Chap. 5: 6-20.
JOSEPHUS and certain Arabian writers, quoted by Hottinger, allege details of ancient worthies here enumerated; which are not worth repeating, because they are destitute of real authority. The inspired writer all the more impressively gives the same simple outline of these lives so prolonged. Two exceptions occur of most notable character which claim appropriate heed in their places. The general line is all that now comes before us. Divine purpose is the key to both. It explains alike the mention which looks so meager, and the special record in the cases of Enoch and Noah. It accounts for the omission of all particulars in the general genealogy beyond the direct line of the chosen people, and so especially of the Messiah, God's salvation, light for the revelation of the gentiles, and glory of His people Israel. The rest of their progeny, however numerous or distinguished in a human way, are merely merged in “sons and daughters” they begot.
“And Sheth lived a hundred and five years, and begat Enosh. And Sheth lived after he begat Enosh eight hundred and seven years, and begat sons and daughters. And all Sheth's days were nine hundred and twelve years; and he died. And Enosh lived ninety years and begat Kenan. And Enosh lived after he begat Kenan eight hundred and fifteen years, and begat sons and daughters. And all Enosh's days were nine hundred and five years; and he died. And Kenan lived seventy years and begat Mahalaleel. And Kenan lived after he begat Mahalaleel eight hundred and forty years, and begat sons and daughters. And all Kenan's days were nine hundred and ten years, and he died. And Mahalaleel lived sixty-five years, and begat Jared. And Mahalaleel lived after he begat Jared eight hundred and thirty years, and begat sons and daughters. And all Mahalaleel's days were eight hundred and ninety-five years; and he died. And Jared lived a hundred and sixty-two years, and begat Enosh. And Jared lived after he begat Enosh eight hundred years, and begat sons and daughters. And all Jared's days were nine hundred and sixty-two years; and he died” (vers. 6-20).
It is in vain for men to decry the longevity of the men before the deluge, and, though diminishing, after it. Oriental and other nations long retained the tradition, however disguised, pointing to the primitive facts. To argue that it is contrary to the known laws of physiology is only the resort of narrow-minded and ignorant unbelief. For God if He pleased could easily by change of conditions reduce man's life from 900 years to 90. It is a question of fact for which His word vouches. Nor is there any need to labor on behalf of the plain statements of scripture; for man unfallen never partook of the tree of life; and, when fallen, he was driven out lest he should. The gradual experience of men since the deluge is of no validity against the immensely greater age of mankind as scripture avers before that great event, whatever the physical or secondary causes may have been before or after, as they are presumptuous who deny it.
We are not in a position to ascertain where God has said so little; but there were reasons we can appreciate why in the early history of mankind their prolonged span of life was of incalculable moment. It was in their high interest that the origin of the race should be attested, as well as of the earth and heavens, and of all creatures in them; still higher was it to hear of the fall and its solemn results; highest of all, to know that He, alike the Creator and in moral relationship with man, had interposed in a way not more righteous than graciously revealing a suffering Deliverer, the woman's Seed, to destroy the enemy: the victory of good over evil for all who believe as well as creation. What can be conceived of such great weight for God and man as to convey aright this pregnant revelation of grace, and to those so immediately concerned as the fallen race, or at least such as had ears to hear? And how was a revelation as yet oral to reach the family of Adam effectually save by the longevity which characterized that early day?
Hottinger, allege details of the ancient worthies here enumerated; which are not worth repeating, because they are destitute of real authority. The inspired writer all the more impressively gives the same simple outline of these lives so prolonged. Two exceptions occur of most notable character which claim appropriate heed in their places. The general line is all that now comes before us. Divine purpose is the key to both. It explains alike the mention which looks so meager, and the special record in the cases of Enoch and Noah. It accounts for the omission of all particulars in the general genealogy beyond the direct line of the chosen people, and so especially of the Messiah, God's salvation, light for revelation of Gentiles, and glory of His people Israel. The rest of their progeny, however numerous or distinguished in a human way, are merely merged in “sons and daughters” they begot.
For Methuselah lived to tell Shem what Adam communicated from God Himself, and Shem lived to repeat all to Abraham and Isaac: facts and prospects briefly expressed, of plain meaning, and profoundly important.
Then again one can understand how favorable the lengthened span of life in those days was to carrying out God's word in blessing the first pair, Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over fish of the sea, and over bird of the heavens, and over every living thing that moveth upon the earth. Thus not only is the fact unquestionable for all, that respect revelation, but the wisdom, not to say necessity, of that exceptional condition, is pretty apparent.
The fact is, so far from the truth are those who judge solely from present experience, that man was naturally made at the outset to live. Death was sin's wages, not then a physiological necessity. God had provided the means for prolonging his life if obedient; but deprived him of that means peremptorily when fallen. For what greater misery, or moral anomaly, than an everlasting life of sin? Death therefore is in no way a debt of nature but of sin; and here we read its knell for each even of those who stood aloof from the evil way of Cain, the ancestors not of Israel only but in due time of the Messiah. Of Adam, so of Seth, Kenan, Mahalaleel, Jared, it was alike said “he died.” Now that man is a sinner, it is the one event that happens to all in the seen world; in the unseen there will be another still more solemn. “For it is appointed unto men once to die, but after this judgment” (Heb. 9:2727And as it is appointed unto men once to die, but after this the judgment: (Hebrews 9:27)).
How sad, were this all! Not so however; it is only the first man. “But now hath Christ been raised from the dead, first-fruits of them that are asleep. For since by man [is] death, by man also resurrection of dead persons.” He that had the power of death, that is the devil, is brought to naught through the death of Him Who in grace submitted to it, but could not be holden thereby. And so in Christ shall all be made alive, but each in his own order: Christ the firstfruits; then they that are Christ's at His coming; then the end, when He shall deliver up the kingdom to Him Who is God and Father. The second man is of heaven and has all things in His hand. They that are His will enjoy a resurrection from the dead like His own; as the unjust shall be raised by His power for judgment, who despised His grace and would not have the life eternal that is in Him. For all must honor Him; if not now by believing in Him unto all blessing, by-and-by when raised to be judged for the ills they did. How blessed is the portion of those that hear His word and believe God that sent His Son! They “have eternal life, and come not into judgment, but have passed from death into life.” So declares the Lord with solemn emphasis on its truth, His “Verily, verily.”