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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 5:6–20. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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.
Enoch, in that he was engendered seventh in the line of descent from Adam, prefigured that the Lord would be conceived and born not in the usual way of mortal nature but by the power of the Holy Spirit. He prefigured that the full grace of the Holy Spirit, which is described by the prophet as sevenfold, would come to rest upon Christ in a special way when he was about to be born. And he would baptize in the Holy Spirit and give the gifts of the Spirit to those who believe in him.
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Summary
Genesis 5:20 precisely records Jared's extraordinary lifespan of 962 years, culminating in the stark, universal declaration: "and he died." This verse, embedded within a repetitive genealogical pattern, powerfully underscores the pervasive reality of mortality that gripped humanity after the Fall. It serves as a solemn testament to the inescapable consequence of sin, highlighting the finite nature of all earthly existence, even amidst remarkable longevity.
Context
Literary Context
This verse is situated within the meticulously detailed genealogy of Genesis chapter 5, which traces the lineage from Adam through Seth to Noah. Jared is presented as the sixth patriarch in this line, following Cainan and Mahalaleel. The chapter adheres to a consistent, almost liturgical pattern for each individual: their age at the birth of their first son, the remaining years of their life, and the definitive, recurring phrase, "and he died." This pattern, beginning with Adam's generations, emphasizes the inescapable reign of death, setting a somber backdrop for the narrative leading up to the Flood. It also provides a stark contrast to the unique departure of Jared's son, Enoch, who walked with God and was taken.
Historical & Cultural Context
The pre-Flood world, as depicted in Genesis, is characterized by lifespans far exceeding those of post-Flood humanity. While the exact reasons are not explicitly stated, theological interpretations often point to a combination of factors: a purer genetic pool, different environmental conditions (perhaps a protective atmospheric canopy), and God's sovereign design to allow for rapid population growth and the direct transmission of knowledge across many generations. The cultural understanding of death in this ancient Near Eastern context would have been deeply intertwined with the concept of divine judgment and the consequences of sin, as articulated in Genesis 3. The longevity itself might have been seen as a sign of divine favor or a remnant of humanity's original, unfallen state, making the eventual "death" even more poignant.
Key Themes
Genesis 5:20 contributes significantly to several major theological and narrative themes within the broader book. Foremost is the Universality of Death, a direct consequence of the Fall introduced in Genesis 3. Despite the extraordinary longevity, the consistent refrain "and he died" underscores that no human being, regardless of their years, could escape the curse of mortality. This chapter also highlights the theme of Humanity's Declining Lifespan, foreshadowing the gradual decrease in longevity post-Flood, culminating in the divine decree in Psalm 90:10. Furthermore, the chapter subtly introduces the theme of God's Grace Amidst Judgment through the singular exception of Enoch, who did not die but was taken by God, providing a glimmer of hope within the pervasive narrative of death, as seen in Genesis 5:24.
Exposition and Analysis
Genesis 5:20, like other entries in this chapter, presents a deceptively simple statement carrying profound theological weight. Jared's immense lifespan of 962 years is a hallmark of the pre-Flood world, hinting at a distinct biological and environmental reality in early creation. Yet, despite such remarkable endurance, the verse culminates in the same definitive, unyielding declaration: "and he died."
Key Word Analysis
From an unused root meaning to be hot; a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term). In this context, it refers to the literal span of Jared's earthly existence, emphasizing the finite temporal nature of his life.
From the root meaning "to descend"; Jered, the name of an antediluvian patriarch. His name itself, meaning "descent," is ironically prophetic, as his life, like all others in this lineage (save Enoch), ultimately descends into death.
A primitive root meaning to die (literally or figuratively); causatively, to kill. This word signifies the cessation of physical life, the ultimate and inescapable consequence of the Fall, marking the end of Jared's long earthly journey.
Verse Breakdown
"And all the days of Jared were nine hundred sixty and two years:"
This clause precisely states Jared's extraordinary longevity, emphasizing the immense duration of his life in the pre-Flood world. It highlights a period of human existence where lifespans were significantly longer than those recorded after the Flood, perhaps indicative of different biological or environmental conditions, or simply God's sovereign design for that era. The exact number underscores the meticulous nature of the biblical record.
"and he died."
This stark, concise declaration immediately follows the impressive statement of Jared's age, serving as a powerful and sobering conclusion. It is the recurring refrain throughout Genesis chapter 5, underscoring the universal and inescapable reality of death as the ultimate consequence of sin for all humanity, regardless of their lineage, accomplishments, or extraordinary longevity.
Literary Devices
The verse employs several significant literary devices. Repetition is paramount, as the phrase "and he died" (or its equivalent) forms a rhythmic, almost mournful refrain throughout Genesis 5. This consistent repetition underscores the certainty, universality, and inevitability of death as the pervasive consequence of the Fall. There is also a strong element of Juxtaposition or Contrast at play, setting the impressive length of Jared's life (962 years) against the abrupt and definitive finality of "and he died." This contrast highlights the ultimate fragility of even the longest human life when confronted with the divine decree of mortality. Furthermore, the verse participates in the overarching Genealogical Pattern of the chapter, which systematically records life, procreation, and death, creating a somber, relentless march towards the Flood narrative and emphasizing the pervasive reign of death over humanity.
Theological and Thematic Connections
Jared's death, despite his extraordinary longevity, powerfully illustrates the pervasive nature of the Fall and the universality of death as its consequence. The meticulous record of his years, culminating in the stark declaration "and he died," serves as a poignant reminder that no earthly achievement, no matter how long-lived, can circumvent the divine decree of mortality. This consistent pattern throughout Genesis 5 underscores humanity's desperate need for a deliverer from the curse of sin and death, setting the stage for the redemptive narrative that unfolds throughout Scripture. It highlights God's sovereign control over life and death, and the ultimate finitude of human existence apart from His intervention.
Reflection and Application
Jared's incredibly long life, culminating in the same universal declaration of death, compels us to confront the profound reality of our own mortality. It serves as a potent reminder that, regardless of the years granted, life on earth is inherently finite. This truth should challenge us to live with intentionality, diligently seeking to honor God and fulfill His divine purposes, understanding that our ultimate destiny transcends this temporal existence and points toward an eternal hope found only in Him. We are called to number our days, not with despair, but with wisdom, recognizing that each moment is a gift to be stewarded for God's glory.
Questions for Reflection
FAQ
Why were the lifespans of people like Jared so long in the early chapters of Genesis?
The Bible does not explicitly state the precise reasons for these extraordinary lifespans. Theological interpretations often suggest a combination of factors, including potentially different environmental conditions before the Flood (e.g., a protective atmospheric canopy that filtered harmful radiation), a purer genetic pool in the early stages of humanity, or simply God's sovereign design and extended patience with early humanity. These long lives may have also facilitated the rapid populating of the earth and the direct, oral transmission of knowledge and divine revelation from generation to generation, preserving foundational truths.
What is the significance of the repetitive phrase "and he died" in Genesis 5?
The stark repetition of "and he died" serves as a powerful literary and theological device throughout Genesis chapter 5. It emphasizes the certainty, universality, and inevitability of death as the direct consequence of Adam's sin, as articulated in Romans 5:12. It underscores that despite remarkable longevity, no human being could escape the curse of mortality, setting a somber tone that highlights humanity's desperate need for redemption and a reversal of this universal decree.
How does Jared's death relate to the story of his son, Enoch?
Jared's death, like that of all others in Genesis chapter 5, highlights the pervasive reign of mortality and the inescapable consequence of sin. His son, Enoch, provides the sole and striking exception to this pattern, as he "walked with God; and he was not, for God took him" (Genesis 5:24). This profound contrast emphasizes God's grace and the possibility of a different destiny—one beyond physical mortality—for those who live in close communion and faithful obedience with Him, offering a glimmer of hope and a foretaste of resurrection life within the otherwise somber narrative of death.
Christ-Centered Fulfillment
The relentless pattern of "and he died" throughout Genesis chapter 5, epitomized by Jared's long life culminating in death, profoundly underscores humanity's desperate need for a deliverer from the pervasive curse of sin and mortality. Each death in this lineage points to the triumph of the Fall and the universal reach of death's dominion, a consequence of "one man's trespass" as described in Romans 5:12. This narrative thus powerfully sets the stage for the coming of Christ, who uniquely defies this pattern. Jesus declares Himself the resurrection and the life, conquering death through His own crucifixion and glorious resurrection. His decisive victory over the grave, as celebrated in 1 Corinthians 15:54-57, reverses the curse introduced by Adam, offering eternal life and a triumphant hope that transcends the "and he died" decree for all who believe in Him. He is the "last Adam" who gives life, where the first Adam brought death, as powerfully articulated in 1 Corinthians 15:45.