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a 2:4. Matt. 1:1. Luke 3:36-38.
b 1:26,27. Eph. 4:24. Col. 3:10.
c 2.15. Marg. Acts 17:26.
d Job 14:4. 15:14-16. 25:4. Ps.
51:5. Luke 1:35. John 3:6.

Rom. 5:12. Eph. 2:3.

e 4:25.

f1 Chr. 1:1-3. Luke 3:37,38.
7,10,13,19,22,26,30. 1:28. 9:7.
h 3:19. Heb. 9:27.

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6 And Seth lived an hundred and [BCyears, and begat Enos: five

7 And Seth lived after he begat Enos and beeight hundred and seven years, gat sons and daughters:

8 And all the days of Seth were nine hundred and twelve years: and he [Bdied.

296 2

9 And Enos lived ninety years, [в. C. and begat Cainan:

*

3679.

10 And Enos lived after he begat Cainan eight hundred and fifteen years, and begat sons and daughters:

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11 And all the days of Enos [B. C. were nine hundred and five years: and he died.

B. C. 3609.

12 And Cainan lived seventy [CS: 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 and begat Jared:

years,

Heb. Kenan.

NOTES.

2769.

B. C. 3544.

the righteous, and that there is a future state ger and misery: and, as the first city, that is and an eternal recompense to be enjoyed by mentioned in history, was built by Cain, and them, through faith in Christ and his atoning his posterity were the inventors of many useful sacrifice. When "Cain, who was of that wick-arts; so ungodly men still frequently excel, in ed one, slew his brother, because his own works natural ingenuity and skill, those who attend were evil, and his brother's righteous;" then, in to "the one thing needful;" who, however, consequence of the enmity put betwixt the "choose the good part, which shall never be Seed of the woman and the seed of the serpent, taken from them." the war broke out, which, in one way or another, hath been waged ever since: and Cain may CHAP. V. V. 1, 2. This chapter is a brief be considered as the father, the patron, and the archetype of proud infidels, Pharisees, formal history of the posterity of Adam, in that line worshippers, and bloody persecutors, of every from which all the human race since the flood age and nation, from the beginning to the end is descended: and of them alone; for the immense numbers, which sprang from the other In this war we are all concernof the world. ed: for our Captain hath declared, "He that is branches of the families, in each generation, are barely mentioned. The former chapters not with me, is against me." Under his banners seem also referred to, as the authentic records therefore let us enlist, and not be fearful and unbelieving, but take up our cross and follow of the original of the world, and of the human him; and let us earnestly and decidedly, yet race.-ADAM was the name not only of the first meekly, support the cause of truth and right-man, but also of the species: it is supposed to eousness against Satan and his servants: and have been derived from the red color of the should we meet with persecution even unto earth, out of which his body was formed. V. 3. The distinction between Adam "credeath, he will certainly give us the crown of everlasting life. (Rev. 3:21.) These are "theated in the likeness of God," and Seth begotten better things," which the blood of Jesus speak-in the likeness of Adam after the fall, is very eth, than did that of Abel, who was a type of remarkable.-It is generally allowed that Adam him, both in the righteousness of his life and in and Eve were personally pardoned, and recov the manner of his death: but Abel's blood call-ered to holiness: but Adam was no longer the ed for vengeance on him who shed it; while representative of his posterity, as he was when the blood of Christ pleads, before the throne, he transgressed the covenant; thus he commu. for pardon and peace, grace and glory, to those nicated to them that nature which he had as a whose sins procured his death.-But what will sinner, not the new nature which he had as a it avail the sinner, to deny or excuse his crimes? believer.-Seth also seems to have been a godto impeach or blaspheme the justice of his ly person; not as begotten by Adam, but as Maker? or impiously to spend the space of his born of the Spirit:" and this seems to have long-suffering in worldly projects, or in mak-been noted in respect of him, lest Cain's wicking himself eminent among his fellow-crea-edness should be ascribed to other causes, and tures, or terrible to them? For "the wrath of Abel's righteousness to the goodness of his natu God abideth on him:" this will poison all his ral disposition, and not to the grace of God. enjoyments; and heaven, earth, and hell, will But indeed the character and conduct of all speedily combine, as it were, in effecting his Seth's posterity, (Christ alone excepted,) plaineverlasting destruction. Indeed, worldly em-ly testify what that image was in which he was ployments often help men to forget their dan- begotten.

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22 And Enoch walked with God after he begat Methuselah three hundred years, and begat sons and daughters.

23 And all the days of Enoch were three hundred sixty and five years.

24 And Enoch walked with God, and he was not: for God took him.

25 And Methuselah lived an hundred eighty and seven years, and begat +Lamech.

26 And Methuselah lived after he begat Lamech seven hundred eighty and two years, and begat sons and daughters.

27 And all the days of Methuselah

k 6:9. 17:1. 24:40. 48:15. Lev. | Thes. 2:12. 1 John 1:7.
26:12. Deut. 13:4. Ps. 116:9. 1 2 Kings 2:11. Heb. 11:5,6.
Cant. 1:4. Am. 3:3. Mic. 4:5. Jude 14,15.

6:8. Mal. 2:6. Luke 1:6. Acts† Heb. Lemech. 4:18. marg.
9:31. 2 Cor. 6:16. Col. 1:10. 1

V. 4-20. The Greek translation of the Bible, called the Septuagint, varies from our version, (which was made from the Hebrew,) both in this genealogy, and in that which follows. (11:10-26.) In particular, by the addition of a hundred years to the age of Adam, and of six of these Patriarchs, before their sons here mentioned were born, and deducting them from the subsequent part of their lives, making the sum total the same. Thus the space between the creation and the deluge is made seven hundred years more than in our account: and by a similar addition, with other variations, the space between the deluge and the birth of Abraham, is made almost nine hundred years more. But the original Hebrew is best entitled to our confidence: and the difference may be ascribed to some mistakes in the numeral letters; or rather, perhaps, to a vanity in the translators, which has been common inspect conversation, and endeavoring to "adorn many nations, of ascribing a very remote antiquity to the commencement of their history.The individuals here mentioned might not be the first-born, as Seth was not the eldest son of Adam; but the genealogy was continued through them, not only from Adam to Noah, but afterwards even to Christ, "the second Adam, the Lord from heaven."

V. 21-24. "Walking with God," is a figurative description of the intimate communion, which subsists between a merciful God and true believers. "Can two walk together except they be agreed?" Amos 3:3. Without coincidence in sentiment, judgment, and disposition, there can be no cordial union nor harmony. But man is naturally propense to those things which God abhors and forbids, and averse from those which he loves and commands. Man's understanding is darkened, his judgment perverted, his affections depraved, and his taste vitiated by sin; so that, in almost every thing, his views, his choice, his desires, and pursuits, are the reverse of those which the Scripture requires. Thus he is induced to walk contrary to God, to contract guilt, and merit condemnation. A sinner's walk with God, therefore, commences with the change of his judgment and disposition by divine grace. Then he begins to repent of his sins, to despise the world in comparison of the favor of God, to "hunger and thirst after righteousness,' seek forgiveness and acceptance in the way of God's appointment, and to devote himself to his love and service, and the pursuit of holiness. Having been thus reconciled to God, he VOL. I.

7

to

walks with him by habitual repentance, and
"faith in our Lord Jesus Christ;" in a realizing
regard to the presence of God in his whole
conduct; a daily dependence on the promise,
providence, and grace of God, for all things
needful for soul and body; and a continual
attention to his word, that from thence he may
learn his truth and will, and derive the peace
and comfort of his salvation; by pouring out
his heart before the Lord in fervent prayer
and grateful praise; by a believing, reveren-
tial, and delightful attendance on all the ordi-
nances of his worship, and an open profession
of his faith and love; by a conscientious obedi-
ence to all his commandments, without regard-
ing the praise or censure of men; by submission
to his providential appointments; and finally,
by attention to every relative obligation, a
careful improvement of every talent, a circum-
the doctrine of God our Savior in all things,"
and to recommend religion to all around him.—
The Lord, on his part, answers the expecta-
tions of those who walk with him. He supplies
their wants, interposes in their emergencies,
and evidences his care of them: he meets them
in his ordinances, teaches them from his word,
answers their prayers, accepts their services: he
communicates by his Spirit, wisdom, strength,
and consolation to their souls, and is indeed their
Guide, Companion, and Counsellor through life:
and at length he meets them at death, and
takes them into "his presence, where is fulness
of joy." Thus ends the walk of faith; for
thenceforth they walk by sight, and see him
as he is; being for ever with him, and like him
in holiness and felicity.-But "Enoch was
translated, that he should not see death." Heb.
11:5,6. In the prime of life, according to those
times, he was taken from earth to heaven, in
the body, without feeling the pangs of death,
"having received this testimony, that he pleas-
ed God." Therefore "he was not" on earth:
neither his friends nor his persecutors could
find him. He was a preacher of righteousness;
and, if we may judge by the specimen left on
record, (Jude 14,15.) his plain and alarming
address could not fail greatly to enrage the
daring sinners, among whom he lived. But
God effectually rescued him from their malice,
testified his approbation of his conduct, and
gave a convincing proof of the existence of
the invisible world, and of the future state of
recompense. It is possible also that the trans-
'lation of this holy man might be conferred, in

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m6:8,9. 7:23. 9:24. Is. 54:9. Ez. | n 3:17,19. 4:12. 14:14,20.-Matt. 24:37. Luke o 6:10. 7:13. 9:18,19,22-27. 10: 3:36. 17:26,27. Noe. Heb. 11: 1,32. 1 Chr. 1:4-28. Luke 3: 7. 1 Pet. 3:20. 2 Pet. 2:5. 36. 'order to shew what should have been common 'to all, had man persisted in his obedience: a "translation from the earthly to the heavenly 'paradise.' Fuller.

V. 29. Noah signifies rest, or, refreshing.— Perhaps Lamech had respect to the promise, (3:15.) and might hope he had obtained the promised Seed: but it is more likely that he spake by the Spirit of prophecy, which revealed to him that Noah would be an extraordinary person; and not only a great comfort to his parents and relatives amidst their toils and sorrows, but likewise a great blessing to mankind; with special reference to the preservation of the human species with him in the ark, which typified the salvation of sinners by Jesus Christ. He was also thus marked out as the progenitor of the promised Seed.-It is generally thought that Noah greatly improved the art of husbandry, and so lessened the labor before required in cultivating the earth. (9:20.) V 32. Note, 10:1.

PRACTICAL OBSERVATIONS.

V. 1-20.

This chapter contains nearly all the history, that God hath pleased to transmit to us, of the antediluvian world which subsisted for the space of 1656 years. Considering how long men lived and had children before the flood, we may well suppose that the earth was filled with inhabitants; and conjecture, with apparent probability, that there were many flourishing kingdoms, many revolutions in states, many mighty achievements and renowned characters, which are all now buried in oblivion: while nothing is recorded but what relates to the holy seed, among whom true religion was maintained, and who doubtless were despised and hated in their generation. In the judgment of God, the saints are the only excellent and eminent persons, and true religion the grand concern, on earth; compared with which, all things else are scarcely worth mentioning.-The power of God alone, "in whom we live, and move, and have our being," could preserve the curious fabric of the human body for the few years, now allotted to us; and the same power would suffice to preserve it to the age of Methuselah, or for ever. Man lives as long as his Creator pleases, and no longer; which should warn us not to provoke him, but to be prepared for and expecting our

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summons. Nor have we any cause to regret the shortness of our present lives: Abel and Enoch, the two most favored characters before the flood, were removed at an earlier period than any others whose history is recorded. Were the world less miserable, it could be no loss to die and go to heaven: nor can it ever be gain to live and treasure up wrath by sin: and as the long lives of the antediluvians might encourage procrastination and increase presumption; so the shortness of our days may warn us without delay, to hearken to the voice. of God in the gospel.

V. 21-32.

Man, in his best estate, is altogether vanity. -He is born, raises up a family, and dies: These are his memoirs: all else is a cypher, or a blot, except he WALKS WITH GOD.-The page of history records the splendid actions of the great and illustrious: the report of the day proclaims the wealth which some have accumulated and left behind, and of which they are gone to render an account: the monuments of the dead are often inscribed with pompous titles and flattering commendations:-but may it, with truth, be engraven on my tomb-stone, or whispered in the obscurest corner, “He walked with God, and was not, for God took him!" and so far from envying their distinctions, not even Enoch's privilege shall be anxiously desired: but, as one expresses it,

I'll hail the sharpest pangs of death,

'Which break my way to God.' Doddridge. We may also observe that they, who begin young to walk with God, may expect to walk with him long, comfortably, and usefully; and the true Christian's perseverance in holiness, through many a year, till God takes him, will best evince and illustrate that doctrine, which many oppose, and others pervert.-But walking with God requires no monkish celibacy and solitude: it well consists with the cares and comforts, and much consists in the conscientious performance of the duties, of social and relative life.-As, however, we need better comforters under our toil and sorrow, than the dearest relations and most promising offspring, may we seek and find the comforts of faith in Christ, and of joy in the Holy Ghost! NOTES.

CHAP. VI. V. 1, 2. The spiritual worshippers of God are his children; and this honorable

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title is sometimes conferred on all who profess the true religion. These seem to have kept themselves for a long time distinct from such as were openly irreligious, or idolatrous; the former uniting with Seth's descendants, the latter with Cain's. But at length, when the human race had greatly increased, and numbers of very beautiful women were observed among the irreligious or idolatrous party; the worshippers of God were induced by unworthy motives, unreservedly to contract marriages with them, which made way for a rapid increase of wickedness, and an almost universal apostasy. (Marg. Ref.) These women are called "the daughters of men," or rather of Adam; as inheriting his fallen nature, and imitating his sin, but not his repentance.

V. 3. The Spirit of God strove with men, by inspiring Enoch, Noah, and perhaps others, to preach to them; as bearing with them, and waiting to be gracious, notwithstanding their rebellions; and as exciting convictions in their consciences. But the Lord on this occasion declared, probably by Noah, that his Spirit should not thus strive with them perpetually; but that, provoked by their obstinate resistance, not only to the warning of his prophets, but even to that of their own consciences, he would finally leave them to be hardened in sin, and ripened for destruction. This he determined on, because, "man was flesh:" not only frail and feeble, but carnal and depraved; having prostituted the noble powers of his rational soul, and every higher consideration, to make provision for the gratification of his corrupt inclinations. And now, by the defection of those who had been distinguished as "the sons of God," this was become almost the universal character of the human race; so that man was become altogether incapable of answering the great end of his creation. Yet the Lord was pleased to declare, that he would wait a hundred and twenty years, before he executed his purposed vengeance; that men might have space to repent, and to use proper methods of averting his terrible indignation.

V. 4. Giants.] These giants perhaps were men of great stature and strength, but more certainly men of enormous wickedness. And the children, which sprang from the intermarriages above-mentioned, were of the same character. Thus they became, in those ancient times, "mighty men, ... men of renown," as heroes, conquerors, and chieftains: but they were apostates from God, and cruel destroyers and oppressors of mankind.

The Hebrew word (2), rendered

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giants, appears to be derived from a root which signifes to fall): either, Men who had fallen from God; or Men, who by force and power caused others to fall, that is, cast them down. V. 5. The words of this verse are peculiarly expressive:-"God saw that the wickedness of not mistake, or form a false estimate, saw that man was great on the earth." He, who could man's wickedness was great; open, daring, and atrocious; and that among all men, throughout the earth. Yet he saw the heart still worse: "Every imagination of the thoughts of the heart were only evil continually:" that is, the workings of the fancy, the contrivances of the understanding, the purposes, desires, and affections of the whole soul, were every one of them evil, only evil, without any intermixture of good; only evil, every day, continually, without interruption or cessation!

V. 6, 7. It repented... it grieved.] Such expressions as these are made use of by the Holy Spirit, in a gracious condescension to our apprehensions; and to accommodate heavenly things, as far as their nature will admit of it, to the similitude of earthly things: just as we speak to children in their language, and in accommodation to their capacities, that we may the better convey our meaning to their minds.

-Metaphysical truth is too refined and subtile for mankind in general, and only fitted for the amusement of speculative men: but the Scriptures were written to make even the poor and illiterate wise unto salvation. To speak to them of the cause, from its sensible and visible effects, more readily informs and more deeply interests them: while other passages sufficiently guard the sober inquirer from misapprehension.-Should an artist, after bestowing much pains, and manifesting great skill, about some curious piece of mechanism, dash it to pieces; we should conclude from this effect, that he repented having made it. Or should a parent, after conferring great favors on his child be provoked by his misconduct finally to disinherit him; we should thence infer, that he was grieved at his heart" that he had bestowed so much upon him. Thus the Creator, having formed the earth, and men upon it; hay ng displayed his wisdom, power, and goodness in his works, and in the riches which he had conferred on man, in whom especially his glory had shone; after the earth was filled with inhabitants, was provoked by their wickedness to destroy them all with a flood. This was an effect which seemed to flow from his repenting

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rooms shalt thou nake in the ark, and shalt pitch it within and without with pitch.

15 And this is the fashion which thou shalt make it of: the length of the ark shall be three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits.

16 Ad window shalt thou make to the ark, and in a cubit shalt thou finish it above: and the door of the ark shalt thou set in the side thereof: with lower, second, and third stories shalt thou make it.

17 And behold, I, even I, do bring a flood of waters upon the earth to destroy all flesh, wherein is the breath of life, from under heaven; and every thing that is in the earth shall die.

Heb. nests.

b Ex. 2:3.

c 7:20. Deut. 3:11.

d 8:6. 2 Sam. 6:16. 2 Kings 9:

30.

e 7:16. Luke 13:25.

f Ez. 41:16. 42:3.

g 9:9. Ex. 14:17. Lev. 26:28.

k

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that he had made man, and to indicate that he mous vessel was about a hundred and sixty was "grieved at his heart."-It is indeed impos- yards in length, twenty-seven in breadth, and sible that God should really be sorry, or repent || sixteen in height; and thus vastly larger than of any thing that he has said or done; or really our greatest ships. Learned men have shewn, wish he had never said or done it: but his that these dimensions were far more than were change of conduct was such as in men springs necessary to contain all the animals to be pre from these causes; and the expression most served, and sufficient provision for them. But emphatically denotes extreme abhorrence of it must at first sight be evident that so great a the crimes of men, and of their desperate de- vessel, thus constructed, and with so few per pravity. sons on board, was utterly unsuitable to weather out the deluge; except as it was under the immediate guidance and protection of the Almighty.

V. 8, 9. Noah is the first person, who is called righteous, or just; that is, he was so by the "righteousness of faith." (Marg. Ref.-Note, Heb. 11:7.) He was a true believer, "he found grace," and was the object of the Lord's special favor: being sincerely and unreservedly religious; and one who dared to be singular in that corrupt generation.

V. 11, 12. The earth was not only full of daring impiety, and probably idolatry, before God, and, as it were, in defiance of him; but also of oppression, cruelty, and murder: so that men in general had corrupted their way all over the world.

V. 13. The Lord revealed to Noah, that he would destroy guilty man from the earth, with all the animal tribes and all the vegetable riches, with which it was replenished; and also all the works of men; and so change the state of it, as to render the whole one universal desolation. (Marg. Ref.)

V. 14-16. The word here rendered an ark, is only used for Noah's ark, and that ark of bulrushes in which the child Moses was preserved. It seems to have been built, in some respects, like the hulk of a ship; except that it was flat-bottomed, square at each end, and roofed as a house; so that it terminated at the top in the breadth of a cubit. It is not agreed what kid of timber is meant by Gopher-wood; perhaps that of the Cypress-tree. The ark was made with three decks, and divided into many little cabins; it was pitched within and without to keep it tight and sweet; and lighted from the upper part, probably by one window reaching from end to end. A cubit was something more than half a yard; so that this enor

V. 17. These were "things not seen as yet,” concerning which Noah was warned; and many have since ventured to deny, and it is not improbable that some would then argue against, the possibility of such a deluge: but the almighty God, with a most emphatical repetition, declared that he would effect it; and Noah simply credited this word. He neither hesitated to expect the unprecedented catastrophe; nor argued against the justice or goodness of God in the awful sentence; nor declined the immense labor and expense imposed on him, or the reproach and ridicule to which it might expose him; nor made any objection to this mode of preservation. But, being "moved with fear,” and reverencing the divine revelation, he prepared the ark; became a preacher of righteousness; and, taking the warning given him for his subject, and shewing his faith by his works, he called on mankind to repent of their sins. Had they duly regarded the warning, all the inhabitants of the earth might have heard it, before the expiration of the hundred and twenty years of God's long-suffering: and if a general repentance had taken place, perhaps a respite would have been granted; as there was afterwards, in like circumstances, to Nineveh. (Notes, Jon. 3:) If individuals had repented, and by faith sought admission into the ark, doubtless it would have been opened to as many as it could contain: and, for any thing that appears to the contrary, if others had in humble penitent faith prepared arks, they also might have been preserved.

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