Genesis 5:26
And after he had become the father of Lamech, Methuselah lived 782 years and had other sons and daughters.
And after he had become the father of Lamech
This phrase situates Methuselah within the genealogical line leading to Noah, emphasizing the continuity of the human race through the line of Seth. Lamech, Methuselah's son, is significant as the father of Noah, who plays a crucial role in the biblical narrative of the Flood. This genealogy underscores the importance of family lineage in the biblical text, highlighting the fulfillment of God's promise to preserve a righteous line. The name Lamech may mean "powerful" or "strong," reflecting the hope placed in him by his father Methuselah.

Methuselah lived 782 years
Methuselah is noted for his extraordinary lifespan, the longest recorded in the Bible, living a total of 969 years. His long life is often seen as a symbol of God's patience and mercy, as his death is traditionally understood to coincide with the year of the Flood. The longevity of Methuselah and others in this genealogy reflects the pre-Flood conditions described in Genesis, where human lifespans were significantly longer. This extended lifespan may also serve as a literary device to bridge the gap between Adam and Noah, maintaining continuity in the narrative.

and had other sons and daughters
This phrase indicates that Methuselah, like many of the patriarchs, had a large family, which was typical in the ancient Near Eastern context. The mention of "other sons and daughters" suggests the proliferation of humanity during this period, fulfilling God's command to "be fruitful and multiply" (Genesis 1:28). While the focus is on the line leading to Noah, the inclusion of other children highlights the broader human family and the spread of humanity across the earth. This detail also underscores the idea that the biblical genealogies are selective, focusing on the line of promise rather than providing a comprehensive family tree.

Persons / Places / Events
1. Methuselah
Known as the longest-lived human in the Bible, Methuselah is a significant figure in the genealogy from Adam to Noah. His name is often associated with longevity and the period leading up to the Flood.

2. Lamech
Methuselah's son, who is part of the lineage leading to Noah. Lamech is notable for being the father of Noah, who plays a crucial role in the biblical account of the Flood.

3. Genealogy
This passage is part of the genealogical record in Genesis 5, which traces the lineage from Adam to Noah, emphasizing the continuity of God's creation and the unfolding of His plan through generations.
Teaching Points
The Importance of Genealogy in Scripture
Genealogies in the Bible are not mere historical records; they demonstrate God's faithfulness and the unfolding of His redemptive plan through specific individuals and families.

Legacy and Influence
Methuselah's long life and his position in the genealogy leading to Noah remind us of the impact one generation can have on the next. Our lives and actions can influence future generations in ways we may not fully understand.

God's Timing and Patience
Methuselah's lifespan, which ends just before the Flood, can be seen as a testament to God's patience and timing. It serves as a reminder that God's plans unfold according to His perfect timing, even when it spans many years.
Bible Study Questions
1. What significance does Methuselah's long life have in the context of the genealogy from Adam to Noah?

2. How does the genealogy in Genesis 5, including Methuselah, connect to the genealogy of Jesus in the New Testament?

3. In what ways can we see the influence of Methuselah's life on his descendants, particularly Noah?

4. How does understanding the genealogies in the Bible enhance our appreciation of God's redemptive plan?

5. Reflect on your own life: What kind of legacy are you building for future generations, and how can you ensure it aligns with God's purposes?
Connections to Other Scriptures
Genesis 5:21-27
This passage provides the broader context of Methuselah's life, including his age and his place in the genealogy leading to Noah.

Luke 3:36-38
The genealogy of Jesus in the New Testament traces back to Adam, including Methuselah, highlighting the continuity of God's redemptive plan through history.

Hebrews 11:7
This verse references Noah's faith, which is significant as Noah is Methuselah's grandson, showing the legacy of faith passed down through generations.
Distinguished MenJ. S. Exell, M. A.Genesis 5:1-32
God's Way of Writing HistoryH. Bonar, D. D.Genesis 5:1-32
LessonsG. Hughes, B. D.Genesis 5:1-32
Lessons from the Longevity of the AntediluviansChristian AgeGenesis 5:1-32
Long Life and Death of the PatriarchsBishop Babington.Genesis 5:1-32
NobodyismJ. Parker, D. D.Genesis 5:1-32
Ten Biographies in One ChapterH. Bonar, D. D.Genesis 5:1-32
The Apostate and the Godly SeedsR. S. Candlish, D. D.Genesis 5:1-32
The Divine Image in Man HiddenGenesis 5:1-32
The GenealogyA. Fuller.Genesis 5:1-32
The Original Vitality of MenC. Geikie, D. D.Genesis 5:1-32
ThoughtsHomilistGenesis 5:1-32
People
Adam, Cainan, Enoch, Enos, Enosh, Ham, Japheth, Jared, Kenan, Lamech, Mahalaleel, Methuselah, Noah, Seth, Shem
Places
Tigris-Euphrates Region
Topics
782, Begetteth, Begetting, Begot, Begotten, Birth, Daughters, Eighty, Eighty-two, Hundred, Lamech, Lemech, Methuselah, Methu'selah, Methushelah, Seven, Sons
Dictionary of Bible Themes
Genesis 5:3-32

     1655   hundreds and thousands
     4016   life, human

Genesis 5:22-29

     5106   Noah

Library
With, Before, After
'Enoch walked with God,'--GENESIS v. 22. 'Walk before Me.'--GENESIS xvii. 1. 'Ye shall walk after the Lord your God.'--DEUTERONOMY xiii. 4. You will have anticipated, I suppose, my purpose in doing what I very seldom do--cutting little snippets out of different verses and putting them together. You see that these three fragments, in their resemblances and in their differences, are equally significant and instructive. They concur in regarding life as a walk--a metaphor which expresses continuity,
Alexander Maclaren—Expositions of Holy Scripture

After the Scripture.
"In the day that God created man, in the likeness of God created He him."--Gen. v. 1. In the preceding pages we have shown that the translation, "in Our image," actually means, "after Our image." To make anything in an image is no language; it is unthinkable, logically untrue. We now proceed to show how it should be translated, and give our reason for it. We begin with citing some passages from the Old Testament in which occurs the preposition "B" which, in Gen. i. 27, stands before image, where
Abraham Kuyper—The Work of the Holy Spirit

The Neo-Kohlbruggians.
"And Adam lived a hundred and thirty years, and begat a son in his own likeness, and after his image; and called his name Seth."--Gen. v. 3. Many are the efforts made to alter the meaning of the word, "Let Us make man in Our image and after Our likeness," (Gen. i. 26) by a different translation; especially by making it to read "in" instead of "after" our likeness. This new reading is Dr. Böhl's main support. With this translation his system stands or falls. According to him, man is not the bearer
Abraham Kuyper—The Work of the Holy Spirit

Walking with God. Gen 5:24
Walking with GOD. Gen 5:24 O! for a closer walk with God, A calm and heav'nly frame; A light to shine upon the road That leads me to the Lamb! Where is the blessedness I knew When first I saw the LORD? Where is the soul-refreshing view Of JESUS, and his word? What peaceful hours I once enjoyed! How sweet their memory still! But they have left an aching void, The world can never fill. Return, O holy Dove, return, Sweet messenger of rest; I hate the sins that made thee mourn, And drove thee from
John Newton—Olney Hymns

The Epistle of Saint Jude.
V. 1, 2. Jude, a servant of Jesus Christ, but a brother of James, to those that are called to be holy in God the Father, and preserved in Jesus Christ, mercy unto you and peace and love be multiplied. This Epistle is ascribed to the holy Apostle, St. Jude, brother of the two Apostles, James the Less and Simon, by the sister of the mother of Christ, who is called Mary (wife) of James or Cleopas, as we read in Mark vi. But this Epistle cannot be looked upon as being that of one who was truly an Apostle,
Martin Luther—The Epistles of St. Peter and St. Jude Preached and Explained

Consolations against the Fear of Death.
If in the time of thy sickness thou findest thyself fearful to die, meditate-- 1. That it argueth a dastardly mind to fear that which is not; for in the church of Christ there is no death (Isa. xxv. 7, 8), and whosoever liveth and believeth in Christ, shall never die (John xi. 26). Let them fear death who live without Christ. Christians die not; but when they please God, they are like Enoch translated unto God (Gen. v. 24;) their pains are but Elijah's fiery chariot to carry them up to heaven (2
Lewis Bayly—The Practice of Piety

"But it is Good for Me to Draw Near to God: I have Put My Trust in the Lord God, that I May Declare all Thy
Psal. lxxiii. 28.--"But it is good for me to draw near to God: I have put my trust in the Lord God, that I may declare all thy works." After man's first transgression, he was shut out from the tree of life, and cast out of the garden, by which was signified his seclusion and sequestration from the presence of God, and communion with him: and this was in a manner the extermination of all mankind in one, when Adam was driven out of paradise. Now, this had been an eternal separation for any thing that
Hugh Binning—The Works of the Rev. Hugh Binning

Influences that Gave Rise to the Priestly Laws and Histories
[Sidenote: Influences in the exile that produced written ceremonial laws] The Babylonian exile gave a great opportunity and incentive to the further development of written law. While the temple stood, the ceremonial rites and customs received constant illustration, and were transmitted directly from father to son in the priestly families. Hence, there was little need of writing them down. But when most of the priests were carried captive to Babylonia, as in 597 B.C., and ten years later the temple
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

The Promise to the Patriarchs.
A great epoch is, in Genesis, ushered in with the history of the time of the Patriarchs. Luther says: "This is the third period in which Holy Scripture begins the history of the Church with a new family." In a befitting manner, the representation is opened in Gen. xii. 1-3 by an account of the first revelation of God, given to Abraham at Haran, in which the way is opened up for all that follows, and in which the dispensations of God are brought before us in a rapid survey. Abraham is to forsake
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Appendix xii. The Baptism of Proselytes
ONLY those who have made study of it can have any idea how large, and sometimes bewildering, is the literature on the subject of Jewish Proselytes and their Baptism. Our present remarks will be confined to the Baptism of Proselytes. 1. Generally, as regards proselytes (Gerim) we have to distinguish between the Ger ha-Shaar (proselyte of the gate) and Ger Toshabh (sojourner,' settled among Israel), and again the Ger hatstsedeq (proselyte of righteousness) and Ger habberith (proselyte of the covenant).
Alfred Edersheim—The Life and Times of Jesus the Messiah

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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