"Genesis and Other Things"

Lesson Seven - The Genealogy of Noah

Moderated by Bob Huddlestun

Read Genesis 5

    A lot of people are caught up today in searching out their roots. I would guess that the book by Alex Haley and the subsequent television mini-series has had a lot to do with that. Personally, I've never had much interest in my pedigree. Maybe I'm just afraid to look for fear of what I'll find. My wife, Diane, however is fascinated with the subject. Family is very important to her. I'm sure there are some good psychological reasons for this. She also loves antiques and enjoys browsing through junque shops. For me, she and I are all the old I need. 

    Generally, the Jewish people consider genealogies to be very significant. There are very practical reasons for this. The promises made to Abraham and the later division of the promised land according to tribe and family following the conquest led by Joshua is one reason. Many Jews, as well as Christians, expect that land to be fully restored to the Jews someday, therefore knowing their heritage could prove profitable. Who might be descended from the priestly tribe of Levi is of greater concern, though, since plans are afoot to rebuild the temple in Jerusalem and to re-establish worship there. I presume it's for this reason you run into a number of genealogies like this one in Genesis five scattered through the Bible. Typically, they're pretty dry reading. Occasionally, as you wade through them, you discover some interesting problems. 

For instance - as we considered this genealogy of Noah we noted a few things: 

First - verse three describes Adam's son as being ". . . in his own likeness, in his own image." This is the same language used in describing Adam, God's son (Gen. 1:26; Luke 3:38). Does this say something about God? 

Second - many question the accuracy of the scriptures because of the lifespans recorded of these early men; 930 years, 969 years, etc. Some scholars believe that these protracted lifespans were due to the fact that these men called "on the name of the LORD," (Gen. 4:26b) and were therefore blessed. Other more practical men think that men would naturally live longer since the dying process is accelerated by disease, both transmitted and inherent; diseases not yet present or as common. Or, perhaps this was just God's way of assuring that the knowledge of him would be passed on from generation to generation. Whatever the reasons lifespans were greatly reduced after the flood (See Genesis 11:10-32; Psalm 90:10). I wonder why. 

Third - The phrase "and then he died" is written of every man mentioned in this genealogy except Enoch. Enoch was special, he walked with God. Therefore, at a relatively young age (365 years - v.23), apparently because of this close relationship with the LORD, it says, "he was no more, because God took him away." (v.24) What happened to Enoch? Through the years this has been the subject of much speculation. The common understanding is that Enoch and Elijah (2 Kings 2:1-12) were both carried away to heaven to be with God without suffering death (See Hebrews 11:5-6). Considering John's definite statement in John 3:13, "No one has ever gone into heaven except the one who came from heaven - the Son of Man" (Jesus, referring to Himself), there must be a better answer. 

Elijah might be explained in this manner - According to 2 Kings 2:11 he was carried by a whirlwind into heaven riding in a chariot, an obvious miracle. It does not
say, however, that he was carried to the dwelling place of God. Heaven, according to Genesis 1:8, is the atmosphere above the earth where birds fly (Genesis 1:20).  Though translated sky in the N.I.V., it is the same Hebrew word translated heaven in 2 Kings 2:1 and 2:11. Thus we can see Elijah being carried off in the air to an unknown place to die, much like Moses (Deuteronomy 34:5,6) and probably for the same reason. 

    Enoch is more difficult since so little is said. Considering the statement by the writer of the Hebrew letter, "he was taken . . . so that he did not experience" (see - K.J.V.) "death," it's possible that God allowed, or caused, his untimely death in order to avoid the debilitating and hurtful aging process that normally leads to death, thereby he would not experience the dying process. Others suggest that he died young in order to avoid the flood, but this seems unlikely since the flood postdated his being taken away by nearly 750 years. The conditions in society that prevailed during that time present yet another possibility. 

    I think we can safely assume that cruelty and violence were widespread. The presence of tyrants and bullies (Nephilim) would suggest this. The apostle Paul describes the wickedness of natural man in Romans 1:18-32. Whether he is writing about the time before the flood or of a later period, we can't be sure. Possibly both are intended. Though he was writing of conditions in ages past this description fit the world of his day as well. Notice the verb tenses. Through verse twenty eight he writes in past tense, but changes to present tense in the last verses of the chapter.  Sadly, this is an accurate description of our time too. Such is the condition of natural man. 

    With this in mind could God have removed Enoch from the scene to protect him from suffering violence and death at the hands of his wicked neighbors? The fact that he was a godly man could have made him the target of such cruelty. Surely this has been true for many throughout history.  Thus, like Elijah, his death was not recorded. 

    Why do we bother struggling to answer these questions, especially since our answers are far from unquestionable? I don't believe that the scriptures indicate that Heaven is ever to be the abode of man. The psalmist declares, "The highest heavens belong to the LORD, but the earth he has given to man." (Psalm 115:16). In our earlier lessons we saw how God had created the perfect environment for his creatures, this earth. Because of man's foolishness and selfishness this earth has been cursed. We see the results of that all around us, and it's getting worse. But, it will not always be so. Peter stated that Jesus would remain in heaven "until the time comes for God to restore everything, as he promised long ago through his holy prophets" (Acts 3:21). John the Revelator pictures the beautiful end of it all in the first few verses of Revelation 22. Notice especially verse three, "No longer will there be any curse."  

    Why bother? Because many like to latch on to admittedly obscure verses like the comments about Enoch to support ideas that have little or no support elsewhere in the scriptures. The Bible does not contradict itself. In areas where it appears to do so we need to dig deeper, seeking answers that are compatible to the rest of scripture.  

    The wickedness that characterized Noah's day would soon come to a catastrophic end. If we understand the Genesis account to be more than just stories of how it all began, but, to be typical of mankind throughout history, this judgment of God should give us reason to pause. We'll consider some lessons from The Flood next time. 

Bob Huddlestun

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