Genesis 11:10-26

CRITICAL NOTES.—

Genesis 11:10. These are the generations of Shem] The genealogies are here only given in part, the writer’s object being to trace the pedigree of Abram from Shem.—

MAIN HOMILETICS OF THE PARAGRAPH.— Genesis 11:10

THE GENERATIONS OF SHEM

“These are the generations.” This is the usual phrase, employed in several places in this book, to mark a new development in the history. Here, it marks the beginning of the fifth document, in which the generations of Shem are recorded. As is often the case with such genealogies, some links are wanting, but a sufficient number are given to indicate the general course of the history. The details of the record are governed by the main purpose of the historian, which was to introduce us to Abraham through the line of Shem. The object of the Bible is not to satisfy a minute and prying curiosity, but to put us in possession of the great facts upon which the doctrines of salvation are based. We learn from this document:—

I. The line in which the knowledge of the true God was preserved. Shem was destined to preserve the name of God through all the corruptions of the old world. The knowledge of God might have perished from the earth, had not one people been selected to preserve it. The wisdom of God therefore provided a home for the safe custody of His truth and the maintenance of His worship. This was necessary because the nations had now begun to depart from the living God. Not content with ungodliness, they fell into positive error—into all the absurdities of polytheism and idolatry. The hope of the human race henceforth centres in the chosen people. It is because of the precious interests of this hope that the Bible confines itself mainly to the history of one people, which though insignificant in themselves, were truly great on account of the purpose of their existence. The very phrase, “The King of the Jews,” shows that the Messiah King was to arise out of that nation. The Bible is not a history of all men, but a history of the kingdom of God, and therefore the heathen nations gradually drop from the sacred page, and only appear at distant intervals when they come in conflict with the chosen people. All things in Scripture are subordinated to its main purpose. We learn also—

II. The direction of the stream of history towards the Messiah. If we can say that “the testimony of Jesus is the spirit of prophecy” (Revelation 19:10), we may also affirm that the spirit of sacred history centres in the same testimony. In the records of the chosen people, we can discover a movement towards a sublime end. The promise of a Messiah was at first vaguely given, but in process of time it grew clearer in outline, and richer with concentrated blessing. It increased in definiteness until “God was manifest in the flesh.” “God calmly and resolutely proceeds with His purpose of mercy. In the accomplishment of this eternal purpose He moves with all the solemn grandeur of long suffering patience. One day is with Him as a thousand years, and a thousand years as one day. Out of Adam’s three sons He selects one to be the progenitor of the seed of the woman. Out of Noah’s three sons He again selects one. And now out of Terah’s three is one to be selected. Among the children of this one He will choose a second one, and among his a third one before He reaches the holy family. Doubtless this gradual mode of proceeding is in keeping with the hereditary training of the holy nation, and the due adjustment of the Divine measures, for at length bringing the fulness of the Gentiles in the covenant of everlasting peace.”—(Murphy.) We learn further—

III. The gradual narrowing of human life. As a judgment upon the sin of the old world, God determined to contract the duration of human life. That judgment was not inflicted at once. The threatened limit was but slowly reached. God is not in haste to inflict penalty. His justice proceeds with a solemn majesty of movement. In this history, which shows how the span of life is gradually narrowing, it would appear as if the old energy does but slowly leave the children of men. “In the manifold weakenings of the highest life endurance, in the genealogy of them, there are, nevertheless, distinctly observable a number of abrupt breaks—

(1) from Shem to Arphaxad, or from 600 years to 438;
(2) from Eber to Peleg, or from 464 years to 239;

(3) from Serug to Nahor, or from 230 years to 148; beyond which last, again, there extend the lives of Terah, with his 205, and of Abraham, with his 175 years. Farther on we have Isaac with 180 years, Jacob 147, and Joseph 110. So gradually does the human term of life approach the limit set by the Psalmist (Psalms 90:10). Moses reached the age of 120 years. The deadly efficacy goes on still in the bodily sphere, although the counter-working of salvation has commenced in the spiritual.”—(Lange.)

SUGGESTIVE COMMENTS ON THE VERSES

Genesis 11:10. The general title is expressed thus, “These are the generations of Shem.” Of these Moses was speaking, Genesis 10, so far as Peleg, whose name being given him upon the occasion of dividing the earth; by way of parenthesis, he includes the history and cause of this earth’s division, in the former part of this chapter. He now returns to draw up the line full unto Abram, about which this title is set in the front. Consider the use of all these mentioned in the title.

1. To point out where the Church of God was after the flood.
2. To show God’s Providence in singling out some generations in the world for His Church, these and not others.
3. To make known to us the state of the Church either for truth or for corruption at this time.
4. To continue to us the right chronology of the world, not for speculation only, but for pious practice to us, upon whom the ends of the world are come.
5. To make us better understand some passages of the prophets mentioning these persons or their conditions.
6. To show us the true line of Christ, and to confirm the New Testament given by Him. Every generation in the Church from the flood is but to bring Christ nearer.—(Hughes.)

A second Kenan is inserted after Arpakshad in the Septuagint, and in the Gospel according to Luke. But this name does not occur even in the Septuagint in 1 Chronicles 1:24, where the genealogy of Abraham is given. It is not found in the Samaritan Pentateuch, the Targums, or the ancient versions. It does not appear in Josephus or Philo. Neither is it found in the Codex Bezae in the Gospel of Luke. It must therefore be regarded as an interpolation.—(Murphy.)