Genesis 7:12

Gen 7:21-23 . And the waters prevail one hundred and fifty days, Gen 7:24 . Verse 1 Thee have I seen righteous - See the note on Gen 6:8 Verse 2 Of every clean beast - So we find the distinction between clean and unclean animals existed long before the Mosaic law. This distinction seems to have been originally designed to mark those animals which were proper for sacrifice and food, from those that were not. See Leviticus 11. Verse 4 For yet seven days - God spoke these words probably on the seventh or Sabbath day, and the days of the ensuing week were employed in entering the ark, in embarking the mighty troop, for whose reception ample provision had been already made. Forty days - This period became afterwards sacred, and was considered a proper space for humiliation. Moses fasted forty days, Deu 9:9 , Deu 9:11 ; so did Elijah, 1Kgs 19:8 ; so did our Lord, Mat 4:2 . Forty days' respite were given to the Ninevites that they might repent, Jon 3:4 ; and thrice forty (one hundred and twenty) years were given to the old world for the same gracious purpose, Gen 6:3 . The forty days of Lent, in commemoration of our Lord's fasting, have a reference to the same thing; as each of these seems to be deduced from this primitive judgment. Verse 11 In the six hundredth year, etc. - This must have been in the beginning of the six hundredth year of his life; for he was a year in the ark, Gen 8:13 ; and lived three hundred and fifty years after the flood, and died nine hundred and fifty years old, Gen 9:29 ; so it is evident that, when the flood commenced, he had just entered on his six hundredth year. Second month - The first month was Tisri, which answers to the latter half of September, and first half of October; and the second was Marcheshvan, which answers to part of October and part of November. After the deliverance from Egypt, the beginning of the year was changed from Marcheshvan to Nisan, which answers to a part of our March and April. But it is not likely that this reckoning obtained before the flood. Dr. Lightfoot very probably conjectures that Methuselah was alive in the first month of this year. And it appears, says he, how clearly the Spirit of prophecy foretold of things to come, when it directed his father Enoch almost a thousand years before to name him Methuselah, which signifies they die by a dart; or, he dieth, and then is the dart; or, he dieth, end then it is sent. And thus Adam and Methuselah had measured the whole time between the creation and the flood, and lived above two hundred and forty years together. See Genesis 5 at the end, Gen 5:32 (note). Were all the fountains of the great deep broken up, and the windows of heaven were opened - It appears that an immense quantity of waters occupied the center of the antediluvian earth; and as these burst forth, by the order of God, the circumambient strata must sink, in order to fill up the vacuum occasioned by the elevated waters. This is probably what is meant by breaking up the fountains of the great deep. These waters, with the seas on the earth's surface, might be deemed sufficient to drown the whole globe, as the waters now on its surface are nearly three-fourths of the whole, as has been accurately ascertained by Dr. Long. See the note on Gen 1:10 . By the opening of the windows of heaven is probably meant the precipitating all the aqueous vapours which were suspended in the whole atmosphere, so that, as Moses expresses it, Gen 1:7 , the waters that were above the firmament were again united to the waters which were below the firmament, from which on the second day of creation they had been separated. A multitude of facts have proved that water itself is composed of two airs, oxygen and hydrogen; and that 85 parts of the first and 15 of the last, making 100 in the whole, will produce exactly 100 parts of water. And thus it is found that these two airs form the constituent parts of water in the above proportions. The electric spark, which is the same as lightning, passing through these airs, decomposes them and converts them to water. And to this cause we may probably attribute the rain which immediately follows the flash of lightning and peal of thunder. God therefore, by the means of lightning, might have converted the whole atmosphere into water, for the purpose of drowning the globe, had there not been a sufficiency of merely aqueous vapours suspended in the atmosphere on the second day of creation. And if the electric fluid were used on this occasion for the production of water, the incessant glare of lightning, and the continual peals of thunder, must have added indescribable horrors to the scene. See the note on Gen 8:1 . These two causes concurring were amply sufficient, not only to overflow the earth, but probably to dissolve the whole terrene fabric, as some judicious naturalists have supposed: indeed, this seems determined by the word מבול mabbul, translated flood, which is derived from בל bal בלל or balal, to mix, mingle, confound, confuse, because the aqueous and terrene parts of the globe were then mixed and confounded together; and when the supernatural cause that produced this mighty change suspended its operations, the different particles of matter would settle according to their specific gravities, and thus form the various strata or beds of which the earth appears to be internally constructed. Some naturalists have controverted this sentiment, because in some cases the internal structure of the earth does not appear to justify the opinion that the various portions of matter had settled according to their specific gravities; but these anomalies may easily be accounted for, from the great changes that have taken place in different parts of the earth since the flood, by volcanic eruptions, earthquakes, etc. Some very eminent philosophers are of the opinion "that, by the breaking up of the fountains of the great deep, we are to understand an eruption of waters from the Southern Ocean." Mr. Kirwan supposes "that this is pretty evident from such animals as the elephant and rhinoceros being found in great masses in Siberia, mixed with different marine substances; whereas no animals or other substances belonging to the northern regions have been ever found in southern climates. Had these animals died natural deaths in their proper climate, their bodies would not have been found in such masses. But that they were carried no farther northward than Siberia, is evident from there being no remains of any animals besides those of whales found in the mountains of Greenland. That this great rush of waters was from the south or south-east is farther evident, he thinks, from the south and south-east sides of almost all great mountains being much steeper than their north or north-west sides, as they necessarily would be if the force of a great body of water fell upon them in that direction." On a subject like this men may innocently differ. Many think the first opinion accords best with the Hebrew text and with the phenomena of nature, for mountains do not always present the above appearance. Verse 12 The rain was upon the earth - Dr. Lightfoot supposes that the rain began on the 18th day of the second month, or Marcheshvan, and that it ceased on the 28th of the third month, Cisleu. Verse 15 And they went in, etc. - It was physically impossible for Noah to have collected such a vast number of tame and ferocious animals, nor could they have been retained in their wards by mere natural means. How then were they brought from various distances to the ark and preserved there? Only by the power of God. He who first miraculously brought them to Adam that he might give them their names, now brings them to Noah that he may preserve their lives. And now we may reasonably suppose that their natural enmity was so far removed or suspended that the lion might dwell with the lamb, and the wolf lie down with the kid, though each might still require his peculiar aliment. This can be no difficulty to the power of God, without the immediate interposition of which neither the deluge nor the concomitant circumstances could have taken place. Verse 16 The Lord shut him in - This seems to imply that God took him under his especial protection, and as he shut Him in, so he shut the Others out. God had waited one hundred and twenty years upon that generation; they did not repent; they filled up the measure of their iniquities, and then wrath came upon them to the uttermost. Verse 20 Fifteen cubits upward - Should any person object to the universality of the deluge because he may imagine there is not water sufficient to drown the whole globe in the manner here related, he may find a most satisfactory answer to all the objections he can raise on this ground in Mr. Ray's Physico-theological Discourses, 2d edit., 8vo., 1693. Verse 22 Of all that was in the dry land - From this we may conclude that such animals only as could not live in the water were preserved in the ark. Verse 24 And the waters prevailed upon the earth a hundred and fifty days - The breaking up of the fountains of the great deep, and the raining forty days and nights, had raised the waters fifteen cubits above the highest mountains; after which forty days it appears to have continued at this height for one hundred and fifty days more. "So," says Dr. Lightfoot, "these two sums are to be reckoned distinct, and not the forty days included in the one hundred and fifty; so that when the one hundred and fifty days were ended, there were six months and ten days of the flood past." For an improvement of this awful judgment, see the conclusion of the following chapter, Gen 8:22 (note). Introduction At the end of one hundred and fifty days the waters begin to subside, Gen 8:1-3 . The ark rests on Mount Ararat, Gen 8:4 . On the first of the tenth month the tops of the hills appear, Gen 8:5 . The window opened and the raven sent out, Gen 8:6 , Gen 8:7 . The dove sent forth, and returns, Gen 8:8 , Gen 8:9 . The dove sent forth a second time, and returns with an olive leaf, Gen 8:10 , Gen 8:11 . The dove sent out the third time, and returns no more, Gen 8:12 . On the twentieth day of the second month the earth is completely dried, Gen 8:13 , Gen 8:14 . God orders N

II. COMPLETE DESTRUCTION. V.11, 12. In the six hundredth year of Noah's life, in the second month, on the seventeenth day of the month, on the same day were all the fountains of the great deep broken up, and the windows of heaven were opened. And the rain was upon the earth forty days and forty nights. 35. We see that Moses uses a great many words, which results in tiresome repetition. How often he mentions the animals! how often the entrance into the ark! how often the sons of Noah who entered at the same time! The reason for this must be left to the spiritually minded; they alone know and see that the Holy Spirit does not repeat in vain. 36. Others, however, who are more materially minded may think that Moses, being moved, when he wrote the passage, by the greatness of God's wrath, desired to enforce its truths by repetition; for reiteration of statements is soothing to troubled minds. Thus did David repeat his lament over his son Absalom, 2 Sam 18,33. So viewed, this narrative shows depth of feeling and extreme agitation of mind. This example of wrath so impresses the narrator that for emphasis he mentions the same thing again and again, and in the same words. 37. This is not the custom of poets and historians. Their emotions are factitious; they are diffuse in their descriptions; they pile up words for mere effect. Moses husbands his words, but is emphatic by repetition that he may arouse the reader's attention to the importance of the message and compel him to feel his own emotions instead of reading those of another. 38. Evidently Moses did not only wish to convey by persistent repetition the extreme agitation of his own mind, but also of that of Noah himself, who, being filled with the Holy Spirit, and burning with love, necessarily deplored the calamity when he saw that he could not avert it. He foresaw the doom of the wisest and most distinguished and eminent men. Thus did David mourn when he could not call back Absalom to life. So Samuel mourned when he despaired of saving Saul. 39. The text is not a mere tautology or repetition. The Holy Spirit does not idly repeat words, as those superficial minds believe, which, having read through the Bible once, throw it aside as if they had gathered all its contents. Yet these very repetitions of Moses contain a statement more startling than any to be found in heathen records — that Noah entered the ark in the six hundredth year, the second month and the second day of his life. 40. Opinions differ as to the beginning of the year. One is, that the year begins at the conjunction of the sun and the moon which occurs nearest to the vernal equinox. Thus this month is called the first by Moses in Exodus. If the flood set in on the seventeenth day of the second month, it must have continued almost to the end of April, the most beautiful season of the year, when the earth seemingly gathers new strength, when the birds sing and the beasts rejoice, when the world puts on a new face, as it were, after the dreary season of winter. Death and destruction must have come with added terror at that season which was looked forward to as a harbinger of joy and the apparent beginning of a new life. This view is substantiated by the words of Christ in Matthew 24,38, where he compares the last days of the world to the days of Noah and speaks of feasting, marriage and other signs of gladness. 41. A second opinion makes the year begin with that new moon which is nearest to the autumnal equinox, when all the harvest has been gathered from the fields. Its advocates declare this to be the beginning of the year, because Moses calls that month in which such new moon occurs, the end of the year. They call this autumnal equinox the beginning of the civil year, and the vernal equinox the beginning of the holy year. The Mosaic ceremonies and festivals extend from the latter season up to the autumnal equinox. 42. If Moses in this passage is speaking of the civil year, then the flood occurred in September or October, an opinion I find Lyra held. It is true that fall and winter are more liable to rains, the signs of the zodiac pointing to humidity. Again, as Moses writes further on, a dove was sent forth in the tenth month and brought back a green olive branch. This fact seems to harmonize with the view that the deluge began in October. 43. But I cannot endorse this argument of the Jews, assuming two beginnings of the year. Why not make four beginnings, since there are four distinct seasons according to the equinoxes and solstices? It is safer to follow the divine order, making April the first month, starting with the new moon which is nearest to vernal equinox. The Jews betray their ignorance in speaking of an autumnal beginning of the year: the autumnal equinox is necessarily the end of the year. Moses so calls it for the reason that all field labors had then ceased and all products had been gathered and brought home. 44. Hence, it is my belief that the flood began in the spring, when all minds were filled with hope of the new year. Such is the death of the wicked that when they shall say, "Peace and safety," they perish. 1 Thes 5,3. Nor is any inconsistence shown in the fact that the green olive branch is afterward mentioned, for certain trees are evergreen, as the boxwood, fir, pine, cedar, laurel, olive, palm and others. 45. But what does Moses mean by saying that the fountains of the great deep burst, and that the windows of heaven were opened? No such record is found in all pagan literature, although the heathen searched with zeal the mysteries of nature. One discrimination should be made as regards the abysses of the earth, the floodgates or windows of heaven, and the rain. Rain, as we know it, is a common phenomenon, while that of bursting floodgates and abysses is both unfamiliar and amazing. 46. Almost all interpreters are silent on this point. We know from Holy Writ that God, by his Word, established a dwelling-place for man and other living beings on dry land, above the water, contrary to nature; for it is opposed to natural law that the earth, being placed in water, should rise up out of it. If you cast a clod into the water, it sinks at once. But the dry land stands up out of the water by virtue of the Word, which has set bounds for the sea, as Solomon ( Prov 8,27 ) and Job ( ch 38,11 ) declare. Unless the water were restrained by the power of the Word, with a bound, as it were, they would overflow and lay waste everything. Thus is our life guarded every single moment, and wonderfully preserved by the Word. We have an illustration in partial deluges, when at times entire states or regions are flooded, proving that we should daily suffer such unpleasant things if God did not take care of us. 47. But just as there are waters below us, and beneath the earth, so, too, are there waters above us, and beyond the sky. If they should descend, obeying natural law, destruction would result. The clouds float as if suspended in space. When at times they descend, how great the terror they cause! But imagine the result of a universal collapse! How they would burst, in obedience to the law of their nature, did they not remain in place above us, suspended, as it were, by the Word! 48. Thus we are girt about on all sides by water, shielded only by a frail ceiling of unsubstantial material — the air that we breathe — which bears up the clouds and carries that weight of water, not in obedience to the laws of nature, but by the command of God, or by the power of the Word. 49. When the prophets think of these things they are lost in admiration. It is contrary to nature that such a weight should remain in suspension above the earth. But we, blinded by daily witnessing of such wonders, neither observe nor admire them. That we are not at any moment overwhelmed by waters from above or from below, we owe to the divine majesty which orders all things and preserves all creatures so wonderfully, and he ought to be the object of our praise. 50. Startling and significant are the words Moses uses — the fountains of the great deep were broken up. The conception he would convey is that they had been closed by God's power and sealed, as it were, with God's seal, as today; and that God did not open them with a key, but rent them with violence, so that the ocean, in a sudden upheaval, covered everything with water. It is not to be supposed that God moved his hand, because the fountains of the deep are said to have been broken up. It is the custom of Scripture to adapt itself to our understanding in the phraseology employed, and that under consideration here denotes that God gives leave to the waters in that he no longer restrains or coerces them but suffers them to rage and break forth unchecked according to their nature. That is the reason the ocean seemed to swell and boil. In the salt works in our neighborhood there is a spring named after the Germans, which, if it is not pumped out at certain times, swells and overflows with terrific force. 51. They say that in olden times the town of Halle was once destroyed by a violent overflow of a spring of the kind described. If a single spring could work such destruction what would be the result of the uncurbed power of ocean and seas? Thus mankind was destroyed before they even knew their danger. Whither should they flee when the waters poured in upon them with such force? 52. But this is not all: the windows of heaven also were opened. Moses' word implies that to that time the windows were closed as they are closed today. Indeed, the world thought such opening impossible; their sins, however, made it possible. 53. Moses' use here of the word "windows" signifies the literal opening of heaven. With rain as we know it, the water appears to fall by drops from the pores of the rain-clouds, but at the time of the flood it came down with great force, not through pores, but through windows, like water poured from a vessel with one movement, or as when water-skins burst in the middle. Moses uses this figure of speech for the sake of effect, so that those occurrences are brought to our vision. 54. A volume of water, therefore, swept over the earth, from the sky as well as from the innermost parts of the earth, until at last the whole earth was covered with water, and the fertile soil, or the entire face of the earth was destroyed by the briny flood. A like instance occurs nowhere in any book. The Holy Scriptures alone teach us that these things were visited upon the world sinning in imagined security, and that to this day the waters suspended in the clouds are restrained only by the kindness of God. Otherwise they would descend in vast volume, as in the flood, according to the law of their nature.

month, the same day were all the fountains of the great deep broken up, and the windows of heaven were opened. 12 And the rain was upon the earth forty days and forty nights. Here is, I. The date of this great event; this is carefully recorded, for the greater certainty of the story. 1. It was in the 600th year of Noah's life, which, by computation, appears to be 1656 years from the creation. The years of the old world are reckoned, not by the reigns of the giants, but the lives of the patriarchs; saints are of more account with God than princes. The righteous shall be had in everlasting remembrance. Noah was now a very old man, even as men's years went then. Note, (1.) The longer we live in this world the more we see of the miseries and calamities of it; it is therefore spoken of as the privilege of those that die young that their eyes shall not see the evil which is coming, 2 Kings xxii. 20 . (2.) Sometimes God exercises his old servants with extraordinary trials of obedient patience. The oldest of Christ's soldiers must not promise themselves a discharge from their warfare till death discharge them. Still they must gird on their harness, and not boast as though they had put it off. As the year of the deluge is recorded, so, 2. We are told that it was in the second month, the seventeenth day of the month, which is reckoned to be about the beginning of November; so that Noah had had a harvest just before, from which to victual his ark. II. The second causes that concurred to this deluge. Observe, 1. In the self-same day that Noah was fixed in the ark, the inundation began. Note, (1.) Desolating judgments come not till God has provided for the security of his own people; see ch. xix. 22 , I can do nothing till thou be come thither: and we find ( Rev. vii. 3 ) that the winds are held till the servants of God are sealed. (2.) When good men are removed judgments are not far off; for they are taken away from the evil to come, Isa. lvii. 1 . When they are called into the chambers, hidden in the grave, hidden in heaven, then God is coming out of his place to punish, Isa. xxvi. 20, 21 . 2. See what was done on that day, that fatal day to the world of the ungodly. (1.) The fountains of the great deep were broken up. Perhaps there needed no new creation of waters; what were already made to be, in the common course of providence, blessings to the earth, were now, by an extraordinary act of divine power, made the ruin of it. God has laid up the deep in storehouses ( Ps. xxxiii. 7 ), and now he broke up those stores. As our bodies have in themselves those humours which, when God pleases, become the seeds and springs of mortal diseases, so the earth had in it bowels those waters which, at God's command, sprang up and flooded it. God had, in the creation, set bars and doors to the waters of the sea, that they might not return to cover the earth ( Ps. civ. 9 ; Job xxxviii. 9-11 ); and now he only removed those ancient land-marks, mounds, and fences, and the waters of the sea returned to cover the earth, as they had done at first, ch. i. 9 . Note, All the creatures are ready to fight against sinful man, and any of them is able to be the instrument of his ruin, if God do but take off the restraints by which they are held in during the day of God's patience. (2.) The windows of heaven were opened, and the waters which were above the firmament were poured out upon the world; those treasures which God has reserved against the time of trouble, the day of battle and war, Job xxxviii. 22, 23 . The rain, which ordinarily descends in drops, then came down in streams, or spouts, as they call them in the Indies, where clouds have been often known to burst, as they express it there, when the rain descends in a much more violent torrent than we have ever seen in the greatest shower. We read ( Job xxvi. 8 ) that God binds up the waters in his thick clouds, and the cloud is not rent under them; but now the bond was loosed, the cloud was rent, and such rains descended as were never known before nor since, in such abundance and of such continuance: the thick cloud was not, as ordinarily it is, wearied with waterings ( Job xxxvii. 11 ), that is, soon spent and exhausted; but still the clouds returned after the rain, and the divine power brought in fresh recruits. It rained, without intermission or abatement, forty days and forty nights ( v. 12 ), and that upon the whole earth at once, not, as sometimes, upon one city and not upon another. God made the world in six days, but he was forty days in destroying it; for he is slow to anger: but, though the destruction came slowly and gradually, yet it came effectually. 3. Now learn from this, (1.) That all the creatures are at God's disposal, and that he makes what use he pleases of them, whether for correction, or for his land, or for mercy, as Elihu speaks of the rain, Job xxxvii. 12, 13 . (2.) That God often makes that which should be for our welfare to become a trap, Ps. lxix. 22 . That which usually is a comfort and benefit to us becomes, when God pleases, a scourge and a plague to us. Nothing is more needful nor useful than water, both the springs of the earth and the showers of heaven; and yet now nothing was more hurtful, nothing more destructive: every creature is to us what God makes it. (3.) That it is impossible to escape the righteous judgments of God when they come against sinners with commission; for God can arm both heaven and earth against them; see Job xx. 27 . God can surround men with the messengers of his wrath, so that, if they look upwards, it is with horror and amazement, if they look to the earth, behold, trouble and darkness, Isa. viii. 21, 22 . Who then is able to stand before God, when he is angry? (4.) In this destruction of the old world by water God gave a specimen of the final destruction of the world that now is by fire. We find the apostle setting the one of these over against the other, 2 Pet. iii. 6, 7 . As there are waters under the earth, so Ætna, Vesuvius, and other volcanoes, proclaim to the world that there are subterraneous fires too; and fire often falls from heaven, many desolations are made by lightning; so that, when the time predetermined comes, between these two fires the earth and all the works therein shall be burnt up, as the flood was brought upon the old world out of the fountains of the great deep and through the windows of heaven. 13 In the selfsame day entered Noah, and Shem, and Ham, and Japheth, the sons of Noah, and Noa

It rained without intermission or abatement, forty days and forty nights - And that upon the whole earth at once.