Genesis 5:1-2

§ 3. THE GENERATIONS OF ADAM ( CH . 5:1-6:8)

EXPOSITION

The present section carries forward the inspired narrative another stage, in which the onward progress or development of the human race is traced, in the holy line of Seth, from the day of Adam's creation, through ten successive generations, till the point is reached when the first great experiment of attempting to save man by clemency rather than by punishment is brought to a termination, and Jehovah, whose mercy has been spurned and abused, determines to destroy the impenitent transgressors. First, in brief and somewhat monotonous outline, the lives of the ten patriarchs are sketched, scarcely more being recorded of them than simply that they were born, grew to manhood, married wives, begat children, and then died. In only two instances does the history diverge from this severely simple style of biographical narration, namely, in the cases of Enoch, who, as he eclipsed his predecessors, contemporaries, and successors in the elevation of his piety during life, was honored above them in the mode of his departure from the earth; and of Noah, whose birth was welcomed by his parents as a happy omen in a time of social degeneracy and religious declension, but who lived to see the hopes of reform which his pious parents cherished disappointed, and the world for its wickedness overwhelmed by a flood. Then, after sketching the uneventful lives of the patriarchs in a few bold strokes, the sacred penman sets before us a vividly arresting and profoundly impressive picture of the wickedness of the human race on the eve of that appalling catastrophe, at once indicating the cause of the earth's degeneracy in morals, and representing that degeneracy as a sufficient justification for the threatened judgment. Throughout the genealogical register the name Elohim is employed to designate the Deity, the subject being the evolutions of the Adam who was created in the image of Elohim. In the paragraph depicting the growth of immorality among men, and recording the Divine resolution to destroy man, the name Jehovah is used, the reason being that in his sin and in his punishment man is viewed in his relations to the God of redemption and grace.

This is the book . Sepher , a register, a complete writing of any kind, a book, whether consisting of a pair of leaves or of only a single leaf ( Deuteronomy 24:1 , Deuteronomy 24:3 ; "a bill of divorcement;" LXX ; βι ì βλος ; cf. Matthew 1:1 ; Luke 3:36 , Luke 3:38 ). The expression presupposes the invention of the art of writing. If, therefore, we may conjecture that the original compiler of this ancient document was Noah, than whom no one would be more likely or better qualified than he to preserve some memorial of the lost race of which he and his family were the sole survivors, it affords an additional corroboration of the intelligence and culture of the antediluvian men. It is too frequently taken for granted that the people who could build cities, invent musical instruments, and make songs were unacquainted with the art of writing; and though certainly we cannot affirm that the transmission of such a family register as is here recorded was beyond the capabilities of oral tradition, it is obvious that its preservation would be much more readily secured by some kind of documentary notation. Of the generations — i.e. evolutions ( tol'doth ; cf. Genesis 2:4 )— of Adam . In the preceding section the tol'doth of the heavens and the earth were exhibited, and accordingly the narrative commenced with the creative labors of the third day. Here the historian designs to trace the fortunes of the holy seed, and finds the point of his departure in the day that God (Elohim) created man (Adam), i.e. the sixth of the creative days. More particularly he calls attention to the great truths which had been previously included in his teaching concerning man; viz ; the dignity of his nature, implied in the fact that in the likeness of Elohim made he him; his sexual distinction— male and female created he them ; their Divine benediction— and blessed them (cf. Genesis 1:27 , Genesis 1:28 ); at the same time adding a fourth circumstance, which in the first document was not narrated, that their Maker gave to them a suitable and specific appellation— and called their name Adam ( vide Genesis 1:26 ), in the day when they were created.