would have been more difficult to introduce into the later narratives, particularly with regard to the doctrine of God."¹⁷

"Gen 1-11 as we read it is a commentary, often highly critical, on ideas current in the ancient world about the natural and supernatural world. Both individual stories as well as the final completed work seem to be a polemic against many of the commonly received notions about the gods and man. But the clear polemical thrust of Gen 1-11 must not obscure the fact that at certain points biblical and extrabiblical thought are in clear agreement. Indeed Genesis and the ancient Near East probably have more in common with each other than either has with modern secular thought."¹⁸

Constable: Gen 5:1--6:9

C. What became of Adam 5:1-6:8

The primary purpose of this third toledot section appears to be to link the generations of Adam and Noah. The cursed human race continued to multiply, and human beings continued to die. Yet the record of Enoch gives hope.

Constable: Gen 5:1-32

1. The effects of the curse on humanity ch. 5

There are at least three purposes for the inclusion of this genealogy, which contains 10 paragraphs (vv. 1-5, 6-8, 9-11, 12-14, 15-17, 18-20, 21-24, 25-27, 28-31, and 32).

1. It shows the development of the human race from Adam to Noah and bridges the gap in time between these two major individuals.²⁶³

"The genealogies [in chapters 5 and 11] are exclusionist in function, indicating by linear descent the one through whom the promissory blessing will be channeled."²⁶⁴

2. It demonstrates the veracity of God's word when He said that people would die as a result of sin (cf. 2:17). Note the recurrence of the phrase "and he died" (vv. 5, 8, 11, 14, 17, 20, 27, and 31).

3. It contrasts the progress of the godly line of Seth culminating in Enoch who walked with God and experienced translation (5:6-24) with the development of the ungodly line of Cain. Cain's branch of the human race culminated in Lamech who was a brutal bigamist (4:16-24).

"The author's return to the theme of God's blessing' man (cf. v. 2) is also a part of his overall scheme to cast God's purposes for man in terms that will recall a father's care for his children. Throughout the remainder of the Book of Genesis, a recurring theme is that of the father's blessing his children (9:26-27; 27:27; 48:15; 49:1-28). In keeping with such a theme, the author shows at each crucial turning point in the narrative that God himself renewed his blessing to the next generation of sons (1:28; 5:2; 9:1; 12:3; 24:11). Seen as a whole, the picture that emerges is that of a loving father insuring the future well-being of his children through the provision of an inherited blessing. In this way the author has laid a theological foundation for the rest of Scripture. God's original plan of blessing for all humanity, though thwarted by human folly, will nevertheless be restored through the seed of the woman (3:15), the seed of Abraham (12:3), and the Lion of the tribe of Judah' (49:8-12; cf. Rev 5:5-13). It is on this same foundation that the apostle Paul built his view of Jesus as the one through whom God has blessed us' (Eph 1:3) and adopted us as his sons' (v. 5) so that we have obtained an inheritance' (v. 11, KJV) from the one we may call Abba, Father' (Rom 8:15)."²⁶⁵

Some commentators have seen evidence in the text that this genealogy is not complete.²⁶⁶

1. The word "father" can just as accurately be translated "ancestor" (v. 3, et al.). It does not require a literal father-son relationship.²⁶⁷

2. The fact that Lamech, the sixth name in Cain's list (4:16-24), corresponds to Enoch, the sixth name in Seth's list (5:6-24), is suggestive. It indicates that God wanted to point out the contrast between the generations of these two sons of Adam. One was ungodly and the other godly. This purpose seems to some writers more dominant than that God wanted simply to preserve a complete record of all the generations between Adam and Noah. Lamech and Enoch were each the seventh generation, as recorded in this list, from Adam (cf. Jude 14). Matthew 1:1-17 contains another genealogy in which 14 men from each of three historical periods appear and it, too, may not be complete.

3. The writer did not list Noah's sons in the order of their birth (cf. 5:32 and 9:24).

4. The genealogy in chapter 11 may not be complete.²⁶⁸

The careful recording of the age of each man when he fathered the next man in the list strongly suggests that this list is complete. Furthermore the genealogies in 1 Chronicles 1:1-4 and Luke 3:36-38 are identical to the one in Genesis 5. There are probably no missing generations.²⁶⁹

"The genealogy of Seth in Genesis 5 is thus intended to take up the creation story which had reached its first climax in the creation, as we would now read it, of Adam. The elemental orderliness of the genealogy continues the order begun at creation; indeed, it reaffirms that order after the threatened slide back into chaos narrated in the intervening chapters. But the genealogy does more; it imparts movement to creation. The Genesis 1 creation story is essentially static. When God rests on the seventh day, all phyla of creation are in their proper order and the earth is at rest. There is little suggestion of movement or further development, no story to be traced. The sole dynamic elements lie in God's command to newly created humanity to be fruitful and multiply' and subdue the earth.' The genealogies document the fruitfulness of humanity and thus become the expression of the fulfillment of God's mandate, providing movement away from the steady state of creation but at the same time preserving its orderliness. Creation's order advanced through the genealogy.

"Connection of the genealogy to creation also exerts a reciprocal influence on our understanding of this and subsequent genealogies. The genealogies represent the continuation of creation's fundamental order through time. As a result, they assume theological significance. The organic and orderly succession of generations is not an expression of thematically empty biological necessity but of God's initial creative activity. Birth awakens not neutral destiny but enrollment in the continuing order of creation ordained by God. The genealogies become bearers of the creation theme and, by their elemental, organic nature, its fit expression."²⁷⁰

Even though the death motif is strong in this chapter there is even more emphasis on God's grace. We see this in the references to life, fertility (sons and daughters), Enoch's translation, and other blessings. The enjoyment of God's blessings depends on walking with God. "Walk" is a biblical figure for fellowship and obedience that results in divine blessing.

"Enoch is pictured as one who did not suffer the fate of Adam (you shall surely die') because, unlike the others, he walked with God.'

"The sense of the author is clear. Enoch is an example of one who found life amid the curse of death. In Enoch the author is able to show that the pronouncement of death is not the last word that need be said about a person's life. One can find life if one walks with God.'"²⁷¹

"Walked with God' is metaphorical and indicates that Enoch had a lifestyle characterized by his devotion to God. The sense of walk' (halak) in its verbal stem indicates a communion or intimacy with God."²⁷²

"The double repetition of the phrase walked with God' indicates Enoch was outstanding in this pious family."²⁷³

The central lesson of the section appears to be that the godly can experience victory over the effects of the curse by walking with God.²⁷⁴

"The finality of death caused by sin, and so powerfully demonstrated in the genealogy of Genesis, is in fact not so final. Man was not born to die; he was born to live, and that life comes by walking with God. . . . Walking with God is the key to the chains of the curse."²⁷⁵

"Within the time-scale of Genesis, this chapter [5] covers the longest period in world history."²⁷⁶

As the story of Cain and Abel (4:3-24) interrupted the genealogy of Adam in 4:1-2 and 25-26, so the story of the Flood (6:1-9:27) interrupts the genealogy of Noah in 5:32 and 9:28-29.

Guzik: Gen 5:1-32

Genesis 5 - The Descendants of Adam

A. Introduction to the genealogy.

1. (1-2) Adam's "signature."

This is the book of the genealogy of Adam. In the day that God created man, He made him in the likeness of God. He created them male and female, and blessed them and called them Mankind in the day they were created.

a. This is the book of the genealogy of Adam: There is good reason to believe this is the end of Adam's direct account, which was preserved and passed down to Moses who acted as an editor.

i. The history of the heaven and earth comprises the things regarding creation that no man witnessed, (and was given by revelation to either Adam or Moses). This history ended at Genesis 2:4 and from there to this point is Adam's "account."

b. And called them Mankind: The human race - mankind - was given the name "man" by God from the beginning. It is not sexist or gender biased to call the human race by the general heading "mankind," because God does this.

2. Thoughts on genealogies.

a. One can arrange the following genealogies in a sequential manner and chart out a time line. However, one cannot establish an absolutely reliable timeline with this method, becase Biblical genealogies are not always complete. Sometimes generations are skipped over.

b. If one takes the genealogies as being without omission, the time of Adam comes to be some 4,000 to 5,000 years before Christ. Even with omissions, it is hard to imagine that the time of Adam was significantly more than perhaps 10,000 years before Jesus.

i. This puts the Biblical record at incredible variance with the assertions of modern science. Yet there are good reasons to believe God created the earth with age "built in," even as Adam and the trees of Eden had age "built" into them.

c. We are also confronted with the problem of extremely long life spans. In this chapter, no one lived less than 365 years (and this is Enoch, who was a special case), and Methuselah lived a total of 969 years. How is this possible?

i. Some have thought this is speaking figuratively or counting months as years (but then Enoch fathered Methuselah when he was five and one-half years old).

ii. It is more likely that people did live much, much longer before the flood. This is because the degenerative effects of the fall on the human gene pool had not yet accumulated greatly, and because the environment in the pre-flood world was so different, with the blanket of water vapors surrounding the earth (Genesis 1:6-8). In the post-flood world, life spans quickly came down to the life-spans we are familiar with today.

d. During this period, the world would be populated quickly. One writer has estimated that if Adam, during his lifetime, saw only half the children he could have fathered grow up, and if only half of those got married, and if only half of those who got married had children, then even at these conservative rates, Adam would have seen more than a million of his own descendants.

i. Using these calculations, we can say that by the time of the flood, there could have been seven billion people on the earth.

e. Genealogies can be very instructive. They speak to us of both the absolutely historical character of the Scriptures, and are a powerful testimony to the end of every person on this earth.

i. "Have you never heard of one who heard read, as the lesson for the Sabbath-day, that long chapter of names, wherein it is written that each patriarch lived so many hundred years, 'and he died'? Thus it ends the notice of the long life of Methuselah with 'and he died,' The repetition of the words, 'and he died,' woke the thoughtless hearer to a sense of his mortality, and led to his coming to the Savior." (Spurgeon, The Word a Sword)

B. The descendants of Adam through Seth.

1. (3-5) Adam.

And Adam lived one hundred and thirty years, and begot a son in his own likeness, after his image, and named him Seth. After he begot Seth, the days of Adam were eight hundred years; and he had sons and daughters. So all the days that Adam lived were nine hundred and thirty years; and he died.

a. And begot a son in his own likeness, after his image, and named him Seth: Even as Seth was in Adam's fallen image and likeness, so also are every one of us. We are all sons and daughters of Adam, born fallen even as Adam was fallen. It would be redundant to say it, but every other person has been born in Adam's image and likeness except Jesus.

b. And he had sons and daughters: This tells us that Adam had many other sons and daughters who are not specifically named in the Scriptures. These daughters became the wives for the sons of Adam.

2. (6-17) From Seth to Mahalaleel.

Seth lived one hundred and five years, and begot Enosh. After he begot Enosh, Seth lived eight hundred and seven years, and had sons and daughters. So all the days of Seth were nine hundred and twelve years; and he died. Enosh lived ninety years, and begot Cainan. After he begot Cainan, Enosh lived eight hundred and fifteen years, and had sons and daughters. So all the days of Enosh were nine hundred and five years; and he died. Cainan lived seventy years, and begot Mahalalel. After he begot Mahalalel, Cainan lived eight hundred and forty years, and had sons and daughters. So all the days of Cainan were nine hundred and ten years; and he died. Mahalalel lived sixty-five years, and begot Jared. After he begot Jared, Mahalalel lived eight hundred and thirty years, and had sons and daughters. So all the days of Mahalalel were eight hundred and ninety-five years; and he died.

3. (18-27) From Jared to Methuselah.

Jared lived one hundred and sixty-two years, and begot Enoch. After he begot Enoch, Jared lived eight hundred years, and had sons and daughters. So all the days of Jared were nine hundred and sixty-two years; and he died. Enoch lived sixty-five years, and begot Methuselah. After he begot Methuselah, Enoch walked with God three hundred years, and had sons and daughters. So all the days of Enoch were three hundred and sixty-five years. And Enoch walked with God; and he was not, for God took him. Methuselah lived one hundred and eighty-seven years, and begot Lamech. After he begot Lamech, Methuselah lived seven hundred and eighty-two years, and had sons and daughters. So all the days of Methuselah were nine hundred and sixty-nine years; and he died.

a. Enoch walked with God; and he was not, for God took him: Enoch, the son of Jared, was carried away to God in a miraculous way.

b. Enoch walked with God: Walking with God means walking by faith (2 Corinthians 5:7), walking in the light (1 John 1:5-7), and walking in agreement with God (Amos 3:3). After walking like this with God, it is as if one day God told Enoch, "You don't need to walk home. Why don't you just come home with Me?"

i. Hebrews 11:5 tells us the foundation of Enoch's walk with God: By faith Enoch was taken away so that he did not see death, "and was not found, because God had taken him"; for before he was taken he had this testimony, that he pleased God. You can't walk with God, or please God, apart from faith.

c. After he begot Methuselah, Enoch walked with God: It seems Enoch began to walk with God in a special way after the birth of Methuselah. The name Methuselah means, "when he is dead, it shall come." At the birth of Methuselah, Enoch had a special awareness from God that judgment was coming, and this was one of the things that got him closer in his walk with God.

i. Jude 14 also tells us Enoch was a prophet; even from his vantage point long ago, he could see the second coming of Jesus (Behold, the Lord comes with ten thousands of His saints, to execute judgment on all, to convict all who are ungodly . . .).

d. So all the days of Methuselah were nine hundred and sixty-nine years; and he died: Methuselah's long life was no accident. It was because of the grace of God. When Methuselah died, the flood came. God kept him alive longer than anybody to give people as long as possible to repent.

4. (28-32) From Lamech to Noah.

Lamech lived one hundred and eighty-two years, and had a son. And he called his name Noah, saying, "This one will comfort us concerning our work and the toil of our hands, because of the ground which the LORD has cursed." After he begot Noah, Lamech lived five hundred and ninety-five years, and had sons and daughters. So all the days of Lamech were seven hundred and seventy-seven years; and he died. And Noah was five hundred years old, and Noah begot Shem, Ham, and Japheth.

a. Lamech lived one hundred and eighty-two years, and had a son. And he called his name Noah: If these genealogies are consecutive, Seth died when Noah was 14 years old. Noah could have known Adam's son.

b. And he died: The overwhelming emphasis of Genesis 5 is that all these men died. They were all under sin and all subject to death. Some of them - many of them - were great men, but none of them was the deliverer God had promised.

i. "This is the greatest glory of the primitive world, that it had so many good, wise, and holy men at the same time. We must not think that these are ordinary names of plain people; but next to Christ and John the Baptist, they were the most outstanding heroes this world has ever produced. And on the Last Day we shall behold and admire their grandeur." (Luther, cited in Boice)

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Bible Query: Gen 5:3-29

Q: In Gen 5:3-29, what do all these names mean in Hebrew?

A: Here are the meanings, based on the etymology (word-origins) taken from Strong’s Concordance and in some cases, what Genesis says the meaning is.   Adam - man. Strong’s Concordance says it means ruddy, or man. Genesis 2:23 indicates that Adam = man.   Seth - put/placed/appointed/substituted. Genesis 4:25 says Eve named him Seth because God appointed another in place of Abel.   Enosh - mortal. The NIV Study Bible p.13 says the name, like "Adam" means "man".   Cainan/Kenan - fixed (like a nest or dwelling)   Mahalaleel - Praise of God, Praise God.   Jared - a descent   Enoch - Initiated, dedicated, trained up   Methuselah - man of the dart   Lamech - from an unused root of uncertain meaning   Noah - Strong’s Concordance says rest, and Genesis 5:26 says comfort, which is very similar.   Irad - fugitive   Ham - hot   Shem - name?   Japheth - expansion. According to the pre-Christian Greeks, Japetos was their ancestor.   One point we can learn from Japetos, is that the etymology or meaning behind every name is not necessarily significant.   A second point we can learn from Seth and Noah, is that the meaning behind some of the names is significant.

Bible Query: Gen 5:21-27

Q: In Gen 5:21-27, is there a reason why Methuselah was the oldest human in the Bible?

A: Perhaps. The flood occurred the year that Methuselah died. Perhaps this was a sign of God’s mercy in delaying the flood by giving him a long life.

Bible Query: Gen 5:24

Q: In Gen 5:24, why did God take Enoch, a godly man?

A: Perhaps for the same reason we bring beautiful flowers into our home. Enoch did not necessarily die; God just took Enoch with Him to heaven, similar to Elijah in 2 Kings 2:11-12. Another illustration was that like good friends Enoch and God went for a walk, it was getting late, and God said, since you are closer to my house than yours, why don’t you just come over to my house now. God does have most of his servants die to go to heaven though. This is not callous disregard, but Psalm 116:15 says "Precious in the sight of the LORD is the death of his saints."   See Hard Sayings of the Bible p.104-106 for more on what happened to Enoch.

Introduction / Outline

JFB: Genesis (Book Introduction)

GENESIS, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gives a general history; the second, contained in the subsequent chapters, gives a special history. The two parts are essentially connected; the one, which sets out with an account of the descent of the human race from a single pair, the introduction of sin into the world, and the announcement of the scheme of divine mercy for repairing the ruins of the fall, was necessary to pave the way for relating the other, namely, the call of Abraham, and the selection of his posterity for carrying out the gracious purpose of God. An evident unity of method, therefore, pervades this book, and the information contained in it was of the greatest importance to the Hebrew people, as without it they could not have understood the frequent references made in their law to the purposes and promises of God regarding themselves. The arguments that have been already adduced as establishing the Mosaic origin of the Pentateuch prove of course that Moses was the author of Genesis. The few passages on which the rationalists grounded their assertions that it was the composition of a later age have been successfully shown to warrant no such conclusion; the use of Egyptian words and the minute acquaintance with Egyptian life and manners, displayed in the history of Joseph, harmonize with the education of Moses, and whether he received his information by immediate revelation, from tradition, or from written documents, it comes to us as the authentic work of an author who wrote as he was inspired by the Holy Ghost (2Pe 1:21).

JFB: Genesis (Outline)

• THE CREATION OF HEAVEN AND EARTH. (Gen 1:1-2)
• THE FIRST DAY. (Gen 1:3-5)
• SECOND DAY. (Gen 1:6-8)
• THIRD DAY. (Gen 1:9-13)
• FOURTH DAY. (Gen 1:14-19)
• FIFTH DAY. The signs of animal life appeared in the waters and in the air. (Gen 1:20-23)
• SIXTH DAY. A farther advance was made by the creation of terrestrial animals, all the various species of which are included in three classes: (1) cattle, the herbivorous kind capable of labor or domestication. (Gen 1:24-31)
• THE NARRATIVE OF THE SIX DAYS' CREATION CONTINUED. The course of the narrative is improperly broken by the division of the chapter. (Gen 2:1)
• THE FIRST SABBATH. (Gen 2:2-7)
• THE GARDEN OF EDEN. ( Gen 8-17)
• THE MAKING OF WOMAN, AND INSTITUTION OF MARRIAGE. (Gen 2:18-25)
• THE TEMPTATION. (Gen 3:1-5)
• THE FALL. (Gen 3:6-9)
• THE EXAMINATION. (Gen 3:10-13)
• THE SENTENCE. (Gen 3:14-24)
• BIRTH OF CAIN AND ABEL. (Gen. 4:1-26)
• GENEALOGY OF THE PATRIARCHS. (Gen. 5:1-32)
• WICKEDNESS OF THE WORLD. (Gen. 6:1-22)
• ENTRANCE INTO THE ARK. (Gen. 7:1-24)
• ASSUAGING OF THE WATERS. (Gen 8:1-14)
• DEPARTURE FROM THE ARK. (Gen 8:15-22)
• COVENANT. (Gen 9:1-7)
• RAINBOW. (Gen. 9:8-29)
• GENEALOGIES. (Gen. 10:1-32)
• CONFUSION OF TONGUES. (Gen. 11:1-32) the whole earth was of one language. The descendants of Noah, united by the strong bond of a common language, had not separated, and notwithstanding the divine command to replenish the earth, were unwilling to separate. The more pious and well-disposed would of course obey the divine will; but a numerous body, seemingly the aggressive horde mentioned (Gen 10:10), determined to please themselves by occupying the fairest region they came to.
• CALL TO ABRAM. (Gen. 12:1-20)
• RETURN FROM EGYPT. (Gen. 13:1-18)
• WAR. (Gen. 14:1-24)
• DIVINE ENCOURAGEMENT. (Gen. 15:1-21)
• BESTOWMENT OF HAGAR. (Gen. 16:1-16)
• RENEWAL OF THE COVENANT. (Gen. 17:1-27)
• ENTERTAINMENT OF ANGELS. (Gen 18:1-8)
• REPROOF OF SARAH. An inquiry about his wife, so surprising in strangers, the subject of conversation, and the fulfilment of the fondly cherished promise within a specified time, showed Abraham that he had been entertaining more than ordinary travellers (Heb 13:2). (Gen 18:9-15)
• DISCLOSURE OF SODOM'S DOOM. (Gen 18:16-22)
• ABRAHAM'S INTERCESSION. (Gen 18:23-33)
• LOT'S ENTERTAINMENT. (Gen. 19:1-38)
• ABRAHAM'S DENIAL OF HIS WIFE. (Gen. 20:1-18)
• BIRTH OF ISAAC. (Gen 21:1-13)
• EXPULSION OF ISHMAEL. (Gen 21:14-21)
• COVENANT. (Gen 21:22-34)
• OFFERING ISAAC. (Gen. 22:1-19)
• AGE AND DEATH OF SARAH. (Gen 23:1-2)
• PURCHASE OF A BURYING-PLACE. (Gen. 23:3-20)
• A MARRIAGE COMMISSION. (Gen 24:1-9)
• THE JOURNEY. (Gen. 24:10-67)
• SONS OF ABRAHAM. (Gen 25:1-6)
• DEATH OF ABRAHAM. (Gen 25:7-11)
• DESCENDANTS OF ISHMAEL. Before passing to the line of the promised seed, the historian gives a brief notice of Ishmael, to show that the promises respecting that son of Abraham were fulfilled--first, in the greatness of his posterity (compare Gen 17:20); and, secondly, in their independence. (Gen 25:12-18)
• HISTORY OF ISAAC. (Gen 25:19-34)
• SOJOURN IN GERAR. (Gen. 26:1-35)
• INFIRMITY OF ISAAC. (Gen. 27:1-27)
• THE BLESSING. (Gen. 27:28-46)
• JACOB'S DEPARTURE. (Gen. 28:1-19)
• JACOB'S VOW. (Gen 28:20-22)
• THE WELL OF HARAN. (Gen. 29:1-35)
• DOMESTIC JEALOUSIES. (Gen. 30:1-24)
• JACOB'S COVENANT WITH LABAN. (Gen. 30:25-43)
• ENVY OF LABAN AND SONS. (Gen. 31:1-21)
• LABAN PURSUES JACOB--THEIR COVENANT AT GILEAD. (Gen. 31:22-55)
• VISION OF ANGELS. (Gen 32:1-2)
• MISSION TO ESAU. (Gen 32:3-32)
• KINDNESS OF JACOB AND ESAU. (Gen 33:1-11)
• THE PARTING. (Gen 33:12-20)
• THE DISHONOR OF DINAH. (Gen. 34:1-31) Though freed from foreign troubles, Jacob met with a great domestic calamity in the fall of his only daughter. According to JOSEPHUS, she had been attending a festival; but it is highly probable that she had been often and freely mixing in the society of the place and that she, being a simple, inexperienced, and vain young woman, had been flattered by the attentions of the ruler's son. There must have been time and opportunities of acquaintance to produce the strong attachment that Shechem had for her.
• REMOVAL TO BETHEL. (Gen 35:1-15)
• BIRTH OF BENJAMIN--DEATH OF RACHEL, &c. (Gen 35:16-27)
• DEATH OF ISAAC. (Gen 35:28-29)
• POSTERITY OF ESAU. (Gen. 36:1-43)
• PARENTAL PARTIALITY. (Gen 37:1-4)
• THE DREAMS OF JOSEPH. (Gen. 37:5-36)
• JUDAH AND FAMILY. (Gen. 38:1-30)
• JOSEPH IN POTIPHAR'S HOUSE. (Gen. 39:1-23)
• TWO STATE PRISONERS. (Gen 40:1-8)
• THE BUTLER'S DREAM. (Gen 40:9-15)
• THE BAKER'S DREAM. (Gen 40:16-23)
• PHARAOH'S DREAM. (Gen. 41:1-24)
• JOSEPH INTERPRETS PHARAOH'S DREAMS. (Gen 41:25-36)
• JOSEPH MADE RULER OF EGYPT. (Gen. 41:37-57)
• JOURNEY INTO EGYPT. (Gen. 42:1-38)
• PREPARATIONS FOR A SECOND JOURNEY TO EGYPT. (Gen 43:1-14)
• ARRIVAL IN EGYPT. (Gen. 43:15-30)
• THE DINNER. (Gen 43:31-34)
• POLICY TO STAY HIS BRETHREN. (Gen. 44:1-34)
• JOSEPH MAKING HIMSELF KNOWN. (Gen. 45:1-28)
• SACRIFICE AT BEER-SHEBA. (Gen 46:1-4)
• IMMIGRATION TO EGYPT. (Gen. 46:5-27)
• ARRIVAL IN EGYPT. (Gen 46:28-34)
• JOSEPH'S PRESENTATION AT COURT. (Gen. 47:1-31)
• JOSEPH'S VISIT TO HIS SICK FATHER. (Gen. 48:1-22)
• PATRIARCHAL BLESSING. (Gen. 49:1-33)
• MOURNING FOR JACOB. (Gen. 50:1-26)

TSK: Genesis (Book Introduction)

The Book of Genesis is the most ancient record in the world; including the History of two grand and stupendous subjects, Creation and Providence; of each of which it presents a summary, but astonishingly minute and detailed accounts. From this Book, almost all the ancient philosophers, astronomers, chronologists, and historians have taken their respective data; and all the modern improvements and accurate discoveries in different arts and sciences, have only served to confirm the facts detailed by Moses, and to shew, that all the ancient writers on these subjects have approached, or receded from, truth and the phenomena of Nature, in exactly the same proportion as they have followed or receded from, the Mosaic history. The great fact of the deluge is fully confirmed by the fossilised remains in every quarter of the globe. Add to this, that general traditions of the deluge have been traced among the Egyptians, Chinese, Japanese, Hindoos, Burmans, ancient Goths and Druids, Mexicans, Peruvians, Brazilians, North American Indians, Greenlanders, Otaheiteans, Sandwich Islanders, and almost every nation under heaven; while the allegorical turgidity of these distorted traditions sufficiently distinguishes them from the unadorned simplicity of the Mosaic narrative. In fine, without this history the world would be in comparative darkness, not knowing whence it came, nor whither it goeth. In the first page, a child may learn more in an hour, than all the philosophers in the world learned without it in a thousand years. (The original publisher remembers these words addressed to him and other boys in the year 1780, by his excellent tutor, the later Rev. John Ryland, of Northampton.)

TSK: Genesis 5 (Chapter Introduction)

Overview

Gen 5:1, Recapitulation of the creation of man; Gen 5:3, The genealogy, age, and death of the patriarchs from Adam to Noah; Gen 5:22, The godliness and translation of Enoch; Gen 5:25, The birth of Noah, etc.

Poole: Genesis 5 (Chapter Introduction)

CHAPTER 5

4004

The manner of man’ s creation repeated, Gen 5:1,2 . The genealogy, age, and death of the fathers from Adam to Noah, in the line of Seth. Seth begotten of Adam after his image, Gen 5:3 . The piety and translation of Enoch, Gen 5:24 . Lamech’ s prophecy of his son Noah, Gen 5:29 . Sons born to Noah, Gen 5:32 .

MHCC: Genesis (Book Introduction)

Genesis is a name taken from the Greek, and signifies " the book of generation or production;" it is properly so called, as containing an account of the origin of all things. There is no other history so old. There is nothing in the most ancient book which exists that contradicts it; while many things recorded by the oldest heathen writers, or to be traced in the customs of different nations, confirm what is related in the book of Genesis.

MHCC: Genesis 5 (Chapter Introduction)

(Gen 5:1-5) Adam and Seth.

(Gen 5:6-20) The patriarchs from Seth to Enoch.

(Gen 5:21-24) Enoch.

(Gen 5:25-32) Methuselah to Noah.

Matthew Henry: Genesis (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Moses, Called Genesis

We have now before us the holy Bible, or book, for so bible signifies. We call it the book, by way of eminency; for it is incomparably the best book that ever was written, the book of books, shining like the sun in the firmament of learning, other valuable and useful books, like the moon and stars, borrowing their light from it. We call it the holy book, because it was written by holy men, and indited by the Holy Ghost; it is perfectly pure from all falsehood and corrupt intention; and the manifest tendency of it is to promote holiness among men. The great things of God's law and gospel are here written to us, that they might be reduced to a greater certainty, might spread further, remain longer, and be transmitted to distant places and ages more pure and entire than possibly they could be by report and tradition: and we shall have a great deal to answer for if these things which belong to our peace, being thus committed to us in black and white, be neglected by us as a strange and foreign thing, Hos 8:12. The scriptures, or writings of the several inspired penmen, from Moses down to St. John, in which divine light, like that of the morning, shone gradually (the sacred canon being now completed), are all put together in this blessed Bible, which, thanks be to God, we have in our hands, and they make as perfect a day as we are to expect on this side of heaven. Every part was good, but all together very good. This is the light that shines in a dark place (2Pe 1:19), and a dark place indeed the world would be without the Bible.

We have before us that part of the Bible which we call the Old Testament, containing the acts and monuments of the church from the creation almost to the coming of Christ in the flesh, which was about four thousand years - the truths then revealed, the laws then enacted, the devotions then paid, the prophecies then given, and the events which concerned that distinguished body, so far as God saw fit to preserve to us the knowledge of them. This is called a testament, or covenant ( diatheke ), because it was a settled declaration of the will of God concerning man in a federal way, and had its force from the designed death of the great testator, the Lamb slain from the foundation of the world, Rev 8:8. It is called the Old Testament, with relation to the New, which does not cancel and supersede it, but crown and perfect it, by the bringing in of that better hope which was typified and foretold in it; the Old Testament still remains glorious, though the New far exceeds in glory, 2Co 3:9.

We have before us that part of the Old Testament which we call the Pentateuch, or five books of Moses, that servant of the Lord who excelled all the other prophets, and typified the great prophet. In our Saviour's distribution of the books of the Old Testament into the law, the prophets, and the psalms, or Hagiographa , these are the law; for they contain not only the laws given to Israel, in the last four, but the laws given to Adam, to Noah, and to Abraham, in the first. These five books were, for aught we know, the first that ever were written; for we have not the least mention of any writing in all the book of Genesis, nor till God bade Moses write (Exo 17:14); and some think Moses himself never learned to write till God set him his copy in the writing of the ten Commandments upon the tables of stone. However, we are sure these books are the most ancient writings now extant, and therefore best able to give us a satisfactory account of the most ancient things.

We have before us the first and longest of those five books, which we call Genesis, written, some think, when Moses was in Midian, for the instruction and comfort of his suffering brethren in Egypt: I rather think he wrote it in the wilderness, after he had been in the mount with God, where, probably, he received full and particular instructions for the writing of it. And, as he framed the tabernacle, so he did the more excellent and durable fabric of this book, exactly according to the pattern shown him in the mount, into which it is better to resolve the certainty of the things herein contained than into any tradition which possibly might be handed down from Adam to Methuselah, from him to Shem, from him to Abraham, and so to the family of Jacob. Genesis is a name borrowed from the Greek. It signifies the original, or generation: fitly is this book so called, for it is a history of originals - the creation of the world, the entrance of sin and death into it, the invention of arts, the rise of nations, and especially the planting of the church, and the state of it in its early days. It is also a history of generations - the generations of Adam, Noah, Abraham, etc., not endless, but useful genealogies. The beginning of the New Testament is called Genesis too (Mat 1:1), Biblos geneseos the book of the genesis, or generation, of Jesus Christ. Blessed be God for that Book which shows us our remedy, as this opens our wound. Lord, open our eyes, that we may see the wondrous things both of thy law and gospel!

Matthew Henry: Genesis 5 (Chapter Introduction)

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" (1Ti 1:4), 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 in inserted briefly in the pedigree of our Saviour (Luk 3:36-38), 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 (Gen 5:1-5). II. Seth (Gen 5:6-8). III. Enos (Gen 5:9-11). Cainan (Gen 5:12-14). V. Mahalaleel (Gen 5:15-17). VI. Jared (Gen 5:18-20). VII. Enoch (Gen 5:21-24). VIII. Methuselah (Gen 5:25-27). IX. Lamech and his son Noah (Gen 5:28-32). All scripture, being given by inspiration of God, is profitable, though not all alike profitable.

Constable: Genesis (Book Introduction)

Introduction

Title

Each book of the Pentateuch (the first five books of the Old Testament, called the Torah [instruction] by the Jews) originally received its title in the Hebrew Bible from the first word or words in the book.¹ The Hebrew word translated "in the beginning" is beresit. The English title "Genesis," however, has come to us from the Latin Vulgate translation of Jerome (Liber Genesis). The Latin title came from the Septuagint translation (the Greek translation of the Old Testament made about 300 years before Christ). "Genesis" is a transliteration of the Greek word geneseos, the Greek word that translates the Hebrew toledot. This Hebrew word is the key word in identifying the structure of Genesis, and the translators have usually rendered it "account" or "generations" (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1, 9; 37:2).

Date

The events recorded date back to the creation of the world.

Many Christians believe the earth is millions of years old. They base this belief on the statements of scientists and understand Scripture in the light of these statements. Likewise, many Christians believe that the human race began hundreds of thousands of years ago for the same reason.

Most evangelicals who take the Scriptures seriously believe that the earth is not much older than 10, 000 years. They base this on the genealogies in Scripture (Gen. 5; 10; 11; et al.), which they understand to be "open" (i.e., not complete). Evangelicals usually hold to a more recent date for man's creation, also for the same reason.

A smaller group of evangelicals believes that the genealogies are either "closed" (i.e., complete) or very close to complete. This leads us to date the creation of the world and man about 6, 000 years ago.²

Liberal interpreters have placed the date of composition of Genesis much later than Moses' lifetime.

If one accepts Mosaic authorship, as most conservative evangelicals do, the date of composition of Genesis must be within Moses' lifetime (ca. 1525-1405 B.C.). This book was perhaps originally intended to encourage the Israelites to trust in their faithful, omnipotent God as they anticipated entrance into the Promised Land from Kadesh Barnea or from the Plains of Moab.³ Moses may have written it earlier to prepare them for the Exodus,⁴ but this seems less likely.

Writer

The authorship of the Pentateuch has been the subject of great controversy among professing Christians since Spinoza introduced "higher criticism" of the Bible in the seventeenth century. The "documentary hypothesis," which developed from his work, is that Moses did not write the Pentateuch, as most scholars in Judaism and the church until that day believed. Instead, it was the product of several writers who lived much later than Moses. A redactor (editor) or redactors combined these several documents into the form we have now. These documents (J, E, D, P, and others) represent a Yahwistic tradition, an Elohistic tradition, a Deuteronomic tradition, a Priestly tradition, etc.⁵

The evidence that Moses wrote the Pentateuch is conclusive if one believes that Jesus Christ spoke the truth when He attributed authorship to Moses (Matt. 19:8; Mark 7:10; Luke 18:29-31; 20:37; 24:27; John 7:19). Jesus Christ did not specifically say that Moses wrote Genesis, but in our Lord's day the Jews regarded the Pentateuch (Torah) as a whole unit. They recognized Moses as the author of all five books. Consequently they would have understood what Jesus said about any of the five books of Moses as an endorsement of the Mosaic authorship of them all.⁶

Scope

The events recorded in Genesis stretch historically from Creation to Joseph's death, a period of at least 2500 years. The first part of the book (ch. 1-11) is not as easy to date precisely as the second part (ch. 12-50). The history of the patriarchs recorded in this second main division of the text covers a period of about 300 years.

The scope of the book progressively and consistently narrows. The selection of content included in Genesis points to the purpose of the divine author: to reveal the history of and basic principles involved in God's relationship with people.⁷

Purpose

Genesis provides the historical basis for the rest of the Bible and the Pentateuch, particularly the Abrahamic Covenant. Chapters 1-11 give historical background essential to understanding that covenant, and chapters 12-50 record the covenant and its initial outworking. The Abrahamic Covenant continues to be the basic arrangement by which God operates in dealing with humanity throughout the Pentateuch and the rest of the Bible.

"The real theme of the Pentateuch is the selection of Israel from the nations and its consecration to the service of God and His Laws in a divinely appointed land. The central event in the development of this theme is the divine covenant with Abraham and its . . . promise to make his offspring into the people of God and to give them the land of Canaan as an everlasting inheritance."⁸

Genesis provides an indispensable prologue to the drama that unfolds in Exodus and the rest of the Pentateuch. The first 11 chapters constitute a prologue to the prologue.

"Two opposite progressions appear in this prologue [chs. 1-11]: (a) God's orderly Creation with its climax in His blessing of man, and (b) the totally disintegrating work of sin with its two greatest curses being the Flood and the dispersion at Babel.⁹ The first progression demonstrates God's plan to bring about perfect order from the beginning in spite of what the reader may know of man's experience. The second progression demonstrates the great need of God's intervention to provide the solution for the corrupt human race."¹⁰

Theology

"The subject matter of the theology in Genesis is certainly God's work in establishing Israel as the means of blessing the families of the earth. This book forms the introduction to the Pentateuch's main theme of the founding of the theocracy, that is, the rule of God over all Creation. It presents the origins behind the founding of the theocracy: the promised blessing that Abraham's descendants would be in the land.

"Exodus presents the redemption of the seed out of bondage and the granting of a covenant to them. Leviticus is the manual of ordinances enabling the holy God to dwell among His people by making them holy. Numbers records the military arrangement and census of the tribes in the wilderness, and shows how God preserves His promised blessings from internal and external threats. Deuteronomy presents the renewal of the covenant.

"In the unfolding of this grand program of God, Genesis introduces the reader to the nature of God as the sovereign Lord over the universe who will move heaven and earth to establish His will. He seeks to bless mankind, but does not tolerate disobedience and unbelief. Throughout this revelation the reader learns that without faith it is impossible to please God' (Heb. 11:6)."¹¹

Message¹²

The message of the Bible might be the best place to begin our study of the Old Testament. What is the Bible all about? We could state it as follows: God desires to glorify Himself by blessing humankind.

The message of the Pentateuch (Torah) is that people can experience God's blessing by trusting Him (believing His word) and by obeying Him (following His initiative).

Genesis is in the Bible primarily to teach us this lesson. People can enjoy a personal relationship with God and thereby realize their own fulfillment as human beings only through trust in God and obedience to God. This is the message statement. Genesis reveals that God is faithful to His promises and powerful enough to bring them to fulfillment.

Genesis reveals that God originally intended people to have an immediate relationship with their Creator. Evidences for this are as follows.

1. God made man as a special creation (2:7).

2. He made man with special care (2:7).

3. He made man in His own image (1:26-27).

4. He regarded man as His son (1:28-30).

5. He consistently demonstrated concern for man's welfare (3:9).

God's immediate relationship with Adam was broken by the Fall (ch. 3). In the Fall man did two things.

1. He failed to trust God's goodness with his mind.

2. He rebelled against God's government with his will (3:6).

God then took the initiative to re-establish the relationship with man that He had created man to enjoy. He provided a covering for man's sin until He would finally remove it. This temporary covering came through the sacrificial system.

Throughout Genesis we see that people in general consistently failed to trust and obey God (e.g., in Noah's day, at Babel, in the patriarchal period).

Genesis also records what God has done to encourage people to trust and obey Him. It is only by living by these two principles that people can enjoy a relationship with God and realize all that God created them to experience.

On the one hand, Genesis reveals much about the person and work of God. This revelation helps us trust and obey Him. It is through His personal revelations to the main characters in Genesis that God revealed Himself initially (e.g., Adam and Eve, Noah, the patriarchs).

On the other hand, Genesis reveals much about the nature of man. Not only did God reveal the perversity of man, but He also identified positive examples of faith and obedience in the lives of the godly.

In Genesis we learn that faith in God is absolutely essential if we are to have fellowship with Him and realize our potential as human beings.

Faith is the law of life. If one lives by faith he flourishes, but if he does not, he fails. The four patriarchs are primarily examples of what faith is and how it manifests itself. In each of their lives we learn something new about faith.

Abraham's faith demonstrates unquestioning obedience. When God told him to do something, he did it. This is the most basic characteristic of faith. That is one reason why Abraham is "the father of the faithful." God revealed Himself nine times to Abraham and each time Abraham's response was unquestioning obedience.

Isaac's faith helps us see the quality of passive acceptance that characterizes true faith in God. This was his response to God's two revelations to him.

Jacob's story is one of conflict with God until he came to realize his own limitations. Then he trusted God. We can see his faith in his acknowledged dependence on God. God's seven revelations to him eventually led him to this position.

Joseph's life teaches us what God can do with a person who trusts Him consistently in the face of adversity. The outstanding characteristic of Joseph's life was his faithful loyalty to God. He believed God's two revelations to him in dreams even though God's will did not seem to be working out as he thought it would. Patient faith and its reward shine through the story of Joseph.

Faith, the key concept in Genesis, means trusting that what God has prescribed is indeed best for me and waiting for God to provide what He has promised. A person of faith is one who commits to acting on this basis even though he or she may not see how it is best.

The Pentateuch is all about God, man, and our relationship. In our study of it, we will be building a model to show how each new book builds on what has preceded. The key concept in Genesis is faith.

Constable: Genesis (Outline)

Outline

The structure of Genesis is very clear. The phrase "the generations of" (toledot in Hebrew, from yalad meaning "to bear, to generate") occurs ten times (really eleven times since 36:9 repeats 36:1), and in each case it introduces a new section of the book.¹³ The first part of Genesis is introductory and sets the scene for what follows. An outline of Genesis based on this structure is as follows.

1. Introduction 1:1-2:3

2. The generations of heaven and earth 2:4-4:26

3. The generations of Adam 5:1-6:8

4. The generations of Noah 6:9-9:29

5. The generations of the sons of Noah 10:1-11:9

6. The generations of Shem 11:10-26

7. The generations of Terah 11:27-25:11

8. The generations of Ishmael 25:12-18

9. The generations of Isaac 25:19-35:29

10. The generations of Esau 36:1-43

11. The generations of Jacob 37:1-50:26

A full expository outline designed to highlight the relative emphases of the book follows. We shall follow this outline in these notes as we seek to unpack the message of the book.

I. Primeval events 1:1-11:26

A. The story of creation 1:1-2:3

1. An initial statement of creation 1:1

2. Conditions at the time of creation 1:2

3. The six days of creation 1:3-31

4. The seventh day 2:1-3

B. What became of the creation 2:4-4:26

1. The garden of Eden 2:4-3:24

2. The murder of Abel 4:1-16

3. The spread of civilization and sin 4:17-26

C. What became of Adam 5:1-6:8

1. The effects of the curse on humanity ch. 5

2. God's sorrow over man's wickedness 6:1-8

D. What became of Noah 6:9-9:29

1. The Flood 6:9-8:22

2. The Noahic Covenant 9:1-17

3. The curse on Canaan 9:18-29

E. What became of Noah's sons 10:1-11:9

1. The table of nations ch. 10

2. The dispersion at Babel 11:1-9

F. What became of Shem 11:10-26

II. Patriarchal narratives 11:27-50:26

A. What became of Terah 11:27-25:11

1. Terah and Abraham's obedience 11:27-12:9

2. Abram in Egypt 12:10-20

3. Abram's separation from Lot ch. 13

4. Abram's military victory ch. 14

5. The Abrahamic covenant ch. 15

6. The birth of Ishmael ch. 16

7. The sign of circumcision ch. 17

8. Yahweh's visit to Abraham 18:1-15

9. Abraham's intercession for Lot 18:16-33

10. The destruction of Sodom ch. 19

11. Abraham's sojourn at Gerar ch. 20

12. The birth of Isaac 21:1-21

13. Abimelech's treaty with Abraham 21:22-34

14. The sacrifice of Isaac 22:1-19

15. The descendants of Nahor 22:20-24

16. The purchase of Sarah's tomb ch. 23

17. The choice of a bride for Isaac ch. 24

18. Abraham's death 25:1-11

B. What became of Ishmael 25:12-18

C. What became of Isaac 25:19-35:29

1. Isaac's twin sons 25:19-26

2. The sale of the birthright 25:27-34

3. Isaac and Abimelech 26:1-11

4. Isaac's wells 26:12-33

5. Jacob's deception for Isaac's blessing 26:34-28:9

6. Jacob's vision at Bethel 28:10-22

7. Jacob's marriages and Laban's deception 29:1-30

8. Jacob's mishandling of God's blessings 29:31-30:24

9. Jacob's new contract with Laban 30:25-43

10. Jacob's flight from Haran ch. 31

11. Jacob's attempt to appease Esau 32:1-21

12. Jacob at the Jabbok 32:22-32

13. Jacob's meeting with Esau and his return to Canaan ch. 33

14. The rape of Dinah and the revenge of Simeon and Levi ch. 34

15. Jacob's return to Bethel ch. 35

D. What became of Esau 36:1-37:1

E. What became of Jacob 37:2-50:26

1. God's choice of Joseph 37:2-11

2. The sale of Joseph into Egypt 37:12-36

3. Judah and Tamar ch. 38

4. Joseph in Potiphar's house ch. 39

5. The prisoners' dreams and Joseph's interpretations ch. 40

6. Pharaoh's dreams and Joseph's interpretation ch. 41

7. Joseph's brothers' first journey into Egypt ch. 42

8. Joseph's brothers' second journey into Egypt ch. 43

9. Joseph's last test and its results ch. 44

10. Joseph's reconciliation with his brothers 45:1-15

11. Israel's move to Egypt 45:16-46:30

12. Joseph's wise leadership 46:31-47:27

13. Jacob's worship in Egypt 47:28-48:22

14. Jacob's blessing of his sons 49:1-28

15. Deaths and a promise yet to be fulfilled 49:29-50:26¹⁴

Constable: Genesis

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Copyright 2003 by Thomas L. Constable

Haydock: Genesis (Book Introduction)

THE BOOK OF GENESIS.

INTRODUCTION.

The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written like one continued word or verse; but the Septuagint have preferred to give the titles the most memorable occurrences of each work. On this occasion, the Creation of all things out of nothing, strikes us with peculiar force. We find a refutation of all the heathenish mythology, and of the world's eternity, which Aristotle endeavoured to establish. We behold the short reign of innocence, and the origin of sin and misery, the dispersion of nations, and the providence of God watching over his chosen people, till the death of Joseph, about the year of the world 2369 (Usher) 2399 (Salien and Tirinus), the year before Christ 1631. We shall witness the same care in the other Books of Scripture, and adore his wisdom and goodness in preserving to himself faithful witnesses, and a true Holy Catholic Church, in all ages, even when the greatest corruption seemed to overspread the land. (Haydock)

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This Book is so called from its treating of the Generation, that is, of the Creation and the beginning of the world. The Hebrews call it Bereshith, from the word with which it begins. It contains not only the History of the Creation of the World, but also an account of its progress during the space of 2369 years, that is, until the death of Joseph.

Gill: Genesis (Book Introduction)

INTRODUCTION TO GENESIS

This book, in the Hebrew copies of the Bible, and by the Jewish writers, is generally called Bereshith, which signifies "in the beginning", being the first word of it; as the other four books of Moses are also called from their initial words. In the Syriac and Arabic versions, the title of this book is "The Book of the Creation", because it begins with an account of the creation of all things; and is such an account, and so good an one, as is not to be met with anywhere else: the Greek version calls it Genesis, and so we and other versions from thence; and that because it treats of the generation of all things, of the heavens, and the earth, and all that are in them, and of the genealogy of men: it treats of the first men, of the patriarchs before the flood, and after it to the times of Joseph. It is called the "first" book of Moses, because there are four more that follow; the name the Jewish Rabbins give to the whole is חמשה חומשי תורה, "the five fifths of the law", to which the Greek word "pentateuch" answers; by which we commonly call these books, they being but one volume, consisting of five parts, of which this is the first. And that they were all written by Moses is generally believed by Jews and Christians. Some atheistical persons have suggested the contrary; our countryman Hobbes ^a would have it, that these books are called his, not from his being the author of them, but from his being the subject of them; not because they were written by him, but because they treat of him: but certain it is that Moses both wrote them, and was read, as he was in the Jewish synagogues, every sabbath day, which can relate to no other writings but these, Joh 1:45. And Spinosa, catching at some doubts raised by Aben Ezra on Deu 1:1 concerning some passages which seemed to him to have been added by another hand, forms objections against Moses being the author of the book of Genesis; which are sufficiently answered by Carpzovius ^b. Nor can Ezra be the author of the Pentateuch, as Spinosa suspects; since it is plain these writings were in being before his time, in the times of Josiah, Amaziah, yea, of David, and also of Joshua, 2Ch 34:14 nay, they are even referred to in the book of Ezra as the writings of Moses, Ezr 3:2 to which may be added, in proof of the same, Deu 31:9. Nor are there any other writings of his authentic; what are ascribed to him, as the Analepsis of Moses, his Apocalypse, and his Last Will and Testament, are apocryphal. That this book of Genesis particularly was written by him, is evident from the testimony of Philip, and even of our Lord Jesus Christ, who both testify that he wrote concerning the Messiah, Joh 1:45 as he did in this book, where he speaks of him as the seed of the woman that should break the serpent's head; as the seed of Abraham, in whom all the nations of the earth should be blessed; and as the Shiloh, to whom the gathering of the people should be, Gen 3:15. Nor is there any reason to believe that he wrote this book from the annals of the patriarchs, since it does not appear, nor is it very probable, that they had any; nor from traditions delivered down from one to another, from father to son, which is more probable, considering the length of the lives of the patriarchs: but yet such a variety of particulars respecting times, places, persons, their genealogies and circumstances, so nicely and exactly given, can scarcely be thought to be the fruit of memory; and much less is it to be imagined that he was assisted in it by Gabriel, when he lived in solitude in Midian: but it is best of all to ascribe it to divine inspiration, as all Scripture is by the apostle, 2Ti 3:16 for who else but God could have informed him of the creation, and the manner and order in which every creature was brought into being, with a multitude of things recorded in this book? the design of which is to lead men into the knowledge and worship of the one true God, the Creator of all things, and of the origin of mankind, the fall of our first parents, and their posterity in them; and to point at the means and method of the recovery of man by the Messiah, the promised seed; and to give an account of the state and case of the church of God, in the times of the patriarchs, both before and after the flood, from Adam, in the line of Seth, to Noah; and from Noah to the times of Joseph, in whose death it ends: and, according to Usher ^c, it contains an history of two thousand, three hundred, and sixty nine years.

Gill: Genesis 5 (Chapter Introduction)

INTRODUCTION TO GENESIS 5

This chapter contains a list or catalogue of the posterity of Adam in the line of Seth, down to Noah; it begins with a short account of the creation of Adam, and of his life and death, Gen 5:1 next of five of the antediluvian patriarchs, their age and death, namely Seth, Enos, Cainan, Mahalaleel, Jared, Gen 5:6 then a particular relation of Enoch, his character and translation, Gen 5:21 then follows an account of Methuselah, the oldest man, and Lamech's oracle concerning his son Noah, Gen 5:12 and the chapter is closed with the life and death of Lamech, and the birth of the three sons of Noah, Gen 5:30.