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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 5:28–32. His two-level outline is real structure in the source text, so it is rendered as structure.
Here we have the first mention of Noah, of whom we shall read much in the following chapters. Observe,
I.His name, with the reason of it:
Noah signifies rest; his parents gave him that name, with a prospect of his being a more than ordinary blessing to his generation: This same shall comfort us concerning our work and toil of our hands, because of the ground which the Lord hath cursed. Here is,
1.Lamech's complaint of the calamitous state of human life. By the entrance of sin, and the entail of the curse for sin, our condition has become very miserable: our whole life is spent in labour, and our time filled up with continual toil. God having cursed the ground, it is as much as some can do, with the utmost care and pains, to fetch a hard livelihood out of it. He speaks as one fatigued with the business of this life, and grudging that so many thoughts and precious minutes, which otherwise might have been much better employed, are unavoidably spent for the support of the body.
2.His comfortable hopes of some relief by the birth of this son: This same shall comfort us, which denotes not only the desire and expectation which parents generally have concerning their children (that, when they grow up, they will be comforts to them and helpers in their business, though they often prove otherwise), but an apprehension and prospect of something more. Very probably there were some prophecies that went before of him, as a person that should be wonderfully serviceable to his generation, which they so understood as to conclude that he was the promised seed, the Messiah that should come; and then it intimates that a covenant-interest in Christ as ours, and the believing expectation of his coming, furnish us with the best and surest comforts, both in reference to the wrath and curse of God which we have deserved and to the toils and troubles of this present time of which we are often complaining. "Is Christ ours? Is heaven ours? This same shall comfort us."
II.His children, Shem, Ham, and Japheth.
These Noah begat (the eldest of these) when he was 500 years old. It should seem that Japheth was the eldest (Gen 10:21), but Shem is put first because on him the covenant was entailed, as appears by Gen 9:26, where God is called the Lord God of Shem. To him, it is probable, the birth-right was given, and from him, it is certain, both Christ the head, and the church the body, were to descend. Therefore he is called Shem, which signifies a name, because in his posterity the name of God should always remain, till he should come out of his loins whose name is above every name; so that in putting Shem first Christ was, in effect, put first, who in all things must have the pre-eminence.
Historical interpretation
Five Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
By ascending through the individual levels of the dwellings [in the ark built by Noah during the flood], one arrives at Noah himself, whose name means rest or righteous, who is Jesus Christ. For what Lamech his father says is not appropriate to the ancient Noah. For "this one," he says, "shall give us rest from the labors and the sorrows of our hands and from the earth that the Lord God cursed." For how shall it be true that the ancient Noah gave rest to that Lamech or to that people who were then contained in the lands? How is there a cessation from the labors and sorrows in the times of Noah? Jesus only has given rest to humanity and has freed the earth from the curse with which the Lord God cursed it.
Enoch begot Methuselah, and Methuselah begot Lamech, and Lamech begot Noah (whose name means “relief” in Hebrew and Syriac). Lamech prophesied about his son and said, “This one shall bring us relief from our work and from the toil of our hands and from the earth which the Lord cursed.” His offerings … will be pleasing to God who, because of the sin of the earth’s inhabitants, will destroy in the waters of wrath the buildings that we have made and the plants over which our hands have toiled.
(Verse 29.) And he called his name Noah, saying: This one shall bring us rest from our work and from the toil of our hands, because of the ground which the Lord hath cursed.
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.
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Summary
Genesis 5:29 chronicles the birth and naming of Noah, a pivotal figure whose very name encapsulates a profound human longing for relief. His father, Lamech, bestows this name with a deeply rooted hope, envisioning Noah as the one who will bring comfort and rest from the arduous labor and sorrow inflicted upon humanity due to the divine curse on the earth. This concise yet powerful verse encapsulates the deep weariness of a fallen humanity and its persistent yearning for divine intervention amidst a world marred by sin and its consequences.
Context
Literary Context
This verse is strategically placed within the extensive genealogical record of Adam's descendants through Seth, meticulously tracing the lineage from creation up to the impending cataclysm of the Great Flood. Genesis 5, often referred to as the "Book of the Generations of Adam," primarily serves to demonstrate the pervasive reach of death as a consequence of sin, while simultaneously highlighting the continuity of the messianic line through Seth. Lamech's lament in Genesis 5:29 provides a poignant human interjection into an otherwise stark list of births, lives, and deaths, setting the stage for Noah's unique role as a preserver of humanity and a bringer of a new beginning, immediately preceding the narrative of the escalating wickedness that prompts divine judgment in Genesis 6.
Historical & Cultural Context
The ancient Near Eastern world, including the patriarchal period of Genesis, was predominantly agrarian. Life was characterized by strenuous physical labor, particularly in cultivating the land to yield sustenance. Lamech's statement reflects the harsh realities of this existence, where the struggle against a resistant earth was a daily, often back-breaking, endeavor. The concept of a "cursed ground" would have resonated deeply with people whose very survival depended on the land's fruitfulness. Naming conventions in this era often carried significant meaning, reflecting hopes, circumstances, or even prophetic insights. Lamech's naming of Noah, therefore, was not merely an arbitrary choice but a culturally significant act imbued with profound expectation and a lament over the prevailing human condition, echoing the original pronouncement of toil upon Adam in Genesis 3:17-19.
Key Themes
Genesis 5 contributes to several overarching themes within the broader book. Firstly, it underscores the pervasiveness of sin and its consequences, particularly the reality of death and the curse upon creation, which manifests as "work and toil." Secondly, it subtly introduces the theme of divine providence and preservation, as God maintains a righteous lineage even amidst increasing human depravity, leading to Noah. Thirdly, Lamech's yearning for "comfort" and "rest" introduces the theme of humanity's deep longing for redemption and relief from suffering, a longing that permeates the entire biblical narrative and ultimately points to a greater deliverer. Finally, the naming of Noah foreshadows the theme of new beginnings and covenant, which will be fully realized after the Flood.
Exposition and Analysis
Lamech's declaration upon naming his son Noah is a profound expression of human suffering and hope, deeply rooted in the consequences of the Fall. His words reveal a keen awareness of the arduous reality of life in a cursed world and a prophetic anticipation of relief.
Key Word Analysis
This name is directly linked to the Hebrew root nuach (H5162), meaning "rest," "comfort," or "settle." As the patriarch of the flood, Noah's name signifies the hope for a cessation of the relentless toil and sorrow that plagued humanity. It points to a period of reprieve and a new beginning after the cataclysm.
This verb carries the primary meaning "to sigh," which extends to "pity," "console," or "repent." In Lamech's context, it expresses a yearning for solace and alleviation from the burdens of existence. It suggests not merely physical rest but a deeper spiritual and emotional relief from the constant struggle against a hostile environment and the pervasive sorrow of a fallen world.
This strong verb means "to execrate" or "bitterly curse." When applied to the ground by the LORD, it signifies a severe, binding judgment that renders the earth resistant and unproductive without immense human effort. It implies a state of divine disfavor that directly impacts human labor and sustenance, making life a constant struggle against thorns and thistles, as described in Genesis 3:18.
Verse Breakdown
"And he called his name Noah"
This opening clause establishes the pivotal act of naming, which in ancient cultures often carried prophetic or significant meaning. Lamech, Noah's father, is the one bestowing the name, indicating his personal hope and perhaps a divinely inspired insight into his son's future role.
"saying, This [same] shall comfort us"
Lamech's declaration immediately follows the naming, explaining its significance. The phrase "This [same]" emphasizes Noah's unique identity as the one destined to bring relief. The word "comfort" (H5162, nâcham) here expresses a deep longing for solace and alleviation from suffering, not just physical ease but a broader sense of peace and restoration.
"concerning our work and toil of our hands"
This phrase specifies the nature of the discomfort. "Work" (H4639, maʻăseh) refers to general activity or labor, while "toil" (H6093, ʻitstsâbôwn) specifically denotes painful, burdensome labor or sorrow. The "hands" (H3027, yâd) signify human effort and the physical exertion required for survival. This highlights the pervasive hardship of daily life, a direct consequence of the Fall.
"because of the ground which the LORD hath cursed"
This final clause provides the ultimate reason for humanity's suffering and toil. It directly references the divine judgment pronounced in Genesis 3:17 after Adam's sin. The "cursed" (H779, ʼârar) ground means it will yield its produce only through great struggle, making human existence a constant battle against the resistance of creation, and bringing forth "thorns and thistles" (Genesis 3:18).
Literary Devices
The verse employs several significant literary devices. Wordplay is central, as Noah's name (Nôach) is directly linked to the Hebrew verb for "rest" or "comfort" (nuach or nâcham). This connection underscores the profound hope embedded in his naming. Lament is evident in Lamech's words, expressing the deep sorrow and weariness of humanity under the curse, creating a poignant moment within the dry genealogical record. The statement also functions as a prophecy, whether fully understood by Lamech or not, as Noah indeed brings a form of "rest" and a new beginning after the Flood. Finally, there is a strong element of Echo and Allusion, as Lamech's words directly echo the language and consequences of the Fall detailed in Genesis 3:17-19, reinforcing the pervasive impact of sin on creation and human experience.
Theological and Thematic Connections
Genesis 5:29 powerfully encapsulates humanity's deep-seated longing for relief from the pervasive effects of the Fall. It highlights how the curse on the ground, a direct consequence of Adam's sin, has profoundly shaped human existence, making life a constant struggle marked by "work and toil." Yet, even amidst this lament, the verse reveals a glimmer of hope and divine providence. Lamech's naming of Noah, though born of human weariness, points to God's sovereign plan to bring comfort and a new beginning, foreshadowing the greater redemption that will ultimately reverse the curse.
Reflection and Application
Genesis 5:29 serves as a timeless reminder of the universal human experience of struggle, sorrow, and the yearning for rest. Lamech's lament over the "work and toil of our hands" because of the "cursed ground" resonates with our own weariness in a world still groaning under the weight of sin. Whether our toil is physical, emotional, or spiritual, this verse invites us to acknowledge the deep-seated brokenness that necessitates a divine solution. It encourages us to cultivate a posture of hope, recognizing that God, in His infinite wisdom and sovereign plan, often brings comfort and new beginnings through unexpected means, even through ordinary individuals. This ancient cry for relief should stir within us a profound gratitude for the ultimate comfort found in God's redemptive work, and it calls us to anticipate the day when all toil and sorrow will cease.
Questions for Reflection
FAQ
Why does Lamech specifically mention "work and toil of our hands" and the "cursed ground"?
This directly references the consequences of Adam's sin in Genesis 3:17-19, where God cursed the ground because of Adam's disobedience, making agricultural labor difficult and sorrowful. It highlights the pervasive impact of the Fall on daily human existence and the deep weariness it caused, establishing a direct link between human sin and the struggle for survival.
Was Lamech's naming of Noah truly prophetic, or just a hopeful wish?
While it was certainly a hopeful wish from a father burdened by the harsh realities of life, the subsequent narrative of Noah and the Flood reveals a divine hand at work. Noah did indeed bring a form of "rest" by preserving humanity and creation through the ark, leading to a new beginning and a covenant that provided stability for the earth (Genesis 8:21-22). Thus, it can be seen as a divinely inspired, albeit perhaps partially understood, prophecy, demonstrating God's sovereign plan unfolding through human actions and hopes.
How did Noah bring "comfort" from the cursed ground?
Noah's "comfort" came not from entirely removing the curse, but from providing a new beginning after the devastating Flood. Through him, humanity was preserved, and God established a new covenant, promising the stability of the seasons and no more universal floods. This brought a measure of rest and assurance, even if the fundamental toil of working the ground remained. It was a partial, temporary comfort that pointed to a greater, future rest.
Does this verse have relevance for modern believers who don't live by agricultural toil?
Absolutely. The "work and toil" represents all forms of burdensome labor, sorrow, and struggle in a fallen world, whether physical, emotional, or spiritual. Humanity's longing for "comfort" and "rest" from the effects of sin and brokenness is universal and timeless, pointing to our need for ultimate redemption. The verse speaks to the existential weariness of living in a world marred by sin, a condition that transcends specific occupations.
Christ-Centered Fulfillment
While Lamech's hope for Noah was limited to temporal relief from the curse, this verse ultimately points to the greater, eternal comfort and rest found supremely in Jesus Christ. Noah provided a temporary reprieve, preserving a remnant through the ark and ushering in a new, albeit still fallen, beginning. However, Jesus is the true "Noah" who fully bears the curse of sin on the cross, offering ultimate rest for our souls. He is the one who delivers humanity from the bondage of sin and death, leading us into God's eternal Sabbath rest. Through His sacrificial work and resurrection, Christ effectively reverses the curse, promising a new creation where toil, sorrow, and death will be no more, and all things will be made gloriously new (Revelation 21:4-5). He is the ultimate source of comfort, the one who truly takes away the sin of the world and brings everlasting peace.