G
E N E S I S
CHAP. VI.
The most remarkable thing we have upon record
concerning the old world is the destruction of it by the universal deluge, the
account of which commences in this chapter, wherein we have, I. The abounding
iniquity of that wicked world, ver. 1-5, and ver. 11, 12. II. The righteous
God's just resentment of that abounding iniquity, and his holy resolution to
punish it, ver. 6, 7. III. The special favour of God to his servant Noah. 1.
In the character given of him, ver. 8-10. 2. In the communication of God's
purpose to him, ver. 13, 17. 3. In the directions he gave him to make an ark
for his own safety, ver. 14-16. 4. In the employing of him for the
preservation of the rest of the creatures, ver. 18-21. Lastly, Noah's
obedience to the instructions given him, ver. 22. And this concerning the old
world is written for our admonition, upon whom the ends of the new world have
come.
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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.
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.
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.
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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.
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.
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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?
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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 habitations 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.
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.
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