Genesis 5:8Meaning & Commentary from the Church Fathers

If God notes even the count of our hairs, clearly aware of all that concerns us and caring for us, how could the duration of life itself elude His knowledge? For it is written, "the eyes of the Lord are upon the righteous” (Psalm 33:16). In contrast, the lineage in Christ is recorded and remembered by God, which can be clearly demonstrated through the accounts of the righteous, namely, the descendants of Seth.

They also prophetically spoke of the impending calamities facing unrepentant sinners, demonstrating their understanding of heavenly realms and celestial signs, along with instructions for newly devised earthly crafts and commandments that encourage a life pleasing to God. This was done to guide the growing populace on Earth to lead virtuous lives that fulfill His divine will.

The pillars were positioned in such a way that if a fiery judgment should occur first, the stone pillar would succumb to fire, while the brick pillar and its inscriptions would remain intact. Conversely, if water were to be the initial judgment, then the brick pillar would be lost, but the stone pillar would endure for future generations. According to the Jewish historian Josephus, the stone pillar resided in a region of Syria during his lifetime. The first judgment indeed came as a flood in Noah's time, while we await the fiery judgment at the second coming of Christ. In the early days of creation, our forebears were divinely informed about the flood and the subsequent fiery judgment, so that future generations would be warned and refrain from incurring the wrath of the righteous Judge who will administer judgment with fire and torment.

The descendants of Seth, referred to as the sons of God, led upright and devout lives throughout Adam's lifetime, serving the Lord with righteousness for nearly a millennium. They adhered closely to the teachings and commandments of their righteous ancestors, Adam and Seth, living in the fear of God and avoiding any association with the godless descendants of Cain, who lived in rebellion. However, following Adam's death, their resolve began to wane and corruption set in gradually; the true decline occurred after Seth's passing. This moral degeneration was primarily a result of their entanglement with the wicked lineage of Cain, which will be explored further. The principle holds true that wicked companionship leads to corruption. As stated in the Psalms: “With the reverend thou shalt be reverend, with the stroppy thou shalt be corrupt” (Psalm 17:26-27). Additionally, Jesus of Sirach compares harmful friendships with the wicked to tar, noting: “He who touches tar will be blackened by it, and he who turns to the proud will be sharpened by it” (Sirach 13:1). This serves as a general admonition regarding all forms of wickedness, especially the corrupting influence of sinful desires; for those who befriend the lawless will inevitably learn their transgressions and tarnish their lives, much like one who comes into contact with tar.

The conduct of the wicked and their associations resemble the nature of tar: dark and adhesive, easily clinging to anything it touches, and when ignited, it produces foul smoke while burning—a metaphor for the unholy actions of the unrighteous, which weigh heavy in the sight of God and humanity. In the words of the prophet Amos, God reproaches such individuals: “Will you not be as the children of Murin to Me, O sons of Israel?” (Am. 9:7), implying that when corruption abounds, they appear as dark as the Murin, for all who do evil are enwrapped in darkness, shunning the light for fear their sinful actions may be exposed (John 3:20). It is impossible for a person who associates with such morally compromised individuals not to be soiled, as evil easily attaches itself to humanity, which, by its very nature, leans more towards wrongdoing than righteousness, as found in the scripture: “The thought of man is attached to evil from his youth” (Gen. 8:21).

When a person falls into the embrace of evil, they become corrupted, setting themselves ablaze with sinful passions; soon, they will find themselves enveloped in the smoke of temptation, slander, and disgrace. The reputation of their transgressions will spread like smoke, inciting disdain and ridicule from others. Reforming such a person, once they have grown accustomed to their transgressions, becomes a significant challenge, just as the flames of burning tar are not easily extinguished. This is why God urges: “Depart from their midst, and be ye separate... and touch not their uncleanness: and I will receive you, and will be unto you in the Father” (2 Corinthians 6:17-18). The Apostle Peter implores: “Be saved from this stroppy generation” (Acts 2:40), implying that it is crucial to escape from potential destruction. The integrity of the righteous, like Noah, Abraham, Lot, Job, and Tobiah, who managed to remain steadfast amidst lawless societies, is indeed remarkable, and we celebrate their lives as extraordinary works of God.

One philosopher is reported to have remarked that a miracle in life is finding a good person among the wicked. If one encounters a virtuous person amidst many who are not, such a discovery is noteworthy because it is rare. This sentiment echoes the Psalmist’s declaration: “All have gone astray; they are not consumed together; there is no one who does good, not even one” (Psalm 52:4). The root of such moral decay lies in the way individuals seduce one another and lead each other astray through the examples of their unscrupulous lifestyles. When one person observes another's sinful behavior, they may be tempted to imitate it, leading to a proliferation of wickedness and a decline in righteousness. Thus, the Lord warns in the Gospel, “Woe to the world because of temptation!” (Matthew 18:7).

Woe indeed, as the world is permeated with temptations and sins. Such temptations arise from witnessing flagrant injustices in the world and hearing the disreputable and deceitful words that abound. How can anyone escape these enticements? Consequently, the world bears a heavy burden! Many, striving to distance themselves from such influences, have sought refuge in desolate places—mountains, caves, and wilderness—where they can avoid the oppressive temptation of the world. The struggle for salvation only intensifies when one resides in a morally bankrupt generation where vice reigns supreme.

An old hermit, residing in the Egyptian desert, once ventured into Alexandria to sell his needlework. Grieved by witnessing a young monk entering an inn, he waited for him outside. Upon his emergence, the elder approached him and said, “Brother, do you not see the many snares set by the devil? Do you not realize that our spirits are tainted in the city by sight and sound? By frequenting the tavern, you expose yourself to temptations that you would otherwise avoid. I urge you to flee to the wilderness, where you can preserve your soul with God’s assistance.”

The young monk responded, “Leave me be, esteemed elder; God seeks only one thing, a pure heart.” The elder, lifting his hands to heaven, proclaimed, “Thank You, God! I have dwelled in a hermitage for 55 years, yet I have not attained a pure heart!” At this proclamation, the old man marveled, unable to fathom that anyone could maintain purity of heart amidst worldly temptations.

A significant source of turmoil in human thoughts stems from excessive interactions with women and even the audacity to behold their faces. If one converses and gazes at a woman, the impressions linger in the mind and heart, leading to unholy reflections, thus defiling the spirit, even if the body may remain untainted. St. Isidore Pelusiot wisely advised a man, “Engage with women judiciously, my friend! While you may argue that you converse with them without harm, remember that water, through constant dripping, can wear down and erode stone.”

Consider my point: while stone is among the hardest substances, water is one of the softest. Yet, the relentless nature of water can erode stone over time. If even stone, which is so enduring, can be diminished by something so seemingly inconsequential as water, how much more vulnerable is the human will—which is naturally inclined to the easy path—subject to erosion by persistent habits? The story of Seth’s descendants, who, drawn by the beauty of the daughters of Cain, succumbed to corruption through their interactions, serves as a poignant reminder of this truth.

Seth the righteous, son of Adam and father of Enos, lived for nine hundred and twelve years and passed away peacefully. His death is outlined in Russian Bibles as occurring in 1042 years from the creation, and in chronographs as 1142. It is narrated that he authored twenty-nine books during his lifetime on various topics concerning the heavens, the earth, as well as prophecies and teachings on the reverent worship of God and godly living. Following Adam, he became the teacher of the world and leader of his tribal lineage.

Initially, the righteous forefathers devoted themselves to a life pleasing to God, not only guiding their own lives but instructing their children, imparting both oral teachings and written wisdom, so that future generations could learn to lead lives that honor God. There is nothing more beneficial or noble, nothing more esteemed and joyous, than to serve God in sincerity with one’s entire heart.

Adding these figures together results in a total of 1287 years. Additionally, beyond the timeframe we have outlined, we can add 969 years leading up to the Flood (Gen. 5:26-32, Gen. 7:6). Thus, from the creation of the world to the Flood, there spanned 2256 years. This calculation aligns with the chronology found in the Greek and Church Slavonic texts of the Bible, corroborated by ancient Samaritan sources and Josephus Flavius. The Greek version indicates about 600 more years than the Hebrew account, in which each of the first six patriarchs became fathers a century earlier than recorded in the Hebrew Scriptures. Although the origins of this discrepancy are challenging to explain, it does not obstruct the clear message of salvation conveyed in the Holy Scriptures.

Concerns have been raised regarding the exceptional lifespans of the patriarchs before and after the Flood, particularly up until Abraham, when human lifespan began to gradually decrease. Some find it hard to believe that individuals could live for 900, 800, 700, 600, 500, 400, 300, or even 200 years, suggesting that Moses, influenced by ancient Egyptian customs that equated a year to a month, meant to indicate months rather than years. However, this interpretation is unsupported by Moses' writings. In his account of the Flood, he clearly distinguishes a year from a 30-day month. He records that "in the six hundredth year of Noah's life, ... on the seventeenth day of the month, all the fountains of the great deep burst forth" (Gen. 7:11). The year cannot be interpreted as three months prior and eight months afterward. Moses indicates a full year during the Flood, which began on the 17th day of the second month in the 600th year of Noah and ended on the 27th day in the following year (Genesis 8:13-14). He marks a total of 150 days (equivalent to five months) of flooding, followed by a gradual receding of water noted on the 17th day of the seventh month in April and continuing with references to dates in the tenth month, culminating in the earth's liberation from water by the first day of the first month. If one were to equate the years of the patriarchs to our months, it might suggest that some patriarchs fathered children much too early, such as Arphaxad supposedly becoming a father at the age of 12, while Genesis states he became a father at 135 (Gen. 11:12-13). Similarly, it would imply Farrah, Abraham's father, had a son in his sixth year of life (Gen. 11:26-32). Another inconsistency arises when Jacob, at 130 years old, expresses to Pharaoh that his life has been brief compared to his ancestors (Gen. 47:9). The implication behind his complaint would be lost if the lifespans of his forefathers were only 500, 300, or 200 months rather than years, which would mean he had outlived not just his immediate ancestors but also the pre-Flood patriarchs.

The lifespans of the patriarchs reflect a special act of Divine Providence: their lengthy lives allowed the population to multiply rapidly, enriched their wisdom and experience, and equipped them to guide younger generations, which was particularly essential during humanity's earlier, more naive state. The continuous preservation of divine revelation and sacred traditions among worshippers of the true God relied heavily on the patriarchs who served as living testimonies of God's revelations at a time when the written Word was not yet available. Individuals could hear divine truths consistently for hundreds of years, enabling the transmission of direct revelations from God, like those experienced by Adam in Paradise. For instance, Noah, living approximately 600 years before the Flood, could share conversations with Maleel, just as Maleel could with Adam. Methuselah, who died in the Flood's year, could relay teachings he received from Enos, Seth's son. As a result, both the later and earlier revelations of God, including those given to Adam, could be passed to the post-Flood world without distortion. In addition to Divine Providence, natural factors also contributed to the longevity of the patriarchs: the pristine forces of nature that had yet to be corrupted by sin, a simple lifestyle in tune with nature, and the generally unblemished human body, which saw fewer hereditary defects passed down due to a smaller population—all these factors created conditions that favored the early period over later generations.

This historical analysis of the pre-Flood patriarchs includes the age at which they fathered sons, the durations of their lives until their sons were born, and the eventual conclusion of each life, marked simply by "and died." This is the immutable law of humanity! Although people do not cease to exist, their lives are continually renewed by coming generations. However, the lineage that prepared the holy seed for the spiritual restoration of the whole human race did not perish. Yet, the judgement declared upon Adam, "For dust thou art, and unto dust shalt thou return," was intended for individuals who have not committed sins in a manner akin to Adam’s transgression (Rom. 5:14). Among all patriarchs, there was one man who transcended this universal law—Enoch. Of him, it is written, "And Enoch walked with God" (Gen. 5:24). This phrase conveys a close walk in fellowship with God, signifying a life of faith and love that drew God's special favor, potentially allowing for divine manifestations similar to those Adam experienced in paradise. The text notes, "And he was not found" because "God had taken him." The Apostle notes that "By faith Enoch was taken up so that he should not see death, and he was not found because God had taken him" (Heb. 11:5). Enoch's ascension parallels that of the prophet Elijah, who was likewise taken alive from Earth (2 Kings 2:10), and it prefigures what will occur at the return of Christ when the faithful will be transformed in an instant, becoming incorruptible (1 Corinthians 15:21-22). Enoch was taken directly into glory, without experiencing death or illness, for the purpose of inspiring faith in eternal life among those surrounded by death and decay. Additionally, the son of Sirach remarks that "Enoch ... was taken as an example of repentance for his contemporaries" (Sir. 44:15). This illustrates how his life exemplified the high rewards stemming from repentance and the struggle against sin. Enoch not only taught his peers about repentance through his life and fate but also through his prophetic voice, as noted by the Apostle Jude, who cites his prophetic declarations: "Behold, the Lord comes with ten thousands of His holy ones, to execute judgment on all and to convict everyone of all the ungodly acts they have committed in their ungodliness" (Jude 1:14-15). While an apocryphal text attributed to Enoch contains many fanciful and misleading notions, such as star lore and angelic intermarriage with humanity, the prophetic words quoted by Jude surely were passed down through tradition, separate from any erroneous narratives found in those writings.