Genesis 6 Commentary

, Gen 6:10. And a farther description of the corruption of man, Gen 6:11, Gen 6:12. Noah is forewarned of the approaching destruction of the human race, Gen 6:13; and is ordered to build an ark for the safety of himself and household, the form and dimensions of which are particularly described, Gen 6:14-16. The deluge threatened, Gen 6:17. The covenant of God's mercy is to be established between him and the family of Noah, Gen 6:18. A male and female of all kinds of animals that could not live in the waters to be brought into the ark, Gen 6:19, Gen 6:20. Noah is commanded to provide food for their sustenance, Gen 6:21; and punctually follows all these directions, Gen 6:22. Verse 1 When men began to multiply - It was not at this time that men began to multiply, but the inspired penman speaks now of a fact which had taken place long before. As there is a distinction made here between men and those called the sons of God, it is generally supposed that the immediate posterity of Cain and that of Seth are intended. The first were mere men, such as fallen nature may produce, degenerate sons of a degenerate father, governed by the desire of the flesh, the desire of the eye, and the pride of life. The others were sons of God, not angels, as some have dreamed, but such as were, according to our Lord's doctrine, born again, born from above, Joh 3:3, Joh 3:5, Joh 3:6, etc., and made children of God by the influence of the Holy Spirit, Gal 5:6. The former were apostates from the true religion, the latter were those among whom it was preserved and cultivated. Dr. Wall supposes the first verses of this chapter should be paraphrased thus: "When men began to multiply on the earth, the chief men took wives of all the handsome poor women they chose. There were tyrants in the earth in those days; and also after the antediluvian days powerful men had unlawful connections with the inferior women, and the children which sprang from this illicit commerce were the renowned heroes of antiquity, of whom the heathens made their gods." Verse 3 My spirit shall not always strive - It is only by the influence of the Spirit of God that the carnal mind can be subdued and destroyed; but those who wilfully resist and grieve that Spirit must be ultimately left to the hardness and blindness of their own hearts, if they do not repent and turn to God. God delights in mercy, and therefore a gracious warning is given. Even at this time the earth was ripe for destruction; but God promised them one hundred and twenty years' respite: if they repented in that interim, well; if not, they should be destroyed by a flood. See the note on Gen 6:5 Verse 4 There were giants in the earth - נפלים nephilim, from נפל naphal, "he fell." Those who had apostatized or fallen from the true religion. The Septuagint translate the original word by γιγαντες, which literally signifies earth-born, and which we, following them, term giants, without having any reference to the meaning of the word, which we generally conceive to signify persons of enormous stature. But the word when properly understood makes a very just distinction between the sons of men and the sons of God; those were the nephilim, the fallen earth-born men, with the animal and devilish mind. These were the sons of God, who were born from above; children of the kingdom, because children of God. Hence we may suppose originated the different appellatives given to sinners and saints; the former were termed γιγαντες, earth-born, and the latter, ἁγιοι, i.e. saints, persons not of the earth, or separated from the earth. The same became mighty men - men of renown - גברים gibborim, which we render mighty men, signifies properly conquerors, heroes, from גבר gabar, "he prevailed, was victorious." and אנשי השם anshey hashshem, "men of the name," ανθρωποι ονομαστοι, Septuagint; the same as we render men of renown, renominati, twice named, as the word implies, having one name which they derived from their fathers, and another which they acquired by their daring exploits and enterprises. It may be necessary to remark here that our translators have rendered seven different Hebrew words by the one term giants, viz., nephilim, gibborim, enachim, rephaim, emim, and zamzummim; by which appellatives are probably meant in general persons of great knowledge, piety, courage, wickedness, etc., and not men of enormous stature, as is generally conjectured. Verse 5 The wickedness of man was great - What an awful character does God give of the inhabitants of the antediluvian world! 1. They were flesh, ( Gen 6:3 ), wholly sensual, the desires of the mind overwhelmed and lost in the desires of the flesh, their souls no longer discerning their high destiny, but ever minding earthly things, so that they were sensualized, brutalized, and become flesh; incarnated so as not to retain God in their knowledge, and they lived, seeking their portion in this life. 2. They were in a state of wickedness. All was corrupt within, and all unrighteous without; neither the science nor practice of religion existed. Piety was gone, and every form of sound words had disappeared. 3. This wickedness was great רבה rabbah, "was multiplied;" it was continually increasing and multiplying increase by increase, so that the whole earth was corrupt before God, and was filled with violence, ( Gen 6:11 ); profligacy among the lower, and cruelty and oppression among the higher classes, being only predominant. 4. All the imaginations of their thoughts were evil - the very first embryo of every idea, the figment of every thought, the very materials out of which perception, conception, and ideas were formed, were all evil; the fountain which produced them, with every thought, purpose, wish, desire, and motive, was incurably poisoned. 5. All these were evil without any mixture of good - the Spirit of God which strove with them was continually resisted, so that evil had its sovereign sway. 6. They were evil continually - there was no interval of good, no moment allowed for serious reflection, no holy purpose, no righteous act. What a finished picture of a fallen soul! Such a picture as God alone, who searches the heart and tries the spirit, could possibly give. 7. To complete the whole, God represents himself as repenting because he had made them, and as grieved at the heart because of their iniquities! Had not these been voluntary transgressions, crimes which they might have avoided, had they not grieved and quenched the Spirit of God, could he speak of them in the manner he does here? 8. So incensed is the most holy and the most merciful God, that he is determined to destroy the work of his hands: And the Lord said, I will destroy man whom I have created; Gen 6:7. How great must the evil have been, and how provoking the transgressions, which obliged the most compassionate God, for the vindication of his own glory, to form this awful purpose! Fools make a mock at sin, but none except fools. Verse 8 Noah found grace in the eyes of the Lord - Why? Because he was, 1. A just man, איש צדיק ish tsaddik, a man who gave to all their due; for this is the ideal meaning of the original word. 2. He was perfect in his generation - he was in all things a consistent character, never departing from the truth in principle or practice. 3. He walked with God - he was not only righteous in his conduct, but he was pious, and had continual communion with God. The same word is used here as before in the case of Enoch. See Gen 5:22. Verse 11 The earth also was corrupt - See the note on Gen 6:5. Verse 13 I will destroy them with the earth - Not only the human race was to he destroyed, but all terrestrial animals, i.e. those which could not live in the waters. These must necessarily be destroyed when the whole surface of the earth was drowned. But destroying the earth may probably mean the alteration of its constitution. Dr. Woodward, in his natural history of the earth, has rendered it exceedingly probable that the whole terrestrial substance was amalgamated with the waters, after which the different materials of its composition settled in beds or strata according to their respective gravities. This theory, however, is disputed by others. Verse 14 Make thee an ark - תבת tebath, a word which is used only to express this vessel, and that in which Moses was preserved, Exo 2:3, Exo 2:5. It signifies no more than our word vessel in its common acceptation - a hollow place capable of containing persons, goods, etc., without any particular reference to shape or form. Gopher wood - Some think the cedar is meant; others, the cypress. Bochart renders this probable, 1. From the appellation, supposing the Greek word κυπαρισσος, cypress, was formed from the Hebrew גפר, gopher; for take away the termination ισσος, and then gopher and κυπαρ will have a near resemblance. 2. Because the cypress is not liable to rot, nor to be injured by worms. 3. The cypress was anciently used for ship-building. 4. This wood abounded in Assyria, where it is probable Noah built the ark. After all, the word is of doubtful signification, and occurs nowhere else in the Scriptures. The Septuagint render the place, εκ ξυλων τετραγωνων, "of square timber;" and the Vulgate, de lignis laevigatis, "of planed timber;" so it is evident that these translators knew not what kind of wood was intended by the original. The Syriac and Arabic trifle with the passage, rendering it wicker work, as if the ark had been a great basket! Both the Targums render it cedar; and the Persian, pine or fir. Verse 15 Thou shalt make - the length of the ark - three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits - Allowing the cubit, which is the length from the elbow to the tip of the middle finger, to be eighteen inches, the ark must have been four hundred and fifty feet in length, seventy-five in breadth, and forty-five in height. But that the ancient cubit was more than eighteen inches has been demonstrated by Mr. Greaves, who traveled in Greece, Palestine, and Egypt, in order to be able to ascertain the weights, moneys, and measures of antiquity. He measured the pyramids in Egypt, and comparing the accounts which Herodotus, Strabo, and others, give of their size, he found the length of a cubit to be twenty-one inches and eight hundred and eighty-eight decimal parts out of a thousand, or nearly twenty-two inches. Hence the cube of a cubit is evidently ten thousand four hundred and eighty-six inches. And from this it will appear that the three hundred cubits of the ark's length make five hundred and forty-seven feet; the fifty for its breadth, ninety-one feet two inches; and the thirty for its height, fifty-four feet eight inches. When these dimensions are examined, the ark will be found to be a vessel whose capacity was more than sufficient to contain all persons and animals said to have been in it, with sufficient food for each for more than twelve months. This vessel Dr. Arbuthnot computes to have been eighty-one thousand and sixty-two tons in burden. As many have supposed the capacity of the ark to have been much too small for the things which were contained in it, it will be necessary to examine this subject thoroughly, that every difficulty may be removed. The things contained in the ark, besides the eight persons of Noah's family, were one pair of all unclean animals, and seven pairs of all clean animals with provisions for all sufficient for twelve months. At the first view the number of animals may appear so immense that no space but the forest could be thought sufficient to contain them. If, however, we come to a calculation, the number of the different genera or kinds of animals will be found much less than is generally imagined. It is a question whether in this account any but the different genera of animals necessary to be brought into the ark should be included Naturalists have divided the whole system of zoology into Classes and Orders, containing genera and species. There are six classes thus denominated: 1. Mammalia; 2. Aves; 3. Amphibia; 4. Pisces; 5. Insectae; 6. Vermes. With the three last of these, viz., fishes, insects, and worms, the question can have little to do. The first Class, Mammalia, or animals with teats, contains seven orders, and only forty-three genera if we except the seventh order, cete, i.e. all the whale kind, which certainly need not come into this account. The different species in this class amount, the cete excluded, to five hundred and forty-three. The second Class, Aves, birds, contains six orders, and only seventy-four genera, if we exclude the third order, anseres, or web-footed fowls, all of which could very well live in the water. The different species in this class, the anseres excepted, amount to two thousand three hundred and seventy-two. The third Class, Amphibia, contains only two orders, reptiles and serpents; these comprehend ten genera, and three hundred and sixty-six species, but of the reptiles many could live in the water, such as the tortoise, frog, etc. Of the former there are thirty-three species, of the latter seventeen, which excluded reduce the number to three hundred and sixteen. The whole of these would occupy but little room in the ark, for a small portion of earth, etc., in the hold would be sufficient for their accommodation. Bishop Wilkins, who has written largely and with his usual accuracy on this subject, supposes that quadrupeds do not amount to one hundred different kinds, nor birds which could not live in the water to two hundred. Of quadrupeds he shows that only seventy-two species needed a place in the ark, and the birds he divides into nine classes, including in the whole one hundred and ninety-five kinds, from which all the web-footed should be deducted, as these could live in the water. He computes all the carnivorous animals equivalent, as to the bulk of their bodies and food, to twenty-seven wolves; and all the rest to one hundred and eighty oxen. For the former he allows one thousand eight hundred and twenty-five sheep for their annual consumption; and for the latter, one hundred and nine thousand five hundred cubits of hay: these animals and their food will be easily contained In the two first stories, and much room to spare; as to the third story, no person can doubt its being sufficient for the fowls, with Noah and his family. One sheep each day he judges will be sufficient for six wolves; and a square cubit of hay, which contains forty-one pounds, as ordinarily pressed in our ricks, will he amply sufficient for one ox in the day. When the quantum of room which these animals and their provender required for one year, is compared with the capacity of the ark, we shall be led to conclude, with the learned bishop, "that of the two it is more difficult to assign a number and bulk of necessary things to answer to the capacity of the ark, than to find sufficient room for the several species of animals and their food already known to have been there." This he attributes to the imperfection of our lists of animals, especially those of the unknown parts of the earth; and adds, "that the most expert mathematicians at this day," and he was one of the first in Europe, "could not assign the proportion of a vessel better accommodated to the purpose than is here done;" and concludes thus: "The capacity of the ark, which has been made an objection against Scripture, ought to be esteemed a confirmation of its Divine authority; since, in those ruder ages men, being less versed in arts and philosophy, were more obnoxious to vulgar prejudices than now, so that had it been a human invention it would have been contrived, according to those wild apprehensions which arise from a confused and general view of things, as much too big as it has been represented too little." See Bishop Wilkins's Essay towards a Philosophical Character and Language. Verse 16 A window shalt thou make - What this was cannot be absolutely ascertained. The original word צהר tsohar signifies clear or bright; the Septuagint translate it by επωυναγων, "collecting, thou shalt make the ark," which plainly shows they did not understand the word as signifying any kind of window or light. Symmacbus translates it διαφανες, a transparency; and Aquila, μεσημβρινον, the noon. Jonathan ben Uzziel supposes that it was a precious luminous stone which Noah, by Divine command, brought from the river Pison. It is probably a word which should be taken in a collective sense, signifying apertures for air and light. In a cubit shalt thou finish it above - Probably meaning that the roof should be left a cubit broad at the apex or top, and that it should not terminate in a sharp ridge. But this place is variously understood. Verse 17 I-do bring a flood - מבול; mabbul; a word used only to designate the general deluge, being never applied to signify any other kind of inundation; and does not the Holy Spirit intend to show by this that no other flood was ever like this, and that it should continue to be the sole one of the kind? There have been many partial inundations in various countries, but never more than One general deluge; and we have God's promise, Gen 9:15, that there shall never be another. Verse 18 With thee will I establish my covenant - The word ברית berith, from בר bar, to purify or cleanse, signifies properly a purification or purifier, (see on Genesis 15 (note)), because in all covenants made between God and man, sin and sinfulness were ever supposed to be on man's side, and that God could not enter into any covenant or engagement with him without a purifier; hence, in all covenants, a sacrifice was offered for the removal of offenses, and the reconciliation of God to the sinner; and hence the word ברית berith signifies not only a covenant, but also the sacrifice offered on the occasion, Exo 24:8; Psa 50:5; and Jesus Christ, the great atonement and purifier, has the same word for his title, Isa 42:6; Isa 49:8; and Zac 9:11. Almost all nations, in forming alliances, etc., made their covenants or contracts in the same way. A sacrifice was provided, its throat was cut, and its blood poured out before God; then the whole carcass was divided through the spinal marrow from the head to the rump; so as to make exactly two equal parts; these were placed opposite to each other, and the contracting parties passed between them, or entering at opposite ends met in the center, and there took the covenant oath. This is particularly referred to by Jeremiah, Jer 34:18, Jer 34:19, Jer 34:20: "I will give the men (into the hands of their enemies, Jer 34:20 ) that have transgressed my covenant, which have not performed the words of the covenant which they made before me, when they cut the calf in twain, and passed between the parts thereof," etc. See also Deu 29:12. A covenant, says Mr. Ainsworth, is a disposition of good things faithfully declared, which God here calls his, as arising from his grace towards Noah ( Gen 6:8 ) and all men; but implying also conditions on man's part, and therefore is called our covenant, Zac 9:11. The apostles call it διαθηκη, a testament or disposition; and it is mixed of the properties both of covenant and testament, as the apostle shows, Heb 9:16, etc., and of both may be named a testamental covenant, whereby the disposing of God's favors and good things to us is declared. The covenant made with Noah signified, on God's part, that he should save Noah and his family from death by the ark. On Noah's part, that he should in faith and obedience make and enter into the ark - Thou shalt come into the ark, etc., so committing himself to God's preservation, Heb 11:7. And under this the covenant or testament of eternal salvation by Christ was also implied, the apostle testifying, 1Pet 3:21, that the antitype, baptism, doth also now save us; for baptism is a seal of our salvation, Mar 16:16. To provide a Savior, and the means of salvation, is God's part: to accept this Savior, laying hold on the hope set before us, is ours. Those who refuse the way and means of salvation must perish; those who accept of the great Covenant Sacrifice cannot perish, but shall have eternal life. See on Gen 15:10 (note), etc. Verse 19 To keep them alive - God might have destroyed all the animal creation, and created others to occupy the new world, but he chose rather to preserve those already created. The Creator and Preserver of the universe does nothing but what is essentially necessary to be done. Nothing should be wantonly wasted; nor should power or skill be lavished where no necessity exists; and yet it required more means and economy to preserve the old than to have created new ones. Such respect has God to the work of his hands, that nothing but what is essential to the credit of his justice and holiness shall ever induce him to destroy any thing he has made. Verse 21 Of all food that is eaten - That is, of the food proper for every species of animals. Verse 22 Thus did Noah - He prepared the ark; and during one hundred and twenty years preached righteousness to that sinful generation, 2Pet 2:5. And this we are informed, 1Pet 3:18, 1Pet 3:19, etc., he did by the Spirit of Christ; for it was only through him that the doctrine of repentance could ever be successfully preached. The people in Noah's time are represented as shut up in prison - arrested and condemned by God's justice, but graciously allowed the space of one hundred and twenty years to repent in. This respite was an act of great mercy; and no doubt thousands who died in the interim availed themselves of it, and believed to the saving of their souls. But the great majority of the people did not, else the flood had never come. Introduction God informs Noah that within seven days he shall send a rain upon the earth, that shall continue for forty days and nights; and therefore commands him to take his family, with the different clean and unclean animals, and enter the ark, Gen 7:1-4. This command punctually obeyed, Gen 7:5-9. In the seventeenth day of the second month, in the six hundredth year of Noah's life, the waters, from the opened windows of heaven, and the broken up fountains of the great deep, were poured out upon the earth, Gen 7:10-12. The different quadrupeds, fowls, and reptiles come unto Noah, and the Lord shuts him and them in, Gen 7:13-16. The waters increase, and the ark floats, Gen 7:17. The whole earth is covered with water fifteen cubits above the highest mountains, Gen 7:18-20

Men began to multiply upon the face of the earth - This was the effect of the blessing, Gen 1:28, and yet man's corruption so abused this blessing, that it turned into a curse.

Depravity of the World. ( b. c. 2469.) 1 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, 2 That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose. For the glory of God's justice, and for warning to a wicked world, before the history of the ruin of the old world, we have a full account of its degeneracy, its apostasy from God and rebellion against him. The destroying of it was an act, not of an absolute sovereignty, but of necessary justice, for the maintaining of the honour of God's government. Now here we have an account of two things which occasioned the wickedness of the old world:—1. The increase of mankind: Men began to multiply upon the face of the earth. This was the effect of the blessing ( ch. i. 28 ), and yet man's corruption so abused and perverted this blessing that it was turned into a curse. Thus sin takes occasion by the mercies of God to be the more exceedingly sinful. Prov. xxix. 16 , When the wicked are multiplied, transgression increaseth. The more sinners the more sin; and the multitude of offenders emboldens men. Infectious diseases are most destructive in populous cities; and sin is a spreading leprosy. Thus in the New-Testament church, when the number of the disciples was multiplied, there arose a murmuring ( Acts vi. 1 ), and we read of a nation that was multiplied, not to the increase of their joy, Isa. ix. 3 . Numerous families need to be well-governed, lest they become wicked families. 2. Mixed marriages ( v. 2 ): The sons of God (that is, the professors of religion, who were called by the name of the Lord, and called upon that name), married the daughters of men, that is, those that were profane, and strangers to God and godliness. The posterity of Seth did not keep by themselves, as they ought to have done, both for the preservation of their own purity and in detestation of the apostasy. They intermingled themselves with the excommunicated race of Cain: They took them wives of all that they chose. But what was amiss in these marriages? (1.) They chose only by the eye: They saw that they were fair, which was all they looked at. (2.) They followed the choice which their own corrupt affections made: they took all that they chose, without advice and consideration. But, (3.) That which proved of such bad consequence to them was that they married strange wives, were unequally yoked with unbelievers, 2 Cor. vi. 14 . This was forbidden to Israel, Deut. vii. 3, 4 . It was the unhappy occasion of Solomon's apostasy ( 1 Kings xi. 1-4 ), and was of bad consequence to the Jews after their return out of Babylon, Ezra ix. 1, 2 . Note, professors of religion, in marrying both themselves and their children, should make conscience of keeping within the bounds of profession. The bad will sooner debauch the good than the good reform the bad. Those that profess themselves the children of God must not marry without his consent, which they have not if they join in affinity with his enemies.

The sons of God - Those who were called by the name of the Lord, and called upon that name, married the daughters of men - Those that were profane, and strangers to God. The posterity of Seth did not keep to themselves as they ought, but intermingled with the race of Cain: they took them wives of all that they chose - They chose only by the eye: They saw that they were fair - Which was all they looked at.

My spirit shall not always strive with man - The spirit then strove by Noah's preaching, 1Pet 3:19, and by inward checks, but 'twas in vain with the most of men; therefore saith God, he shall not always strive, for that he also is flesh - Incurably corrupt and sensual, so that 'tis labour lost to strive with him. He also, that is, all, one as well as another; they are all sunk into the mire of flesh. Yet his days shall be an hundred and twenty years - So long will I defer the judgment they deserve, and give them space to prevent it by their repentance and reformation. Justice said, cut them down; but mercy interceded, Lord, let them alone this year also; and so far mercy prevailed, that a reprieve was obtained for six score years.

3 And the Lord said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be a hundred and twenty years. This comes in here as a token of God's displeasure at those who married strange wives; he threatens to withdraw from them his Spirit, whom they had grieved by such marriages, contrary to their convictions: fleshly lusts are often punished with spiritual judgments, the sorest of all judgments. Or as another occasion of the great wickedness of the old world; the Spirit of the Lord, being provoked by their resistance of his motions, ceased to strive with them, and then all religion was soon lost among them. This he warns them of before, that they might not further vex his Holy Spirit, but by their prayers might stay him with them. Observe in this verse, I. God's resolution not always to strive with man by his Spirit. The Spirit then strove by Noah's preaching ( 1 Pet. iii. 19, 20 ) and by inward checks, but it was in vain with the most of men; therefore, says God, He shall not always strive. Note, 1. The blessed Spirit strives with sinners, by the convictions and admonitions of conscience, to turn them from sin to God. 2. If the Spirit be resisted, quenched, and striven against, though he strive long, he will not strive always, Hos. iv. 17 . 3. Those are ripening apace for ruin whom the Spirit of grace has left off striving with. II. The reason of this resolution: For that he also is flesh, that is, incurably corrupt, and carnal, and sensual, so that it is labour lost to strive with him. Can the Ethiopian change his skin? He also, that is, All, one as well as another, they have all sunk into the mire of flesh. Note, 1. It is the corrupt nature, and the inclination of the soul towards the flesh, that oppose the Spirit's strivings and render them ineffectual. 2. When a sinner has long adhered to that interest, and sided with the flesh against the Spirit, the Spirit justly withdraws his agency, and strives no more. None lose the Spirit's strivings but those that have first forfeited them. III. A reprieve granted, notwithstanding: Yet his days shall be one hundred and twenty years; so long I will defer the judgment they deserve, and give them space to prevent it by their repentance and reformation. Justice said, Cut them down; but mercy interceded, Lord, let them alone this year also; and so far mercy prevailed, that a reprieve was obtained for six-score years. Note, the time of God's patience and forbearance towards provoking sinners is sometimes long, but always limited: reprieves are not pardons; though God bear a great while, he will not bear always.

There were giants, and men of renown - They carried all before them, 1. With their great bulk, as the sons of Anak, Nu 13:33, and, 2. With their great name, as the king of Assyria, Isa 37:11. Thus armed, they daringly insulted the rights of all their neighbours, and trampled upon all that is just and sacred.

4 There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown. 5 And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. We have here a further account of the corruption of the old world. When the sons of God had matched with the daughters of men, though it was very displeasing to God, yet he did not immediately cut them off, but waited to see what would be the issue of these marriages, and which side the children would take after; and it proved (as usually it does), that they took after the worst side. Here is, I. The temptation they were under to oppress and do violence. They were giants, and they were men of renown; they became too hard for all about them, and carried all before them, 1. With their great bulk, as the sons of Anak, Num. xiii. 33 . 2. With their great name, as the king of Assyria, Isa. xxxvii. 11 . These made them the terror of the mighty in the land of the living; and, thus armed, they daringly insulted the rights of all their neighbours and trampled upon all that is just and sacred. Note, those that have so much power over others as to be able to oppress them have seldom so much power over themselves as not to oppress; great might is a very great snare to many. This degenerate race slighted the honour their ancestors had obtained by virtue and religion, and made themselves a great name by that which was the perpetual ruin of their good name. II. The charge exhibited and proved against them, v. 5 . The evidence produced was incontestable. God saw it, and that was instead of a thousand witnesses. God sees all the wickedness that is among the children of men; it cannot be concealed from him now, and, if it be not repented of, it shall not be concealed by him shortly. Now what did God take notice of? 1. He observed that the streams of sin that flowed along in men's lives, and the breadth and depth of those streams: He saw that the wickedness of man was great in the earth. Observe the connection of this with what goes before: the oppressors were mighty men and men of renown; and, then, God saw that the wickedness of man was great. Note, the wickedness of a people is great indeed when the most notorious sinners are men of renown among them. Things are bad when bad men are not only honoured notwithstanding their wickedness, but honoured for their wickedness, and the vilest men exalted. Wickedness is then great when great men are wicked. Their wickedness was great, that is, abundance of sin was committed in all places, by all sorts of people; and such sin as was in its own nature most gross, and heinous, and provoking; it was committed daringly, and with a defiance of heaven, nor was any care taken by those that had power in their hands to restrain and punish it. This God saw. Note, all the sins of sinners are known to God the Judge. Those that are most conversant in the world, though they see much wickedness in it, yet they see but little of that which is; but God sees all, and judges aright concerning it, how great it is, nor can he be deceived in his judgment. 2. He observed the fountain of sin that was in men's hearts. Any one might see that the wickedness of man was great, for they declared their sin as Sodom; but God's eye went further: He saw that every imagination of the thoughts of his heart was only evil continually —a sad sight, and very offensive to God's holy eye! This was the bitter root, the corrupt spring: all the violence and oppression, all the luxury and wantonness, that were in the world, proceeded from the corruption of nature; lust conceived them, Jam. i. 15 . See Matt. xv. 19 . (1.) The heart was naught; it was deceitful and desperately wicked. The principles were corrupt, and the habits and dispositions evil. (2.) The thoughts of the heart were so. Thought is sometimes taken for the settled judgment or opinion, and this was bribed, and biased, and misled; sometimes it signifies the workings of the fancy, and these were always either vain or vile, either weaving the spider's web or hatching the cockatrice's egg. (3.) The imagination of the thoughts of the heart was so, that is, their designs and devices were wicked. They did not do evil through mere carelessness, as those that walk at all adventures, not heeding what they do; but they did evil deliberately and designedly, contriving how to do mischief. It was bad indeed; for it was only evil, continually evil, and every imagination was so. There was no good to be found among them, no, not at any time: the stream of sin was full, and strong, and constant; and God saw it; see Ps. xiv. 1-3 .

And God saw that the wickedness of man was great in the earth - Abundance of sin was committed in all places, by all sorts of people: and those sins in their own nature most gross and heinous, and provoking: and committed daringly, with a defiance of heaven. And that every imagination of the thoughts of his heart was only evil continually - A sad sight, and very offensive to God's holy eye. This was the bitter root, the corrupt spring: all the violence and oppression, all the luxury and wantonness that was in the world, proceeded from the corruption of nature; lust conceives them, Jas 1:15, see Mt 15:19. The heart was evil, deceitful and desperately wicked; the principles were corrupt, and the habits and dispositions evil. The thoughts of the heart were so. Thought is sometimes taken for the settled judgment, and that was biased and misled; sometimes for the workings of the fancy, and those were always either vain or vile. The imagination of the thought of the heart was so, that is, their designs and devices were wicked. They did not do evil only through carelessness, but deliberately and designedly, contriving how to do mischief. 'Twas bad indeed, for it was only evil, continually evil, and every imagination was so. There was no good to be found among them, no not at any time: the stream of sin was full and strong, and constant; and God saw it. Here is God's resentment of man's wickedness. He did not see it as an unconcerned spectator, but as one injured and affronted by it; he saw it as a tender father sees the folly and stubbornness of a rebellious and disobedient child, which not only angers but grieves him, and makes him wish he had been written childless.

And it repented the Lord that he had made man upon the earth - That he had made a creature of such noble powers, and had put him on this earth, which he built and furnished on purpose to be a comfortable habitation for him; and it grieved him at his heart - These are expressions after the manner of men, and must be understood so as not to reflect upon God's immutability or felicity. It doth not speak any passion or uneasiness in God, nothing can create disturbance to the eternal mind; but it speaks his just and holy displeasure against sin and sinners: neither doth it speak any change of God's mind; for with him there is no variableness; but it speaks a change of his way. When God had made man upright, he rested and was refreshed, Ex 31:17. and his way towards him was such as shewed him well pleased with the work of his own hands; but now man was apostatized, he could not do otherwise, but shew himself displeased; so that the change was in man, not in God.

Mankind Threatened with Destruction. ( b. c. 2469.) 6 And it repented the Lord that he had made man on the earth, and it grieved him at his heart. 7 And the Lord said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them. Here is, I. God's resentment of man's wickedness. He did not see it as an unconcerned spectator, but as one injured and affronted by it; he saw it as a tender father sees the folly and stubbornness of a rebellious and disobedient child, which not only angers him, but grieves him, and makes him wish he had been written childless. The expressions here used are very strange: It repented the Lord that he had made man upon the earth, that he had made a creature of such noble powers and faculties, and had put him on this earth, which he built and furnished on purpose to be a convenient, comfortable, habitation for him; and it grieved him at his heart. These are expressions after the manner of men, and must be understood so as not to reflect upon the honour of God's immutability or felicity. 1. This language does not imply any passion or uneasiness in God (nothing can create disturbance to the Eternal Mind), but it expresses his just and holy displeasure against sin and sinners, against sin as odious to his holiness and against sinners as obnoxious to his justice. He is pressed by the sins of his creatures ( Amos ii. 13 ), wearied ( Isa. xliii. 24 ), broken ( Ezek. vi. 9 ), grieved ( Ps. cxv. 10 ), and here grieved to the heart, as men are when they are wronged and abused by those they have been very kind to, and therefore repent of their kindness, and wish they had never fostered that snake in their bosom which now hisses in their face and stings them to the heart. Does God thus hate sin? And shall we not hate it? Has our sin grieved him to the heart? And shall we not be grieved and pricked to the heart for it? O that this consideration may humble us and shame us, and that we may look on him whom we have thus grieved, and mourn! Zech. xii. 10 . 2. It does not imply any change of God's mind; for he is in one mind, and who can turn him? With him there is not variableness. But it expressed a change of his way. When God had made man upright, he rested and was refreshed ( Exod. xxxi. 17 ), and his way towards him was such as showed he was pleased with the work of his own hands; but, now that man had apostatized, he could not do otherwise than show himself displeased; so that the change was in man, not in God. God repented that he had made man; but we never find him repenting that he redeemed man (though that was a work of much greater expense), because special and effectual grace is given to secure the great ends of redemption; so that those gifts and callings are without repentance, Rom. xi. 29 . II. God's resolution to destroy man for his wickedness, v. 7 . Observe, 1. When God repented that he had made man, he resolved to destroy man. Thus those that truly repent of sin will resolve, in the strength of God's grace, to mortify sin and to destroy it, and so to undo what they have done amiss. We do but mock God in saying that we are sorry for our sin, and that it grieves us to the heart, if we continue to indulge it. In vain do we pretend a change of our mind if we do not evidence it by a change of our way. 2. He resolves to destroy man. The original word is very significant: I will wipe off man from the earth (so some), as dirt or filth is wiped off from a place which should be clean, and is thrown to the dunghill, the proper place for it. See 2 Kings xxi. 13 . Those that are the spots of the places they live in are justly wiped away by the judgments of God. I will blot out man from the earth (so others), as those lines which displease the author are blotted out a book, or as the name of a citizen is blotted out of the rolls of the freemen, when he is dead or disfranchised. 3. He speaks of man as his own creature even when he resolves upon his ruin: Man whom I have created. "Though I have created him, this shall not excuse him," Isa. xxvii. 11 . He that made him will not save him; he that is our Creator, if he be not our ruler, will be our destroyer. Or, "Because I have created him, and he has been so undutiful and ungrateful to his Creator, therefore I will destroy him:" those forfeit their lives that do not answer the end of their living. 4. Even the brute-creatures were to be involved in this destruction— Beasts, and creeping things, and the fowls of the air. These were made for man, and therefore must be destroyed with man; for it follows: It repenteth me that I have made them; for the end of their creation also was frustrated. They were made that man might serve and honour God with them; and therefore were destroyed because he had served his lusts with them, and made them subject to vanity. 5. God took up this resolution concerning man after his Spirit had been long striving with him in vain. None are ruined by the justice of God but those that hate to be reformed by the grace of God.

I will destroy man - The original word is very significant. I will wipe off man from off the earth; as dirt is wiped off from a place which should be clean, and thrown to the dunghill. Or, I will blot out man from the earth, as those lines are blotted out of a book which displease the author, or as the name of a citizen is blotted out of the rolls of the freemen when he is disfranchised. Both man and beast the creeping thing, and the fowls of the air - These were made for man, and therefore must be destroyed with man. It repenteth me that I have made them - For the end of their creation also was frustrated: they were made that man might serve and honour God with them and therefore were destroyed, because he had served his lusts with them, and made them subject to vanity.

But Noah found grace in the eyes of the Lord - This vindicates God's justice in his displeasure against the world, and shews that he had examined the character of every person in it, before he pronounced it universally corrupt; for there being one good man he smiled upon him.

8 But Noah found grace in the eyes of the Lord . 9 These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God. 10 And Noah begat three sons, Shem, Ham, and Japheth. We have here Noah distinguished from the rest of the world, and a peculiar mark of honour put upon him. 1. When God was displeased with the rest of the world, he favoured Noah: But Noah found grace in the eyes of the Lord, v. 8 . This vindicates God's justice in his displeasure against the world, and shows that he had strictly examined the character of every person in it before he pronounced it universally corrupt; for, there being one good man, he found him out, and smiled upon him. It also magnifies his grace towards Noah that he was made a vessel of God's mercy when all mankind besides had become the generation of his wrath: distinguishing favours bring under peculiarly strong obligations. Probably Noah did not find favour in the eyes of men; they hated and persecuted him, because both by his life and preaching he condemned the world. But he found grace in the eyes of the Lord, and this was honour and comfort enough. God made more account of Noah than of all the world besides, and this made him greater and more truly honourable than all the giants that were in those days, who became mighty men and men of renown. Let this be the summit of our ambition, to find grace in the eyes of the Lord; herein let us labour, that, present or absent, we may be accepted of him, 2 Cor. v. 9 . Those are highly favoured whom God favours. 2. When the rest of the world was corrupt and wicked, Noah kept his integrity: These are the generations of Noah (this is the account we have to give of him), Noah was a just man, v. 9 . This character of Noah comes in here either, (1.) As the reason of God's favour to him; his singular piety qualified him for singular tokens of God's loving-kindness. Those that would find grace in the eyes of the Lord must be as Noah was and do as Noah did; God loves those that love him: or, (2.) As the effect of God's favour to him. It was God's good-will to him that produced this good work in him. He was a very good man, but he was no better than the grace of God made him, 1 Cor. xv. 10 . Now observe his character. [1.] He was a just man, that is, justified before God by faith in the promised seed; for he was an heir of the righteousness which is by faith, Heb. xi. 7 . He was sanctified, and had right principles and dispositions implanted in him; and he was righteous in his conversation, one that made conscience of rendering to all their due, to God his due and to men theirs. Note, none but a downright honest man can find favour with God. That conversation which will be pleasing to God must be governed by simplicity and godly sincerity, not by fleshly wisdom, 2 Cor. i. 12 . God has sometimes chosen the foolish things of the world, but he never chose the knavish things of it. [2.] He was perfect, not with a sinless perfection, but a perfection of sincerity; and it is well for us that by virtue of the covenant of grace, upon the score of Christ's righteousness, sincerity is accepted as our gospel perfection. [3.] He walked with God, as Enoch had done before him. He was not only honest, but devout; he walked, that is, he acted with God, as one always under his eye. He lived a life of communion with God; it was his constant care to conform himself to the will of God, to please him, and to approve himself to him. Note, God looks down upon those with an eye of favour who sincerely look up to him with an eye of faith. But, [4.] That which crowns his character is that thus he was, and thus he did, in his generation, in that corrupt degenerate age in which his lot was cast. It is easy to be religious when religion is in fashion; but it is an evidence of strong faith and resolution to swim against a stream to heaven, and to appear for God when no one else appears for him: so Noah did, and it is upon record, to his immortal honour.

Noah was a just man - Justified before God by faith in the promised seed; for he was an heir of the righteousness which is by faith, Heb 11:7. He was sanctified, and had right principles and dispositions implanted in him: and he was righteous in his conversation, one that made conscience of rendering to all their due, to God his due, and to men theirs. And he walked with God as Enoch had done before him: in his generation, even in that corrupt degenerate age. It is easy to be religious when religion is in fashion; but it is an evidence of strong faith to swim against the stream, and to appear for God, when no one else appears for him: so Noah did, and it is upon record to his immortal honour.

The earth also was corrupt before God - That is, in the matters of God's worship; either they had other gods before him, or worshipped him by images: or, they were corrupt and wicked in despite of God. The earth was also filled with violence, and injustice towards men; there was no order nor regular government, no man was safe in the possession of that which he had the most clear right to, there was nothing but murders, rapes and rapines.

Depravity of the World. ( b. c. 2448.) 11 The earth also was corrupt before God, and the earth was filled with violence. 12 And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth. The wickedness of that generation is here again spoken of, either as a foil to Noah's piety—he was just and perfect, when all the earth was corrupt; or as a further justification of God's resolution to destroy the world, which he was now about to communicate to his servant Noah. 1. All kinds of sin was found among them, for it is said ( v. 11 ) that the earth was, (1.) Corrupt before God, that is, in the matters of God's worship; either they had other gods before him, or they worshipped him by images, or they were corrupt and wicked in despite and contempt of God, daring him and defying him to his face. (2.) The earth was also filled with violence and injustice towards men. There was no order nor regular government; no man was safe in the possession of that which he had the most clear and incontestable right to, no, not the most innocent life; there was nothing but murders, rapes, and rapine. Note, wickedness, as it is the shame of human nature, so it is the ruin of human society. Take away conscience and the fear of God, and men become beasts and devils to one another, like the fishes of the sea, where the greater devour the less. Sin fills the earth with violence, and so turns the world into a wilderness, into a cock-pit. 2. The proof and evidence of it were undeniable; for God looked upon the earth, and was himself an eye-witness of the corruption that was in it, of which before, v. 5 . The righteous Judge in all his judgments proceeds upon the infallible certainty of his own omniscience, Ps. xxxiii. 13 . 3. That which most aggravated the matter was the universal spreading of the contagion: All flesh had corrupted his way. It was not some particular nations or cities that were thus wicked, but the whole world of mankind were so; there was none that did good, no, not one besides Noah. Note, when wickedness has become general and universal ruin is not far off; while there is a remnant of praying people in a nation, to empty the measure as it fills, judgments may be kept off a great while; but when all hands are at work to pull down the fences by sin, and none stand in the gap to make up the breach, what can be expected but an inundation of wrath?

God looked upon the earth - And was himself an eye - witness of the corruption that was in it, for all flesh had corrupted his way - It was not some particular nations that were thus wicked, but the whole world so; there was none good beside Noah.

The end of all flesh is come before me; I will destroy them - The ruin of this wicked world is decreed; it is come, that is, it will come surely, and come quickly.

Prediction of the Deluge. ( b. c. 2448.) 13 And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth. 14 Make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt pitch it within and without with pitch. 15 And this is the fashion which thou shalt make it of: The length of the ark shall be three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits. 16 A window shalt thou make to the ark, and in a cubit shalt thou finish it above; and the door of the ark shalt thou set in the side thereof; with lower, second, and third stories shalt thou make it. 17 And, behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; and every thing that is in the earth shall die. 18 But with thee will I establish my covenant; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons' wives with thee. 19 And of every living thing of all flesh, two of every sort shalt thou bring into the ark, to keep them alive with thee; they shall be male and female. 20 Of fowls after their kind, and of cattle after their kind, of every creeping thing of the earth after his kind, two of every sort shall come unto thee, to keep them alive. 21 And take thou unto thee of all food that is eaten, and thou shalt gather it to thee; and it shall be for food for thee, and for them. Here it appears indeed that Noah found grace in the eyes of the Lord. God's favour to him was plainly intimated in what he said of him, v. 8-10 , where his name is mentioned five times in five lines, when once might have served to make the sense clear, as if the Holy Ghost took a pleasure in perpetuating his memory; but it appears much more in what he says to him in these verses—the informations and instructions here given him. I. God here makes Noah the man of his counsel, communicating to him his purpose to destroy this wicked world by water. As, afterwards, he told Abraham his resolution concerning Sodom ( ch. xviii. 17 , Shall I hide from Abraham? ) so here "Shall I hide from Noah the thing that I do, seeing that he shall become a great nation? " Note, the secret of the Lord is with those that fear him ( Ps. xxv. 14 ); it was with his servants the prophets ( Amos iii. 7 ), by a spirit of revelation, informing them particularly of his purposes; it is with all believers by a spirit of wisdom and faith, enabling them to understand and apply the general declarations of the written word, and the warnings there given. Now, 1. God told Noah, in general, that he would destroy the world ( v. 13 ): The end of all flesh has come before me; I will destroy them; that is, the ruin of this wicked world is decreed and determined; it has come, that is, it will come surely, and come quickly. Noah, it is likely, in preaching to his neighbours, had warned them, in general, of the wrath of God that they would bring upon themselves by their wickedness, and now God seconds his endeavours by a particular denunciation of wrath, that Noah might try whether this would work upon them. Hence observe, (1.) That God confirmeth the words of his messengers, Isa. xliv. 26 . (2.) That to him that has, and uses what he has for the good of others, more shall be given, more full instructions. 2. He told him, particularly, that he would destroy the world by a flood of waters: And behold, I, even I, do bring a flood of waters upon the earth, v. 17 . God could have destroyed all mankind by the sword of an angel, a flaming sword turning every way, as he destroyed all the first-born of the Egyptians and the camp of the Assyrians; and then there needed no more than to set a mark upon Noah and his family for their preservation. But God chose to do it by a flood of waters, which should drown the world. The reasons, we may be sure, were wise and just, though to us unknown. God has many arrows in his quiver, and he may use which he please: as he chooses the rod with which he will correct his children, so he chooses the sword with which he will cut off his enemies. Observe the manner of expression: " I, even I, do bring a flood; I that am infinite in power, and therefore can do it, infinite in justice, and therefore will do it." (1.) It intimates the certainty of the judgment: I, even I, will do it. That cannot but be done effectually which God himself undertakes the doing of. See Job xi. 10 . (2.) It intimates the tendency of it to God's glory and the honour of his justice. Thus he will be magnified and exalted in the earth, and all the world shall be made to know that he is the God to whom vengeance belongs; methinks the expression here is somewhat like that, Isa. i. 24 , Ah, I will ease me of mine adversaries. II. God here makes Noah the man of his covenant, another Hebrew periphrasis of a friend ( v. 18 ): But with thee will I establish my covenant. 1. The covenant of providence, that the course of nature shall be continued to the end of time, notwithstanding the interruption which the flood would give to it. This promise was immediately made to Noah and his sons, ch. ix. 8 , &c. They were as trustees for all this part of the creation, and a great honour was thereby put upon him and his. 2. The covenant of grace, that God would be to him a God and that out of his seed God would take to himself a people. Note, (1.) When God makes a covenant, he establishes it, he makes it sure, he makes it good; his are everlasting covenants. (2.) The covenant of grace has in it the recompence of singular services, and the fountain and foundation of all distinguishing favours; we need desire no more, either to make up our losses for God or to make up a happiness for us in God, than to have his covenant established with us. III. God here makes Noah a monument of sparing mercy, by putting him in a way to secure himself in the approaching deluge, that he might not perish with the rest of the world: I will destroy them, says God, with the earth, v. 13 . "But make thee an ark; I will take care to preserve thee alive." Note, singular piety shall be recompensed with distinguishing salvations, which are in a special manner obliging. This will add much to the honour and happiness of glorified saints, that they shall be saved when the greatest part of the world is left to perish. Now, 1. God directs Noah to make an ark, v. 14-16 . This ark was like the hulk of a ship, fitted not to sail upon the waters (there was no occasion for that, when there should be no shore to sail to), but to float upon the waters, waiting for their fall. God could have secured Noah by the ministration of angels, without putting him to any care, or pains, or trouble, himself; but he chose to employ him in making that which was to be the means of his preservation, both for the trial of his faith and obedience and to teach us that none shall be saved by Christ but those only that work out their salvation. We cannot do it without God, and he will not without us. Both the providence of God, and the grace of God, own and crown the endeavours of the obedient and diligent. God gave him very particular instructions concerning this building, which could not but be admirably well fitted for the purpose when Infinite Wisdom itself was the architect. (1.) It must be made of gopher-wood. Noah, doubtless, knew what sort of wood that was, though we now do not, whether cedar, or cypress, or what other. (2.) He must make it three stories high within. (3.) He must divide it into cabins, with partitions, places fitted for the several sorts of creatures, so as to lose no room. (4.) Exact dimensions were given him, that he might make it proportionable, and might have room enough in it to answer the intention and no more. Note, those that work for God must take their measures from him and carefully observe them. Note, further, it is fit that he who appoints us our habitation should fix the bounds and limits of it. (5.) He must pitch it within and without —without, to shed off the rain, and to prevent the water from soaking in—within, to take away the bad smell of the beasts when kept close. Observe, God does not bid him paint it, but pitch it. If God gives us habi/tations that are safe, and warm, and wholesome, we are bound to be thankful, though they are not magnificent or nice. (6.) He must make a little window towards the top, to let in light, and (some think) that through that window he might behold the desolations to be made in the earth. (7.) He must make a door in the side of it, by which to go in and out. 2. God promises Noah that he and his shall be preserved alive in the ark ( v. 18 ): Thou shalt come into the ark. Note, what we do in obedience to God, we ourselves are likely to have the comfort and benefit of. If thou be wise, thou shalt be wise for thyself. Nor was he himself only saved in the ark, but his wife, and his sons, and his sons' wives. Observe, (1.) The care of good parents; they are solicitous not only for their own salvation, but for the salvation of their families, and especially their children. (2.) The happiness of those children that have godly parents. Their parents' piety often procures them temporal salvation, as here; and it furthers them in the way to eternal salvation, if they improve the benefit of it. IV. God here makes Noah a great blessing to the world, and herein makes him an eminent type of the Messiah, though not the Messiah himself, as his parents expected, ch. v. 29 . 1. God made him a preacher to the men of that generation. As a watchman, he received the word from God's mouth, that he might give them warning, Ezek. iii. 17 . Thus, while the long-suffering of God waited, by his Spirit in Noah, he preached to the old world, who, when Peter wrote, were spirits in prison ( 1 Pet. iii. 18-20 ), and herein he was a type of Christ, who, in a land and age wherein all flesh had corrupted their way, went about preaching repentance and warning men of a deluge of wrath coming. 2. God made him a saviour to the inferior creatures, to keep the several kinds of them from perishing and being lost in the deluge, v. 19-21 . This was a great honour put upon him, that not only in him the race of mankind should be kept up, and that from him should proceed a new world, the church, the soul of the world, and Messiah, the head of that church, but that he should be instrumental to preserve the inferior creatures, and so mankind should in him acquire a new title to them and their service. (1.) He was to provide shelter for them, that they might not be drowned. Two of every sort, male and female, he must take with him into the ark; and lest he should make any difficulty of gathering them together, and getting them in, God promises ( v. 20 ) that they shall of their own accord come to him. He that makes the ox to know his owner and his crib then made him know his preserver and his ark. (2.) He was to provide sustenance for them, that they might not be starved, v. 21 . He must victual his ship according to the number of his crew, that great family which he had now the charge of, and according to the time appointed for his confinement. Herein also he was a type of Christ, to whom it is owing that the world stands, by whom all things consist, and who preserves mankind from being totally cut off and ruined by sin; in him the holy seed is saved alive, and the creation rescued from the vanity under which it groans. Noah saved those whom he was to rule, so does Christ, Heb. v. 9 .

I will destroy them with the earth, but make thee an ark - I will take care to preserve thee alive. This ark was like the hulk of a ship, fitted not to sail upon the waters, but to float waiting for their fall. God could have secured Noah, by the ministration of angels without putting him to any care or pains, but he chose to employ him in making that which was to be the means of his preservation, both for the trial of his faith and obedience, and to teach us that none shall be saved by Christ, but those only that work out their salvation; we cannot do it without God, and he will not without us: both the providence of God and the grace of God crown the endeavours of the obedient and diligent. God gave him particular instructions concerning this building. It must be made of Gopher - wood; Noah, doubtless, knew what sort of wood that was, though now we do not. He must make it three stories high within: and, He must divide it into cabins with partitions, places fitted for the several sorts of creatures, so as to lose no room. Exact dimensions are given him, that he might make it proportionable, and might have room enough in it to answer the intention, and no more. He must pitch it within and without: without, to shed off the rain, and to prevent the water from soaking in; within, to take away the ill smell of the beasts when kept close. He must make a little window towards the top to let in light. He must make a door in the side of it by which to go in and out.

And behold, I, even I, do bring a flood of waters upon the earth - I that am infinite in power, and therefore can do it; infinite in justice, and therefore will do it.

But with thee will I establish my covenant - [1.] The covenant of Providence, that the course of nature shall be continued to the end of time, not withstanding the interruption which the flood would give to it: this promise was immediately made to Noah and his sons, Ge 9:8, &c. they were as trustees for all this part of the creation, and a great honour was thereby put upon him and his. God would be to him a God, and that out of his seed God would take to himself a people.

22 Thus did Noah; according to all that God commanded him, so did he. Noah's care and diligence in building the ark may be considered, 1. As an effect of his faith in the word of God. God had told him he would shortly drown the world; he believed it, feared the threatened deluge, and, in that fear, prepared the ark. Note, we ought to mix faith with the revelation God has made of his wrath against all ungodliness and unrighteousness of men; the threatenings of the word are not false alarms. Much might have been objected against the credibility of this warning given to Noah. "Who could believe that the wise God, who made the world, should so soon unmake it again, that he who had drawn the waters off the dry land ( ch. i. 9, 10 ) should cause them to cover it again? How would this be reconciled with the mercy of God, which is over all his works, especially that the innocent creatures should die for man's sin? Whence could water be had sufficient to deluge the world? And, if it must be so, why should notice be given of it to Noah only?" But Noah's faith triumphed over all these corrupt reasonings. 2. As an act of obedience to the command of God. Had he consulted with flesh and blood, many objections would have been raised against it. To rear a building, such a one as he never saw, so large, and of such exact dimensions, would put him upon a great deal of care, and labour, and expense. It would be a work of time; the vision was for a great while to come. His neighbours would ridicule him for his credulity, and he would be the song of the drunkards; his building would be called Noah's folly. If the worst came to the worst, as we say, each would fare as well as his neighbours. But these, and a thousand such objections, Noah by faith got over. His obedience was ready and resolute: Thus did Noah, willingly and cheerfully, without murmuring and disputing. God says, Do this, and he does it. It was also punctual and persevering: he did all exactly according to the instructions given him, and, having begun to build, did not leave off till he had finished it; so did he, and so must we do. 3. As an instance of wisdom for himself, thus to provide for his own safety. He feared the deluge, and therefore prepared the ark. Note, when God gives warning of approaching judgments, it is our wisdom and duty to provide accordingly. See Exod. ix. 20, 21 ; Ezek. iii. 18 . We must prepare to meet the Lord in his judgments on earth, flee to his name as a strong tower ( Prov. xviii. 10 ), enter into our chambers ( Isa. xxvi. 20, 21 ), especially prepare to meet him at death and in the judgment of the great day, build upon Christ the Rock ( Matt. vii. 24 ), go into Christ the Ark. 4. As intended for warning to a careless world; and it was fair warning of the deluge coming. Every blow of his axes and hammers was a call to repentance, a call to them to prepare arks too. But, since by it he could not convince the world, by it he condemned the world, Heb. xi. 7 .