Ver. 1. This is the book of the generations.] Sepher, a ciphering of their names, acts, and accidents; that we might know, first, who were Christ’s progenitors; secondly, by whom the Church was continued; thirdly, how long the old world lasted, viz., one thousand six hundred and fifty-six years. Whence some have grounded a conjecture, that the year of Christ one thousand six hundred and fifty-six will bring forth some strange alteration in the world. Others think the world will be then at an end, and they base this on this chronogram, MunDi ConfLagratIo. In the likeness of God made he him.] This is much inculcated, that it may be much observed, and we much humbled, that have parted with so fair a patrimony; striving as much as may be to recover it in Christ, who being “the express image of his Father’s person,” is both apt and able to renew that lost image of God in us, by his merit and Spirit, by his value and virtue. דפס Alsted, Chron., p. 494. απαυγασμα και χαρακτηρ. (Hebrews 1:3)
Ver. 2. Male and female created he them.] The Jews at this day have base conceits of women: as that they have not so divine a soul as men; that they are of a lower creation, made only for the propagation and pleasure of man, &c. And therefore they suffer them not to enter the synagogue, but appoint them a gallery without. Thus “they err, not knowing the Scriptures.” (Matthew 22:29) [See Trapp on “Ge 2:22”] Blunt’s Voyage, p. 122.
Ver. 3. Adam lived one hundred and thirty years, and begat.] This was a great trial to his faith, to wait so long for a better issue, when the Cainites spread abroad, erected cities, and perhaps meditated monarchies. After his own image.] Corruptus corruptum. For “who can bring a clean thing out of an unclean?” says Job. (Job 14:4) “That which is born of the flesh is flesh,” (John 3:6) saith our Saviour, and we can say no better of it. This is hard to persuade men to; for each one is apt to think his own penny as good silver: and a dead woman will have four to carry her forth, as the proverb has it. The Pharisee, bad enough though he be, yet is very braggardly of his good estate to Godward: And Novatus cries out, Non habeo, Domine, quod mihi ignoscas. How much better St Augustine, Ego admisi, Domine, unde tu damnare potes me; sed non amisisti, unde tu salvare potes me. One has destroyed me, but from you is my help—my safety here, and salvation hereafter. Lord I am hell, but you are heaven, as that martyr once said, &c. “One depth called upon another”; (Psalms 42:7) the depth of my misery, the depth of thy mercy. Heaven denies me; earth groans under me; hell gapes for me: help, Lord, or your servant perishes. “Wash me throughly from my iniquity, and purge me from my sin”; (Psalms 51:2) whether that imputed to me, inherent in me, or issuing from me. Bp. Hooper.
Ver. 4. He begat sons and daughters.] Philo and Epiphanius give him twelve sons; Beda thirty sons, and as many daughters.
Ver. 5. Nine hundred and thirty years.] Till the fifty-sixth year of the patriarch Lamech. In all which time he doubtless instructed his good nephews in all those great things which himself had learned from God’s mouth, and “proved” in his own experience “what that good, and holy, and acceptable will of God was”. (Romans 12:2) Moreover, out of his mouth, as out of a fountain, flowed whatsoever profitable doctrine, discipline, skill, and wisdom is in the world. And he died.] This is not in vain so often iterated in this chapter; for there is in us by nature a secret conceit of immortality, and we can harldy be beaten out of it. That all must die, every man will yield; but that he may live yet, a day longer at least, there is none but hopes. We can see death in other men’s brows, but not in our own bosoms. It must make forcible entry, and break in violently. God must “cut” men “in twain,” [διχοτομησει, Matthew 24:51] and tear their souls from their bodies, ere they will yield to die. The best are too backward, and would not “be unclothed, but clothed upon,” (2 Corinthians 5:4) if they might have their will. Moses himself prays, “Lord, teach us so to number our days, that we may apply,” or, as the Hebrew hath it, that we may cause “our hearts” to come “to wisdom.” (Psalms 90:12) Cause them to come, whether they will or not; for naturally they hang off, and would not come to any such bargain. How needful is it therefore to be told us, that Adam died, that Seth, Enos, and Cainan died, &c.; that this may be as a handwriting on the wall, to tell us that we must also die, and come to judgment.
Ver. 6. And begat Enos,] that is, Sorry-man, which was appellatio a dolore. Nomen cure re convenit. Homo enim est animal aerumnis plenum, imo ipsa aerumna, et calamitas, ut est apud Herodotum [See Trapp on “Ge 5:9”].
Ver. 7. Eight hundred and seven years.] [See Trapp on “Ge 5:20”]