But Noah found grace in the eyes of the LORD.
8. But Noah ] The sudden introduction of Noah’s name implies that there had been some previous account, in J, describing the contrast of Noah’s virtue with the sinfulness of his contemporaries. In the composite narrative of Genesis many features have necessarily disappeared in the process of combining the different traditions. Possibly, the passage at the beginning of this chapter ( Gen 6:1-4) was substituted for one that had introduced the mention of Noah’s piety in contrast with the wickedness of man.
found grace ] This familiar expression occurs here for the first time in the Bible. For the expression “find grace” cf. Gen 19:19, Gen 32:5, Gen 33:8; Gen 33:10; Gen 33:15. The rendering “grace” is sometimes altered to “favour,” cf. Gen 18:3, Gen 30:27. It is implied that the “favour” which Noah “finds” in the eyes of Jehovah is based on moral grounds. The phrase, common in J, is not found in E or P.
Fuente: The Cambridge Bible for Schools and Colleges
Gen 6:8-10
Noah was a just man and perfect in his generations, and Noah walked with God
Noah
I.
NOAH, we read, was a just man and perfect in his generations; and why?
1. Because he was a faithful man–faithful to God, as it is written, The just shall live by faith. Noah and Abraham believed God, and so became heirs of the righteousness which is by faith; not their own righteousness, not growing out of their own character, but given them by God, who puts His righteous Spirit into those who trust in Him.
2. Noah was perfect in all the relations and duties of life–a good son, a good husband, a good father: these were the fruits of his faith. He believed that the unseen God had given him these ties, had given him his parents and his children, and that to love them was to love God, to do his duty to them was to do his duty to God.
II. The Bible gives us a picture of the old world before the flood–a world of men mighty in body and mind, fierce and busy, conquering the world round them, in continual war and turmoil; with all the wild passions of youth, and yet all the cunning and experience of enormous old age; everyone guided only by self-will, having cast off God and conscience, and doing every man that which was right in the sight of his own eyes. And amidst all this Noah was steadfast; he at least knew his way; he walked with God, a just man and perfect in his generations.
III. There was something wonderful and Divine in Noahs patience. He knew that a flood was to come; he set to work in faith to build his ark, and that ark was in building for one hundred and twenty years. During all that time Noah never lost faith, and he never lost love either, for we read that he preached righteousness to the very men who mocked him, and preached in vain. One hundred and twenty years he warned those sinners of Gods wrath, of righteousness and judgment to come, and no man listened to him. That must have been the hardest of his trials. (C. Kingsley, M. A.)
A good man living in degenerate times
I. THAT GOOD MEN LIVING IN DEGENERATE TIMES ARE NOT OVERLOOKED BY GOD.
II. THAT GOOD MEN LIVING IN DEGENERATE TIMES ARE OFTEN CHARACTERIZED BY SIGNAL PIETY. Piety at such times is–
1. A contrast.
2. A rebuke.
3. A testimony.
4. A duty.
III. THAT GOOD MEN LIVING IN DEGENERATE TIMES ARE ANXIOUS THAT THEIR FAMILY CONNECTIONS MAY BE PRESERVED FROM MORAL DEFILEMENT.
IV. THAT GOOD MEN LIVING IN DEGENERATE TIMES RECEIVE THE COMMUNICATIONS OF HEAVEN IN REFERENCE TO THE DESTINY OF MEN.
1. This is a dignity.
2. This is a discipline. LESSONS:
(1) The good man is worth the mention and commendation of God.
(2) That true piety can survive the darkest ages and live through the most arduous toils.
(3) That good men know most of the mind of God in reference to the worlds future.
(4) That good men will not be included in the destructions which overtake the wicked. (J. S. Exell, M. A.)
The piety of Noah
1. It was characterized by justice.
2. It was characterized by moral perfection.
3. It was characterized by holy communion with God. (J. S.Exell, M. A.)
The Christians walk
1. Christ the rule of it.
2. Christ the company of it.
3. Christ the end of it. (J. S. Exell, M. A.)
The saint among sinners
I. Notice here, first, THE SOLITARY SAINT. Noah stands alone in his generations like some solitary tree green and erect in a forest of blasted and fallen pines. Among the faithless, faithful only he. His character is described, so to speak, from the outside inwards. He is righteous, or discharging all the obligations of law and of his various relationships. He is perfect. His whole nature is developed, and all in due symmetry and proportion; no beauty wanting, no grace cultivated at the expense of others. He is a full man; not a one-sided and therefore a distorted one. We do not take these words to imply sinlessness, of course. They express a relative, not an absolute, completeness. Hence we may learn both a lesson of stimulus and of hope. We are not to rest satisfied with partial goodness, but to seek to attain an all-round perfectness, even in regard to the graces least like our dispositions. And we can rejoice to believe that God is generous in His acceptance and praise. He does not grudge commendation, but takes account of the deepest desires and main tendencies of a life, and sees the germ as a full-blown flower, and the bud as a fruit. Learn, too, that solitary goodness is possible. Noah stood uninfected by the universal contagion; and, as is always the case, the evil around, which he did not share, drove him to a more rigid abstinence from it. Flowers grow on a dunghill, and a very reeking rottenness may make the bloom finer. Learn, too, that the true place for the saint is in his generations. If the mass is corrupt, so much the more need to rub the salt well in. Notice, again, the companion of the solitary saint. What beauty there is in that description of the isolated man, passing lonely amid his contemporaries, like a stream of pure water flowing through some foul liquid, and untouched by it, and yet not alone in all his loneliness, because he walked with God! One man, with God to back him, is always in the majority. Though surrounded by friends, have we found that, after all, we live and suffer and must die alone? Here is the all-sufficient Friend, if we have fellowship with whom our hearts will be lonely no more. Observe that this communion is the foundation of all righteousness in conduct. Because Noah walked with God, he was just and perfect. If we live habitually in the holy of holies, our faces will shine when we come forth.
II. Notice THE UNIVERSAL APOSTASY. Two points are brought out in the sombre description. The first is moral corruption; the second, violence. Bad men are cruel men. When the bonds which knit society to God are relaxed, selfishness soon becomes furious, and forcibly seizes what it lusts after, regardless of others rights. To walk with God is the true way to make men gentle and pitying. Learn from this dark outline that God gazes in silence on the evil. That is a grand solemn expression, corrupt before God. All this mad riot of pollution and violence is holding its carnival of lust and blood under the very eye of God, and He says never a word. So is it ever. Then comes a further expression of the same thought. God looked upon the earth. As a sudden beam of sunshine out of a thundercloud, His eye flashes down, not as if He then began to know, but that His knowledge then began, as it were, to act.
III. WHAT DOES THE STERN SENTENCE TEACH US? A very profound truth, not only of the certain Divine retribution, but of the indissoluble connection of sin with destruction. Sin is death in the making; death is sin finished. The promise of deliverance, which comes side by side with the stern sentence, illustrates the blessed truth that Gods darkest threatenings are accompanied with the revelation of the way of escape.
IV. We pass by the details of the construction of the ark to draw the final lesson from the exact obedience of Noah. We have the statement twice over, HE DID ACCORDING TO ALL THAT GOD COMMANDED HIM. It was no easy thing for him to build the ark, amidst the scoffing of his generations. Smart witticisms fell around him like hail. All the practical men thought him a dreamy fool, wasting his time, while they prospered and made something of life. The Epistle to the Hebrews tells us the secret of his obedience: By faith, Noah, etc. He realized the distant unseen, because he believed Him who warned him of it. The far-off flood was more real to him than the shows of life around him. Therefore he could stand all the gibes, and gave himself to a course of life which was sheer folly unless that future was real. Perhaps a hundred and twenty years passed between the warning and the flood; and for all that time he held on his way, nor faltered in his faith. Does our faith realize that which lies before us with anything like similar clearness? Do we see that future shining through all the trivial, fleeting present? Does it possess weight and solidity enough to shape our lives? Noahs creed was much shorter than ours; but I fear his faith was as much stronger.
V. We may think, finally, of THE VINDICATION OF HIS FAITH. For a hundred and twenty years the wits laughed, and the common sense people wondered, and the patient saint went on hammering and pitching at his ark. But one morning it began to rain; and by degrees, somehow, Noah did not seem quite such a fool. The jests would look rather different when the water got up to the knees of the jesters; and their sarcasms would stick in their throats as they drowned. So is it always. So it will be at the last great day. (A. Maclaren, D. D.)
Noah
I. HIS PRIVATE CHARACTER.
1. He found grace in the sight of the Lord.
2. He was a just man.
II. HIS PUBLIC LABOURS. A preacher of righteousness (1Pe 2:5).
1. As such he would have to place their unrighteousness before them.
2. He had to enforce attention to righteousness.
3. As a preacher he was faithful.
4. He preached practically. By his own example, and especially by building the ark.
5. Yet he was an unsuccessful preacher.
III. HIS GRACIOUS DELIVERANCE.
1. The gracious reward of his faith and obedience.
2. For the encouragement of believing sinners to the end of the world.
APPLICATION.
1. Noah lived after the flood three hundred and fifty years; displayed great frailty, etc. Let us watch and pray, etc.
2. Ministers may learn their duty.
3. Sinners, their only way of sure and certain safety.
4. And the incorrigible, their inevitable doom. (J. Burns, D. D.)
Noah
I. THE INNER PRINCIPLE OF NOAHS LIFE. Walked with God.
1. Companionship.
2. Confidence.
3. Communion.
II. THE OUTER ASPECTS OF THE LIFE OF THE PATRIARCH. His religion was no fruitless tree, no scentless flower, no painted fire; it was a tree growing fruit, a flower giving fragrance, a fire casting heat everywhere. I know there were many mournful and some disgraceful defects in his character, but then they were the defects, not of death, but of imperfect life. Society is always influential; companionship moulds character, association produces resemblance; the less always catches naturally something of the spirit and character of the greater; and so he, who walked with God, became a just man, says my text, and perfect in his generations. He who wears a mask before his God will always try to wear a veil before his fellow creatures. Integrity is the invariable accompaniment of spiritual religion; open, manly, brave, unselfish integrity. And so Noah was a just man, always upright, always straightforward, always clear as crystal. The righteousness at which he aimed was a righteousness of the heart; and here, of course, as everywhere, the waters took their sweetness and their purity from the fountain out of which they rose. He who has felt that inner life, which is a walking with God, will be no sham amongst his fellow creatures, no trickster towards them. Truth will be upon his lips, justice in his hands, honour in his acts, probity in his dealings, purity in his affections. Noah, too, my text says, was perfect in his generations. There was nothing pretentious, nothing vain; all was sincere; his devotion to his God was a visible reality. The man was just what he seemed to be–honest, earnest, truthful. The word generations is a very emphatic word in this connection. The age was all against such a character as this; it would be least looked for, and it would be sure to pass unhonoured and unloved at such a time. The world was never more corrupt than it was then, goodness never so scarce, so limited to a single person; yet the man kept his course, contracted no contagion, never fell clown quite to the low level which was on all sides of him. (C. J. P. Eyre, M. A.)
Noah walking with God
I. ILLUSTRATE THE SENSE OF THE PHRASE, WALKING WITH GOD.
1. To exercise the thoughts upon God continually.
2. A conscientious regard to His Word and ordinances.
3. To live habitually in the exercise of spiritual graces, depending on Divine influence.
4. It also imports that the attainments, intimacies, and joys, of godliness are of a progressive kind.
II. WHAT WE MAY ASSOCIATE WITH SUCH A WAY OF LIVING.
1. There is the highest honour which man can realize,
2. There is safety and peace to be found.
3. There will be a happy futurity. (Essex Remembrancer.)
Companionship with God
If we endeavour to keep the familiar figure of walking with a person fully in mind, we shall see that the phrase implies–
I. COMPANIONSHIP–constant and habitual; for as God is everywhere present and at all times, so the saint is never parted from Him. United once we are united forever by a companionship as constant as the omnipresence of God, and as long continued as the immortal life of mans soul. Let the expression be closely observed, together with the familiar ideas it suggests–walking with God. Not amid Gods works, nor in Gods presence; notwith the saints of God, not in the ways of God, but actually with God, as if the Divine Being Himself had quitted His throne–as, indeed, He has done in the person of the Lord Jesus Christ, the Son of God–and, linking Himself with the creature He had redeemed, went forth in sweet and wonderful companionship with man, inseparable throughout all the trials and perplexing paths of human experience.
II. The expression IMPLIES CONCURRENCE OF WILL. To walk together implies movement toward the same object, along the same road. Where two persons take different roads, companionship must cease. Yet we know that Noah was a fallen creature like ourselves. He lived after the curse of sin had fallen upon man; and we know it to be the essence of sin that mans will and Gods will do not agree. In unfallen man, pure and holy as he came from his Creators hand, there was perfect agreement with God. The two wills, the Divine and the human, were like two strains of music in sweet harmony with each other. But sin turned the harmony into discord. It is the very essence of the carnal nature that, in St. Pauls language, it is not subject to the law of God, neither indeed can be. The will of man has become contrary to the will of God. One of the two must be subject to the other. That is most certain. Which is it to be? Is the will of the great, omnipotent, and holy Creator to be brought into conformity with all the wayward fancies, all the petty selfishnesses, and all the foolish imaginations of fallen man? God forbid! Gods will can not be changed to suit mans. Then it remains that mans will must be changed to suit Gods, and thus all the varying wishes of mankind be harmonized in one adoring submission to the Divine mind. This can be; this may be; if you will not drive the Holy Spirit away from you, this will be.
III. The expression IMPLIES AFFECTIONATE AND DELIGHTFUL INTERCOURSE. Do you not choose as a companion one whom you love? and if your choice be well placed, and there be thorough sympathy between you and your friend, is not companionship delightful? Indeed, do you not walk with him, for the sake of being alone with the loved one and enjoying his society? (E. Garbett, M. A.)
The duty and advantage of cleaving to the Lord and His way, in a declining time
Two doctrines are deducible from the words. Doctrine 1–In the most declining generation, wherein sin and wickedness come tothe greatest height,
I. GOD HAS STILL SOME, THOUGH FEW, THAT RETAIN THEIR INTEGRITY, and cleave to Him and His ways. It has been found so in all ages of the Church. In the old world there was a Noah; in Sodom a Lot; among the children of Israel in Egypt a Moses, who all retained their integrity, and cleaved to the Lord and His ways. When Christ came into the world, there were some waiting for the consolation of Israel; and when the Jewish nation was ruined at the destruction of Jerusalem, there was a remnant according to the election of grace. In the grand apostasy under the New Testament, there were still two witnesses left (Rev 9:1-21).
II. How is it that the declining of a generation comes to he so very general, THAT SO VERY FEW ARE LEFT RETAINING THEIR INTEGRITY, that they may be for signs and wonders in the day wherein they live?
1. The corruption of human nature is the springhead of it (Gen 6:5).
2. No due care taken for the religious education of those who are springing up, doth notably advance it.
3. Corruption of manners thus prevailing, everyone serves to corrupt another, till the leaven has well nigh gone through the whole lump Gen 6:12).
4. When a generation is thus posting on in the road of apostasy from God unto ruin, the Lord usually takes home many of His own out from among Isa 57:1-2).
5. The declining humour by these means at length so prevails, that it makes its way over all opposition, and gets the mastery; so as it carries all before it, like a flood.
6. What puts the copestone on the course of a generations defection from God, and readily fills the cup to the brim, is persecution of the way of God, and of any that will dare to retain their integrity.
III. WHY ARE SOME, THOUGH FEW, STILL LEFT RETAINING THEIR INTEGRITY IN SUCH A GENERATION?
1. Because of Gods faithfulness in His promise (Mat 16:18).
2. Because God will not leave Himself without a witness in an apostatizing generation.
3. Because therein the power of His grace appears most illustriously.
4. The Lord preserves them for a seed to better days.
Use 1. Whatever encouragement such have, that turn their back on the way of religion and seriousness, and take a sinful latitude to themselves from the multitude going their way, there is a witness against them still left, that will rise up in judgment against them, and condemn them.
2. However bad the days are, let none pretend it cannot be better with them, because their lot is cast in such an evil day.
3. Be exhorted not to conform yourselves to the ways of the declining generation wherein our lot is cast: but be among the few who cleave to Him and keep His way. It is hard, yet it is possible. Doctrine 2–God takes special notice of them for good, who in a declining generation retain their integrity, and keep right, cleaving to Him and His way in the face of a generation departing fast from Him.
I. The first thing is to show what this rare attainment is, this perfection in such a generation; or, How men keep right, like Noah, in such a generation. It is then to be,
1. Sincere, and not a hypocrite.
2. Downright for God, without going aside to the ways of carnal wisdom.
3. Tender in ones private walk and conversation, as under the eye of the all-seeing God.
4. Watchful against snares and temptations, that one be not led away with them.
5. Proof against ill example, which is the great engine of Satan for carrying on apostasy in such a day and generation.
6. A mourner for the sins of others.
7. An opposer of the sinful courses of the day and generation wherein he lives, as he hath access. Hence is that exhortation (Eph 5:11).
8. In a word, it is to be rowing against the stream of iniquity, and endeavouring to draw the nearer God that others are going from Him.
II. The second thing is, to show what are the advantages of this course, in which the Lord takes special notice for good, of those who follow it in a declining day.
1. Sweet peace of conscience in keeping the Lords way, while others are disregarding it. Hence said the apostle (2Co 1:12).
2. Communion with God, and access to Him in duties. Hence saith our Joh 14:21).
3. A sweet allowance of furniture, strength, and support, for the duty called for (Pro 10:29).
4. Seasonable providential appearances for them. God has a watchful eye for good over them who keep His way; and He will protect them in it, while He has use for them in that way (Psa 121:2-3).
5. Special favour in a suffering time, when the Lord ariseth to plead His controversy with the sinful generation. Hence saith the prophet Habakkuk Hab 3:16).
USE. I exhort you to be perfect in this generation, to be persons of integrity, downright for God, rowing against the stream of this sinful generation. And in order to that,
1. Purge your conversation from the gross pollutions of the outward man.
2. Be Christians indeed, in the inner man. Such an one is described Rom 2:28-29).
3. Be of a public spirit (Psa 137:5-6).
4. Be of a Gospel spirit, having high thoughts of the free grace of God, and deep impressions of the nothingness of man and all that he can do Gal 6:14).
5. Be accurate observers of your duty to God, whom the generation we live in has much cast behind their back.
6. Be nice observers of justice and truth in your dealings with men; for both these are rare to a marvel in this generation, as they were of old (See Isa 59:13-15; Mic 7:1, etc.).
7. Oppose and set yourselves against sin and wickedness in others, as ye have access; and so endeavour to stem the tide of the apostasy of the generation (Eph 5:11).
8. Do your endeavour to get a right set in the young generation, who are in great hazard at this day. I shall give you the following motives to press you to be perfect in this generation, as you have been exhorted.
Consider:
1. It will be a great discovery of your sincerity, and unfeigned love to the Lord and the way of holiness.
2. It is a noble, heaven-like disposition, to be perfect in such a generation; to cleave to Christ, when the generation is so generally turning their back on Him (Joh 6:66-68).
3. It will glorify God very much; and that is the great business we have to do in the world, agreeable to what is said (1Co 10:31).
4. It is the best service ye can do for the generation, like David, who served his own generation by the will of God (Act 13:36).
5. Suppose it should not be effectual to stop the career of any in their sin, yet it would leave a conviction of sin in their consciences.
6. It is a debt we owe to posterity. Hence says the Psalmist (Psa 45:17).
7. It is an honourable thing. It is to be a witness for God; and this is one of the characters of His people (Isa 43:10).
8. It is the best course ye can take to be safe in the evil day, when the Lord calls the generation to an account.
9. It will be most comfortable in a dying hour; as it was to the good king Hezekiah, when he said, Remember now, O Lord, I beseech Thee, how I have walked before Thee in truth and with a perfect heart, and have done that which is good in Thy sight (Isa 38:3). (T. Boston, D. D.)
Noah
I. NOAHS EARLY LIFE.
II. NOAHS TIMES.
III. NOAHS WORK.
IV. NOAHS SECRET.
What was it that made Noah different from other people? What was it that made Noah a strong and valiant man–a hero, in fact? Why, his faith. He did not see the deluge approaching, but he believed in it; he was sure it would come, because God had told him so. And his belief in Gods Word made him despise all the opposition he had to encounter; made him begin the work, and carry on the work, and end the work; made him bold to tell people the truth, although there was at the time no proof or evidence to back his words. (G. Calthrop, M. A.)
That the power and providence of the most wise and most gracious God doth preserve and provide the best of men for the worst of times
I. How IT IS SO. Tis most manifest in sacred history, that God ordered the best of prophets to be born and to officiate in the worst of times; oh what a degenerate age was that wherein Moses appeared! Israel was in the bondage of Egypt, and in the worst part of that bondage, their tale of brick and mortar work was doubled upon them, and that without straw Exo 1:11; Exo 1:14; Exo 5:18-19, etc.). Then God sent Moses their deliverer. And what a degenerate age was that wherein Samuel was born, where there was no open vision (1Sa 3:1, etc.). No better, but far worse, were the times of Elijah, who, in his own computation, was left alone of all the Lords prophets, when the prophets of Baal were many (1Ki 18:22). This is also remarkable in the civil or secular history (complying with that of the sacred aforesaid) that the best of human laws have been gained in the reigns of the worst of kings, as a happy counter-balance to their exorbitant and extravagant actings.
II. This leads me to the WHY IT IS SO. Herein appeareth the wisdom and graciousness, as well as the power and providence, of God to reserve a little remnant for royal use in the worst of times, that he might not ruin the whole work of His hands at once: saints are called the salt of the earth Mat 5:13). Oh, how dark would the world be in the night of degeneracy if God had not some orient stars sparkling and bespangling the world, though not in every part, yet in every zone and quarter of it. Such an one was our Noah here. Some good men in bad times, a holy remnant kept for a reserve. Good husbands cast not all their corn into the oven, but reserve some for seed. God kept His Mithe-Mispar, a small few, here to replant the world.
III. AFTER WHAT MANNER IT IS. Tis as the chaff is kept from burning while the corn is amongst it. As in all times God hath a few pearls to preserve the many pebbles, and a few jewels to preserve the lumber from being destroyed, so the Holy Seed. (C. Ness.)
The preacher of righteousness
I. NOAHS CIRCUMSTANCES. The earth was filled with violence, i.e., oppression, tyranny, persecution of good men, injustice, cruelty. How difficult for Noah to be faithful! How he would be taunted, scoffed at, ridiculed!
II. NOAHS CHARACTER. Just, i.e., righteous, trying to do that which was right in Gods sight, and right towards his fellow men; and perfect in his generations, i.e., living a blameless life among those of his own day and his kinsfolk. He also), like Enoch, walked with God, i.e., loved, trusted, and served God. He also found grace in the eyes of the Lord, i.e., was pleasing to the Lord, and was accepted by Him.
III. NOAHS WORK. To warn the people of his generation.
1. By preaching Gods truth.
2. By preparing an ark.
LESSONS:
1. Our day and opportunity is now and here. We must prepare now for the unseen future.
2. Being warned ourselves, we must both by what we say, and by what we do, proclaim Gods truth to those around us.
3. Let us pray God to give us Noahs faith and Noahs fear. (W. S. Smith, B. D.)
Lonely moral goodness
I. THE CHRISTIAN MAN IS SOMETIMES SOLITARY IN HIS COMPANIONSHIP. It was so with Noah. No companionship for him in the violent men of his age.
1. His was not fancied loneliness, like Elijahs.
2. His loneliness was not the result of an exclusive spirit.
II. THE CHRISTIAN MAN IS SOMETIMES SOLITARY IN HIS CHARACTER. Noah was alone in moral goodness. The real king of the age his sceptre a holy life.
III. THE CHRISTIAN MAN IS SOMETIMES SOLITARY IN HIS WORK. (J. S.Exell, M. A.)
Solitary excellence
1. It is painful to find but one family, nay, it would seem but one person, out of all the professed sons of God, who stood firmly in this evil day. Some were dead, and others, by mingling with the wicked, had apostatized.
2. It is pleasant to find one upright man in a generation of the ungodly: a lily among thorns, whose lovely conduct would shine the brighter when contrasted with that of the world about him. It is a great matter to be faithful among the faithless. With all our helps from the society of good men, we find it enough to keep on our way: but for an individual to set his face against the whole current of public opinion and custom, requires and implies great grace. Yet that is the only true religion which walks as in the sight of God, irrespective of what is thought or done by others. Such was the resolution of Joshua when the whole nation seemed to be turning aside from God: As for me and my house, we will serve the Lord.
3. It is encouraging to find that one upright man was singled out from the rest when the world was to be destroyed. If he had been destroyed with the world, God could have taken him to Himself, and all would have been well with him; but then there had been no public expression of what he loved, as well as of what he hated. (A Fuller.)
Noahs piety
Standing on the seashore on a calm summer morning or evening, the vessels in the far distance appear to be sailing in the sky and not on the sea. So doubtless did Noah appear to these worldling spectators of his age, to be walking in the sky, and not on the earth. He was a marked man, secretly to be admired, but openly to be avoided. They took notice of him that be was unlike themselves, living a life of faith, traversing his spiritual way to the glory of God. (W. Adamson.)
Noahs perfection
The perfection here ascribed to Noah, and elsewhere to other servants of God, is to be understood as being a perfection, not of degree, but of extent–not of height, but of breadth. He is perfect–not as having reached on earth the full maturity of holiness which he is to attain in heaven, nor as being immaculate and exempt from liability to sin–but as having the entire new man formed in him, and no affection of the old man willingly allowed. For it is this completeness and consistency of character that is to be understood by perfection. It is opposed to a partial and insincere devotion of the heart and life to God–to everything like compromise, or evasion, or reservation in the obedience that is rendered to Him–to the idea of doing many things to please Him, but yet something to please self or the world. It implies the dedication of the whole man, soul, and body, and spirit, absolutely and unequivocally to God–and the keeping of the whole law, without offending in any one point or breaking one of the least of its commandments. In short, it is the wisdom which cometh down from above–whose distinguishing characteristic is, that it is perfect–complete and compact in all its parts–being first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy. To this wisdom is opposed that which descendeth not from above, but is earthly, sensual, devilish Jam 3:15-17). The bitter fruits and characteristics of that wisdom are envying and strife, confusion, tumult, unquietness, and every evil work in one word, violence–such as then filled the earth. Now, the perfection which has been described naturally attends upon a heart right with God–a mind calmly fixed in a righteous peace with heaven. To have got settled, upon just terms, the dread controversy which sin has caused, the angry strife of conscience, the impatient struggle against judgment–to have this warfare ended, in that blessed tranquillity which a sense of saving mercy and justifying righteousness inspires, through the love of God being shed abroad in the heart, by the Holy Ghost, which is given to the believer Rom 5:5)–to have the heart thus established with grace Heb 13:9)–this, this alone, and this effectually, disposes to universal holiness and love. (R. S. Candlish, D. D.)
Grace not defiled by contact with sin
As all the water in the salt sea cannot make the fish salt, but still the fish retains its freshness, so a]l the wickedness and filthiness that is in the world cannot destroy, cannot defile true grace; that will bear up its head, and hold up itself forever. (J. Caryl.)
Grace will show itself
Grace in the heart will appear in the life. If there be a new spirit, a tender heart, there will be walking in the statutes. A new spirit cannot be imprisoned within; but it will break out into action. When the seed is sown in good ground, it will not lie long under ground, but spring forth. Grace is light, and will manifest itself. (W. Greenhill.)
All grace is from God
Not only are the first beginnings of grace from God, but also the daily increase and progress of grace in every degree and step from the lowest to the highest. (J. Ferguson.)
Three wholesome fears with respect to grace
Happy art thou if thy heart be replenished with three fears–a fear for received grace, a greater fear for lost grace, a greatest fear to recover grace. (Quarles.)
Grace progressive
Trace back any river to its source, and you will find its beginnings small. A little moisture oozing through the sand or dripping out of some unknown rock, a gentle gush from some far away mountains foot, are the beginning of many a broad river, in whose waters tall merchantmen may anchor and gallant fleets may ride. For it widens and gets deeper, till it mingles with the ocean. So is the beginning of a Christians, or a nations, grace. It is first a tiny stream, then it swells into a river, then a sea. There is life and progression towards an ultimate perfection when God finds the beginning of grace in any man. (J. J. Wray.)
The perfect life pleasant
Matthew Henry, shortly before his death, desired his friends to take down, and remember, as his dying saying, that, A life spent in the service of God, and communion with Him, is the most comfortable and pleasant life that any man can live in this world.
Noah begat three sons
Lessons
1. Fruitfulness in body is an effect of grace, to continue Gods Church.
2. The holiest parent cannot bring forth a holy seed; that is, born of grace. Noah could not.
3. Little or small may be the visible Church; father and sons and wives but eight.
4. In the visible Church may be such as are not saints, indeed; but far from it.
5. Grace puts the last before the first, and the younger before the elder.
6. Mixtures in the Church not destructive to its being, were permitted not to divide, but to put them upon purging it. (G. Hughes, B. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 8. Noah found grace in the eyes of the Lord.] Why? Because he was,
1. A just man, 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 Ge 5:22.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
i.e. Obtained mercy and favour; which is noted to show that Noah was so far guilty of the common corruption of human nature, that he needed Gods grace and mercy to pardon and preserve him from the common destruction.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. But Noah found grace in the eyesof the Lordfavor. What an awful state of things when only oneman or one family of piety and virtue was now existing among theprofessed sons of God!
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But Noah found grace in the eyes of the Lord. This man and his family were the only exception to the general apostasy; God always reserves some, in the worst of times, for himself; there is a remnant, according to the election of grace; it was but a small one, and that now appeared; and this was owing to the grace of God, and his choice upon that, and not to the merits of the creature. This grace, which Noah found and shared in, was the favour and good will of God; Noah was grateful and acceptable to him; he was well pleased with him in Christ; his person, services, and sacrifices, were acceptable to him through the Beloved; though he might not be acceptable in the eyes of men, who derided him for his piety and devotion, and especially for his prediction of the flood, and making an ark to save him and his family from it; yet he was very acceptable in the eyes of the Lord, and grateful in his sight, and was favoured with grace from him, who is the God of all grace, and with all the supplies of it: the Jerusalem Targum is, he
“found grace and mercy;”
the grace he found was not on account of his own merit, but on account of the mercy of God: and this shows that he was not without sin, or he would have stood in no need of the mercy and grace of God to save him; and as he found grace and favour in things spiritual, so in things temporal; he found favour with God, and therefore he and his family were spared, when the whole world of the ungodly were destroyed; he found favour with God, and therefore was directed by him to build an ark, for the saving of himself and his; he found favour with him, and therefore he had the honour of being the preserver of mankind, and the father of a new world.
Fuente: John Gill’s Exposition of the Entire Bible
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.
Fuente: Matthew Henry’s Whole Bible Commentary
8. But Noah found grace in the eyes of the Lord. This is a Hebrew phrase, which signifies that God was propitious to him, and favored him. For so the Hebrews are accustomed to speak: — ‘If I have found grace in thy sight,’ instead of, ‘If I am acceptable to thee,’ or, ‘If thou wilt grant me thy benevolence or favor.’ Which phrase requires to be noticed, because certain unlearned men infer with futile subtlety, that if men find grace in God’s sight, it is because they seek it by their own industry and merits. I acknowledge, indeed, that here Noah is declared to have been acceptable to God, because, by living uprightly and homily, he kept himself pure from the common pollutions of the world; whence, however, did he attain this integrity, but from the preventing grace of God? The commencement, therefore, of this favor was gratuitous mercy. Afterwards, the Lord, having once embraced him, retained him under his own hand, lest he should perish with the rest of the world.
Fuente: Calvin’s Complete Commentary
(8) But Noah found grace.This is the first place where grace is mentioned in the Bible, and with these words ends the Tldth Adam. It has traced man from his creation until his wickedness was so great that the Divine justice demanded his punishment. But it concludes with words of hope. Jehovahs purpose was not extermination, but regeneration; and with Noah a higher and better order of things was to begin.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. Noah found grace Because of his godly filial fear and faith, (Heb 11:7,) which wonderfully showed itself in preaching righteousness to that corrupt generation, and especially by working through more than a century in the construction of the vast ark for the saving of his house .
Fuente: Whedon’s Commentary on the Old and New Testaments
Gen 6:8-9 a
‘But Noah found favour in the eyes of Yahweh. These are the histories of Noah.’
Among all who are committing such evil there is one who, with his close family, has remained pure. He alone of his world is worthy to be spared. And with this sentence the record called ‘these are the histories of Noah’ ends.
Gen 6:9-10 (6:9b-10)
‘Noah was a righteous man, blameless in his generation. Noah walked with God (Elohim). And Noah had three sons, Shem, Ham and Japheth.’
The three sons are mentioned here as introduction to ‘the histories of the sons of Noah’ (Gen 10:1).
In Gen 6:8 we were told that ‘Noah found favour in the eyes of Yahweh’. That was something Noah could have said about himself, a statement of awe at the goodness and mercy of Yahweh. But this verse which exalts Noah must be by a third party. This may well be due to the fact that while the origin of ‘this is the history of Noah’ was Noah himself, this further account ‘this is the history of the sons of Noah’ was the work of his sons.
They could not, of course, have written them down, for writing had not then been invented, but they passed them on orally because of the covenants contained in them, and when writing was established they would later be written down word for word on tablets as sacred evidence of the covenants, with authorship referred to. The recognition of this is found in the descriptions applied to the tablets. Had the titles been invented the latter tablet would surely have been ascribed to Noah in some way, and not to his sons.
This cannot by its nature be proved, but it certainly does seem reasonable, in the light of what happened with covenants elsewhere, that Noah and his sons should ensure that these important covenants should be passed on together with the historical experiences which resulted in them, remembered with awe. Noah would want his sons, and his son’s sons, to be aware of the causes of the Flood and the promise and warning that God had given. The sons would want their descendants to know and remember the Flood, and be aware of God’s subsequent covenant which included the guaranteeing of future seasons. Such covenants in the ancient world were always remembered in their historical context. This particular one was probably recited at harvest time to remind them and God of His covenant to maintain the seasons.
Note that the name Noah is mentioned three times, with three different affirmations about him, which declared his righteousness, his walk with God and his fruitfulness in having ‘three’ sons, a ‘complete’ family. The threefold threeness brings out the ‘perfection’ of Noah. To the ancient reader threeness conveys a positive idea of completeness, and in a short space the verses define Noah as complete in every way.
The statements about Noah stress his godliness, in contrast with the ungodliness of his world (Gen 6:11). They are in three stages, a statement about him – he was righteous – a statement of contrast with his contemporaries – he was blameless in contrast with them – and a statement of his relationship with God – Noah walked with God (compare Enoch – Gen 5:22).
“Righteous” in this context probably means ‘right with God’ because of his faithfulness to God’s covenants and promises, and his continuing in cultic purity (compare Gen 4:26 which suggests the establishment of cultic worship of Jahweh). ‘Blameless’ means that he refused to enter into the excesses of his contemporaries, as outlined earlier and mentioned in Gen 6:11-12. ‘Walked with God’ goes even deeper and stresses his unique relationship with God. He knows God in the deepest sense as an honoured friend and guide, as well as creator and judge. Mal 2:5-6 is very apposite in this connection.
The previous man who walked with God, Enoch, was taken out of the earth because he was too pure for it (Gen 5:22). Now God will take another line. He will leave Noah and remove the evil world.
Notice that in this section the references to God are as ‘Elohim’, as in chapter 1. This is because God is seen as about to act in relation to His creation, as judge of all. When he begins to deal personally with Noah He becomes Yahweh (Gen 7:1-5). Later, once the pattern of calling God both Elohim and Yahweh has become more established, the distinction will not always be quite so clear.
Noah had three sons, Shem, Ham and Japheth. Three represents completeness. These would survive with him through the flood as the complete family unit.
Fuente: Commentary Series on the Bible by Peter Pett
God Chooses Noah
v. 8. But Noah found grace in the eyes of the Lord. v. 9. These are the generations, v. 10. And Noah begat three sons, Shem, Ham, and Japheth. v. 11. The earth also was corrupt before God, and the earth was filled with violence.
v. 12. And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth. v. 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.
Fuente: The Popular Commentary on the Bible by Kretzmann
Gen 6:8. Noah found grace Obtained favour, or mercy; and the reasons follow in the next verse, why he obtained such favour, and so much regard from God. He was a just man, a justified person, fully accepted and approved of God: he was an heir of the justice or righteousness which is by faith; Heb 11:7. tsadik, answers to the word , in the New Testament; see Rom 3:22, and, I apprehend, refers not merely to the moral virtue of justice or righteousness, but to that justice which is obtained by faith in a Redeemer, and of which St. Paul (in the text above from the Hebrews) witnesses that Noah was an heir or inheritor: it is translated righteous, ch. Gen 7:1. Thee have I seen righteous. He was also perfect, tamim, i.e.. very complete in his generations, bedorotau, in or among that generation of men with whom he lived; en son tems, in his time, is the French translation. The word used for generations here is different from that used in the first clause of the verse; these are the generations of Noah, toldoth.
Fuente: Commentary on the Holy Bible by Thomas Coke
But Noah found grace in the eyes of the LORD.
Pro 8:35 . Is not Noah, in this instance, a type of the blessed Jesus? And is not the finding of Him the grace and favour here spoken of? Joh 1:43 . Also, to find grace, implies God’s gift of grace. Psa 84:11 ; Exo 33:12-13
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Gen 6:8 But Noah found grace in the eyes of the LORD.
Ver. 8. But Noah found grace. ] Because in covenant with God; who of himself was a child of wrath, and saved by grace only, though “just and perfect in his generation.” The mercy seat was no larger than the ark; to show that the grace of God extends no further than the covenant. As all out of the ark were drowned, so all out of the covenant are damned.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Gen 19:19, Exo 33:12-17, Psa 84:11, Psa 145:20, Pro 3:4, Pro 8:35, Pro 12:2, Jer 31:2, Luk 1:30, Act 7:46, Rom 4:4, Rom 11:6, 1Co 15:10, Gal 1:15, 2Ti 1:18, Tit 2:11, Tit 3:7, Heb 4:16, 2Pe 2:5
Reciprocal: Gen 5:29 – he called Gen 6:12 – God Gen 38:7 – wicked Exo 33:17 – thou hast 2Sa 14:22 – I have found 1Ch 1:4 – Noah Son 8:10 – then Eze 14:14 – Noah Luk 3:36 – Noe
Fuente: The Treasury of Scripture Knowledge
A LONELY MAN OF GRACE
Noah found grace in the eyes of the Lord.
Gen 6:8
I. The first fact that strikes us in the story of the Flood is this: that God, on account of the wickedness to which the world had grown, had made up His mind to sweep it away, once and for all.
II. Out of the seed of Noah God had determined to people the earth once more with a race that would not be so wicked as the one He destroyed.
III. Noah was told to go into the ark because his life was to be saved from the Flood. God has provided another ark for us; He tells us to go into it and be saved.
IV. Noahs family was taken with him into the ark, showing the value God sets on family life.
V. God gave it as a reward to Noah for his righteousness that his children went with him into the ark. A holy and loving example preaches a sermon to those who watch it, and remains in the memory of the godless son and the godless daughter long after the parents have been laid in the grave.
Bishop Thorold.
Illustration
(1)Almost all races possess some tradition of a great flood which swept away all mankind save one righteous man and his family. Noah is the Fuh-he of the Chinese, the Manu of the East Indians, the Deucalion of the Greeks, the Xisuturus of the Chaldeans, and the Coxcox and the Tezpi of the Mexicans. They represent him as the second father of the race, and several of them agree that he had three sons. In these traditions the dove, the olive-branch, the raven, and the ark itself all find a place. As to the universality of the Flood the traditions also agree. By that is meant, of course, that the Flood covered all the inhabited world. It is distinctly with mankind that Genesis is concerned, and not with the physical globe. As to the time, it is generally set down as 1650 years after the creation of Adam.
The whole story of the Deluge is of exceeding interest. It begins with the amazing description of the wickedness of the world before the Flood. Corruption and vileness filled the earth, and wickedness was rampant. God saw that the wickedness of man was great upon the earth, and that every imagination of the thoughts of his heart was only evil continually. And, therefore, God said unto Noahthe only righteous man then living on the earththe 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.
(2) The earth was so corrupt that nothing short of a deluge could wash it clean. Cain, the first born, became a murderer, and good Abel, the next born, was put out of this life.
Humanity must start a new line or all would be Cainites. So Seth is born, but these sons of God, his descendants, soon married Cainites for their beauty, and the race got to be unnameably bad (Gen 6:5). Extermination by drowning was but a little more speedy than by the natural results of their sins.
But because there was one fairly good family, the infinite patience of God determined to start the race again. He would save one out of Sodom, and one family out of a doomed world. What kind of a man was worth saving? He was a just man and perfect. All the wickedness of the whole world did not swerve him. He had communion with God as if they talked face to face. He had great faith, so that obedience kept him preparing the ark for a hundred and twenty years, when there was no sign of rain. The sneers of men never turned him from obedience.
Fuente: Church Pulpit Commentary
God Saved Noah The one righteous man on earth, Noah, and his family were saved by God ( Gen 6:8 ). Noah was “just” in that he lived in accord with God’s will. He was “perfect,” or upright, in that he was solely dedicated to God’s service. The inspired record also says he “walked with God,” which means he did all God commanded him to do ( Gen 6:9 ; Gen 6:22 ; Gen 7:5 ).
When Noah heard God’s warning, he, being motivated by a proper respect for the Creator’s power, set out to prepare an ark as God had instructed ( Heb 11:7 ). This is in sharp contrast to those around him. They refused to repent and obey God despite Noah’s preaching all the years the ark was being built ( 2Pe 2:5 ).
Fuente: Gary Hampton Commentary on Selected Books
Gen 6:8. Noah found grace That is, he obtained mercy and favour; for although he was by nature corrupt and sinful, he had been renewed in the spirit of his mind, and by repentance and a lively faith, had obtained witness that he was righteous. This vindicates Gods justice in his displeasure against the world, and shows 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
6:8 But Noah {i} found grace in the eyes of the LORD.
(i) God was merciful to him.
Fuente: Geneva Bible Notes
Noah was the one exception to universal godlessness. "Noah" may mean "grieved" (the Hebrew niphal form) or "comfort" (the piel form). "Favor" is grace. This is the first mention of this word in the Old Testament, though we have seen many examples of God’s grace thus far. There is a word play in the Hebrew text (an anagram). The same consonants of Noah’s name (nh) in the reverse order mean "grace" (hn).
All God’s people can identify with Noah, the recipient of God’s grace. It is only by God’s grace that we can escape His judgment on the wicked.
"Genesis is flatly contradicting the humanistic optimism of Mesopotamia: humanity’s situation in its view is hopeless without divine mercy." [Note: Wenham, p. xlviii.]
This section shows that pagan idolatry and immorality pain God and incur His judgment that man can only escape by His provision of salvation.