서론
無標題
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.
1-20
Genealogies (3852 BC)
家譜（主前 3852 年）
¹ 亞當的後代記在下面。當神造人的日子，是照著自己的樣式造的； ² 並且造男造女。在他們被造的日子，神賜福給他們，稱他們為人。 ³ 亞當活到一百三十歲，生了一個兒子，形像樣式和自己相似，就給他起名叫塞特。 ⁴ 亞當生塞特之後，又在世八百年，並且生兒養女。 ⁵ 亞當共活了九百三十歲就死了。
本章開頭的幾句話，是全章的標題或主旨：這是亞當後代的書——是亞當後裔的名錄或清單，不是所有人的名錄，只是那作為聖潔種子、作為其中實質之人的（賽 6:13），也是按肉體說，基督是從他們出來的（羅 9:5）。這裡記的是那些在應許的保管上接續第一亞當、並作第二亞當祖先之人的名字、年歲和死亡。家譜從亞當本人開始。此處有：
一、他的受造（創 5:1-2）。此處簡略重述從前詳細記載關於人受造的事。這是我們需要時常聽見、並當殷勤認識的。當注意：1. 神造人。人不是自己造自己，所以不可作自己的主人；創造他生命的主，必是他行動的指引者和歸依。2. 神造人有一個確定的日子。他不是從永遠就有，乃是昨日才有的；他不是首生的，乃是受造物中年幼的。3. 神照著自己的形像造他——公義、聖潔，所以毫無疑問也是快樂的。人的本性比這低下世界任何受造之物更與神的本性相似。4. 神造他們造男造女（創 5:2），既為他們彼此的安慰，也為存留繁衍他們的種類。亞當和夏娃都是神親手直接造的，都是照著神的形像造的；所以兩性之間並沒有人所想象的那樣大的距離和不平等。5. 神賜福給他們。父母祝福兒女是常事；如此，神這位眾人的父也祝福他的兒女。但地上的父母只能乞求福分，唯有神能命定福分。這福主要指繁衍之福，但不排除別的福。6. 神稱他們為人。「亞當」之意為「土」、「紅土」。如今：（一）神賜他這個名字。亞當自己為其餘的活物起了名，卻不可為自己擇名，免得他自取某個榮耀顯赫的頭銜。但神給了他一個名字，這名字要不住地提醒他出身的卑微，使他仰望那從其中鑿出的磐石、挖掘出來的巖穴（賽 51:1）。與塵土如此親近的人，實在少有理由驕傲。（二）神把這個名字同時賜給男人和女人。他們起初在本性上為一，其後在婚姻上為一，理當兩人同有一個名字，作為合一的記號。女人和男人一樣，是出於地、屬乎土的。
二、他兒子塞特的出生（創 5:3）。塞特生於亞當一百三十歲時；也許亞伯被殺之事不久之前才發生。亞當在塞特之前，除了該隱和亞伯之外，還生了許多兒女；但經上不提他們，因為惟有在基督和教會所寄託的那一位身上，才當予以尊榮的記念。但此處關於塞特最可注意的，是亞當照著自己的形像、按著自己的樣式生了他。亞當原是照著神的形像造的；但當他墮落敗壞之後，便照著自己的形像生了兒子——有罪、被玷污，軟弱、必死、悲慘，像他自己一樣；不僅像他那樣是個由身體和靈魂構成的人，更是像他那樣是個罪人——有罪、當受刑罰、退化、敗壞。連那合神心意的人也承認自己是在罪孽裡生的，在母親懷胎時就有了罪（詩 51:5）。這就是亞當自己的形像，與亞當受造時所有的那神聖形像恰恰相反；但他既已失喪了它，便不能傳給他的後裔。當注意：恩典不在血脈中傳遞，敗壞卻在。罪人生罪人，聖徒卻不生聖徒。
三、他的年歲與死亡。他一共活了九百三十歲，然後死了——正如所判的刑罰：你本是塵土，仍要歸於塵土。他雖然沒有在他吃禁果的那一日死，卻正是在那一日成為必死的。那時他便開始死了；他此後的一生不過是緩刑——一份已被定罪、當被沒收的生命；不但如此，更是一份正在消耗、走向死亡的生命：他不僅像一個已判刑的囚犯，更像一個已被釘十字架、慢慢死去、一點一滴死去的人。
⁶ 塞特活到一百零五歲，生了以挪士。 ⁷ 塞特生以挪士之後，又活了八百零七年，並且生兒養女。 ⁸ 塞特共活了九百一十二歲就死了。 ⁹ 以挪士活到九十歲，生了該南。 ¹⁰ 以挪士生該南之後，又活了八百一十五年，並且生兒養女。 ¹¹ 以挪士共活了九百零五歲就死了。 ¹² 該南活到七十歲，生了瑪勒列。 ¹³ 該南生瑪勒列之後，又活了八百四十年，並且生兒養女。 ¹⁴ 該南共活了九百一十歲就死了。 ¹⁵ 瑪勒列活到六十五歲，生了雅列。 ¹⁶ 瑪勒列生雅列之後，又活了八百三十年，並且生兒養女。 ¹⁷ 瑪勒列共活了八百九十五歲就死了。 ¹⁸ 雅列活到一百六十二歲，生了以諾。 ¹⁹ 雅列生以諾之後，又活了八百年，並且生兒養女。 ²⁰ 雅列共活了九百六十二歲就死了。
此處我們有聖靈認為當存錄下來關於洪水前五位族長——塞特、以挪士、該南、瑪勒列、雅列——的全部記載。這些人中沒有一個有甚麼特別可記的事，雖然我們有理由想他們在當日都是智慧和敬虔出眾的人：但總體而言——
一、當看他們的世代記載得何等詳盡明確。這事照理本可用更少的話說完；但神的書中沒有一句閒話，這是確實的——人的書中倒可能有。如此明白地記下來：1. 為使最低理解力的人也能輕易明白。我們既被告知他們生某個兒子時幾歲、此後又活了多少年，那麼只要稍懂算術，便能算出他們一共活了多久；然而聖靈仍把總數記下，是為那些連這點本事也沒有的人。2. 為顯明神多麼喜悅他百姓的名字。我們看見該隱的後代被匆匆數過（創 4:18），但這聖潔種子的記錄卻被詳加論述，用文字而非數字記下；我們被告知那些敬畏神的人活了多久，那些死在他恩寵中的人何時離世；至於別人，便無關緊要了。義人的記念被稱頌，惡人的名字卻必朽壞。
二、他們的壽數是用日子來計算的（創 5:8）：塞特所有的日子——其餘的人也是如此；這表明人壽即使在最長之時也是短暫的，我們在世的光陰轉眼即逝。他們若用日子計算，我們便必用鐘點計算，或更要時常如此禱告（詩 90:12）：求你指教我們怎樣數算自己的日子。
三、除了以諾之外，論到他們每一個人都說：就死了。計算他們一生的年歲，已暗示他們的生命在那年歲數完之時便要完結；然而仍重複說：就死了——為表明死亡臨到了所有人，毫無例外；也為使我們留意並藉著別人的死來造就自己，這於我們是有益的。某某是個強壯健康的人，卻死了；某某是個富貴的人，卻死了；某某是個有智謀的人，卻死了；某某是個十分善良的人，也許是個十分有用的人，卻死了。
四、尤其可注意的是他們都活得極久；他們沒有一個在差不多八百年的循環未完之前死去，有些活得更久——一個不死的靈魂被囚在泥土的房屋裡，這段時間實在很長。現今的生命對他們來說，想必不像如今這樣成為重擔，否則他們必早已厭煩了；那時未來的生命也不像如今在福音之下這樣清楚地啟示出來，否則他們必早已迫不及待要遷往其中了：對敬虔的族長而言，長壽是福分，也使他們成為別人的福分。1. 對他們在那世界起初時代的長壽，或可指出一些自然的原因。洪水之前，地很可能更肥沃，地的出產更滋補，空氣更健康，天體的影響更為溫和——這都很可能。人雖被趕出伊甸園，那時的地本身卻仍如伊甸一般——與如今荒涼的狀態相比，簡直是個園子；有人想，他們對受造之物及其在食物和醫藥上的用途所具有的豐富知識，加上他們的節制和清醒，對此大有貢獻；然而我們並未看見那些放縱的人（許多人確實如此，路 17:27）像如今放縱的人那樣短命。2. 這主要當歸之於神的權能和護理。他延長他們的壽命，既為更快地遍滿地面，也為在那還沒有文字聖經、傳統是真理傳遞渠道的時代，更有效地保守對神和宗教的認識。此處所記的眾族長，除了挪亞之外，都在亞當死前出生；所以他們可以從亞當領受關於創造、伊甸園、墮落、應許的完整而令人滿意的記述，以及那些關乎敬拜神和敬虔生活的神聖誡命；若有了甚麼誤傳，他們可在亞當活著時到他那裡如同到神諭那裡去求正，亞當死後則可去找瑪土撒拉以及其他曾與亞當交談的人：全能神為要在他的教會中保全他旨意的認識和他敬拜的純潔，所施的照顧何等周全。
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.
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Translation of Enoch (3017 BC)
以諾的翻譯（主前 3017 年）
²¹ 以諾活到六十五歲，生了瑪土撒拉。
²² 以諾生瑪土撒拉之後，與神同行三百年，並且生兒養女。
²³ 以諾共活了三百六十五歲。
²⁴ 以諾與神同行，神將他取去，他就不在世了。
此處的家譜接連記載了數代，並無任何特殊之處，除了名字與年歲的更迭之外別無變化；但終於出現了一位不可輕輕帶過、必須特別記述的人物，那就是以諾——亞當以來第七代：其餘的人，我們可以推想，也都敬虔度日，但他卻超越眾人，是族長時代最明亮的一顆星。關於他的記載雖然不多，但這少許的記載已足以使他的名聲為大，比那另一位以諾——曾有一座城以他的名字命名——更為偉大。關於他有兩件事：
一、他在世上敬虔的行事為人，這一點經文兩次提及：以諾生瑪土撒拉之後，與神同行（創五22）；又說，以諾與神同行（創五24）。當注意，
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他的信仰本質，以及他行事為人的方向與特徵：他與神同行，這表明了：(1.) 真實的信仰；何為敬虔，豈不就是與神同行麼？不敬虔與褻瀆的人在世上沒有神，他們與神背道而行；但敬虔之人與神同行，這是以與神和好為前提，因為「二人若不同心，豈能同行呢」（摩三3），且包括了敬虔、公義、節制生活的一切內容與各方面。與神同行，就是常常將神擺在自己眼前，行動如同始終在祂眼前一般。就是在蒙恩之道與護理之中過與神相交的生活。就是以神的話為準則，以祂的榮耀為我們一切行動的目標。就是在凡事上恆心努力討神的喜悅，不惹祂不悅。就是順服祂的旨意，與祂的旨意相合，與祂同工。就是「效法神，好像蒙慈愛的兒女一般」。(2.) 卓越的信仰。他向這世界已完全死了，他不僅像所有好人那樣跟隨神，更是與神同行，彷彿他已身在天上。他的生活超越了常人，不僅是其他聖徒，更是超越了他們：不僅在敗壞的時代為善，更在美好的時代中為最美。(3.) 在別人中推動信仰的活動。執行祭司的職任被稱為在神面前行走（撒上二30、35），參看亞三7。以諾似乎是至高神的祭司，並且像挪亞——同樣被說成與神同行的人——一樣，他是傳義道的人，曾預言基督的再臨。猶14：「看哪，主帶著他的千萬聖者降臨。」如今聖靈不說以諾「活了」，卻說以諾「與神同行」；因為一個好人的生活就是與神同行。這是〔1〕以諾一生的事業，他恆切的關注與工作；當別人為自己、為世界而活的時候，他卻是為神而活。〔2〕這也是他一生的喜樂與力量。與神相交對他而言比生命本身更美好。「因我活著就是基督」（腓一21）。
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他信仰的起始時間。經上說（創五21），他活了六十五歲，生了瑪土撒拉；但（創五22）他生了瑪土撒拉之後與神同行，這暗示他在那時之前並未以敬虔著稱；起初他不過如常人一般行走。偉大的聖徒都是漸漸達到其卓越的境地。
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他信仰的持續：他與神同行三百年，只要他仍在世上就如此行。假冒為善的人不會恆切禱告；但真正的聖徒，若是出於原則行事，並以信仰為他所選擇的道路，就必堅忍到底，活著的時候與神同行，如同指望永遠與祂同住的人（詩一○四33）。
二、他被遷到更美世界的榮耀結局。他既不與別人一樣生活，也就不像別人那樣死亡（創五24）：他不在世了，因為神把他取去；這就是（來十一5）所解釋的：他被接去之前不曾看見死亡，人也找不著他，因為神已經把他接去了。當注意，
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他何時被接去。(1.) 在他一生的甚麼時候。那時他不過活了三百六十五歲（一年之年），照當時人的年歲而論，這正是在他日子的中間；因為洪水以前的族長，沒有一個不是超過這年歲兩倍以上的。但神為何如此早把他接去呢？想必是因為如今已經敗壞的世界不配擁有他，或是因為他遠超這世界，對之深感厭倦，渴望及早離開，或是因為他的工作已經完成，且因他如此專心致志而及早完工。當知，神往往最早已把祂所最愛的人接去；他們在地上所損失的時間，在天上卻得著了，這對他們有說不盡的益處。(2.) 在世界歷史的甚麼時候。那時本章所記的所有族長都還在世，只有亞當例外——他在五十七年前已經去世；挪亞則尚未出生——他在六十九年之後才出生。亞當與挪亞這兩位，曾以別的方式得著對他們信心的確切印證；但對其餘所有的人——他們都是或可能是以諾被接升天的見證人——這事是對他們關於來世的信心與盼望的一種切實的鼓勵。
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他的離世如何被描述：他不在世了，因為神把他取去。(1.) 他不再在這世上；這不是他存在的終結，而是他在世上存在的終結：人找不著他，使徒這樣根據七十士譯本加以解釋；他的朋友找不著他，正如先知門徒尋找以利亞一樣（王下二17）；他的仇敵也找不著他——有人認為他們正在追尋他，要因他卓越的敬虔而憤然將他處死。從他的預言可以看出，當時有許多不敬虔的罪人，向神的百姓說剛愎的話，很可能也行了剛愎的事（猶15），但神把以諾藏起來了，不是藏在天底下，而是藏在天上。(2.) 神連身體帶靈魂把他接到自己那裏，接到天上的樂園，藉著天使的服役，如同後來祂接去以利亞一樣。他改變了，正如那些在基督再臨時仍活著的聖徒將要改變一樣。每逢一個好人離世，神就把他接去，將他帶離此處，並接納他到祂自己那裏。使徒論到以諾又補充說，他被接去之前，已經得了神喜悅他的見證，這就是他所得的美好證據。當注意，〔1〕與神同行能討神喜悅。〔2〕我們若不是憑著信心，就不能與神同行而討祂喜悅。〔3〕神自己要尊重那些憑信心與祂同行而討祂喜悅的人。祂如今要承認他們，並且在大日當著天使和人的面前為他們作見證。那些在被接去之前沒有這見證的人，在以後也必得著。〔4〕那些在世上行事為人確實聖潔的人，必發現他們離開世界時確實是幸福的。以諾的被接去，不僅是對信心的證據，證明來世的實在，以及身體在那狀態中可以榮耀存在的可能性；更是對所有與神同行之人的一種鼓勵，叫他們盼望永遠與祂同在：卓越的敬虔必蒙卓越的尊榮。
²⁵ 瑪土撒拉活了一百八十七歲，生了拉麥：
²⁶ 瑪土撒拉生拉麥之後，又活了七百八十二年，並且生兒養女：
²⁷ 瑪土撒拉共活了九百六十九歲就死了。
關於瑪土撒拉，當注意：1. 他名字的意義，有人認為是預言性的，因為他的父親以諾是先知。「瑪土撒拉」的意思是「他死了」，或「有鏢槍」，或「差遣」，即洪水的差遣——洪水正是在瑪土撒拉去世的那一年臨到。倘若他的名字確實如此命名、如此解釋，那麼這就是對一個漫不經心的世界很久之前所發出的公正警告，在審判來到之前。然而，這一點仍值得注意：有史以來最長壽的人，竟在他的名字中帶著死亡，好叫他記念死亡必然來到，雖然來得緩慢。2. 他的年歲：他活了九百六十九歲，是我們所讀到地上任何人活過最長的壽數；然而他死了。最長壽的人終究也必死亡。無論少年或老年，都不能免去這場爭戰，因為這是眾人的結局：沒有人能因長久佔有生命而要求權利，也不能以此為理由對抗死亡的拘捕。一般認為瑪土撒拉在洪水之前不久去世；猶太的作者說「在洪水前七日」，引用創七10，並說他是被接去離開將要來到的災禍，這是基於一個通常被接受的假設，即本章所記的一切族長都是聖潔的好人。我不願提出任何相反的揣測；然而我並不認為這可以從他們在此被列為基督的祖先這一點推論出來，正如不能因此推論猶大諸王都是如此——他們的名字記在基督的家譜中，其中許多人我們確知並非如此：倘若這一點受到質疑，那麼可以提出一個可能的看法，即瑪土撒拉自己與其餘世人一同被洪水淹沒；因為他確實是在那年死的。
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)
挪亞的家譜（主前2448年）
²⁸ 拉麥活到一百八十二歲，生了一個兒子，
²⁹ 給他起名叫挪亞，說：這個兒子必為我們的操作和手中的勞碌安慰我們；這操作勞碌是因為耶和華咒詛地。
³⁰ 拉麥生挪亞之後，又活了五百九十五年，並且生兒養女。
³¹ 拉麥共活了七百七十七歲就死了。
³² 挪亞五百歲生了閃、含、雅弗。
我們在此首次讀到挪亞，在接下來的幾章裏我們還會多次讀到他。請留意：
一、他的名字，以及這名字的緣由：挪亞的意思是安息；他的父母給他起這名字，是盼望他將成為對他那一代人非比尋常的福分：這個兒子必為我們的操作和手中的勞碌安慰我們；這操作勞碌是因為耶和華咒詛地。 此處有：
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拉麥對人生悲苦境況的訴說。因著罪的侵入，以及因罪而來的咒詛之延及後代，我們的景況已變得十分悲慘：我們一生都在勞碌中度過，我們的歲月充滿了不斷的辛勞。神既咒詛了地，人縱然盡最大的細心和勞苦，也只能從其中勉強得著艱難的生計。他說話的口吻，像是被今生的事務弄得疲憊不堪，又惋惜有這麼多的心思和寶貴光陰——原本本可以更好地運用——卻不得不花在維持身體的存活上。
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他對這兒子降生能帶來若干安慰的喜樂盼望：這個兒子必安慰我們，這話不僅表達了父母對兒女普遍懷有的願望和期待（盼望他們長大成人後能成為父母的安慰和事業上的幫手，雖然往往事與願違），更表達了對某種更偉大之事的領會和遠景。極有可能在他出生之前，已有一些關於他的預言，論到他將對他那一代人有極大的貢獻，人們便如此領會，甚至斷定他就是那應許的後裔、將要來到的彌賽亞；若真是這樣，這話就暗示：以聖約擁有基督為我們的基督，並憑信心盼望祂的降臨，能為我們提供最美好、最穩妥的安慰——無論是對我們所當受的神的忿怒與咒詛，還是對我們常常抱怨的今世之勞苦與患難，都是如此。「基督是我們的嗎？天家是我們的嗎？這個兒子必安慰我們。」
二、他的兒女，閃、含、雅弗。挪亞五百歲時生了（他們之中最年長的）他們。似乎雅弗是長子（創 10:21），但閃被排在首位，是因為聖約是傳給他的，正如創 9:26 所示，在那裏神被稱為閃的神耶和華。長子的名分大概歸給了他；而且可以肯定，無論是作為元首的基督，還是作為身體的教會，都是從他而出。因此他被稱為閃，意思是名，因為神的名要常在他的後裔中存留，直到從他的腰中所出的那一位——其名超乎萬名之上的名——降臨為止；所以把閃排在首位，實際上就是把基督排在首位，因為基督在凡事上必須居首位。
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.
本章是亞當到挪亞的家譜。內容記述從亞當受造到挪亞的世代，每一代的名稱、年歲和後裔，並顯明罪如何使人的壽數日漸縮短、敬虔的譜系卻得以延續。其中特別記載了以諾與神同行、神將他取去的事，以及瑪土撒拉——聖經中最長壽的人（創 5:1-32）。