Another section of Genesis starts with Genesis 5, the preface to it being found in verses 1 and 2. Herein the unity of the human race is again stressed, for though Adam called his wife's name Isha (Genesis 2: 26) and then Eve (Genesis 3: 20) God blessed them and called their name Adam from the outset. So Eve too was Adam jointly with her husband. This is not surprising, when we remember that the relationship of husband and wife was designed of God as a type of Christ and the church. So in 1 Corinthians 12: 12 we have "Christ," or, more accurately, "the Christ," used in a way that covers both Christ personally and His body, the church.
Until we reach Enoch the antediluvian patriarchs are mentioned without comment, save their age when the son was born in whom the line of faith and promise was continued, and the total years of their long lives.. Enoch was the seventh from Adam, as we are reminded in the epistle of Jude, and he was an outstanding character, as outstanding for good as Lamech, the seventh from Adam in the line of Cain, had been for evil. If in the one we see the world in its rebellion and sinfulness beginning to take shape, in the other we see the believer's separate pathway through the world.
Enoch walked with God, and as God and the world walk on wholly different planes, the walk of Enoch was of necessity apart from the men of his age. He was no recluse for he begat sons and daughters, and moreover he boldly prophesied, as Jude tells us, predicting the coming of the Lord in judgment upon the ungodly men of his own age, and indeed of all the ages. When he had completed 365 years, "he was not; for God took him." The significance of this is made quite plain in Hebrews 11: 5. He "was translated that he should not see death." This indicates plainly that he was removed because death threatened him.
Seeing that he had barely reached half the average age of the antediluvians, we may feel inclined to enquire how it came to pass that death threatened him, and the more so when we read that, "he was not found, because God had translated him." Why use the word "found" if he had not been sought? Moreover Lamech's murderous act, recorded in the previous chapter, must have taken place some centuries earlier. We judge this was so because Lamech came of the line of Cain which had a start of 130 years over the line of Seth. It apparently started the orgy of violence which filled the earth, according to the next chapter, and helped to provoke the flood. We judge therefore that Enoch's bold denunciation of the outrageous ungodliness which in his time began to fill the earth, would have moved the ungodly to slay him. But when they determined to strike and sought him, he was not there, for God had translated him.
The flood was God's governmental wrath falling upon the ungodly world, and the case of Noah shows us that God knows how to carry saints safely through such a period. But the case of Enoch furnishes us with an example of how God may be pleased to remove a saint to heaven without dying, before His wrath falls. In this Enoch foreshadows the removal of the church before the vials of Divine wrath are poured upon the earth in the great tribulation. It is thank God, definitely stated that "God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ" (1 Thess. 5: 9). A simple summary of Enoch's life would be: He walked with God; he witnessed for God;he went to God, without seeing death.
When we reach Noah, the tenth from Adam, the history again expands. To begin with, his father Lamech at his birth named him with prophetic insight. He acknowledged that the earth was under the curse of God and anticipated that his son would bring rest or comfort. This he did by building the ark at the command of God, thus carrying a few, that is, eight souls, into a new world. He lived apparently to the great age of 500 years before begetting his three sons, Shem, Ham, and Japheth. Shem is mentioned first, not because he was the oldest but because his was the line in which faith was preserved. He was apparently the second son, for Ham is called the "younger son" (Genesis 9: 24), and Japheth is called "the elder" (Genesis 10: 21).
We get a further example of this kind of thing when we come to Abraham, at the end of Genesis 11 and this leads us to remark that it is not safe to lay too much stress on chronologies deduced from the details given in our chapter as to the ages of these patriarchs. It is easy to do this, and to make the years from the creation of Adam to the flood to be 1,656. But then the version of the Old Testament in Greek, known as the Septuagint, made about a couple of centuries before the time of our Lord, and, we are told, often quoted by Him, differs from the Hebrew. Adam's age when Seth was born is given as 230, and his subsequent years as 700. The same feature marks the next four patriarchs and also Enoch, so this at once adds 600 years to the calculation. There is also a difference of six years in the case of Lamech the father of Noah, which brings up the total years according to the Septuagint, to 2,262.
The same thing appears when we come to the ages of the patriarchs after the flood in Genesis 11. Here the Septuagint version would add 650 years to the chronology we should deduce. This is the explanation of the difference between Usher's chronology, following the Hebrew, and that of Hales, following the Greek. Some of the earliest "Christian Fathers," asserted that the years were curtailed by the Jews in the Hebrew, in order to oppose the argument of Christians using the Septuagint, that the Messiah appeared in the sixth millennium from Adam, as their tradition had led them to expect.
Be that as it may, the one thing that seems certain is that we cannot arrive at absolute certainty as to these matters, hence it would seem to be rather a waste of time to give much thought as to them. It is quite possible that when the Apostle Paul warned Timothy about "endless genealogies, which minister questions, rather than godly edifying which is in faith," he had in mind such things as these. Had the exact number of years been of importance from a spiritual standpoint, it would have been made quite clear to us in the Scriptures.
As we open Genesis 6 we are carried on to the later centuries of the antediluvian age, when the population had considerably increased and human wickedness began to rise to a climax. Many have understood the term, "sons of God," to refer to men of Seth's line—the line of faith—who fell away and married daughters of Cain's line, but we agree with those who accept the term as meaning beings of an angelic order, as it clearly does in such scriptures as Job 1: 6 and Job 2: 1 and Job 38: 7. How such connection can have been established, resulting in progeny superhuman in size and strength, we do not know, but we believe that Jude 6 and 7 confirm what we are saying. Sodom and Gomorrha went after "strange flesh," committing such enormous evil as is forbidden in Exodus 22: 19, and these sons of God did the same thing in principle, by going after the daughters of men. Thereby they apostatized, leaving their first estate, and lest they should repeat the offence they are held in everlasting chains under darkness until eternal perdition falls upon them. They will be finally judged at the great day of the great white throne.
In Genesis however, we are only told about the terrible effect of this in the world of men. The monstrous men produced were monsters of iniquity, filling the earth with violence and corruption. Yet man in his fallen condition is such that these monsters instead of being considered men of infamy were treated as men of renown. They were the originalsdoubtless from whom sprang those tales of "gods" and "goddesses" and "Titans," etc., which have come down to us in the writings of antiquity. They are popularly dismissed as fables, but it looks as if they have a larger basis of fact than many care to admit.
How incisive is verse 5! Man's wickedness became great, or abundant, for he was wholly evil in the deepest springs of his being. His heart was evil; the thoughts of his heart were evil, and the imagination, which lay behind and prompted his thoughts, was evil. And all this was only evil — not one trace of good—and that continually. Thus before the flood we have exactly the same verdict as to man as is presented to us in Romans 3: 10-18, by quotations extracted from scriptures, which describe the condition of men after the flood.
In verse 6 we are told how all this affected the Lord, and here for the first time we have human feelings attributed to God. Only thus could we have any understanding of such a matter, and there is nothing incongruous in it, inasmuch as man has been made in the image and likeness of God. Only there must be an intensity and elevation in the Divine thoughts and feelings altogether unknown by man. How great must have been His grief! All good at the outset, and now all so abominable, that nothing could meet the case but the total destruction of mankind, with but few exceptions, and also of the animate creation that had been committed to man's hand.
There was just one man that found grace in the eyes of the Lord. In this connection nothing is said of his wife nor of his three sons and their wives. Noah was a man of faith. Shem may have been the same. Ham, we know was not, and of the others we have no information, but as Hebrews 11 says, "Noah . . . moved with fear, prepared an ark to the saving of his house." Faith on his part accepted the Divine warning, which moved him to fear. Fear moved him to act.
How the men of that age viewed the state of things that had developed in their midst we are not told, but to God it had become absolutely intolerable, so that He had to say, "The end of all flesh is come before Me . . . behold, I will destroy them with the earth." His Spirit should not always strive with man, and so a limit of 120 years was set. God thus condemned the world, and by building the ark Noah "condemned the world, and became heir of the righteousness which is by faith."
In his second epistle Peter tells us that Noah was "a preacher of righteousness." It was the period when "the longsuffering of God waited," as he said in his first epistle. Noah showed men what was morally and practically right in the sight of God, but it was without any fruit, for his hearers were disobedient and their spirits are now in prison. Only of Noah could God say, "Thee have I seen righteous before Me in this generation" (Gen. 7: 1). Righteousness for men was not fully accomplished until the death and resurrection of Christ, and of that righteousness Noah became an heir. The believer of today is not an heir of righteousness, for he possesses it. He is an heir of the great inheritance, which is vested in Christ.
Noah was the builder but God was the Designer of the ark. The door was in the side to allow easy access by men, but the window was above, to let in light from heaven and shut out any view of the watery waste presently to be. Its dimensions were large. The cubit is computed to have been from 18 to 22 inches in length, and as it was made simply to float and not shaped like a ship to travel, its cubic capacity must have been very great.
Instructions also were given as to all that the ark was to contain; seven of the clean creatures and two of the rest, male and female, with a sufficiency of food for all. Nothing was left to arrangement or imagination; all was ordered by God from first to last. This is worthy of note for here we have the first illustration of salvation that the Bible furnishes. At a later date Jonah declared, "Salvation is of the Lord," and how fully this is so we discover, when coming to the New Testament we find unfolded the "so great salvation" that the Gospel declares. Chapter 6 closes with the statement that Noah was obedient in all particulars, doing just as he was told.
The first verse of Genesis 7 furnishes us with the first instance of how God, in dealing with men on the earth, links a man's house with himself—"thou and all thy house" occurs for the first time. Salvation from judgment poured out on earth is before us here, but in Acts 16: 31 the same principle holds good in regard to eternal salvation. How thankful we should be for that word!
If we read verses 1-16, we might be tempted to think that here was a good deal of repetition, but we believe the passage is so worded to impress us with two things: first, the exact and careful way in which Noah obeyed God's instructions; second, the exact ordering and timing of all God's actions in judgment; as also, that the great catastrophe was of a nature wholly transcending any ordinary convulsion of nature and altogether an act of God.
The term, "windows of heaven," is very expressive. It denotes an outpouring from God above; it may be in blessing, as Malachi 3: 10 shows, but here it was in judgment. The devastating waters descended for forty days and forty nights, a period that we meet again in the Scripture several times, indicating a full period of testing. But also there was from beneath a breaking up of the established order. What exactly is signified, when we read that, "the same day were all the fountains of the great deep broken up," it is impossible to say. The tremendous event had never happened before, and it will never happen again, for we read, "neither shall there any more be a flood to destroy the earth" (Genesis 9: 11). So obviously we must be content to know that there were immense internal convulsions, that produced a mighty upsurge of earth's waters, to meet the waters descending from above.
Verse 13 makes it plain that Noah and his family entered the ark on the very day that the storm broke. Noah had been a preacher of righteousness, just as Enoch had been a prophet of the Advent. He is the first preacher of whom we have any record, and his theme was that which stands in the very forefront of the Gospel that is preached today, as Romans 1: 17 declares. Only today, it is God's righteousness revealed in Christ and established in His death and resurrection, which is presented as the basis of blessing for men. Noah had to preach God's righteousness as outraged by man's violence and corruption, and demanding judgment. Still to the very last day the door of the ark stood open, and nothing would have prevented a repentant man from entering, had such an one been found.
The last day came however, and each of the four men and four women took the last decisive step which ensured their preservation from destruction. The decisive step for each was when they planted one foot on the ark, and removed the other from the earth that was under judgment. It was impossible to have one foot in and one foot out. It was either both feet in, or both feet out. Which thing is a useful parable for Gospel preachers today. Their action endorsed God's judgment against the world, and expressed their faith in the Divinely appointed way of salvation. Once inside the ark, "the Lord shut him in." When the Lord shuts, no man can open—not even Noah himself had he wished to do so. The shut door secured salvation for the eight souls, and ensured destruction for the world of the ungodly.
In our day the Gospel is too often preached as a way of escape from merited judgment, without any emphasis on the other side which is presented here. By building and entering the ark Noah "condemned the world" (Heb. 11: 7), and the reception in faith of Christ as Saviour and Lord today involves just the same thing. Let us not shirk the issue, as though it could be Christ and the world. It must be one or the other; and may God help all who preach the Gospel to declare this with boldness.