After the history of the genealogy of Cain, where we see that mankind digressed into habitual sin, Moses wants us to understand that God originally intended that mankind lives after the spiritual image of God, Genesis 1:26-27 / Genesis 2:4.
This image would move man to focus on the spiritual, not the physical. Moses here, brings to the forefront the behaviour of Enoch who walked with God, Genesis 5:24, as opposed to those who rebelled against God. In Adam’s line, we find a natural death but in Cain’s line, we find another murderer.
This chapter bridges the time-lapse between the creation and the flood, that is, from Adam to Noah and its written to help us trace the line of people who continued to honour God in those generations leading up to the flood. How many years in the past can’t be determined by the years of the generations that are listed in the Genesis chronologies.
The word ‘account’ is used nine other times in Genesis, there are thirteen names mentioned in this chapter but there are references to others and notice we have the summary regarding God having created man ‘in the image of God,’ Genesis 5:1 / Genesis 1:27-28 / Genesis 2:4.
In other words, this is a summary of what has already taken place with some extra information, which tells us that ‘Mankind’, Genesis 5:2, Adam was the family name as well as the personal name of Adam.
God created Adam ‘in his own image’ and then, after the fall, Adam had a son in his own image, Genesis 5:3. This is to say that, he transmitted the image of God in which he was created, but not in the purity in which it came directly from God, but in the form given to it by his own self-determination, modified and corrupted by sin.
The name Seth, Genesis 5:3, means substitute and he carries the seed promise, Genesis 3:15 and the seed line right up to the time of the Messiah. Adam lived a total of 930, and as we noted in the previous chapter, he had other sons and daughters, Genesis 5:4-5.
Cain was the first child of Adam and Eve recorded in Scripture, Genesis 4:1. He and his brothers, Abel, Genesis 4:2, Enoch, Genesis 4:17, and Seth, Genesis 4:25, were part of the first generation of children ever born on this earth.
Even though these three males are specifically mentioned, Adam and Eve had other children, Genesis 5:4. In Genesis 5:4-5 we read a statement that sums up the life of Adam and Eve. During their lives, Adam and Eve had several male and female children.
Josephus, in his writings, says the following.
‘The number of Adam’s children, as says the old tradition, was thirty-three sons and twenty-three daughters.’
Scripture doesn’t tell us how many children were born to Adam and Eve, but considering their long-life spans, it would seem logical to suggest there were many. Remember, they were commanded to ‘be fruitful, and multiply’, Genesis 1:28. In total, Adam lived 930 years, Genesis 5:5.
The first things which strikes you when you read these accounts are the length of people’s lives, especially when we compare them with today’s life expectancy. The length of the lives of those mentioned in this chapter has often been questioned but we must keep in mind that before the flood of Noah’s day, the atmosphere and physical environment of the world was very different from what we experience today.
It’s believed by most biblical scientists that the earth was encompassed by a water vapour that protected man from the damaging ultraviolet rays of the sun, thus giving the earth a universal warm climate.
One of the negative aspects of the longevity of mankind was that the wickedness of particularly evil men had a long-lasting impact on society. As a result, every imagination of man became continually evil, Genesis 6:5.
We need to make a point here because it will become very important in understanding Genesis 6:1-2, where we’re going to identify the ‘sons of God’. It’s obvious that the Cainite descendants of Adam were ‘the daughters of men,’ Genesis 4:16-24, and that the Sethites were the ‘sons of God,’ Genesis 4:25-5:32.
This chapter is particularly concerned with tracing the line of the ‘sons of God.’ We can safely come to that conclusion by simply looking at the names mentioned in this chapter.
The name Seth means appointed or seedling, the name Enosh, Genesis 5:6-8, means to inquire of the Lord, the name Mahalalel, Genesis 5:12-13, means praise of God, the name Jared means descent, the name Enoch means dedicated, Genesis 5:18-22.
Also notice that ‘Enoch walked with God’, Genesis 5:22 / Genesis 5:24, he was the most successful righteous man of all ancient times. Enoch was the father of Methuselah, Genesis 5:22, who was the oldest living man, Genesis 5:27.
Notice that ‘Enoch walked faithfully with God 300 years’, implying that he did what God wanted him to do for that length of time, Jude 14-15. After 365 years on earth, God took Enoch away.
The Hebrew word for ‘took’ Genesis 5:24, is the word, ‘laqach’ and it is defined as to take, it carries with it the idea of being snatched up or carried away. The Hebrew writer tells us that Enoch didn’t experience death, Hebrews 11:5, which tells us he never died.
The words ‘he could not be found’, suggest that people were for looking for him in the same manner as the prophets looked for Elijah, but could find him, 2 Kings 2:17. The word ‘taken’ used twice in the Hebrew passage is the Greek word ‘metatithemi’ and it means to transfer.
Willis, in his commentary, says the following, concerning the Hebrew passage.
‘The word ‘taken’ functions as a technical term for man’s translation by God to a higher existence.’
In other words, the Hebrew writer explains what the words ‘God took him away’ means in Genesis 5:24. Enoch never died but was translated, transferred into an eternal fellowship with the Creator. He was received into eternal fellowship with God without being obligated to pass through the experience of death.
Clarke, in his commentary, says the following, concerning the Hebrew passage.
‘Here the apostle explains what God’s taking him means, by saying that he was translated that he should not see death; from which we learn that he did not die, and that God took him to a state of blessedness without obliging him to pass through death’.
MacKnight, in his commentary, says the following.
‘Enoch’s translation by faith is mentioned by the apostle, not to raise in believers an expectation of being translated into heaven, as he was, without dying, but to excite them to imitate his faith, in the assurance of being admitted into heaven in the body after the resurrection.’
The opening words of our Bible tell us that, ‘In the beginning, God created the heavens (plural) and the earth.’ Genesis 1:1. Speaking about himself, the apostle Paul says, ‘I know a man in Christ who fourteen years ago, was caught up to the third heaven. Whether it was in the body or out of the body I do not know—God knows.’ 2 Corinthians 12:2. So, we have here three ‘heavens’.
1. The heaven, which is God’s spiritual eternal home, Isaiah 6:1 / Acts 7:55-56.
This isn’t physical and isn’t created. This is the uncreated heaven where God has always been from eternity. It’s also described as the third heaven and paradise.
2. The heaven where the stars and planets are, Psalm 8:3. This is physical and is created.
3. The heaven surrounding the earth where the atmosphere is, and the birds fly, Psalm 19:1. This is physical and is created.
Notice that Paul says in 2 Corinthians 12:2-4, that he was caught up to the ‘third heaven’, whilst in the same setting he says, caught up to ‘paradise’. Surely, the phrases ‘caught up to the third heaven’ and ‘caught up to paradise’ mean the same thing! Surely, the ‘third heaven’ and ‘paradise’ are one in the same place!
The ‘third heaven’, or ‘paradise’ is God’s spiritual eternal home, which isn’t physical and isn’t created, this is the place where not only Paul found himself, but the place where Lazarus found himself when he died, Luke 16:22, and the place where Jesus and the thief on the cross went to when they died, Luke 23:43.
According to Revelation 2:7, the overcoming church will eat from the tree of life in the eschatological garden. Sin and death through redemption are now cast out of the human experience. The way is open for the faithful to return to the garden of God. ‘Paradise’ is the Christian’s final home.
We understand that God is everywhere, Acts 17:27-28. He is present in all ‘three heavens’, Psalm 115:2-3. We cannot get away from God, Psalm 139:1-16, but it is the ‘third heaven’, God’s spiritual eternal home, where Enoch and Elijah went as we shall see in this study.
Although neither the Genesis passages nor the Hebrew passage mention the word ‘heaven’, doesn’t mean that God didn’t take him there. I believe there is more than enough evidence to prove that he was not only spared death, but God also took him to heaven.
There are some who suggest that he went to ‘heaven’ but not the heaven where God dwells. Earlier I mentioned that the Bible speaks of three heavens and if Enoch isn’t in heaven where God dwells, then according to some people Elijah was taken to the heaven where the stars and planets are or taken to the other heaven, the earth’s atmosphere where the birds fly.
Common sense tells us that God took Enoch to heaven, God’s dwelling place because he faithfully walked with God, Genesis 5:22-24, and because of his obedience to Him, Jude 14-15.
Enoch did what God wanted him to do and his reward was not to see death, Genesis 5:23, this tells us that Enoch never died but went straight to heaven to have eternal fellowship with his God, Hebrews 11:5. The significance of this is that it signalled to mankind that salvation was indeed possible, that, in time, God would provide it, and that it ultimately includes victory over death.
I find the name Methuselah, Genesis 5:25-27, interesting because it literally means, ‘when I am dead, then it shall come’, which is an obvious reference to the coming flood. Though some may mistakenly think Methuselah died in the flood, this is highly unlikely. Methuselah was raised by a godly parent, Enoch, who walked with God and pleased God so that God took him away without death.
And more importantly remember what his prophetic name means, ‘he will die before the flood’ actually happens, and so it’s thought by some, that three months after his death the flood came.
There are those who insist that Enoch never died because the Hebrew writer says, ‘all these people died in faith not receiving the promises, ’Hebrews 11:13. In other words, ‘all these people’, that is, everyone mentioned in all the previous verses, that is, Hebrews 11:1-12, including Eunuch, actually did die in faith not receiving the promises. Surely the Hebrew writer isn’t contradicting themselves!
Answers in Genesis give a simple solution to this so-called contradiction.
First, there is a simple theological explanation. In Hebrews 11 there appears to be a division of main ideas presented in Hebrews 11:1-5 and Hebrews 11:6-13. Notice that Hebrews 11:13, states, “These all died in faith, not having received the promises.” What promises?
When we look back on Hebrews 11:7-11, we see that each person who is mentioned received and believed a promise, so Hebrews 11:13, only refers to Noah, Abraham, Isaac, Jacob, and Sarah, not Enoch or Abel. Hebrews does not mention any promises concerning Enoch and Abel in Hebrews 11:4-5. And the author specifically mentions Abel was dead and Enoch was not.
Second, there is a simple grammatical explanation. Enoch is the exception to the rule. The rule is that everyone listed did not escape death. And then Enoch is the exception since it was stated, “He did not see death.”
Some claim that Enoch and Elijah couldn’t have gone to heaven because of what Jesus said to Nicodemus. They say that Enoch and Elijah couldn’t have gone to heaven because Jesus clearly said, ‘No one has ever gone into heaven except Jesus Himself’, John 3:13. In other words, if Enoch and Elijah went to heaven before Jesus then this would contradict what Jesus says in John 3:13.
Remember Jesus is speaking with Nicodemus, a Pharisee and a ruler of the Jews, John 3:1. After acknowledging that Jesus is a teacher from God and the proof was in the miracles He performed, John 3:2, Jesus now speaks to him about things concerning being ‘born again,’ but Nicodemus didn’t understand because he thought Jesus was speaking about being ‘born again’ literally, John 3:3-12.
I think it’s important to note that Jesus isn’t speaking about being ‘born again’ literally, He is speaking about being ‘born again’ figuratively, that is, baptism, Acts 2:36-38 / Romans 6:3-6. Notice that Jesus says, ‘We speak of what we know and testify to what we have seen’, John 3:11. A person can only ‘testify’ to something they know and what they have seen. The ‘we’ is Jesus and the Father, John 10:30.
Jesus now says that He is the only person who is qualified to ‘testify’ about ‘heavenly things’ because only He has seen it, only He has come from there, John 3:12 / John 8:23. There’s not a person who has ever lived or will live who will teach like Jesus, why? Because He was the only one who came from heaven.
Yes, some of the prophets got glimpses of heaven, but only through visions, Ezekiel 1 / Acts 7:55-56 / Revelation 21-22. God gave them the authority to speak about heaven, about the thing He revealed to them, but because Christ had come down from heaven, He had more authority to speak about heaven and ‘heavenly things.’
The point is this, Enoch and Elijah didn’t come back to teach the people after they ascended to heaven. They didn’t come back to ‘testify’ to anyone about things they had ‘seen’.
They did come came back on the Mount of Transfiguration Matthew 17:1-5, but I’m sure you will have noticed that they only spoke to Jesus, not the disciples who were with Him, Matthew 17:3.
Remember Nicodemus acknowledged that Jesus is a teacher from God and the proof was in the miracles He performed, John 3:2. And so in relation to those statements, when Jesus says to Nicodemus, ‘No one has ever gone into heaven except the one who came from heaven—the Son of Man,’ John 3:13, He’s simply telling Nicodemus that He came from heaven, and He will return to heaven, John 16:28.
He’s saying to Nicodemus, ‘If you don’t believe me when I tell you (teach you) about things on earth, how will you believe me when I tell you (teach you) things about heaven.’
After digging into the texts and providing some reasonable solutions to the alleged contradictions, we are left with no doubts that both Enoch and Elijah went to heaven, God’s dwelling place. Although the Bible doesn’t tell us why these two men were spared death, it’s possible that God spared them both from physical death because of their faithfulness and obedience to Him.
We certainly know it signalled the end of Elijah’s ministry on Earth, 2 Kings 2:1, and we certainly know that Enoch was faithful to God, Genesis 5:22-24, and obedient to Him, Jude 14-15.
It’s also possible that God was signalling to mankind that salvation was indeed possible, that, in time, God would provide it, John 3:16-18, and that it ultimately includes victory over death, 1 Corinthians 15:55-58 / 2 Corinthians 5:8-9.
The name Noah, Genesis 5:28-29, means rest. The Jewish traditions say that Noah, whose name means comforter, was an inventor of agricultural instruments and so helped people work the ground, which was cursed by God, Genesis 3:17 / Genesis 5:29, in this way he brought people comfort as he made their life easier with his inventions.
The Scriptures also tell us that Noah walked with God, Genesis 6:9, this simply means intimate companionship, 1 Samuel 25:15, and here denotes a fellowship with God morally and religiously perfect, Amos 3:3.
What is revealed in a comparison between the genealogy of Cain and Seth is that the descendants of Cain moved their ancestors into wickedness, whereas the genealogy of Seth eventually descended to Enoch who walked with God and Noah who was righteous before God, Genesis 5:29. It was through righteous Noah that God would begin the existence of man anew after the flood with a genealogy of men of faith.
Lamech lived 595 years and had other sons and daughters and lived a total of 777 years, Genesis 5:30-31. After Noah was 500 years old, he becomes a father, Genesis 5:32. Notice Moses didn’t list Noah’s sons in the order of their birth, Genesis 5:32 / Genesis 9:24.
The name Shem, Genesis 5:32, means fame and, although he stands ahead of his brothers in this list, he wasn’t the oldest, but he received this pre-eminence because he was the head of the Messianic line. This whole chapter is designed especially with the ancestry of the Lord Jesus Christ constantly in view.
The name Ham, Genesis 5:32, means to be hot, possibly the idea of being hot-blooded, or it might be applied prophetically to the temperature of the dwelling place of Ham’s future which was Africa. The name Japheth, Genesis 5:32, means to make wide or spread abroad and would also appear to be prophetic of the enlarged borders of Japheth and the spreading of his future generations all over the earth.
Constable, in his commentary, says the following.
‘As the story of Cain and Abel, Genesis 4:3-24, interrupted the genealogy of Adam in Genesis 4:1-2 / Genesis 4:25-26, so the story of the Flood, Genesis 6:1 to Genesis 9:27, interrupts the genealogy of Noah in Genesis 5:32 and Genesis 9:28-29.’
This is the lesson that Moses wants us to understand as we move into the account concerning the flood of Noah’s era. Moses wants us to understand the lesson of the digression of mankind into wickedness in order that we guard ourselves against such in our own societies.
Genesis 6, is the account of the flood, which was God’s punishment upon rebellious mankind, but significantly, God was preparing a new beginning already present in the posterity of Noah. The significance of the two different lines of the Cainites and the Sethites will appear right at the beginning of Genesis 6.
The Cainites grew progressively worse and worse, resulting in the judicial hardening of the entire race. The corruption couldn’t be contained in the line of the Cainites but through their intermarriage with the Sethites, practically the whole of humanity came to be in total rebellion against Almighty God, but we thank God that He was always willing to show mercy and intervene.