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英文原文
This chapter is the only authentic history extant of the first age of the world from the creation to the flood, containing (according to the verity of the Hebrew text) 1656 years, as may easily be computed by the ages of the patriarchs, before they begat that son through whom the line went down to Noah. This is one of those which the apostle calls "endless genealogies" (1Ti 1:4), for Christ, who was the end of the Old-Testament law, was also the end of the Old-Testament genealogies; towards him they looked, and in him they centered. The genealogy here recorded is inserted briefly in the pedigree of our Saviour (Lu 3:36-38), and is of great use to show that Christ was the "seed of the woman" that was promised. We have here an account, I. Concerning Adam, Ge 5:1-5. II. Seth, Ge 5:6-8. III. Enos, Ge 5:9-11. IV. Cainan, Ge 5:12-14. V. Mahalaleel, Ge 5:15-17. VI. Jared, Ge 5:18-20. VII. Enoch, Ge 5:21-24. VIII. Methuselah, Ge 5:25-27. IX. Lamech and his son Noah, Ge 5:28-32. All scripture, being given by inspiration of God, is profitable, though not all alike profitable.
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Genealogies (3852 BC)
家谱（主前 3852 年）
¹ 亚当的后代记在下面。神造人的日子，是照着自己的样式造的；
² 并且造男造女。在他们被造的日子，神赐福给他们，称他们为人。
³ 亚当活到一百三十岁，生了一个儿子，形像样式和自己相似，就给他起名叫塞特；
⁴ 亚当生塞特之后，又在世八百年，并且生儿养女。
⁵ 亚当共活了九百三十岁就死了。
本章头几句话是整章的标题或纲要：这是亚当后代的书；是亚当后裔的名单或目录——不是全部，只是那作为圣洁的种类、其中的实体的（赛 6:13），也是按肉体说，基督也是从他们出来的（罗 9:5），即在应许的保管上继承首先的亚当、在血脉上作第二亚当之祖先的那些人的名字、寿数与死亡。这家谱从亚当自己开始。此处有：
I. 他的受造（创 5:1,2），在此我们简略重温了前文关于人之受造的详述。这是我们常常需要听见、并要用心熟悉的事。在此观察：1. 神造人。人不是自己的创造者，因此也不可作自己的主宰；他存在的源头，必须是他行动的引导者和归宿。2. 神造人乃是在某一日。他不是从永远就有，而是昨日才有；他不是首生的，而是受造之物中的晚辈。3. 神照自己的样式造他，是公义圣洁的，因此毫无疑问也是幸福的。人的本性比这低下世界任何受造之物更相似于神的本性。4. 神造他们是造男造女（创 5:2），既为他们彼此的安慰，也为保全和繁衍他们的种类。亚当和夏娃都直接由神的手所造，都照神的样式而造；因此两性之间并没有某些人所想象的那样大的距离和不平等。5. 神赐福给他们。父母为儿女祝福是常事；如此神这共同的父，也赐福他的儿女。但地上的父母只能祈求福分；唯独神能命定福分。这主要指生养众多之福，但不排除别的福。6. 他称他们为人（亚当）。 亚当意思是地，红土。如今，(1.) 神给他起这名。亚当自己为其余的受造之物起了名，却不可为自己选择名字，免得他自取某个荣耀华美的头衔。但神给他起了一个名字，这名字要不断提醒他出身的卑微，并使他望那凿出你们的磐石，被挖而出的岩穴（赛 51:1）。与尘土如此相近的人，实在少有可夸之处。(2.) 他将这名既给了男人，也给了女人。他们起初在本性上为一，后来在婚姻中也为一，理当同有一名，作为合一的记号。女人和男人一样，也是属地的。
II. 他儿子塞特的出生（创 5:3）。塞特生于亚当一百三十岁之时，也许亚伯被杀之事不久前才发生。在此之前，亚当除该隐和亚伯之外，已生了许多儿女；只是圣经没有记他们，因为唯有那基督和教会藏于其腰间的，才配得记念。但关于塞特最可留意的是，亚当照自己的形像、按自己的样式生了他。亚当本是照神的形像造的；但他既堕落败坏，所生的儿子就照他自己的形像——有罪、被玷污、软弱、必死、可怜，像他自己一样；不仅是一个由身体和灵魂构成的人像他，更是一个罪人像他——有罪、当受刑罚、堕落败坏。连那合神心意的人也承认自己是在罪孽里生的，在我母亲怀胎的时候就有了罪（诗 51:5）。这就是亚当自己的形像，与亚当受造时所照的神圣形像恰恰相反；但他既已失去，便不能传给后裔。当知：恩典不沿血脉流传，败坏却沿血脉流传。罪人生罪人，圣徒却不生圣徒。
III. 他的寿数与死。他一共活了九百三十岁，然后就死了，正如所判的你本是尘土，仍要归于尘土。他虽没有在吃禁果的日子当日死，却在那一日成了必死之人。那时他就开始死了；此后他的一生不过是一段缓刑，一段已被定罪、没收了的一生；不，那是一段正在消耗、正在死去的一生：他不仅像一个被判了刑的犯人，更像一个已经钉在十字架上、慢慢逐级而死的人。
⁶ 塞特活到一百零五岁，生了以挪士。
⁷ 塞特生以挪士之后，又活了八百零七年，并且生儿养女。
⁸ 塞特共活了九百一十二岁就死了。
⁹ 以挪士活到九十岁，生了该南。
¹⁰ 以挪士生该南之后，又活了八百一十五年，并且生儿养女。
¹¹ 以挪士共活了九百零五岁就死了。
¹² 该南活到七十岁，生了玛勒列。
¹³ 该南生玛勒列之后，又活了八百四十年，并且生儿养女。
¹⁴ 该南共活了九百一十岁就死了。
¹⁵ 玛勒列活到六十五岁，生了雅列。
¹⁶ 玛勒列生雅列之后，又活了八百三十年，并且生儿养女。
¹⁷ 玛勒列共活了八百九十五岁就死了。
¹⁸ 雅列活到一百六十二岁，生了以诺。
¹⁹ 雅列生以诺之后，又活了八百年，并且生儿养女。
²⁰ 雅列共活了九百六十二岁就死了。
此处我们读到圣灵认为适于留下记录的、关于洪水前五位族长——塞特、以挪士、该南、玛勒列、雅列——的全部。他们各人虽无可特别记念之事（尽管我们有理由相信他们在当日的谨慎与敬虔上都堪为表率），但总体而言：
I. 请观察他们的世代记叙得何等详尽、何等明示。这事本可用更少的话交付；但可以肯定，神的书卷中没有一句废话，人的书里却多有。如此平实地记下：1. 是为使最低的理解力也能轻易明白。当我们被告知他们生某子时年几许、此后又活了多少年，稍懂算术的人便能算出他们共活多久；然而圣灵仍把总数写下，是为那些连这点技能也没有的人。2. 是为显明神以他百姓的名字为乐。我们见该隐的后代是匆匆数算的（创 4:18），但这圣洁种类的记叙却被详加扩充，用文字写出，而不用数字；我们被告知那些敬畏神的人活了多久、那些死在恩中的人何时离世；至于别人则无关紧要。义人的记念是蒙福的，恶人的名字却必朽烂。
II. 他们的寿命是以日子来计算的（创 5:8）：塞特所有的日子，其余也是如此。这表明人的寿数即便到了最长仍是短少，我们在世的日子转瞬即逝。他们若以日计算，我们便必须以时计算，更当常常如此祈求（诗 90:12）：求你指教我们怎样数算自己的日子。
III. 除了以诺之外，论到他们各人都说就死了。把他们活了多少年算出来，就意味着那些年数数尽之时，他们的生命便到了尽头；然而仍一再重复就死了，为要表明死临到众人，毫无例外，也使我们特别留意、并将别人的死用于自己的造就，这是好的。某人原是强壮康健的人，却死了；某人是伟大富足的人，却死了；某人是精明能干的人，却死了；某人是极善良的人，也许是极有用的人，却死了，等等。
IV. 尤其可留意的是，他们都活得甚久；没有一人未及八百年便死，其中几个活得更久——一个不死的灵魂被囚在土屋里如此长久，实在漫长。现今的生命对他们而言，想必不像如今通常那样是个重担，否则他们必早已厌倦；来世那时也不像如今在福音之下那样清楚显明，否则他们必早已迫不及待要迁往其中：长寿对敬虔的族长是福分，也使他们成为别人的福。1. 在世界最初的那些世代，他们长寿的一些自然原因可以提出。很可能洪水之前，地更肥沃，地的出产更滋养，空气更健康，天体的影响更温和。人虽被逐出乐园，那时的地本身仍是乐园般的——与如今荒野的状态相比，简直是园子；又有人认为，他们对受造之物及其在食物和药物上之用途的深切认识，连同他们的节制和 temperance，对此大有贡献；然而我们发现那些放荡无度的人（如许多人是，路 17:27），并不像如今放荡之人那样短命。2. 这主要必须归结于神的大能与护理。他延长他们的寿命，既为更迅速地遍满地面，也为在没有成文之道、传统仍是传递渠道之时，更有效地保全对神和宗教的认识。此处所记的族长，除挪亚外，都生于亚当死前；所以他们可从他口中得着关于创造、乐园、堕落、应许，以及关乎敬拜和敬虔生活之神圣训诲的完整而令人满意的讲述；若有什么错误发生，在他活着时便可像求问神谕一样去向他纠正，他死后则可向玛土撒拉以及其他曾与他交谈的人求问：全能神如此大施 care，为要在他的教会中保全他旨意的知识和他敬拜的纯洁。
英文原文
Genealogies (3852 BC)
¹ This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him;
² Male and female created he them; and blessed them, and called their name Adam, in the day when they were created.
³ And Adam lived a hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Seth:
⁴ And the days of Adam after he had begotten Seth were eight hundred years: and he begat sons and daughters:
⁵ And all the days that Adam lived were nine hundred and thirty years: and he died.
The first words of the chapter are the title or argument of the whole chapter: it is the book of the generations of Adam; it is the list or catalogue of the posterity of Adam, not of all, but only of the holy seed who were the substance thereof (Isa 6:13), and of whom, as concerning the flesh, Christ came (Ro 9:5), the names, ages, and deaths, of those that were the successors of the first Adam in the custody of the promise, and the ancestors of the second Adam. The genealogy begins with Adam himself. Here is,
I. His creation, Ge 5:1,2, where we have a brief rehearsal of what was before at large related concerning the creation of man. This is what we have need frequently to hear of and carefully to acquaint ourselves with. Observe here, 1. That God created man. Man is not his own maker, therefore he must not be his own master; but the Author of his being must be the director of his motions and the centre of them. 2. That there was a day in which God created man. He was not from eternity, but of yesterday; he was not the first-born, but the junior of the creation. 3. That God made him in his own likeness, righteous and holy, and therefore, undoubtedly, happy. Man's nature resembled the divine nature more than that of any of the creatures of this lower world. 4. That God created them male and female (Ge 5:2), for their mutual comfort as well as for the preservation and increase of their kind. Adam and Eve were both made immediately by the hand of God, both made in God's likeness; and therefore between the sexes there is not that great distance and inequality which some imagine. 5. That God blessed them. It is usual for parents to bless their children; so God, the common Father, blessed his. But earthly parents can only beg a blessing; it is God's prerogative to command it. It refers chiefly to the blessing of increase, not excluding other blessings. 6. That he called their name Adam. Adam signifies earth, red earth. Now, (1.) God gave him this name. Adam had himself named the rest of the creatures, but he must not choose his own name, lest he should assume some glorious pompous title. But God gave him a name which would be a continual memorandum to him of the meanness of his original, and oblige him to look unto the rock whence he was hewn and the hole of the pit whence he was digged, Isa 51:1. Those have little reason to be proud who are so near akin to dust. (2.) He gave this name both to the man and to the woman. Being at first one by nature, and afterwards one by marriage, it was fit they should both have the same name, in token of their union. The woman is of the earth earthy as well as the man.
II. The birth of his son Seth, Ge 5:3. He was born in the hundred and thirtieth year of Adam's life; and probably the murder of Abel was not long before. Many other sons and daughters were born to Adam, besides Cain and Abel, before this; but no notice is taken of them, because an honourable mention must be made of his name only in whose loins Christ and the church were. But that which is most observable here concerning Seth is that Adam begat him in his own likeness, after his image. Adam was made in the image of God; but, when he was fallen and corrupt, he begat a son in his own image, sinful and defiled, frail, mortal, and miserable, like himself; not only a man like himself, consisting of body and soul, but a sinner like himself, guilty and obnoxious, degenerate and corrupt. Even the man after God's own heart owns himself conceived and born in sin, Ps 51:5. This was Adam's own likeness, the reverse of that divine likeness in which Adam was made; but, having lost it himself, he could not convey it to his seed. Note, grace does not run in the blood, but corruption does. A sinner begets a sinner, but a saint does not beget a saint.
III. His age and death. He lived, in all, nine hundred and thirty years, and then he died, according to the sentence passed upon him, To dust thou shalt return. Though he did not die in the day he ate forbidden fruit, yet in that very day he became mortal. Then he began to die; his whole life afterwards was but a reprieve, a forfeited condemned life; nay, it was a wasting dying life: he was not only like a criminal sentenced, but as one already crucified, that dies slowly and by degrees.
⁶ And Seth lived a hundred and five years, and begat Enos:
⁷ And Seth lived after he begat Enos eight hundred and seven years, and begat sons and daughters:
⁸ And all the days of Seth were nine hundred and twelve years: and he died.
⁹ And Enos lived ninety years, and begat Cainan:
¹⁰ And Enos lived after he begat Cainan eight hundred and fifteen years, and begat sons and daughters:
¹¹ And all the days of Enos were nine hundred and five years: and he died.
¹² And Cainan lived seventy 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 years, and begat Jared:
¹⁶ And Mahalaleel lived after he begat Jared eight hundred and thirty years, and begat sons and daughters:
¹⁷ And all the days of Mahalaleel were eight hundred ninety and five years: and he died.
¹⁸ And Jared lived a hundred sixty and two years, and he begat Enoch:
¹⁹ And Jared lived after he begat Enoch eight hundred years, and begat sons and daughters:
²⁰ And all the days of Jared were nine hundred sixty and two years: and he died.
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 (Ge 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 (Ge 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 (Ps 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 (Lu 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.
21-27
Translation of Enoch (3017 BC)
以诺被接去（主前 3017 年）
²¹ 以诺活到六十五岁，生了玛土撒拉。
²² 以诺生玛土撒拉之後，与神同行三百年，并且生儿养女。
²³ 以诺共活了三百六十五岁。
²⁴ 以诺与神同行。神将他取去，他就不在世了。
此处的记述延续了好几代，没有什么特别的，只有名字和数字的变化；但终於来了一个不可如此略过的——必须特别留意的人，那就是以诺——亚当之後第七代：其馀的，我们可以设想，都正直地行事了，他却超越他们众人，是族长时代最明亮的星。关于他所记的虽少，但这少少的一点已足以使他的名为大——大过那另一个以诺——有一座城因他得名的。关于他有兩件事：
I. 他在今世敬虔的为人，被两次提及：以诺生玛土撒拉之後与神同行（创 5:22），又以诺与神同行（创 5:24）。请观察：
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他宗教的性质和他为人的范围与准则：他与神同行，这表明：(1.) 真宗教；什么是敬虔，不就是与神同行么？不敬虔和亵渎的人在世上没有神，他们背着他而行；但敬虔的人与神同行——这以与神和好为前提，因为二人若不同心，岂能同行呢（摩 3:3）——并包括敬虔、公义、节制之一切部分和实例。与神同行，就是始终把神摆在我们面前，作为始终在他眼目之下的人而行动。它是过一种在典章和护理中与神相交的生活。它是使神的话成为我们的准则、他的荣耀成为我们一切行动的目的。它是使我们持续不断的关怀和努力在凡事上讨神喜悦，不冒犯他。它是顺服他的旨意，与他的设计同工，作与他同工的人。它是效法他，好像蒙慈爱的儿女。 (2.) 卓越的宗教。他完全向这世界死了，不仅如一切善人那样行在神之後，更与神同行，仿佛他已经在了天堂。他活着的水平不仅超过别人，更超过别的圣徒：不仅在坏时候好，更在好时候最好。(3.) 在别人中间促进宗教的 activity。执行祭司之职被称为行在我面前（撒上 2:30,35），又见（亚 3:7）。以诺看来是至高神的祭司，并如同挪亚——同样被说为与神同行的那样——是传义道者，并预言基督的第二次来。（犹 1:14）：看哪，主带着他的千万圣者降临。 如今圣灵不说以诺活了，却说以诺与神同行；因为善人之生，就是与神同行。这是 [1.] 以诺一生的事业，他持续的关怀和工作；当别人为自己、为世界而活之时，他为神而活。[2.] 这也是他一生的喜乐和支持。与神相交，对他而言胜过生命本身。我活着就是基督（腓 1:21）。
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他宗教的日期。据说（创 5:21）：他活到六十五岁，生了玛土撒拉；但（创 5:22）：他生玛土撒拉之後与神同行——这暗示他直到大约那时才开始以敬虔卓越；起先他不过如别人那样行。大圣人是逐渐达到其卓越的。
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他宗教的持续：他与神同行三百年——只要他还在世上。伪善者不会恒久祷告；但那从原则行事、以宗教为选择的真圣徒，必忍耐到底，活着之时与神同行，如同盼望永远与他同在的人那样（诗 104:33）。
II. 他被接去到一个更美世界的荣耀迁移。他既不与别人同活，也不与别人同死（创 5:24）：他就不在世了，因为神将他取去——即如（来 11:5）所解释的：他被接去，不至於见死。人也找不着他，因为神已经把他接去了。 请观察：
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他何时如此被接去。(1.) 他一生的什么阶段。那是他活了不过三百六十五岁之时（年中之年），按当时人的寿数算，是在他的日子中段；因为洪水前的族长没有一个不超过那岁数一倍的。但神为何如此早取去他？无疑因为那已经变得腐败的世界不配有他，或因为他如此超越世界、如此厌倦它，以致渴望早日从中迁出，或因为他的工作作完了，且因他如此专注而作得更快。当知：神常最快取去那些他所最爱之人，他们在地上所失的时日在天上得着，对他们有说不尽的益处。(2.) 世界的什么时期。那是本章所记的一切族长都还活着之时——除了亚当（他在此前五十七年已死）和挪亚（他在此後六十九年才生）；那两人有别的方式对其信心的感性确证，但对一切其馀的人——他们曾是或本可作以诺被接去的见证人——这是对他们关于来世之信心和盼望的感性鼓励。
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他的迁移如何被表达：他就不在世了，因为神将他取去。 (1.) 他不再在这世上；这不是他存在的终结，而是他在此存在的终结：人找不着他——使徒如此按七十士译本解释；他的朋友找不着他，如同先知门徒寻找以利亚那样（王下 2:17）；他的仇敌也找不着他——有人认为他们正在搜寻他，要因他的卓越敬虔而在狂怒中将他处死。从他的预言可见，那时有许多不敬虔的罪人，他们说顶撞的话，大概也作顶撞的事，对付神的百姓（犹 1:15）；神却把以诺向他们隐藏了——不是在天底下，而是在天上。(2.) 神把他的身体和灵魂接到自己在天上的乐园里——借天使的服事，正如他後来接去以利亚那样。他被改变了，如同那些在基督第二次来之时活着被发现的圣徒将要被改变的那样。善人无论何时死，都是神取去他——把他带离这里、接他到自己那里。使徒加上论到以诺的话：他被接去以先，已经得了神喜悦他的明证——这就是他所得的好见证。当知：[1.] 与神同行，就是讨神喜悦。[2.] 我们若非借着信，便不能与神同行到讨他喜悦的地步。[3.] 神自己必向那些借信心与他同行到讨他喜悦之人致敬。他如今必认他们，在大日之天使和人面前为他们作见证。那些在被接去以先没有这见证的，在被接去之後必得着。[4.] 那些在世上的为人真正圣洁的，必发现他们从中迁出真正幸福。以诺的被接去不仅是对信心的一项证据——证明来世的真实、以及身体可以在那状态中荣耀地存在；更是对一切与神同行之人的盼望的鼓励——他们必永远与他同在：非凡的敬虔必以非凡的尊荣加冠。
²⁵ 玛土撒拉活到一百八十七岁，生了拉麦。
²⁶ 玛土撒拉生拉麦之後，又活了七百八十二年，并且生儿养女。
²⁷ 玛土撒拉共活了九百六十九岁。他就死了。
关于玛土撒拉，请观察：1. 他名字的意义——有人认为这是预言性的，因为他父亲以诺是先知。玛土撒拉意为他死了，或有一镖射出——即洪水的发出，它恰在玛土撒拉死的那一年来到。他的名字若确实如此设计、如此解释，那就是对一个不小心的世界很久以前（审判来到之前）的公义警告。无论如何，这是可观察的：那活得最长久的人在其名字中带着死——为可以提醒他死之必到，虽然它来得慢。2. 他的寿数：他活了九百六十九岁——我们所读到的地上任何人活过的最长寿命；然而他死了。最长寿的人至终必死。少年和老年都不能免于那场争战，因为那是众人的结局：没有人能借长期占有来主张生命，也不能以此作为反对死亡之逮捕的抗辩。一般认为玛土撒拉在洪水之前不久死去了；犹太作者说“七天以前”—— reference 到（创 7:10）——并且他是从将临的恶中被取去的；这是基于一个普遍接受的假设：本章所记的一切族长都是圣洁的善人。我不愿提出任何相反的猜测；然而我看不出这一点比基督家谱中那些犹大列王都是如此更可以推论出来——他们中许多我们可以确知并非如此：而若这一点受到质疑，则可以提出一个可能性——玛土撒拉自己与其馀世人一同被洪水淹死了；因为可以确定的是他死在那一年。
英文原文
Translation of Enoch (3017 BC)
²¹ And Enoch lived sixty and five years, and begat Methuselah:
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.
The accounts here run on for several generations without any thing remarkable, or any variation but of the names and numbers; but at length there comes in one that must not be passed over so, of whom special notice must be taken, and that is Enoch, the seventh from Adam: the rest, we may suppose, did virtuously, but he excelled them all, and was the brightest star of the patriarchal age. It is but little that is recorded concerning him; but this little is enough to make his name great, greater than the name of the other Enoch, who had a city called by his name. Here are two things concerning him:—
I. His gracious conversation in this world, which is twice spoken of: Enoch walked with God after he begat Methuselah (Ge 5:22), and again, Enoch walked with God, Ge 5:24. Observe,
1. The nature of his religion and the scope and tenour of his conversation: he walked with God, which denotes, (1.) True religion; what is godliness, but walking with God? The ungodly and profane are without God in the world, they walk contrary to him: but the godly walk with God, which presupposes reconciliation to God, for two cannot walk together except they be agreed (Am 3:3), and includes all the parts and instances of a godly, righteous, and sober life. To walk with God is to set God always before us, and to act as those that are always under his eye. It is to live a life of communion with God both in ordinances and providences. It is to make God's word our rule and his glory our end in all our actions. It is to make it our constant care and endeavour in every thing to please God, and nothing to offend him. It is to comply with his will, to concur with his designs, and to be workers together with him. It is to be followers of him as dear children. (2.) Eminent religion. He was entirely dead to this world, and did not only walk after God, as all good men do, but he walked with God, as if he were in heaven already. He lived above the rate, not only of other men, but of other saints: not only good in bad times, but the best in good times. (3.) Activity in promoting religion among others. Executing the priest's office is called walking before God, 1Sa 2:30,35, and see Zec 3:7. Enoch, it should seem, was a priest of the most high God, and like Noah, who is likewise said to walk with God, he was a preacher of righteousness, and prophesied of Christ's second coming. Jude 1:14, Behold, the Lord cometh with his holy myriads. Now the Holy Spirit, instead of saying, Enoch lived, says, Enoch walked with God; for it is the life of a good man to walk with God. This was, [1.] The business of Enoch's life, his constant care and work; while others lived to themselves and the world, he lived to God. [2.] It was the joy and support of his life. Communion with God was to him better than life itself. To me to live is Christ, Php 1:21.
2. The date of his religion. It is said (Ge 5:21), he lived sixty-five years, and begat Methuselah; but (Ge 5:22) he walked with God after he begat Methuselah, which intimates that he did not begin to be eminent for piety till about that time; at first he walked but as other men. Great saints arrive at their eminence by degrees.
3. The continuance of his religion: he walked with God three hundred years, as long as he continued in this world. The hypocrite will not pray always; but the real saint that acts from a principle, and makes religion his choice, will persevere to the end, and walk with God while he lives, as one that hopes to live for ever with him, Ps 104:33.
II. His glorious removal to a better world. As he did not live like the rest, so he did not die like the rest (Ge 5:24): He was not, for God took him; that is, as it is explained (Heb 11:5), He was translated that he should not see death, and was not found, because God had translated him. Observe,
1. When he was thus translated. (1.) What time of his life. It was when he had lived but three hundred and sixty-five years (a year of years), which, as men's ages went then, was in the midst of his days; for there was none of the patriarchs before the flood that did not more than double that age. But why did God take him so soon? Surely, because the world, which had now grown corrupt, was not worthy of him, or because he was so much above the world, and so weary of it, as to desire a speedy removal out of it, or because his work was done, and done the sooner for his minding it so closely. Note, God often takes those soonest whom he loves best, and the time they lose on earth is gained in heaven, to their unspeakable advantage. (2.) What time of the world. It was when all the patriarchs mentioned in this chapter were living, except Adam, who died fifty-seven years before, and Noah, who was born sixty-nine years after; those two had sensible confirmations to their faith other ways, but to all the rest, who were or might have been witnesses of Enoch's translation, it was a sensible encouragement to their faith and hope concerning a future state.
2. How his removal is expressed: He was not, for God took him. (1.) He was not any longer in this world; it was not the period of his being, but of his being here: he was not found, so the apostle explains it from the LXX.; not found by his friends, who sought him as the sons of the prophets sought Elijah (2Ki 2:17); not found by his enemies, who, some think, were in quest of him, to put him to death in their rage against him for his eminent piety. It appears by his prophecy that there were then many ungodly sinners, who spoke hard speeches, and probably did hard things too, against God's people (Jude 1:15), but God hid Enoch from them, not under heaven, but in heaven. (2.) God took him body and soul to himself in the heavenly paradise, by the ministry of angels, as afterwards he took Elijah. He was changed, as those saints will be that shall be found alive at Christ's second coming. Whenever a good man dies God takes him, fetches him hence, and receives him to himself. The apostle adds concerning Enoch that, before his translation, he had this testimony, that he pleased God, and this was the good report he obtained. Note, [1.] Walking with God pleases God. [2.] We cannot walk with God so as to please him, but by faith. [3.] God himself will put an honour upon those that by faith walk with him so as to please him. He will own them now, and witness for them before angels and men at the great day. Those that have not this testimony before the translation, yet shall have it afterwards. [4.] Those whose conversation in the world is truly holy shall find their removal out of it truly happy. Enoch's translation was not only an evidence to faith of the reality of a future state, and of the possibility of the body's existing in glory in that state; but it was an encouragement to the hope of all that walk with God that they shall be for ever with him: signal piety shall be crowned with signal honours.
²⁵ And Methuselah lived a 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 were nine hundred sixty and nine years: and he died.
Concerning Methuselah observe, 1. The signification of his name, which some think was prophetical, his father Enoch being a prophet. Methuselah signifies, he dies, or there is a dart, or, a sending forth, namely, of the deluge, which came the very year that Methuselah died. If indeed his name was so intended and so explained, it was fair warning to a careless world, a long time before the judgment came. However, this is observable, that the longest liver that ever was carried death in his name, that he might be reminded of its coming surely, though it came slowly. 2. His age: he lived nine hundred and sixty-nine years, the longest we read of that ever any man lived on earth; and yet he died. The longest liver must die at last. Neither youth nor age will discharge from that war, for that is the end of all men: none can challenge life by long prescription, nor make that a plea against the arrests of death. It is commonly supposed that Methuselah died a little before the flood; the Jewish writers say, "seven days before," referring to Ge 7:10, and that he was taken away from the evil to come, which goes upon this presumption, which is generally received, that all the patriarchs mentioned in this chapter were holy good men. I am loth to offer any surmise to the contrary; and yet I see not that this can be any more inferred from their enrollment here among the ancestors of Christ than that all those kings of Judah were so whose names are recorded in his genealogy, many of whom, we are sure, were much otherwise: and, if this be questioned, it may be suggested as probable that Methuselah was himself drowned with the rest of the world; for it is certain that he died that year.
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Account of Noah (2448 BC)
挪亚的记载（主前2448年）
²⁸ 拉麦活了一百八十二岁，生了一个儿子。
²⁹ 给他起名叫挪亚，说：这个儿子必为我们的操作和手中的劳苦安慰我们；这操作劳苦是因为耶和华咒诅地。
³⁰ 拉麦生挪亚之后，又活了五百九十五年，并且生儿养女。
³¹ 拉麦共活了七百七十七岁就死了。
³² 挪亚五百岁，挪亚生了闪、含、雅弗。
此处首次提及挪亚，在以下各章中我们将大量读到关于他的事。请注意，
I\. 他的名字及其由来：Noah（挪亚）意为安息；他的父母给他起这名，是盼望他成为对其世代非同寻常的祝福：这个儿子必为我们的操作和手中的劳苦安慰我们；这操作劳苦是因为耶和华咒诅地。 此处有：1. 拉麦对人生苦难光景的哀叹。因罪的侵入，以及罪所招致的咒诅的延续，我们的景况变得极为悲惨：我们一生尽都劳碌，我们的时间被不断的辛劳所充满。神既咒诅了地，有些人即使倾尽全力、竭尽心思，也不过勉强从地中得着艰苦的生计。他说话如同一个被今生事务疲累的人，惋惜那么多心思与宝贵的时刻——本可更好地用于别处——却不得不为维持身体而耗费。2. 他因这儿子出生而得着的可喜盼望：这个儿子必安慰我们，这话不仅表明父母对儿女普遍怀有的愿望与期待（盼望他们长大后成为自己的安慰，并在事务上作帮手，尽管常常事与愿违），更表达了对某种更深之事的领悟与前瞻。很可能在他以前已有关于他的预言，论到他将成为对其世代大有贡献的人，人们甚至据此断定他就是所应许的后裔——将要来的受膏者；若是如此，便表明：以圣约得着基督为我们所有，并以信心等候祂的降临，这便为我们提供了最美好、最稳固的安慰——无论是针对我们当受的神的震怒与咒诅，还是针对我们常常抱怨的现今时代的劳苦与患难。"基督是我们的吗？天堂是我们的吗？这个儿子必安慰我们。"
II\. 他的儿女——闪、含、雅弗。挪亚五百岁时生了这些儿子（其中的长子）。看来雅弗是长子（创10:21），但闪被列在首位，因为圣约是藉他传承的，正如创9:26所示，在那里神被称为闪耶和华神。很可能长子名分归了闪，而可以肯定的是，无论是作为元首的基督，还是作为身体的教会，都将从他的后裔而出。因此他名叫Shem（闪），即"名"之意，因为在祂的那位名超乎万名之上的主从他后裔中出来之前，神的名必常在他的子孙中存留；所以将闪列在首位，实际上就是将基督列在首位，因为基督在凡事上必须居首位。
英文原文
Account of Noah (2448 BC)
²⁸ And Lamech lived a hundred eighty and two years, and begat a son:
²⁹ And he called his name Noah, saying, This same shall comfort us concerning our work and toil of our hands, because of the ground which the LORD hath cursed.
³⁰ And Lamech lived after he begat Noah five hundred ninety and five years, and begat sons and daughters:
³¹ And all the days of Lamech were seven hundred seventy and seven years: and he died.
³² And Noah was five hundred years old: and Noah begat Shem, Ham, and Japheth.
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 (Ge 10:21), but Shem is put first because on him the covenant was entailed, as appears by Ge 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.
本章是关于世界第一个世代——从创造到洪水——现存唯一可靠的信史。按希伯来文本的确实性，其间包含 1656 年，这一点可借族长们生下那延续至挪亚之谱系的儿子以前的年岁轻易推算出来。这是使徒所称“无穷的家谱”（提前 1:4）中的一种；因为那作为旧约律法之终的基督，也是旧约家谱之终；这些家谱都仰望他，也都归于他。此处所记的家谱，简略地插入我们救主的家谱之中（路 3:36-38），为要表明基督就是所应许那“女人的后裔”，实在大有功用。此处所记：I. 论亚当（创 5:1-5）。II. 塞特（创 5:6-8）。III. 以挪士（创 5:9-11）。IV. 该南（创 5:12-14）。V. 玛勒列（创 5:15-17）。VI. 雅列（创 5:18-20）。VII. 以诺（创 5:21-24）。VIII. 玛土撒拉（创 5:25-27）。IX. 拉麦和他的儿子挪亚（创 5:28-32）。凡神所默示的圣经都是有益的，只是并非同样有益。