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Commentary on Genesis 5 verses 6–20
6 ¶ And Seth lived an hundred and five years, and begat Enos:
7 And Seth lived after he begat Enos eight hundred and seven years, and begat sons and daughters:
8 And all the days of Seth were nine hundred and twelve years: and he died.
9 And Enos lived ninety years, and begat Cainan:
10 And Enos lived after he begat Cainan eight hundred and fifteen years, and begat sons and daughters:
11 And all the days of Enos were nine hundred and five years: and he died.
12 And Cainan lived seventy years, and begat Mahalaleel:
13 And Cainan lived after he begat Mahalaleel eight hundred and forty years, and begat sons and daughters:
14 And all the days of Cainan were nine hundred and ten years: and he died.
15 And Mahalaleel lived sixty and five years, and begat Jared:
16 And Mahalaleel lived after he begat Jared eight hundred and thirty years, and begat sons and daughters:
17 And all the days of Mahalaleel were eight hundred ninety and five years: and he died.
18 And Jared lived an hundred sixty and two years, and he begat Enoch:
19 And Jared lived after he begat Enoch eight hundred years, and begat sons and daughters:
20 And all the days of Jared were nine hundred sixty and two years: and he died.
We have here all that the Holy Ghost thought fit to leave upon record concerning five of the patriarchs before the flood, Seth, Enos, Cainan, Mahalaleel, and Jared. There is nothing observable concerning any of these particularly, though we have reason to think they were men of eminence, both for prudence and piety, in their day: but in general,
I. Observe how largely and expressly their generations are recorded. This matter, one would think, might have been delivered in fewer words; but it is certain that there is not one idle word in God's books, whatever there is in men's. It is thus plainly set down, 1. To make it easy and intelligible to the meanest capacity. When we are informed how old they were when they begat such a son, and how many years they lived afterwards, a very little skill in arithmetic will enable a man to tell how long they lived in all; yet the Holy Ghost sets down the sum total, for the sake of those that have not even so much skill as this. 2. To show the pleasure God takes in the names of his people. We found Cain's generation numbered in haste (Gen 4:18), but this account of the holy seed is enlarged upon, and given in words at length, and not in figures; we are told how long those lived that lived in God's fear, and when those died that died in his favour; but as for others it is no matter. The memory of the just is blessed, but the name of the wicked shall rot.
II. Their life is reckoned by days (Gen 5:8): All the days of Seth, and so of the rest, which intimates the shortness of the life of man when it is at the longest, and the quick revolution of our times on earth. If they reckoned by days, surely we must reckon by hours, or rather make that our frequent prayer (Psa 90:12), Teach us to number our days.
III. Concerning each of them, except Enoch, it is said, and he died. It is implied in the numbering of the years of their life that their life, when those years were numbered and finished, came to an end; and yet it is still repeated, and he died, to show that death passed upon all men without exception, and that it is good for us particularly to observe and improve the deaths of others for our own edification. Such a one was a strong healthful man, but he died; such a one was a great and rich man, but he died; such a one was a wise politic man, but he died; such a one was a very good man, perhaps a very useful man, but he died, etc.
IV. That which is especially observable is that they all lived very long; not one of them died till he had seen the revolution of almost eight hundred years, and some of them lived much longer, a great while for an immortal soul to be imprisoned in a house of clay. The present life surely was not to them such a burden as commonly it is now, else they would have been weary of it; nor was the future life so clearly revealed then as it is now under the gospel, else they would have been impatient to remove to it: long life to the pious patriarchs was a blessing and made them blessings. 1. Some natural causes may be assigned for their long life in those first ages of the world. It is very probable that the earth was more fruitful, that the productions of it were more strengthening, that the air was more healthful, and that the influences of the heavenly bodies were more benign, before the flood, than afterwards. Though man was driven out of paradise, yet the earth itself was then paradisiacal - a garden in comparison with its present wilderness-state: and some think that their great knowledge of the creatures, and of their usefulness both for food and medicine, together with their sobriety and temperance, contributed much to it; yet we do not find that those who were intemperate, as many were (Luk 17:27), were as short-lived as intemperate men generally are now. 2. It must chiefly be resolved into the power and providence of God. He prolonged their lives, both for the more speedy replenishing of the earth and for the more effectual preservation of the knowledge of God and religion, then, when there was no written word, but tradition was the channel of its conveyance. All the patriarchs here, except Noah, were born before Adam died; so that from him they might receive a full and satisfactory account of the creation, paradise, the fall, the promise, and those divine precepts which concerned religious worship and a religious life: and, if any mistake arose, they might have recourse to him while he lived, as to an oracle, for the rectifying of it, and after his death to Methuselah, and others, that had conversed with him: so great was the care of Almighty God to preserve in his church the knowledge of his will and the purity of his worship.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–20. Public domain.
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BedeAD 735
Commentary on Genesis (Hexaemeron)
Adam lived for one hundred and thirty years, and he begot a son in his own likeness and image, and he named him Seth. Adam indeed was created in the likeness and image of God, because he was made immortal in both soul and body. However, after he corrupted the image and likeness of God in himself by sinning, he begot a son in his own likeness and image, that is, mortal, corruptible, capable of reason, bound by the guilt of his transgression, and to be freed only by the grace of his Creator. It should be noted that where our Codices, translated from the Hebrew source, say Adam lived for one hundred and thirty years and begot Seth, the ancient translation has, instead of one hundred and thirty, two hundred and thirty; where our Codices continue, "And the days of Adam after he begot Seth were eight hundred years, and he begot sons and daughters," that one has seven hundred instead of eight hundred. And where it concludes, "And all the days that Adam lived were nine hundred and thirty years, and he died," it places the same total, and such a distinction of numbers is preserved in all generations up to the flood between the two editions, so that before the birth of a son each one in the Septuagint is said to have had one hundred years more, and after the birth one hundred years less than in the Hebrew truth. But in the conclusion, both editions place an equal number; except only in the sixth generation; where in both Codices, Jared is found to have begotten Enoch at one hundred and sixty-two years, and after his birth to have lived eight hundred years: and in the ninth, where, according to the Hebrew truth, Lamech begot Noah when he was one hundred and eighty years old, and after he was born, he is found to have survived for five hundred and ninety-five years. However, in the Septuagint, the years before Noah was born are found to be one hundred and eighty-eight, and after he was born, five hundred sixty-five; thus it happens that Lamech is found to have lived twenty-four years longer in Hebrew than in the Septuagint Codices: by which difference of interpretations, it is made that the lifetime of Methuselah seems to extend fourteen years beyond the flood, and so the years before the flood according to the Hebrews are one thousand five hundred and fifty-six; according to the Septuagint, which the chronographers follow, two thousand two hundred and forty-two: although the most learned Augustine professes that even in the Septuagint translation, Methuselah is found in fewer but more accurate Codices to have died six years before the flood: who, when he most diligently investigated the cause of the aforementioned discord in interpretations, and did not wish to derogate from the faith of the Septuagint translators, whom the apostles and evangelists are proven to have followed in many places; and he himself believed they used more a prophetic gift than the office of interpretation in translating the Scriptures; he concluded in this way, saying: "Therefore it is more credible for someone to say that when these first began to be copied from the library of Ptolemy; at that time, something like this could have happened in one Codex, but first copied from there, from which it spread more widely, where indeed the error of the scribe could have happened. However, it is not absurd to suspect this in that question about the life of Methuselah." And after some: "I would not doubt at all that it is rightly done, he says, when something different is found in both Codices, since both cannot be according to the faith of the transactions, that the truth be believed rather to the language from which it is translated into another by interpreters." Therefore, according to Hebrew truth, Adam lived one hundred and thirty years and begot Seth. Seth lived one hundred and five years and begot Enos. Enos lived ninety years and begot Cainan. Cainan lived eighty years and begot Mahalalel. Mahalalel lived sixty-five years and begot Jared. Jared lived one hundred and sixty-two years and begot Enoch.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Genesis 5:12 provides a concise yet profound entry in the antediluvian genealogy, recording the birth of Mahalaleel to Cainan at seventy years of age. This seemingly simple statement serves as a vital link in the divinely preserved lineage from Adam, underscoring God's unwavering faithfulness in sustaining humanity's continuity and guiding the unfolding of His redemptive plan despite the pervasive reality of sin and mortality in the early world.
CONTEXT
EXPOSITION AND ANALYSIS
Genesis 5:12 presents a concise but potent snapshot within the grand sweep of early biblical history. The declaration "And Cainan lived seventy years, and begat Mahalaleel" is more than a mere historical record; it is a testament to God's enduring commitment to His creation and His redemptive purpose. The repetitive structure of this chapter, with its consistent "begat" alongside the inevitable "and he died," creates a powerful tension. While mortality is a constant reminder of the Fall, the act of begetting signifies life, continuity, and the perpetuation of God's chosen lineage.
Key Word Analysis
Verse Breakdown
Literary Devices
Genesis 5:12, like the entire chapter, is characterized by Repetition, specifically the recurring genealogical formula: "X lived Y years and begat Z; and X lived after he begat Z [number] years, and begat sons and daughters; and all the days of X were [total number] years: and he died." This rhythmic structure creates a sense of historical continuity and underscores the relentless march of time and the pervasive reality of mortality following the Fall. The names themselves, particularly Mahalaleel, function as Symbolism, carrying deeper theological meaning beyond mere identification. "Praise of God" acts as a profound statement of faith or a prophetic declaration, contrasting with the increasing sinfulness of the world. There is also a subtle Contrast between the inevitability of death ("and he died," implied by the pattern) and the persistent act of procreation ("begat"), highlighting God's sustaining power and commitment to life amidst the curse.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 5:12, as a single entry in a meticulous genealogy, profoundly illustrates God's active sovereignty and providential care over human history. It demonstrates His commitment to preserving a specific lineage, not merely for biological continuity, but for the ultimate unfolding of His redemptive plan. The consistent pattern of "begat" followed by "he died" highlights the stark reality of the Fall's consequences—mortality—while simultaneously affirming God's unwavering faithfulness in sustaining life and His covenant promises. The naming of Mahalaleel ("Praise of God") also introduces the foundational biblical theme that humanity's ultimate purpose is to glorify and praise God, a truth that transcends generations and finds its ultimate expression in Christ.
REFLECTION AND APPLICATION
Genesis 5:12, while a brief genealogical entry, offers profound insights for contemporary reflection and application. It reminds us that our lives, like those of these ancient patriarchs, are part of a larger, divinely orchestrated narrative. Each generation, each individual, plays a role in God's ongoing story of redemption. This verse encourages us to consider the legacy of faith we are building and passing on, recognizing that our actions and choices contribute to the spiritual heritage of those who follow. Furthermore, the name Mahalaleel, "Praise of God," serves as a timeless call to orient our lives around the worship and glorification of our Creator. In a world often distracted by fleeting pursuits, this ancient name powerfully reorients us to humanity's ultimate purpose: to live lives that genuinely bring praise to God. It challenges us to ask how our daily existence reflects this fundamental truth and how we can more intentionally live as a testament to God's goodness and glory.
Questions for Reflection
FAQ
Why are these genealogies so detailed and repetitive?
Answer: The detailed and repetitive nature of the genealogies in Genesis 5 serves several crucial purposes. They establish a reliable historical framework for God's interactions with humanity, demonstrating the literal progression of time and generations. The repetition emphasizes the reality of both life ("begat") and death ("he died"), highlighting the consequences of the Fall while simultaneously underscoring God's faithfulness in preserving a chosen line, ensuring the continuity necessary for His redemptive plan to unfold. This meticulous record also authenticates the historical claims of the later biblical narrative, including the lineage of the Messiah.
What is the significance of the names Cainan and Mahalaleel?
Answer: The names in ancient Hebrew culture often held deep meaning, reflecting character, circumstances, or prophetic hopes. Cainan (Hebrew, Qêynân) means "fixed" or "established," suggesting stability and continuity in the patriarchal line, a firm link in the chain of generations. Mahalaleel (Hebrew, Mahălalʼêl) is particularly profound, meaning "Praise of God" or "God is praise." This name may reflect a spiritual aspiration of his parents, a declaration of faith in a world increasingly turning from God, or even a prophetic insight into the character of God or the ultimate purpose of humanity—to glorify its Maker. It stands as a powerful theological statement within the early biblical narrative.
Does the age "seventy years" have any special meaning here?
Answer: In this specific context, "seventy years" is primarily a chronological detail, consistent with the pattern of the exceptionally long lifespans recorded for the antediluvian patriarchs in Genesis 5. While the number seventy appears elsewhere in Scripture with symbolic significance (e.g., the seventy nations in Genesis 10, the seventy elders of Israel in Exodus 24:1), its primary purpose here is to provide precise chronological data within the genealogical record. It highlights the incredible longevity of early humanity before the Flood, a stark contrast to post-Flood lifespans, and serves to mark the steady progression of generations.
How do these genealogies relate to the rest of the Bible?
Answer: These genealogies form the historical and theological backbone of the biblical narrative, establishing a continuous thread from creation to the Flood, and ultimately to the patriarchs of Israel. They demonstrate God's consistent work through a chosen lineage, which meticulously leads to the promised Messiah. The meticulous record in Genesis 5 directly connects to the genealogies found in the Gospels, such as Luke 3:23-38, which traces Jesus' lineage all the way back to Adam. They underscore the unwavering continuity of God's redemptive plan throughout human history, culminating in Christ.
CHRIST-CENTERED FULFILLMENT
Genesis 5:12, as an integral link in the patriarchal lineage, directly contributes to the grand, Christ-centered narrative that permeates the entire Bible. This seemingly simple verse, recording Cainan begetting Mahalaleel, is a vital part of the unbroken genealogical chain meticulously preserved by God, leading directly to the promised Messiah. The meticulous preservation of this line, from Adam through Seth, Enosh, Cainan, and Mahalaleel, ultimately points to Jesus Christ, who is the "seed" prophesied in Genesis 3:15, the one who would crush the serpent's head. The Gospel of Luke explicitly includes Cainan in its genealogy of Jesus, affirming this direct connection and demonstrating Jesus' full humanity and His place as the rightful heir to the promises made to Adam's descendants, as seen in Luke 3:37, where Cainan is listed as an ancestor of Jesus. Furthermore, the name Mahalaleel, meaning "Praise of God," profoundly foreshadows Christ Himself as the ultimate object and source of all praise. Through Jesus, God's glory is fully revealed, and humanity is empowered to offer true and acceptable worship. He is the one through whom all things are made new, the one who brings true and eternal life, contrasting sharply with the pervasive mortality recorded in this very chapter, and fulfilling the hope of life beyond the curse.