Genesis 5:1
Verse
Context
Sermons
Zac PoonenZac Poonen
John Murray
Billy Strachan
T. Austin-SparksSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
The book of the generations - ספר sepher, in Hebrew, which we generally translate book, signifies a register, an account, any kind of writing, even a letter, such as the bill of divorce. Here It means the account or register of the generations of Adam or his descendants to the five hundredth year of the life of Noah. In the likeness of God made he him - This account is again introduced to keep man in remembrance of the heights of glory whence he bad fallen; and to prove to him that the miseries and death consequent on his present state were produced by his transgression, and did not flow from his original state. For, as he was created in the image of God, he was created free from natural and moral evil. As the deaths of the patriarchs are now to be mentioned, it was necessary to introduce them by this observation, in order to justify the ways of God to man.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The heading in Gen 5:1 runs thus: "This is the book (sepher) of the generations (tholedoth) of Adam." On tholedoth, see Gen 2:4. Sepher is a writing complete in itself, whether it consist of one sheet or several, as for instance the "bill of divorcement" in Deu 24:1, Deu 24:3. The addition of the clause, "in the day that God created man," etc., is analogous to Gen 2:4; the creation being mentioned again as the starting point, because all the development and history of humanity was rooted there.
John Gill Bible Commentary
This is the book of the generations of Adam,.... An account of persons born of him, or who descended from him by generation in the line of Seth, down to Noah, consisting of ten generations; for a genealogy of all his descendants is not here given, not of those in the line of Cain, nor of the collateral branches in the line of Seth, only of those that descended one from another in a direct line to Noah: in the day that God created man, in the likeness of God made he him; this is repeated from Gen 1:27 to put in mind that man is a creature of God; that God made him, and not he himself; that the first man was not begotten or produced in like manner as his sons are, but was immediately created; that his creation was in time, when there were days, and it was not on the first of these, but on the sixth; and that he was made in the likeness of God, which chiefly lay in knowledge, righteousness, and holiness, and in dominion over the creatures.
Matthew Henry Bible Commentary
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 (Rom 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, Gen 5:1, Gen 5:2, 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 (Gen 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, Gen 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, Psa 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.
Tyndale Open Study Notes
5:1-32 The genealogies of Genesis go beyond simply recording history. By selective information and by structure, they communicate spiritual truth. The genealogies highlight God’s blessing, authenticate the family heritage of important individuals, and hold the Genesis narrative together by showing familial continuity. Adam’s genealogy through Seth traces ten generations to Noah (see 1 Chr 1:1-4; Luke 3:36-38), with the flood intervening before another ten generations from Noah to Abram. The number ten indicates completeness (ten plagues, Exod 7:8–11:10; Ten Commandments, Exod 20:2-17). Noah closed history before the flood, and Abram inaugurated a new era. 5:1-2 This is the prologue to the second account in Genesis (5:1–6:8; see study note on 2:4); it connects God’s purpose in creation with Seth’s line rather than Cain’s (4:17-24). 5:1 written account: Although the previous account (2:4–4:26) focused on Adam, Eve, and their first children, it was technically “the account of the . . . heavens and the earth.” Genesis 5:1-32 is a more typical genealogy. • like himself: See 1:26 and study note.
Genesis 5:1
The Descendants of Adam
1This is the book of the generations of Adam. In the day that God created man, He made him in His own likeness. 2Male and female He created them, and He blessed them. And in the day they were created, He called them “man.”
- Scripture
- Sermons
- Commentary
Deformation of Image - Inalienable Aspects - Moral Agency
By John Murray1.8K46:23Moral AgencyGEN 1:26GEN 5:1GEN 5:3GEN 7:3GEN 9:6EPH 4:4COL 3:10In this sermon, the speaker begins by praying for discernment and guidance from the Holy Spirit and the Holy Word. They express a concern about losing contact with the committee and proceed to briefly recap the main points made in the previous sermon. The first point is that, based on biblical evidence, fallen man is still considered to be in the image of God. However, other passages define the divine image in terms of knowledge, righteousness, and holiness, which cannot be attributed to fallen man. The speaker then focuses on three characteristics of personality: self-consciousness, rationality, and freedom.
(Matthew) ch.1:1-2:22
By Zac Poonen1.8K55:01GEN 5:1MIC 5:2MAT 1:1In this sermon, the speaker emphasizes the importance of not acting impulsively but instead taking time to consider and pray before making important decisions. He uses the example of Joseph, who thought and prayed before taking action. The speaker also highlights the fulfillment of prophecy in Joseph's life, showing that God knew and planned everything in advance. The sermon concludes with the message that we should humble ourselves and follow Jesus, obeying God's word and trusting in His protection and care.
(Genesis) - Part 8
By Zac Poonen1.5K59:23GEN 4:24GEN 5:1GEN 5:3GEN 5:11GEN 5:14MAT 1:11PE 3:20In this sermon, the speaker emphasizes the importance of recognizing the influence we have on our children. He highlights the biblical concept that children inherit the nature and characteristics of their parents. The speaker encourages parents to take responsibility for their children's behavior and not to blame them for their own stubbornness or disobedience. He also discusses the contrast between Jerusalem and Babylon, emphasizing the significance of leaving a lasting impact through our lives rather than seeking fame or recognition. The sermon also addresses the sins that emerged in the descendants of Cain, namely sexual sin and violent anger, and emphasizes the need for total victory in these areas. The speaker concludes by highlighting the example of Enoch, who had a life-changing crisis that led him to remain faithful to God for 300 years.
The Origin of Man - Antiquity of Man Part 1
By John Murray1.1K50:16ManGEN 1:1GEN 2:7GEN 5:1GEN 11:1PSA 107:21PSA 145:10MAT 1:1In this sermon, the speaker discusses the purpose of the chronological data in Genesis 5 and Genesis 11. They argue that these genealogies are condensed and not intended to provide a complete primeval chronology. The speaker points out that condensed genealogies are a common pattern in scripture, citing examples from Genesis and Matthew. They also emphasize that the resemblances between man and his environment, as well as his likeness to God, demonstrate the wisdom and goodness of God's creation.
Being What You Are
By Billy Strachan57936:44Christian LifeGEN 5:1In this sermon, the preacher discusses the story of Joshua and the spies sent to scout the land of Canaan. After 40 years of wandering in the wilderness, God instructs Joshua to lead the Israelites into the promised land. The preacher emphasizes the importance of trusting in God's promises, even in the face of challenges and obstacles. He highlights the faith of Joshua and Caleb, who believed in God's ability to overcome any problems in the land. The sermon also mentions Rahab, a harlot who recognizes the power of God and seeks salvation for herself and her family. The spies make a covenant with Rahab, promising to spare her and her loved ones if she hangs a scarlet thread in her window as a sign. The sermon encourages listeners to have faith in God's faithfulness and to trust in His promises.
The Records of Jesus' Ancestors Matthew 1:1-17 Luke 3:23-38
By David Servant0GEN 5:1GEN 6:9GEN 9:18GEN 11:10GEN 17:5GEN 49:10MAT 1:1MAT 1:17LUK 3:23ROM 1:3David Servant preaches about the significance of the two lists of Jesus' ancestors in Matthew and Luke, explaining the differences in ancestry through Joseph and Mary, tracing back to Abraham and Adam. He emphasizes the importance of Jesus being a real historical figure and fulfilling Old Testament prophecies as the promised Messiah through His lineage. David also addresses the relevance of understanding our shared ancestry with biblical figures and the importance of learning about Jesus as both a historical person and the Son of God.
The Cross and the New Man
By T. Austin-Sparks0The Cross of ChristTransformationGEN 5:1MAT 24:22ROM 7:18ROM 8:20ROM 11:321CO 1:22CO 5:17GAL 2:20HEB 4:121PE 3:4T. Austin-Sparks explores the profound transformation that occurs through the Cross of Christ, emphasizing the dual nature of humanity as both fallen and redeemed. He outlines the original design of man, the impact of the Fall, and the necessity of recognizing our sinful state to embrace the new life offered through Christ's sacrifice. The sermon highlights the importance of understanding the Cross not just as a means of forgiveness but as the pathway to becoming a new creation in Christ. Sparks warns against the dangers of living from the 'natural man' and stresses that true spiritual maturity comes from a deep realization of the Cross's implications in our lives. Ultimately, he calls believers to a crisis of faith that leads to the ascendency of the new man and a life governed by the Spirit.
Adam, Sheth, Enosh.
By F.B. Meyer0RedemptionLegacyGEN 5:1F.B. Meyer reflects on the significance of the names Adam, Sheth, and Enosh, emphasizing that while their lives may seem insignificant in the grand scheme of history, each played a vital role in the progression of humanity. He notes that like flowers that bloom from a long process of growth, every individual contributes to the fabric of life, and all are loved by God and included in His redemptive plan. Meyer urges listeners to recognize their connection to Adam and to be grafted into Christ, the second Adam, to bear fruit for God's glory.
- Adam Clarke
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
The book of the generations - ספר sepher, in Hebrew, which we generally translate book, signifies a register, an account, any kind of writing, even a letter, such as the bill of divorce. Here It means the account or register of the generations of Adam or his descendants to the five hundredth year of the life of Noah. In the likeness of God made he him - This account is again introduced to keep man in remembrance of the heights of glory whence he bad fallen; and to prove to him that the miseries and death consequent on his present state were produced by his transgression, and did not flow from his original state. For, as he was created in the image of God, he was created free from natural and moral evil. As the deaths of the patriarchs are now to be mentioned, it was necessary to introduce them by this observation, in order to justify the ways of God to man.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The heading in Gen 5:1 runs thus: "This is the book (sepher) of the generations (tholedoth) of Adam." On tholedoth, see Gen 2:4. Sepher is a writing complete in itself, whether it consist of one sheet or several, as for instance the "bill of divorcement" in Deu 24:1, Deu 24:3. The addition of the clause, "in the day that God created man," etc., is analogous to Gen 2:4; the creation being mentioned again as the starting point, because all the development and history of humanity was rooted there.
John Gill Bible Commentary
This is the book of the generations of Adam,.... An account of persons born of him, or who descended from him by generation in the line of Seth, down to Noah, consisting of ten generations; for a genealogy of all his descendants is not here given, not of those in the line of Cain, nor of the collateral branches in the line of Seth, only of those that descended one from another in a direct line to Noah: in the day that God created man, in the likeness of God made he him; this is repeated from Gen 1:27 to put in mind that man is a creature of God; that God made him, and not he himself; that the first man was not begotten or produced in like manner as his sons are, but was immediately created; that his creation was in time, when there were days, and it was not on the first of these, but on the sixth; and that he was made in the likeness of God, which chiefly lay in knowledge, righteousness, and holiness, and in dominion over the creatures.
Matthew Henry Bible Commentary
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 (Rom 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, Gen 5:1, Gen 5:2, 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 (Gen 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, Gen 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, Psa 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.
Tyndale Open Study Notes
5:1-32 The genealogies of Genesis go beyond simply recording history. By selective information and by structure, they communicate spiritual truth. The genealogies highlight God’s blessing, authenticate the family heritage of important individuals, and hold the Genesis narrative together by showing familial continuity. Adam’s genealogy through Seth traces ten generations to Noah (see 1 Chr 1:1-4; Luke 3:36-38), with the flood intervening before another ten generations from Noah to Abram. The number ten indicates completeness (ten plagues, Exod 7:8–11:10; Ten Commandments, Exod 20:2-17). Noah closed history before the flood, and Abram inaugurated a new era. 5:1-2 This is the prologue to the second account in Genesis (5:1–6:8; see study note on 2:4); it connects God’s purpose in creation with Seth’s line rather than Cain’s (4:17-24). 5:1 written account: Although the previous account (2:4–4:26) focused on Adam, Eve, and their first children, it was technically “the account of the . . . heavens and the earth.” Genesis 5:1-32 is a more typical genealogy. • like himself: See 1:26 and study note.