Genesis Chapter 5 Generations of Adam to the Flood

Jul 1st, 2009 | By | Category: Genesis, Verse by Verse --Studies led by Br. Frank Shallieu (Click on Book name)

Genesis Chapter 5  Generations of Adam to the Flood

Gen. 5:1 This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him;

Gen. 5:2 Male and female created he them; and blessed them, and called their name Adam, in the day when they were created.

“Adam” can be substituted for “man”: “In the day that God created Adam….” “This is the book  [that is, document] of the generations of Adam.” This fifth chapter is an official register of the lineage of Adam up to Noah’s day.

The fact that God “called their name Adam” shows Adam’s headship. This concept harmonizes with Genesis 2:24, “They [two] shall be[come] one flesh.” And spiritually, the Bride is called by Christ’s name: The Christ.

The clause “Male and female created he them” describes the first union in the Bible. Moreover, this statement refutes homosexuality.

God created Adam in His likeness. Eve was made from Adam’s rib (and thus not in God’s likeness). There is a spiritual counterpart: Adam represents Jesus, and Eve represents the Church drawn from his side, being bone of his bones, and flesh of his flesh (Gen. 2:23). The consecrated are in God’s likeness in the sense of having Christ’s righteousness cover their imperfections. Christ himself did not need the robe of righteousness because, being a direct creation, he was perfect—holy, pure, harmless, and sinless. Genesis 5:1,2 was purposely worded because of the spiritual picture.

Gen. 5:3 And Adam lived an hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Seth:

Gen. 5:4 And the days of Adam after he had begotten Seth were eight hundred years: and he begat sons and daughters:

Gen. 5:5 And all the days that Adam lived were nine hundred and thirty years: and he died.

Adam lived 930 years. The Flood brought a radical change in atmospheric conditions, greatly shortening man’s life span. When the canopy of water broke, the ultraviolet rays penetrated  earth’s atmosphere, affecting the duration of life. This is one reason that Adam’s long life is accurate. Another reason is that he was created perfect, and man is much more fallen today.

Also, Adam was told that in the day he sinned, he would die. That “day” was 1,000 years long, and he died within that period of time. Then, too, the diet changed after the Flood from vegetarian to meat.

Q: If Adam lived a long time because of perfection, why did Methuselah, several generations later, live 969 years, as opposed to Adam’s 930 years?

A: For one thing, tradition asserts that Adam died from an accident, not from natural causes. Also, a 39-year difference is not significant with such long life spans.

Adam was made in the likeness of God, whereas Seth was begotten in the likeness of Adam (Gen. 5:1,3). In other words, whatever change came on Adam for disobedience was now inherited by his offspring.

Eve was not created in the direct likeness of God, but Adam was; that is, Adam was a physical, as well as a mental and moral, likeness of God. Eve was the same as Adam in every respect except that she was female, and God is a male. Eve was not inferior; she was just a female. The human race is condemned in Adam. Eve was condemned not for her original sin but because she shared the sin with Adam. God “called their name Adam”; hence she shared in his penalty for judgment (Gen. 5:2).

The ages listed for having children were not necessarily for the first child. The proof is that Seth was Adam’s third son. In those cases where the time span was shorter to the birth, the son listed was probably the first, and in other cases, the son was not. Two individuals (Mahalaleel and Enoch) are listed as having sons at age 65 and one (Cainan) had a son at 70; these were probably first sons.

Comment: The 930 years that Adam lived enabled him to overlap all of the offspring listed in the fifth chapter of Genesis except Noah. In other words, of the ten generations between Adam and Noah, Adam overlapped through Lamech’s early years.

Reply: Yes. Lamech lived 777 years and died about five years before the Flood. Hence, roughly, 1,656 years minus 5 years and minus 777 years would be 874 (1,656 – 5 – 777 = 874). Since Adam lived 930 years, he overlapped Lamech by 56 years.

Genesis chapters 5 and 11 pertain to chronology. Patriarchs after the Flood had much shorter lives. Jacob lived to age 147; Joseph, 110; Aaron, 123 approximately. The shorter lives indicate a deterioration. Incidentally, actuarial tables show a longer life mean today than several decades ago, but the figures are misleading. Earlier in the twentieth century, many died in the two world wars, whereas today many lives are artificially prolonged by antibiotics and other medications. Also, back there infant mortality was high because of nonsterile birth techniques.

The first chronology chain link in the Bible is that Adam lived 130 years and begat Seth. Adam also “begat [other] sons and daughters.” Notice that not one daughter is named, and only three sons are named: Cain, Abel, and Seth. Limited information was provided in order to keep the spiritual pictures that are profitable to the new creature from being obscured. Noah was “perfect in his generations” (Gen. 6:9). The fifth chapter of Genesis shows the perfect lineage up to Noah, uncontaminated by fallen angels. Though born imperfect (of Adam), the succeeding generations (Seth through Noah) had a right spirit, obviously exercising discretion in the choosing of wives.

Gen. 5:6 And Seth lived an hundred and five years, and begat Enos:

Gen. 5:7 And Seth lived after he begat Enos eight hundred and seven years, and begat sons and daughters:

Gen. 5:8 And all the days of Seth were nine hundred and twelve years: and he died.

Noah’s lineage is being traced. Verses 6-8 treat Seth and his begetting of Enos.

Gen. 5:9 And Enos lived ninety years, and begat Cainan:

Gen. 5:10 And Enos lived after he begat Cainan eight hundred and fifteen years, and begat sons and daughters:

Gen. 5:11 And all the days of Enos were nine hundred and five years: and he died.

Enos is traced to the birth of Cainan. As we follow the lineage down to Noah, with repeated statements of so-and-so “begat [other] sons and daughters,” we get the idea that the population was growing and growing.

Q: At what point were there written records, written documents?

A: This official register was started by Adam. Noah took the record on the Ark.

Gen. 5:12 And Cainan lived seventy years, and begat Mahalaleel:

Gen. 5:13 And Cainan lived after he begat Mahalaleel eight hundred and forty years, and begat sons and daughters:

Gen. 5:14 And all the days of Cainan were nine hundred and ten years: and he died.

Cainan is traced through the birth of Mahalaleel. Whether the sons listed were the firstborn or later born does not matter, for the important thing is that Noah’s generation is being traced. Some of the names in Seth’s register are similar to those in Cain’s lineage. Notice that in the fourth chapter of Genesis, no time periods are given for Cain’s descendants. Also, Cain’s lineage does not go up to the Flood but extends only to a certain point in order to name a particular woman: Naamah (Gen. 4:22). Seth’s lineage is much more definite. No other history of the world contains such detail.

Gen. 5:15 And Mahalaleel lived sixty and five years, and begat Jared:

Gen. 5:16 And Mahalaleel lived after he begat Jared eight hundred and thirty years, and begat sons and daughters:

Gen. 5:17 And all the days of Mahalaleel were eight hundred ninety and five years: and he died.

Mahalaleel’s life includes the birth of Jared, who was possibly a first son because he was born when Mahalaleel was 65 years old. Jared, which means “descending,” has the same meaning as Jordan. The Jordan River is called The Descender. Why was Jared so named? He was born about 460 years from Adam, and the fallen angels left their first estate at this time (Jude 6).

Their materialization was one thing, and the birth of their children and the time those children reached maturity were another thing. At the time of Jared’s birth, the fallen angels were lingering and living down here. Compare Genesis 4:26, which states that in the days of Enos— later in his life—“then began men to call upon the name of the LORD” because of the influence of the fallen angels. The disobedient angels were living here and committing fornication with female humans. (Incidentally, the interlinear Old Testament literalized reading for Genesis 4:26 is, “Then it was begun to call on the name of Jehovah,” so the King James marginal translation is wrong.) In Jared’s day, especially around 600 to 800 years after the creation of Adam, problems were arising in regard to the fallen angels. But even earlier, before 500 years had elapsed, some of the angels were beginning to disobey. Thus a deterioration started 1,000 years before the Flood, and it got worse and worse and worse.

Gen. 5:18 And Jared lived an hundred sixty and two years, and he begat Enoch:

Gen. 5:19 And Jared lived after he begat Enoch eight hundred years, and begat sons and daughters:

Gen. 5:20 And all the days of Jared were nine hundred sixty and two years: and he died.

Jared’s statistics include Enoch’s birth. An important personage, Enoch is the first individual the Bible highly commends (Gen. 5:24; Heb. 11:5; Jude 14,15). Enoch and Noah are the two especially approved persons who lived prior to the Flood, and Enoch was the seventh generation starting with Adam.

Gen. 5:21 And Enoch lived sixty and five years, and begat Methuselah:

Gen. 5:22 And Enoch walked with God after he begat Methuselah three hundred years, and begat sons and daughters:

Gen. 5:23 And all the days of Enoch were three hundred sixty and five years:

Gen. 5:24 And Enoch walked with God: and he was not; for God took him.

At age 65, Enoch was a relatively young man when he begat Methuselah. After the birth of Methuselah, Enoch “walked [faithfully] with God” for at least 300 years. Enoch is an exception in this chapter in another way as well. Instead of saying “and he died,” the Bible states, “He was not; for God took him.”

How did Enoch “walk” with God? When the fallen angels started to linger down here, Enoch did not just passively watch the situation but spoke out and warned others not to fraternize with the fallen angels. He was a preacher of righteousness just as Noah was later on. He was Godfearing and lived an obedient life. Moreover, he prophesied about the Lord coming with his saints (Jude 14,15).

To “walk” with God also means to commune with God. There had to be some type of rapport in order for Enoch to be able to prophesy about an event still future even now. He prophesied before the Flood about conditions way down here at the very end of this age; that is, he got supernatural information about a coming event. Because of the nature of the prophecy, we can conclude that information on other matters was also communicated to Enoch.

The very prophecy recorded in Jude indicates that Enoch was distressed with conditions back there and that God gave him this information as an encouragement. Enoch was thus assured that the evil would not continue forever. A time would come when the conditions would be reversed.

Some King James Versions contain an interesting marginal reference about Methuselah: “Methuselah, this is, at his death, the descending forth of waters.” In other words, if we add up the chronology in this fifth chapter, we will see that Methuselah had to die in the Flood, by the Flood, or just before the Flood. He died, in fact, just before the Flood, for the day Noah was instructed to get into the Ark (which was only seven days before the Flood came) was the day Methuselah died. Hence the marginal reference indicates that an important change occurred in Methuselah’s 969th year. Methuselah is the oldest person mentioned in the Bible: 969 years old.

Enoch

Of the patriarchs listed in this chapter, why is the expression “and he died” omitted only with Enoch? What does it mean? “Enoch walked with God: and he was not; for God took him.” Hebrews 11:5 explains what “he was not” means. “By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God.” Enoch was translated so that he would not experience death. “God took him”—but took him where? The account suggests that Enoch was taken to some place.

There are other instances of a translation in the Scriptures. (1) Elijah was translated. A chariot of fire came between Elisha and Elijah and separated them, and Elijah was taken up into heaven, out of sight, by a whirlwind (2 Kings 2:11). Sons of the prophets searched for his body, but they could not find it (2 Kings 2:15-17). (2) Philip was translated away from the Ethiopian eunuch to Azotus (Acts 8:39,40).

If Enoch did not die, where was he taken? Genesis 3:22,23 reads, “And the LORD God said, … lest he [Adam] put forth his hand, and take also of the tree of life, and eat, and live for ever: Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken.” When Adam sinned, he was expelled from the garden, and guards or sentinels were stationed there. Moreover, God “placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life.”

In other words, if Adam could have retained access to the garden, he would have lived forever, even though he had sinned. The death penalty was pronounced upon Adam only; hence only one Redeemer was needed.

One Savior could die for Adam and thus redeem Adam and all in his loins. Jesus was unmarried, so all the life potential was still in his loins. Jesus died, the innocent Lamb of God, with a pure race in his loins, whereas Adam had an impure race in his loins. The wisdom of God can be seen. As by one man sin entered the world, and death has passed upon all, so the redemption comes also by one man, Christ Jesus (Rom. 5:12-19). The human race dies because of heredity, never having had the right to life. Only Adam had the right to life, but it was conditional upon obedience. When he disobeyed, he forfeited life, and the curse upon the human race came upon Adam.

Because the death penalty was on Adam only, it is technically possible for a member of the human race to live beyond the thousand years, to live indefinitely. And even though Adam sinned, if he could get back in the garden, all other things being equal, he could live.

There must be a reason why God chose to protect the garden, for all He had to do was to destroy the trees. The trees of life could have withered and died, and man could have stayed in the garden. Instead God preserved the garden by placing cherubim there. If someone could get into the garden and eat of the tree of life, he would live forever. Therefore, if Enoch was translated to the Garden of Eden, it is technically possible that he is alive to the present day. The Garden of Eden still exists. God did not destroy the garden as He destroyed Jonah’s gourd. Jonah sorrowed for that plant, so God drew a lesson: “What about Nineveh, a nation that has repented? You are more concerned about a plant than about the people” (Jonah 4:9-11 paraphrase). Jonah apparently learned the lesson and got the point of the stupidity of his placement of values because he was not condemned. And Jesus quoted Jonah’s being in the whale as a sign of his own death and resurrection.

Some quote Hebrews 11:13 and ask, “But doesn’t this text say, ‘These all died in faith, not having received the promises’?” Yes, but Hebrews 11:5 reads, “By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God.” Enoch was translated because “he had this testimony, that he pleased God.” In other words, prior to verse 13, Enoch is listed as an exception. The point is that if Enoch was translated to the Garden of Eden, his translation would be a very good reason for its preservation.

The writing God, Angels, & Men, page 27, gave a reason for the preservation of Enoch, and it would be equally true of Elijah. “Enoch did not experience death at all, God having translated, having physically transferred, him to another place where his life would be perpetuated until his reappearance at a later date in the Kingdom Age both as a sign and as a testimony of the unlimited capabilities of Jehovah’s power.”

Enoch and Elijah cannot be in heaven because Jesus and Peter said hundreds or thousands of years later, “No man hath ascended up to heaven, but he that came down from heaven” and “David is not ascended into the heavens” (John 3:13; Acts 2:34). Elijah was taken up into earth’s atmosphere and translated to Eden, not up into God’s heaven. A proof that everyone does not have to die is that many will live through the coming trouble and on into the Kingdom, never going into the grave.

Enoch’s prophecy is stated in Jude 14 and 15: “And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him.” What terrific information! Enoch was the “seventh [generation] from Adam. Therefore, Jude was writing about Enoch’s prophesying before the Flood. Jude was saying, “Back there, before the Flood, Enoch prophesied of an event still future.” Enoch was talking about the manifestation of Christ’s Second Advent. As Enoch was the seventh from the first Adam, so the Enoch class is the seventh period or epoch (Laodicea) from the risen Lord, the Second Adam.

Enoch prophesied of Christ’s coming with his Bride after the marriage. Hence Enoch prophesied about a time when the Church would be complete. He was not referring to the secret presence but to when the complete Church would return with Jesus to manifest judgments on the earth. “When thy judgments are in the earth, the inhabitants of the world will learn righteousness” (Isa. 26:9).

If we put ourselves back in Enoch’s day in his place, we will better understand his experience. Genesis 5:22 states that Enoch walked faithfully with God for 300 years after he begat Methuselah. Now Jude tells us that during this walk with God, Enoch was given information. Moreover, he prophesied the information; he declared it (he did not keep it quiet) to the people then living. Those who were listening heard that the Lord was coming to execute judgment and vengeance upon the ungodly, the ungodly, the ungodly, the ungodly! Enoch was actively preaching, and then, all of a sudden, where was he?

Enoch had a wife and children. When God took him, he was absent from his family, as well as from neighbors and friends. Hebrews chapter 11 tells us that the act of Enoch’s being taken was FAITH; that is, Enoch agreed to the translation. And the translation cost him something.

Hebrews 11:5 is referring to all of these thoughts. The Bible is truly a living Bible—a tremendous force—if we can grasp the fuller meaning in the Scriptures.

After Enoch was translated, those he left behind would have thought about what he had said and done. What remained was the memory of his preaching. The sum and substance of that message was much like Noah’s preaching. Noah preached of a coming Flood, a coming judgment. Enoch also prophesied of a coming judgment, not the Flood but that the Lord would come “with ten thousands of his saints” to execute judgment (Jude 14). When the Flood came, the people back there thought it was what Enoch had been talking about. The thoughts of men were evil, and evil abounded continually, going from bad to worse. God said to Noah: “Yet 120 years I will wait. In the meantime, build the Ark for you and your family.”

To repeat: When the Flood came, the living generation thought that it was the judgment Enoch had been referring to. But Jude corrected the matter by saying, “What Enoch prophesied back there, prior to the Flood, pertained to a judgment still future”—and it is still future even today.

But the first judgment is a picture of the second judgment. What happened at the end of the First World, or Dispensation, is a figurative picture of what will happen at the end of the present evil world. Now Jesus’ words take on a lot more meaning: “As it was in the days of Noah, so shall it be in the days of the Son of man…. [The people] … knew not until [the day] the flood came” (Matt. 24:37-39 paraphrase). Jesus meant that conditions back there in Noah’s day pictured what would happen in our day. Conditions today are progressing more and more toward those of Sodom and Gomorrah. The public standard keeps deteriorating in the media,

music, etc., and conditions are like those in Noah’s day. Ever since the Harvest began in 1874, the deterioration has been setting in. In the beginning, the deterioration was noticeable only to those who looked for it, but now the deterioration is obvious. We have to specially seek out peace and quiet to be able to concentrate on the Lord.

Q: If the Flood pictures the coming Time of Trouble, who does Enoch picture?

A: Enoch pictures the Church being taken, that is, the invisible rapture of the feet members. Enoch “was not; for God took him” (Gen. 5:24). Jesus told us to pray that we might be accounted worthy to escape those things that will happen on the earth, for the tribulation will be such as has never been since there was a nation (Matt. 24:21; Luke 21:36). The true Church will be spared that trouble just as Enoch was taken before the Flood. Enoch was the seventh generation from the first Adam, and the rapture occurs in the seventh period from the Second Adam. From Adam to Enoch is one picture. When we go past Enoch, the scenario is of another type, which will be discussed at some other time. It is interesting that the name Enoch means “teacher.” Incidentally, both Methuselah and Lamech died before the Flood.

In regard to the translations of Enoch and Elijah, if two individuals came forth from the Garden of Eden, there would be two witnesses to testify. One (Enoch) lived in the world before the Flood; the other (Elijah) lived in the world after the Flood.

Adam died 930 years from his creation. Enoch was translated 57 years after that. Then 69 years later, Noah came on the scene. These three important personages more or less followed one another.

Noah lived for 600 years before the Flood. In those 600 years, Noah knew a great deal about events that happened in the First World. When the Flood came and subsided, Noah knew where Ararat was, and also roughly where the Garden of Eden was. In fact, all (or nearly all) who lived in the First World knew the location of the Garden of Eden, for its whereabouts were common knowledge, but they did not go near it. Thus the eight individuals who survived the Flood also knew its location. As accounts of pre-Flood happenings were verbally passed on to succeeding generations, mythology developed. Mythology, a distortion of truth, is based on something that happened in the past. Here is the basis of the story of Shangri-la, which tells  that anyone who could get into Shangri-la (i.e., the Garden of Eden) would be returned to his youth.

Gen. 5:25 And Methuselah lived an hundred eighty and seven years, and begat Lamech:

Gen. 5:26 And Methuselah lived after he begat Lamech seven hundred eighty and two years, and begat sons and daughters:

Gen. 5:27 And all the days of Methuselah were nine hundred sixty and nine years: and he died.

As recorded, Methuselah was the oldest living person. He died the day of the Flood but not in the Flood. He had to die before the Flood rather than in it because those listed in the genealogy of Noah were “righteous.” Hence if any in that genealogy other than Noah, Ham, Shem, and Japheth were alive when the Flood came, they would have been in the Ark and carried through to the next dispensation. Although all have sinned and none are truly righteous, Seth’s lineage, from a practical standpoint, was more or less righteous compared to other lineages at

that time. Those of Seth’s line tried to live to please the Lord. (And that was also true of Adam after he ate of the forbidden fruit. From other factors, we can assume that Adam did try to make amends.)

Apparently, a prophetic power operated when the mothers gave birth to their sons and named them. For example, in the days of Enos, men began “to call upon the name of the LORD” (Gen. 4:26). Later Jared (“the Descender”) was born (Gen. 5:15). A New Testament example is when the angel told Joseph that the name of the child to be born to Mary would be Jesus, for “he shall save his people from their sins” (Matt. 1:21). The names pertained either to the mother’s experience in bringing forth the child or to contemporary conditions, the latter being true here in Genesis.

The name Methuselah means “violence,” a description of conditions at that time. Except for Seth’s lineage, a progression of deterioration occurred in the Adamic family. First, men began to call on the name of the Lord God. Then came the “descending,” a reference to those of the holy angels who deflected evidently in the days of Jared. Now in Methuselah’s day, there was violence in the earth in regard to the incursion of the disobedient angels into the human family.

Gen. 5:28 And Lamech lived an hundred eighty and two years, and begat a son:

Gen. 5:29 And he called his name Noah, saying, This same shall comfort us concerning our work and toil of our hands, because of the ground which the LORD hath cursed.

Gen. 5:30 And Lamech lived after he begat Noah five hundred ninety and five years, and begat sons and daughters:

Gen. 5:31 And all the days of Lamech were seven hundred seventy and seven years: and he died.

Lamech had a son named Noah. Noah and Enoch were the two patriarchs specially commended before the Flood. Cain, Abel, and Enoch were treated in more detail in the lineage, but other than the comment on Noah here in verse 29, the others were given similar, terse statistics only. Lamech died just before the Flood—five years before.

Apparently, some sort of information was transmitted to the family to the effect that in connection with the birth of this particular son, Noah, something remarkable would happen. A prophecy was given: “This same [Noah] shall comfort us concerning our work and toil of our hands, because of the ground which the LORD hath cursed.” God cursed the ground in regard to Adam, saying that thorns and thistles would grow and man would labor by the sweat of his brow (as opposed to just plucking fruit in the Garden of Eden). From the condition of a relatively toil-free paradise, Adam and Eve were thrust out of the garden and now had to eke out a living in the unfinished earth. Noah would help in some way, but how?

1. When Noah grew up, he would be a light, a guide, to those who were interested in serving the Lord. He would be able to instruct them and bring them into better harmony with their Creator.

2. The name Noah means “rest,” “comfort,” “ameliorator”; that is, his name suggests peace from one standpoint. For instance, two artists were asked to paint a condition of peace. One drew a beautiful, idyllic scene like a Garden of Eden with a lake having not a ripple, etc. The other drew a tree blowing violently in the wind, but on a branch of that tree was a bird singing cheerfully. The latter is the case here, for conditions surrounding the human race at that time were anything but peaceful. Hence peace with God, tranquillity of mind and spirit, is far more important than the hard experiences and disappointments we get in life. Noah pictures Christ.

“Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls” (Matt. 11:29). The rest obtained through Noah prefigures the rest we get through Christ even in the present life.

3. From a natural standpoint, the human family was evidently laboring and toiling. The pronoun “us” in verse 29 refers especially to the Seth line, the “righteous” minority in the human family, who were meeting opposition (jeers and other things) in trying to hew a straight line. The prophecy had to do with toil of the hands, and what was Noah’s occupation?

Since he had a vineyard after the Flood, we can conclude that he had one prior to the Flood as well. Hence he was a husbandman with agricultural pursuits. The prophecy indicates that he would have ingenious methods for tilling the soil. Being capable (as well as humble), he probably invented certain types of plows and farm implements that made the work easier than the original primitive methods. Therefore, even from a natural standpoint, Noah was a help to his family in eking out a living from the cursed earth.

Gen. 5:32 And Noah was five hundred years old: and Noah begat Shem, Ham, and Japheth.

“After” (see the Revised Standard and the New International Version) Noah was 500 years old, he begat Shem, Ham, and Japheth. Japheth was the oldest son, and Ham was the youngest (Gen. 9:24; 10:21). Therefore, since the order according to age and starting with the oldest was Japheth, Shem and Ham, the listing in verse 32 (and many other places) of Shem, Ham, and Japheth is in the order of importance.

Why did it take Noah so long (500 years) to have children when the list earlier in this chapter shows that some 65 years of age had children? (1) For one thing, we do not know when Noah got married. (2) God, knowing the end from the beginning, overruled the number of years because of the pictures or types that would result with Noah’s being the eighth on the Ark with his three sons and the four wives but no grandchildren. (3) For the 500 years, Noah was a preacher of righteousness. Evidently, he was so zealous and energetic that he did not think of

marriage for many years. He was diligently trying to save others from the sinful race (2 Pet. 2:5).

The angels “sometime were disobedient,” and God patiently waited (1 Pet. 3:20). He was “longsuffering,” waiting for the construction of the Ark to save and carry over to the next dispensation the eight individuals deemed worthy. The disobedience of the fallen angels was that they “kept not their first estate” (Jude 6). Therefore, God cast the angels who sinned “down to hell [tartaroo]” (2 Pet. 2:4).

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