Genesis 5:5

Jacob's benediction on his sons was a prophetic treasure, to be kept in store by future generations, and a foundation on which much faith could afterwards be built.. It has been called "the last full bloom of patriarchal prophecy and theocratic promise." The central point, the blessing on the royal tribe of Judah. The corresponding eminence being given to Joseph. The Israel blessing to the one, the Jacob blessing to the other. In each case we distinguish -

1. The earthly basis of the blessing in the tribe itself.

2. The nearest fulfillments of it in the temporal history.

3. The symbolical import pointing to a remoter fulfillment.

We may compare the many dying scenes of the Bible with this; as the last words of Isaac, Moses, Joshua, Samuel, David, Simeon, Stephen, Paul, Peter, and the apocalyptic visions of John. Compare especially the song of Moses, and the prophecy of Balaam. It seems possible that the beautiful exclamation, ver. 18, I have waited for thy salvation, O Lord," was intended to form a kind of middle point, separating the groups of blessings into one of seven, and another of five. The first group has a Messianic character, the second a wider, cosmopolitan. In the first, Judah, the royal tribe, represents the theocracy. In the second, Joseph, the link of connection between Israel and Egypt, represents the kingdom of Christ becoming the universal kingdom, from thence is the shepherd, the stone of Israel. The whole is a typical representation of "Israel" in the higher sense.

1. It comes out of sinful human nature.

2. It is developed by the grace of God in human history.

3. It stands upon the Divine order of the twelve tribes, the revealed truth, and the Divinely sanctioned religions life and institutions.

4. The essential dement in the history, is the Messiah coming out o/Judah, the shepherd of Israel, the stone of help out of Joseph, the Nazarite, the tried man, the blessed one.

5. The kingdom of Christ is the universal blessedness of the world. When Jacob has handed on his blessing to his heirs, he gathers up his feet into the bed, yields up the ghost, and is gathered to his people. When the carnal Israel is done with, the spiritual Israel remains. When the promises of God shall be fulfilled, then there shall be no more concern with the earthly pilgrimage. "The blessings prevail unto the utmost bound of the everlasting hills." - R.

And all the days that Adam lived were nine hundred and thirty years: and he died.
Sketches of Sermons.
I. THE SUBJECT OF THIS BRIEF NARRATION. Adam, the first of men. Here it may be profitable to notice him most attentively.

1. As a compound being, formed of different component parts.

(1)Composed of matter, or earth, as to his body.

(2)Composed of pure spirit, called "The Breath of Life," as to his soul.

2. As to the common head of mankind; both our natural and moral head.

(1)He is our natural head, or common parent; for Adam must have been the father, as Eve was the mother, of all living (Genesis 3:20). This renders the blood of all mankind the same (Acts 17:26); and our interests the same; for all mankind are brethren. Being thus united, we should live in unity (Psalm 133:1).

(2)He was our moral head, or representative. He acted for us, and his conduct affected the state of all his posterity.

3. As the chief of sinners.

4. As a subject of God's redeeming mercy.

5. As a figure or type of Christ.

II. HIS LIFE. He lived nine hundred and thirty years. His life may be considered —

1. In its origin. Divine (Luke 3:38).

2. In its progress, as singularly diversified.

3. In its duration, as graciously protracted. From the protracted life of Adam learn the great end for which our lives are continued; that we may glorify God by getting and doing good.

III. HIS DEATH; HE DIED. His death may be considered —

1. As a dissolution of first principles. He died; he was not annihilated, but merely dissolved. His body returned to dust, his soul to God (Ecclesiastes 12:7).

2. As the fruit of sin.

3. As a release from the vanity and evils of this world.

4. As a certain indication of our own.

(Sketches of Sermons.)

A man, who lived in forgetfulness of God and of his soul, went one day into a church while the chapter which has furnished us with our text was being read there. When he heard that long and monotonous catalogue of the names and ages of the patriarchs, his first inclination was to smile; he said to himself that there might have been chosen for the reading a less dry and a more edifying subject. He remained, however, and continued to listen, compelled to attention in spite of himself. Soon a thought struck him. He could not long listen with indifference to that solemn refrain, which came back always the same after these lives, so lengthened, of the patriarchs, "And he died." That is, he said to himself, what all these men had to pass through who lived so long on earth; they have all finished by dying. What happened to the patriarchs, happens also to all men without exception. All finish with death. What happens to all men must, therefore, happen to myself. I also shall finish with death. How am I prepared to receive that death which every day advances towards me, and from which no power in the world can shield me? What will be its consequences in my case? Will they be happy or unhappy? Will it be a heaven? Will it be a hell? Solemn question, which I have lost sight of till the present, but which I can no longer let remain unsolved. And from that moment he became as serious as he had hitherto been careless, with regard to his eternal interests.

I. The first way of acting with regard to death, is NOT TO THINK ABOUT IT AT ALL; that is the way of men of the world. They can so occupy themselves with the things of this life, that they forget, in some sort, that this life is to have an end.

1. Such a young man thus forgets death in the stupefaction of pleasures.

2. Another young man is thus brought to forget death in the preoccupation of work.

3. The old man himself often comes to conceal from himself the death which is already so near him. He can no longer work; he can no longer deliver himself up to the noisy pleasures of youth, but he can still procure distractions for himself, which beguile his ennui, and remove from him the thought of death; he can stir throw the dice, or hold the cards, and the game will make him forget the flight of time. Or in the moments of idleness; say, when he is thrown back upon his own reflections, he will transport himself in idea into the past; he will turn over in his memory, and with inward satisfaction, too, the scenes of his youth and of his riper age, and that preoccupation with the past will hinder him from thinking about the future. And, in a word, there are many means of diverting one's thoughts, and deceiving one's self with regard to death; but is such conduct wise and reasonable? is it really for our interest?

II. A second manner of acting with regard to death consists in PERSUADING ONE'S SELF THAT EVERYTHING ENDS AT DEATH; this is the way of infidels. The men whom I have in view do not at all divert their thoughts from the necessity which is laid upon them to die; they do not fear (at least, to judge from their pretensions), to look in the face the thought of death; they speak voluntarily and coolly of it; they believe that they possess the secret of not fearing it. They mock the people simple enough to trouble themselves with what is to follow death. As regards themselves — more enlightened and freed from those vulgar prejudices — they are convinced that what is called our soul is but a result of physical organization, and that, in consequence, it cannot survive the dissolution of the body; that judgment to come, heaven, hell, and life eternal, are so many idle fancies of weak minds. By means of such a conviction they pretend to live tranquilly, and not to fear death. Annihilation is a sad prospect; there is in the thought of annihilation something which horrifies our nature, and which we cannot look at without shuddering. What strange consolation to oppose to the trials of life is the future expected by the infidel! There is another existence after this, and the infidels themselves are forced, sooner or later, to do homage to that truth. At the approach of death they see the fragile stage of their infidelity fall in pieces like a house of cards at the breath of a child; and the anguish of their conscience becomes then an argument, tardy but terrible, in favour of a life to come. It is not, then, in the ranks of infidels that we shall find the best way of preparing for death.

III. A third way of conducting one's self with regard to death consists in MAKING AN EFFORT TO MERIT BY ONE'S WORKS FUTURE HAPPINESS; it is the Way with self-righteous men. If, then, a man observed the law of God perfectly, he could wait fearlessly for death, assured beforehand that the consequences will be happy in his case; he could present himself with confidence at the judgment of God, and ask from Him eternal life as a recompense which he has merited. But, as there is not a single man that has perfectly observed the law of God, there is not one who can procure for himself by that means a solid peace in view of death.

IV. But that peace which we seek in vain in ourselves, might it not be found in CONFIDENCE IN THE GOODNESS OF GOD? It is there at least that many persons seek it. Here again, we are forced to overthrow that pretended peace as dangerous and illusive. No! it is in vain that you pretend to found your peace in presence of death on the goodness of God, while leaving in the shade His justice. The goodness of God, separated from His justice, is but a frail reed, which will pierce the hand of the imprudent one who rests on it.

V. We shall need, you see, in order to our being able to die tranquilly, A MEANS OF PREPARING FOR DEATH THAT WOULD SATISFY THE JUSTICE OF GOD, AT THE SAME TIME THAT IT WOULD DO HOMAGE TO HIS GOODNESS. It would be necessary that at the very time when His goodness displayed itself in the pardon of the sinner, His justice should preserve its rights in the punishment of the sin. If there existed a System founded on truth, and satisfying that double condition, it would assuredly be the best means, or rather the only means, of preparing us to die tranquilly. Now, that system exists, that means is found, and you have already named it in your thought; it is faith in Jesus Christ. After all human systems have been tried in succession, and been found false and powerless, how joyfully the means which God Himself has proposed, and which is the only one that can give peace to our hearts, is returned to; that system, simple as well as Divine, which is summed up in the words, "Believe in the Lord Jesus Christ, and thou shalt be saved!" Faith in Christ presents the secret of satisfying at once the justice of God and His goodness. The Cross of Christ unites what an eternal abyss seemed to separate.

(A. Monod, D. D.)

Then he died! He by whom death came in at last fell under it. He returned to dust. His sin found him out, after a long pursuit of nine hundred and thirty years, and laid him low. The first Adam dies! The tallest, goodliest palm tree of the primeval paradise is laid low. The first Adam dies; neither in life nor in death transmitting to us aught of blessing. He dies as our forerunner; he who led the way to the tomb. The first Adam dies, and we die in him; but the second Adam dies, and we live in Him! The first Adam's grave proclaims only death; the second Adam's grave announces life — "I am the resurrection and the life." We look into the grave of the one, and we see only darkness, corruption, and death; we look into the grave of the other, and we find there only light, incorruption, and life. We look into the grave of the one, and we find that he is still there, his dust still mingling with its fellow dust about it; we look into the grave of the other, and find that He is not there, He is risen — risen as our forerunner into the heavenly paradise, the home of the risen and redeemed. We look into the grave of the first Adam, and see in him the first fruits of them that have died, the millions that have gone down to that prison house whose gates he opened; we look into the tomb of the second Adam, and we see in Him the first fruits of them that are to rise, the first fruits of that bright multitude, that glorified band, who are to come forth from that cell, triumphing over death, and rising to the immortal life; not through the tree which grew in the earthly paradise, but through Him whom that tree prefigured — through Him who was dead and is alive, and who liveth for evermore, and who has the keys of hell and death.

(H. Bonar, D. D.)

It is said that the striking thing in this chapter is the painful repetition of the words, "and he died." In a popular magazine some years ago there appeared an article, "An Hour Among the Tombstones," in which the writer gives the following: — "In memory of Richard B — , who died August 1, 18 — . He was for many years an inhabitant of this parish." Was he? Well most people are "inhabitants" of some "parish"; and if they live long enough, and are not over fidgety, of the same parish for "many years." That is little enough to say of Richard B — . But what sort of an "inhabitant" was he? Cross and surly, miserly and close-fisted, selfish and ungodly; or, a good man, fearing his God, and blessing his neighbour? Good stone mason, come hither. You have written too much or too little. Either cut out what is on yonder stone, or else cut in something more creditable to him "who was for many years an inhabitant of this parish."

One Guerricus, hearing these words read in the Church, out of the Book of Genesis: "And all the days that Adam lived were nine hundred and thirty years, and he died; all the days of Seth were nine hundred and twelve years, and he died; and all the days of Enos were nine hundred and five years, and he died; and all the days of Methuselah were nine hundred sixty and nine years, and he died," etc., — hearing, I say, these words read, the very conceit of death wrought so strongly upon him, and made so deep an impression in his mind, that he retired from the world and gave himself wholly to devotion, that so he might die the death of the godly, and arrive more safely at the haven of felicity, which is nowhere to be found in this world. And thus should we do when we look back to the many ages that are past before us, but thus we do not: like those that go the Indies, we look not on the many that have been swallowed up by the waves, but on some few that have got by the voyage: we regard not the millions that are dead before us, but have our eyes set on the lesser number that survive with us; and hence it comes to pass that our passage out of this world is so little minded.

(J. Spencer.)

Adam, Cainan, Enoch, Enos, Enosh, Ham, Japheth, Jared, Kenan, Lamech, Mahalaleel, Methuselah, Noah, Seth, Shem
Tigris-Euphrates Region
Adam, Adam's, Died, Dieth, Hundred, Nine, Thirty, Thus
1. Recapitulation of the creation of man.
3. The genealogy, age, and death of the patriarchs from Adam to Noah.
22. Enoch's godliness and translation into Heaven.
25. The family line of Methuselah to Noah and his sons

Dictionary of Bible Themes
Genesis 5:5

     5204   age
     5726   old age, attainment

Genesis 5:1-5

     5081   Adam, life of

Genesis 5:3-32

     1655   hundreds and thousands
     4016   life, human

With, Before, After
'Enoch walked with God,'--GENESIS v. 22. 'Walk before Me.'--GENESIS xvii. 1. 'Ye shall walk after the Lord your God.'--DEUTERONOMY xiii. 4. You will have anticipated, I suppose, my purpose in doing what I very seldom do--cutting little snippets out of different verses and putting them together. You see that these three fragments, in their resemblances and in their differences, are equally significant and instructive. They concur in regarding life as a walk--a metaphor which expresses continuity,
Alexander Maclaren—Expositions of Holy Scripture

After the Scripture.
"In the day that God created man, in the likeness of God created He him."--Gen. v. 1. In the preceding pages we have shown that the translation, "in Our image," actually means, "after Our image." To make anything in an image is no language; it is unthinkable, logically untrue. We now proceed to show how it should be translated, and give our reason for it. We begin with citing some passages from the Old Testament in which occurs the preposition "B" which, in Gen. i. 27, stands before image, where
Abraham Kuyper—The Work of the Holy Spirit

The Neo-Kohlbruggians.
"And Adam lived a hundred and thirty years, and begat a son in his own likeness, and after his image; and called his name Seth."--Gen. v. 3. Many are the efforts made to alter the meaning of the word, "Let Us make man in Our image and after Our likeness," (Gen. i. 26) by a different translation; especially by making it to read "in" instead of "after" our likeness. This new reading is Dr. Böhl's main support. With this translation his system stands or falls. According to him, man is not the bearer
Abraham Kuyper—The Work of the Holy Spirit

Walking with God. Gen 5:24
Walking with GOD. Gen 5:24 O! for a closer walk with God, A calm and heav'nly frame; A light to shine upon the road That leads me to the Lamb! Where is the blessedness I knew When first I saw the LORD? Where is the soul-refreshing view Of JESUS, and his word? What peaceful hours I once enjoyed! How sweet their memory still! But they have left an aching void, The world can never fill. Return, O holy Dove, return, Sweet messenger of rest; I hate the sins that made thee mourn, And drove thee from
John Newton—Olney Hymns

The Epistle of Saint Jude.
V. 1, 2. Jude, a servant of Jesus Christ, but a brother of James, to those that are called to be holy in God the Father, and preserved in Jesus Christ, mercy unto you and peace and love be multiplied. This Epistle is ascribed to the holy Apostle, St. Jude, brother of the two Apostles, James the Less and Simon, by the sister of the mother of Christ, who is called Mary (wife) of James or Cleopas, as we read in Mark vi. But this Epistle cannot be looked upon as being that of one who was truly an Apostle,
Martin Luther—The Epistles of St. Peter and St. Jude Preached and Explained

Consolations against the Fear of Death.
If in the time of thy sickness thou findest thyself fearful to die, meditate-- 1. That it argueth a dastardly mind to fear that which is not; for in the church of Christ there is no death (Isa. xxv. 7, 8), and whosoever liveth and believeth in Christ, shall never die (John xi. 26). Let them fear death who live without Christ. Christians die not; but when they please God, they are like Enoch translated unto God (Gen. v. 24;) their pains are but Elijah's fiery chariot to carry them up to heaven (2
Lewis Bayly—The Practice of Piety

"But it is Good for Me to Draw Near to God: I have Put My Trust in the Lord God, that I May Declare all Thy
Psal. lxxiii. 28.--"But it is good for me to draw near to God: I have put my trust in the Lord God, that I may declare all thy works." After man's first transgression, he was shut out from the tree of life, and cast out of the garden, by which was signified his seclusion and sequestration from the presence of God, and communion with him: and this was in a manner the extermination of all mankind in one, when Adam was driven out of paradise. Now, this had been an eternal separation for any thing that
Hugh Binning—The Works of the Rev. Hugh Binning

Influences that Gave Rise to the Priestly Laws and Histories
[Sidenote: Influences in the exile that produced written ceremonial laws] The Babylonian exile gave a great opportunity and incentive to the further development of written law. While the temple stood, the ceremonial rites and customs received constant illustration, and were transmitted directly from father to son in the priestly families. Hence, there was little need of writing them down. But when most of the priests were carried captive to Babylonia, as in 597 B.C., and ten years later the temple
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

The Promise to the Patriarchs.
A great epoch is, in Genesis, ushered in with the history of the time of the Patriarchs. Luther says: "This is the third period in which Holy Scripture begins the history of the Church with a new family." In a befitting manner, the representation is opened in Gen. xii. 1-3 by an account of the first revelation of God, given to Abraham at Haran, in which the way is opened up for all that follows, and in which the dispensations of God are brought before us in a rapid survey. Abraham is to forsake
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Appendix xii. The Baptism of Proselytes
ONLY those who have made study of it can have any idea how large, and sometimes bewildering, is the literature on the subject of Jewish Proselytes and their Baptism. Our present remarks will be confined to the Baptism of Proselytes. 1. Generally, as regards proselytes (Gerim) we have to distinguish between the Ger ha-Shaar (proselyte of the gate) and Ger Toshabh (sojourner,' settled among Israel), and again the Ger hatstsedeq (proselyte of righteousness) and Ger habberith (proselyte of the covenant).
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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