Genesis 5:11Meaning & Commentary from the Church Fathers

The first explanation is that humanity was initially fashioned by God Himself with a perfect structure, composed of well-ordered parts, and endowed with robust health and vital blood. Had he not fallen into sin, man was destined to be immortal and live forever, akin to the angels. Though sin brought about the loss of immortality, some remnants of that original health persisted and were inherited by subsequent generations.

The second reason lies in the lifestyle of the ancestors; they lived with moderation, consuming simple foods without partaking of intoxicating beverages, relying solely on water. Their diets consisted mainly of bread, greens, and vegetables, devoid of indulgences.

The third point is that they practiced chastity and maintained purity, marrying without haste, upholding sanctity in their unions, and refraining from frequent physical relations. They understood that marriage was not intended for lustful gratification but for the purpose of procreation. They approached matrimony with a sense of honor and integrity, much like the guidance given to Tobiah the younger by the angel: ‘Take a virgin with the fear of the Lord, more for the sake of fruit than for the sake of fornication’ (Tob. 6:18, Tob. 8:7). Those who engage in excess within marriage, surrendering to lust ‘like a horse and a mule, which have no understanding’ (Ps. 31:9), harm their health and shorten their lives, as highlighted in the book of Tobit. By practicing abstinence from carnal relations, a man preserves his health and enhances his longevity.

The fourth reason cited by some pertains to the original strength of the earth, which was created by God to produce nourishing and health-promoting fruits. The nutrition provided by the earth was more conducive to sustaining human life than what we experience today. However, after the flood washed over the earth, its strength diminished, and the quality of its fruits declined, leading to a less effective means of supporting human health.

The fifth reason is attributed to Adam's perceptive wisdom, as he possessed knowledge of the medicinal properties of all herbs and was adept at healing far beyond any later experts. He passed this knowledge down to his descendants, imparting skills that helped them maintain their health over time.

Yet the sixth, and most significant, reason is the divine blessing and the wondrous action of God, which prolonged the lives of the first humans. This served multiple purposes: to allow the human population to grow more rapidly, to inspire the invention of various necessary arts and crafts, and to ensure that the knowledge of God—who created all things—was handed down to future generations, specifically the descendants of Adam. Adam shared tales of how God formed man from the dust of the earth and provided him a helper from his side, leading him into paradise and issuing commands regarding the tree. They recounted the tragic fall and the resultant expulsion from paradise, sharing these stories with tears to instill faith in God, the Creator of all. They encouraged worship, supplication, and reliance on Him. Thus, God marvelously preserved the lives of the holy ancestors for many years.

Seth bore Enos 205 years later; Enos was followed by Cainan after 190 years; then came Maleel, born 170 years after Cainan; Jared arrived 165 years after Maleel; Enoch came 162 years after Jared; and finally, Methuselah was born 165 years after Enoch. By adding these amounts, we arrive at 1287 years. Additionally, if we include the 969 years prior to the Flood, the total time from creation to the Flood amounts to 2256 years. This timeline aligns with the chronology found in the Greek and Church Slavonic translations of the Bible, corroborated by ancient Samaritan texts and Josephus’ works. The Greek texts show approximately 600 more years than the Hebrew accounts, wherein the first six patriarchs are depicted as fathers a hundred years earlier than their Hebrew counterparts. The challenge of reconciling this discrepancy does not detract from the essence of the salvific teachings found in Scripture.

Secondly, skepticism has arisen regarding the lengthy lifespans of the patriarchs prior to the Flood and extending to Abraham's time, when human longevity began to diminish. Some have deemed it implausible that individuals lived for 900, 800, 700, 600, 500, 400, 300, or even 200 years, conjecturing that Moses might have counted years as months, following the practices of ancient Egyptians. However, the text provided by Moses does not support this theory. In fact, within his account of the Flood, Moses clearly differentiates years from months, stating, "In the six hundredth year of Noah's life... on the seventeenth day of the month, all the springs of the great deep burst forth" (Gen. 7:11). Moreover, the year of the Flood cannot be reduced to merely three months prior and eight months afterward, as Moses describes a year-long timeline for the Flood. The Flood commenced on the 17th day of the second month (likely November) of Noah's 600th year and concluded on the 27th of the second month in his 601st year (Genesis 8:13-14). Within this time frame, Moses details 150 days (or five months) of the Flood’s intensity, followed by a gradual receding of waters, beginning on the 17th day of the seventh month in April, the first day of the tenth month in July, and concluding with the earth's liberation from water on the first day of the first month. If we were to equate the patriarchs' years with our months, it could suggest that some became fathers at implausibly young ages, such as Arphaxad, who lived for 500 years yet fathered Salah at the age of 12 (though Genesis states he was 135 when he had him (Gen. 11:12-13)). Likewise, Terah, Abraham's father, who lived for 205 years, would have had a son at just six years old (Gen. 11:26-32). Another contradiction arises with Jacob, who, at 130, laments to Pharaoh about the shortness of his life, claiming that the days of his life did not reach the years of his ancestors (Gen. 47:9). This complaint would seem incongruous if his ancestors’ lives spanned merely 500, 300, or 200 months rather than years; then he would not only have surpassed his immediate forebears but also the pre-Flood patriarchs.

In the longevity of these patriarchs, one can discern the special action of God’s Providence: their extended lives corresponded with the growth of humankind, the accumulation of life experience and wisdom, equipping them to guide younger generations—an especially vital role during the early and undeveloped stages of humanity. This also ensured a more reliable preservation of divine revelation and sacred traditions among worshippers of the true God. In an age without the written Word of God, the patriarchs served as living, trustworthy records of God's revelations. Thus, for instance, Noah, living around 600 years before the Flood, could converse with Maleel and Maleel with Adam. Methuselah, who passed away in the year of the Flood, could relay to his contemporaries what he had heard from Enos, Seth’s son. This rich continuity of divine truth could maintain its freshness and integrity into the post-Flood world. Natural conditions, such as the abundant vitality of creation and a lifestyle closely aligned with nature, alongside the human body retaining more primitive strengths, also contributed to the patriarchs' longevity, with fewer ancestral impairments being passed to subsequent generations.

Lastly, the historian recounts the birth order and life span of each patriarch, emphasizing that each life culminates in death, a universal constant. Humanity continues through the new generations born, and the lineage set apart for spiritual renewal through the holy seed remains intact. However, the sentence pronounced to Adam—"For dust you are, and to dust you shall return"—applies only to individuals, even those who "have not sinned in the likeness of Adam's transgression" (Rom. 5:14). Enoch stands out as an exception in the patriarchal lineage. It is recorded that "Enoch walked faithfully with God; then he was no more, because God took him away" (Gen. 5:24). This indicates that Enoch was in profound spiritual communion with God, drawing near through faith and love, experiencing divine favor that possibly included manifestations akin to those Adam enjoyed in Eden. His disappearance signifies God's transfiguration of him, and as the Apostle states, "By faith Enoch was taken from this life, so that he did not experience death; he could not be found, because God had taken him away" (Heb. 11:5), entering directly into a state of glory without undergoing death or illness.

What is the significance of this miraculous event? It serves to inspire belief in eternal life and the hope of immortality amid a world dominated by death. Additionally, the son of Sirach notes that Enoch "was taken as a model of repentance for his generation" (Sir. 44:15). Enoch’s life and fate provided a powerful lesson in repentance, teaching his contemporaries through both his actions and his prophetic preaching. The Apostle Jude references his prophetic words: "See, the Lord is coming with thousands upon thousands of His holy ones to judge everyone" (Jude 1:14-15). While there are apocryphal writings attributed to Enoch that contain various errors and fanciful notions, the authentic prophetic declarations attributed to him, as cited by Jude, were likely transmitted through tradition rather than derived from those unreliable texts.