Genesis 5:25

Genesis 5 is “the book of the generations of Adam” (Genesis 5:1). It traces one father and son after another, from Adam through Seth to Noah’s three sons, and every entry follows the same pattern. A man lives so many years and begets a son, lives so many more years and begets sons and daughters, and then all his days are added up and the entry closes with “and he died”. If you came to one of these verses and found only numbers, this is their purpose. They are a record God kept, generation by generation, so that we can trace the line from Adam to Noah’s sons.

That line carries two things. God made man in his own likeness, Adam passed that likeness on to his son Seth, and so it runs on to Noah. The same line carries the sentence of death, which is why one short phrase closes nearly every life. Methuselah’s father Enoch is the exception, because he “walked with God”, and God took him (Genesis 5:24). Our passage begins straight after him.

The verb that holds the chapter together is yâlad, “begat”, which means to bear young or, in its causative form, to father a child. Each “begat” adds a link to a chain that runs from creation to the Flood and beyond. People go on having children as God told them to when he said, “Be fruitful, and multiply” (Genesis 1:28), while the world around them grows worse. The next chapter tells how the LORD saw that the wickedness of man was great and grieved that he had made him (Genesis 6:5–7), and how the earth became corrupt and filled with violence (Genesis 6:11–13). These verses bring us to the edge of that judgment, and to the family God kept through it.

That family matters for the whole of Scripture. In Eden God promised a deliverer from the seed of the woman (Genesis 3:15), and this record keeps track of the line through which that promise would come. It runs from Adam to Noah, from Noah through Shem to Abraham, and on to Jesus. Luke traces Jesus’ genealogy back to Adam (Luke 3:23–38) and names Noah and Lamech (Luke 3:36) and Methuselah (Luke 3:37) along the way. Matthew opens his Gospel with “the book of the generation of Jesus Christ” (Matthew 1:1), the same kind of record carried on to its goal.

Methuselah was 187 years old when Lamech was born (5:25), lived another 782 years and had other sons and daughters (5:26), and died at 969 (5:27). He is the oldest person recorded anywhere in Scripture. The word for “lived”, châyâh, means to live, literally or figuratively, and in its causative form to revive or keep alive. Here it counts the years of a real life, and they are remarkable years. The words “sons and daughters” tell us that Methuselah had other children, and Lamech is named because he is the son through whom the line runs to Noah.

After 969 years, Methuselah’s entry ends with three words: “and he died”. Lamech’s ends the same way in verse 31. The verb, mûwth, means to die, literally or figuratively, and in its causative form to kill. In Hebrew the refrain is vayyamot, and it sounds through the chapter like a slow bell. The phrase “all the days” uses yôwm, the ordinary word for a day, which can also mean a span of time marked out by what goes with it. Here it gathers up the whole of a man’s life, and even nine and a half centuries of days come to an end.

The reason lies in Eden. God warned Adam that in the day he ate of the forbidden tree he would surely die (Genesis 2:17), and after Adam sinned God told him, “for dust thou art, and unto dust shalt thou return” (Genesis 3:19). Paul writes that “by one man sin entered into the world, and death by sin; and so death passed upon all men” (Romans 5:12), and that “the wages of sin is death” (Romans 6:23). This holds for every man in the line, however long he lived and whoever his father was. “It is appointed unto men once to die” (Hebrews 9:27), and a psalm counts a lifetime at “threescore years and ten” (Psalm 90:10). Methuselah outlived everyone, and he too returned to the dust.

The name Lamech, Lemek, comes from a root whose meaning is uncertain. This is a different man from the Lamech of Genesis 4, the descendant of Cain known for his violent boast. Our Lamech belongs to Seth’s line and is the ninth generation from Adam. He was 182 when his son was born (5:28). The verse calls the child “a son” and saves his name for the next verse, where his father explains it. The word for son, bên, comes from a root meaning to build, because sons built up a family and its name.

Lamech lived 595 years after Noah’s birth and had more sons and daughters (5:30). The word for daughters, bath, belongs to the same family of words as bên. His full age was 777 years (5:31), the only total in the chapter written with one digit three times over. Some see in it a picture of completeness, while its plain purpose is to give the length of his life. By the chapter’s numbers Lamech died when Noah was 595, five years before the Flood came.

Verse 29 is the one place in this list of ages where a man speaks. Lamech names his son and gives the reason: “This same shall comfort us concerning our work and toil of our hands, because of the ground which the LORD hath cursed.” In a chapter of births and deaths, it is the one note of hope.

The name Nôach sounds like nuach, the Hebrew word for rest, settling down or comfort, and Lamech plays on that sound with the verb nâcham, “comfort”. The root sense of nâcham is to sigh, and from there it comes to mean to pity, to console, or to repent. Lamech longs for relief from a weariness that goes deeper than tired arms, a relief of heart as well as body. Names in that time often carried meaning, telling of a parent’s hope or the circumstances of a birth, and this one carries a father’s hope for his whole household: “comfort us”. The same comfort is what God speaks to his people through Isaiah: “Comfort ye, comfort ye my people, saith your God”, telling Jerusalem that her warfare is accomplished (Isaiah 40:1–2).

The chapter ends with Noah at five hundred years old and the names of his three sons (5:32). In Hebrew, “five hundred years old” is literally “a son of five hundred years”, using bên with shâneh, “year”, the ordinary Hebrew way of giving someone’s age. The Flood came when Noah was six hundred (Genesis 7:6), so his family was in place, and his sons were grown men, long before the waters rose. Noah’s entry stops here with three sons named, because his story is only beginning.

These three are the fathers of all the peoples on earth after the Flood. When the waters had gone, God blessed Noah and his sons and told them to be fruitful and multiply and replenish the earth (Genesis 9:1), the first command of creation given again, and later in that chapter Noah speaks blessing and a curse over his sons. The nations that came from them are listed in the Table of Nations (Genesis 10). Through Shem the line runs on to Abraham and in the end to Christ.

The very next verses describe the wickedness that filled the earth and the LORD’s grief over it (Genesis 6:1–8), ending with the turn on which everything hangs: the LORD resolved to destroy man from the earth, “But Noah found grace in the eyes of the LORD” (Genesis 6:7–8). God said, “The end of all flesh is come before me” (Genesis 6:13), and yet he kept one family. He works this way again and again in Scripture, keeping a remnant through whom his promises go on, as Isaiah says: “Except the LORD of hosts had left unto us a very small remnant, we should have been as Sodom” (Isaiah 1:9).

The line recorded in these verses leads to Jesus, and the two things it carries, death and the hope of comfort, both find their answer in him. “God so loved the world, that he gave his only begotten Son” (John 3:16), and that Son came through the family of Methuselah, Lamech and Noah.

To the refrain “and he died”, Christ gives the final reply. Jesus said, “I am the resurrection, and the life” (John 11:25). He is “the Lamb of God, which taketh away the sin of the world” (John 1:29), and “God commendeth his love toward us, in that, while we were yet sinners, Christ died for us” (Romans 5:8). Our Saviour Jesus Christ “hath abolished death, and hath brought life and immortality to light through the gospel” (2 Timothy 1:10), and on the last day “Death is swallowed up in victory” (1 Corinthians 15:54–57). The death that claimed Methuselah and Lamech is the enemy he has beaten.

To Lamech’s longing for comfort from toil, Christ gives rest. He calls, “Come unto me, all ye that labour and are heavy laden, and I will give you rest” (Matthew 11:28–30), and Hebrews says that “there remaineth therefore a rest to the people of God” (Hebrews 4:9–11). “Christ hath redeemed us from the curse of the law, being made a curse for us” (Galatians 3:13), and the end of the story is a new creation where God “shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying” and where he says, “Behold, I make all things new” (Revelation 21:4–5).

Noah stands at a new beginning for the whole human race, and in this he points to Christ, “the last Adam” (1 Corinthians 15:45). Noah’s new start came after judgment and still lay under the curse. In Christ, “if any man be in Christ, he is a new creature” (2 Corinthians 5:17), Jesus is the mediator of “a better covenant” (Hebrews 8:6), and “all the promises of God in him are yea, and in him Amen” (2 Corinthians 1:20).

Our days are counted as theirs were, and they come to an end. Even 969 years closed with “and he died”, so what matters most about a life is whether it belongs to the God who gave it, and how we spend the days he gives us. The God who waited through Methuselah’s long life is patient still, and the time he gives is time to turn to him.

These verses also show God keeping his purposes through ordinary family life, through births and long years and children whose names we never learn. He worked through one household across many generations, and he is at work in ours. And when the work of our hands is heavy, Lamech’s words give us language for it. We can name the toil and its cause honestly, and bring it to the Son of God, who promised rest to all who labour.