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Methuselah was
187 years at the birth of Lamech (Gen. 5: 25).
Lamech was
182 years at the birth of Noah (Gen. 5: 28).
Noah was
600 years at the time of the flood (Gen. 7: 6).
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969 (Gen. 5: 27).
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Enoch, however, uttered another prophecy which is not recorded in Genesis, but
preserved by Jude in his epistle. We quote from the R.V.:
"And to these (not of these) also Enoch, the seventh from Adam, prophesied, saying,
Behold, the Lord came (not cometh A.V.) with ten thousands of His holy ones to execute
judgment" (Jude 14).
It is important to notice that the Lord's coming referred to by Enoch was a past event
in his day, not the coming of the Lord in a future day which is called His Second Advent.
What Enoch said was a warning to those of his own time, that just as surely as a day of
judgment in the future (the flood) was indicated by the meaning of his son Methuselah's
name, so there had been a judgment by the Lord in the past and the only Scriptural event
we can link this with is the fall of Satan and the angels that sided with him. Both of these
tremendous judgments, as II Peter reveals, foreshadow the gigantic judgment of the last
days (II Pet. 2: 4, 5; 3: 4-7).
The Twofold Nature of Genesis.
The book of Genesis falls into two parts, the first headed by Adam, the father of the
human race, the second headed by Abraham, the father of the nation and the nations.
Noah brings the first part of Genesis to a conclusion and builds an ark so that all flesh
should not be destroyed. Joseph brings the second part of Genesis to a close, saying,
"God did send me before you to preserve life" and "to preserve you a posterity in the
earth" and "save much people alive" (Gen. 45: 5, 7; 50: 20). The first part of Genesis
ends with an Ark; the second ends with a coffin, but with resurrection in view (50: 25, 26;
Heb. 11: 22). An outline therefore of Genesis could be set out thus:
The Deep (Abyss)
Adam to Noah
The Flood (Gen. 6:)
(Gen. 1: 2).
The Race
The Ark
Abraham to Joseph
Beyond Jordan (50: 11)
The Nation
The Coffin
Abraham's Two Sons.
The Apostle Paul has used the fact that Abraham had two sons, the one, Ishmael by a
bond woman, the other, Isaac, by Sarah the free. This `allegorizing' of an historical event
is found in Gal. 4: 21-31. The fact that Abraham had two sons is therefore intentional
in type and demands consideration although he had six more children by Keturah. Paul's
use of the record in Genesis concerning Isaac and Ishmael is governed by the need to