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.
13 17. Noah is commanded to build the Ark
13. is come before me ] viz. mentally. The intention to destroy all flesh has entered the mind of God.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 13. I will destroy them with the earth.] Not only the human race was to he destroyed, but all terrestrial animals, i.e. those which could not live in the waters. These must necessarily be destroyed when the whole surface of the earth was drowned. But destroying the earth may probably mean the alteration of its constitution. Dr. Woodward, in his natural history of the earth, has rendered it exceedingly probable that the whole terrestrial substance was amalgamated with the waters, after which the different materials of its composition settled in beds or strata according to their respective gravities. This theory, however, is disputed by others.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
i.e. The time of ruin, as this word is used, Eze 7:2-3, 6; Amos 8:2,
of all flesh, to all men, as Gen 6:12, though the beasts also were involved in the same destruction,
is come, i.e. is approaching, and at the very door, and shall as certainly come as if it were actually come.
Before me, i.e. in my purpose and decree, howsoever vain men flatter themselves with hopes of longer impunity.
Through them, i.e. By their means; so that the earth even groans under them.
With the earth, i.e. with the fruits and beauty, though not the substance of the earth. Or, from the earth, as Gen 6:7; the Hebrew eth being oft put for min or meeth, as Gen 44:4; Deu 34:1; 1Ki 8:43, compared with 2Ch 6:33.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13. And God said unto NoahHowstartling must have been the announcement of the threateneddestruction! There was no outward indication of it. The course ofnature and experience seemed against the probability of itsoccurrence. The public opinion of mankind would ridicule it. Thewhole world would be ranged against him. Yet, persuaded thecommunication was from God, through faith (Heb11:7), he set about preparing the means for preserving himselfand family from the impending calamity.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And God said unto Noah,…. This is a proof that he found favour in his eyes, since he spake to him, and told him what he had observed, and what he was determined to do, and gave him directions to make an ark for the security of himself and family, when he should destroy the world:
the end of all flesh is come before me; that is, it was determined to put an end to the lives of all men, and of all cattle, and fowl and creeping things on the earth; all which are included in the phrase, “all flesh”, even every living substance on the earth:
for the earth is filled with violence through them; that is, through men, for they are principally intended in the preceding clause, though not only; and it was through them, and not through other creatures, that the earth was filled with violence, in the sense in which it is explained in [See comments on Ge 6:11]:
and behold, I will destroy them with the earth; meaning, that he would destroy all men, together with the cattle and creeping things of the earth, the trees, and herbs, and plants in it, yea, that itself, for that is said to perish by the flood, 2Pe 3:6. Some render it, “out of the earth” b; that is, would destroy them from it, that they should be no more on it.
b “e terra”, Cartwright; some in Vatablus; so Ar. vers. Aben Ezra, Jarchi, Ben Gersom & Ben Melech.
Fuente: John Gill’s Exposition of the Entire Bible
| Prediction of the Deluge. | B. C. 2448. |
13 And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth. 14 Make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt pitch it within and without with pitch. 15 And this is the fashion which thou shalt make it of: The length of the ark shall be three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits. 16 A window shalt thou make to the ark, and in a cubit shalt thou finish it above; and the door of the ark shalt thou set in the side thereof; with lower, second, and third stories shalt thou make it. 17 And, behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; and every thing that is in the earth shall die. 18 But with thee will I establish my covenant; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons’ wives with thee. 19 And of every living thing of all flesh, two of every sort shalt thou bring into the ark, to keep them alive with thee; they shall be male and female. 20 Of fowls after their kind, and of cattle after their kind, of every creeping thing of the earth after his kind, two of every sort shall come unto thee, to keep them alive. 21 And take thou unto thee of all food that is eaten, and thou shalt gather it to thee; and it shall be for food for thee, and for them.
Here it appears indeed that Noah found grace in the eyes of the Lord. God’s favour to him was plainly intimated in what he said of him, v. 8-10, where his name is mentioned five times in five lines, when once might have served to make the sense clear, as if the Holy Ghost took a pleasure in perpetuating his memory; but it appears much more in what he says to him in these verses–the informations and instructions here given him.
I. God here makes Noah the man of his counsel, communicating to him his purpose to destroy this wicked world by water. As, afterwards, he told Abraham his resolution concerning Sodom (ch. xviii. 17, Shall I hide from Abraham?) so here “Shall I hide from Noah the thing that I do, seeing that he shall become a great nation?” Note, The secret of the Lord is with those that fear him (Ps. xxv. 14); it was with his servants the prophets (Amos iii. 7), by a spirit of revelation, informing them particularly of his purposes; it is with all believers by a spirit of wisdom and faith, enabling them to understand and apply the general declarations of the written word, and the warnings there given. Now,
1. God told Noah, in general, that he would destroy the world (v. 13): The end of all flesh has come before me; I will destroy them; that is, the ruin of this wicked world is decreed and determined; it has come, that is, it will come surely, and come quickly. Noah, it is likely, in preaching to his neighbours, had warned them, in general, of the wrath of God that they would bring upon themselves by their wickedness, and now God seconds his endeavours by a particular denunciation of wrath, that Noah might try whether this would work upon them. Hence observe, (1.) That God confirmeth the words of his messengers, Isa. xliv. 26. (2.) That to him that has, and uses what he has for the good of others, more shall be given, more full instructions.
2. He told him, particularly, that he would destroy the world by a flood of waters: And behold, I, even I, do bring a flood of waters upon the earth, v. 17. God could have destroyed all mankind by the sword of an angel, a flaming sword turning every way, as he destroyed all the first-born of the Egyptians and the camp of the Assyrians; and then there needed no more than to set a mark upon Noah and his family for their preservation. But God chose to do it by a flood of waters, which should drown the world. The reasons, we may be sure, were wise and just, though to us unknown. God has many arrows in his quiver, and he may use which he please: as he chooses the rod with which he will correct his children, so he chooses the sword with which he will cut off his enemies. Observe the manner of expression: “I, even I, do bring a flood; I that am infinite in power, and therefore can do it, infinite in justice, and therefore will do it.” (1.) It intimates the certainty of the judgment: I, even I, will do it. That cannot but be done effectually which God himself undertakes the doing of. See Job xi. 10. (2.) It intimates the tendency of it to God’s glory and the honour of his justice. Thus he will be magnified and exalted in the earth, and all the world shall be made to know that he is the God to whom vengeance belongs; methinks the expression here is somewhat like that, Isa. i. 24, Ah, I will ease me of mine adversaries.
II. God here makes Noah the man of his covenant, another Hebrew periphrasis of a friend (v. 18): But with thee will I establish my covenant. 1. The covenant of providence, that the course of nature shall be continued to the end of time, notwithstanding the interruption which the flood would give to it. This promise was immediately made to Noah and his sons, ch. ix. 8, c. They were as trustees for all this part of the creation, and a great honour was thereby put upon him and his. 2. The covenant of grace, that God would be to him a God and that out of his seed God would take to himself a people. Note, (1.) When God makes a covenant, he establishes it, he makes it sure, he makes it good his are everlasting covenants. (2.) The covenant of grace has in it the recompence of singular services, and the fountain and foundation of all distinguishing favours; we need desire no more, either to make up our losses for God or to make up a happiness for us in God, than to have his covenant established with us.
III. God here makes Noah a monument of sparing mercy, by putting him in a way to secure himself in the approaching deluge, that he might not perish with the rest of the world: I will destroy them, says God, with the earth, v. 13. “But make thee an ark; I will take care to preserve thee alive.” Note, Singular piety shall be recompensed with distinguishing salvations, which are in a special manner obliging. This will add much to the honour and happiness of glorified saints, that they shall be saved when the greatest part of the world is left to perish. Now,
1. God directs Noah to make an ark, v. 14-16. This ark was like the hulk of a ship, fitted not to sail upon the waters (there was no occasion for that, when there should be no shore to sail to), but to float upon the waters, waiting for their fall. God could have secured Noah by the ministration of angels, without putting him to any care, or pains, or trouble, himself; but he chose to employ him in making that which was to be the means of his preservation, both for the trial of his faith and obedience and to teach us that none shall be saved by Christ but those only that work out their salvation. We cannot do it without God, and he will not without us. Both the providence of God, and the grace of God, own and crown the endeavours of the obedient and diligent. God gave him very particular instructions concerning this building, which could not but be admirably well fitted for the purpose when Infinite Wisdom itself was the architect. (1.) It must be made of gopher-wood. Noah, doubtless, knew what sort of wood that was, though we now do not, whether cedar, or cypress, or what other. (2.) He must make it three stories high within. (3.) He must divide it into cabins, with partitions, places fitted for the several sorts of creatures, so as to lose no room. (4.) Exact dimensions were given him, that he might make it proportionable, and might have room enough in it to answer the intention and no more. Note, Those that work for God must take their measures from him and carefully observe them. Note, further, It is fit that he who appoints us our habitation should fix the bounds and limits of it. (5.) He must pitch it within and without–without, to shed off the rain, and to prevent the water from soaking in–within, to take away the bad smell of the beasts when kept close. Observe, God does not bid him paint it, but pitch it. If God gives us 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.
Fuente: Matthew Henry’s Whole Bible Commentary
13. And God said unto Noah. Here Moses begins to relate how Noah would be preserved. And first, he says, that the counsel of God respecting the destruction of the world was revealed to him. Secondly, that the command to build the ark was given. Thirdly, that safety was promised him, if, in obedience to God, he would take refuge in the ark. These chief points are to be distinctly noted; even as the Apostle, when he proclaims the faith of Noah, joins fear and obedience with confidence, (Heb 11:7.) And it is certain that Noah was admonished of the dreadful vengeance which was approaching; not only in order that he might be confirmed in his holy purpose, but that, being constrained by fear, he might the more ardently seek for the favor offered to him. We know that the impunity of the wicked is sometimes the occasion of alluring even the good to sin: the denunciation, therefore, of future punishment ought to be effectual in restraining the mind of a holy man; lest, by gradual declension, he should at length relax to the same lasciviousness. Yet God had special reference to the other point; namely, that by keeping continually in view the terrible destruction of the world, Noah might be more and more excited to fear and solicitude. For it was necessary, that in utter despair of help from any other quarter, he should seek his safety, by faith, in the ark. For so long as life was promised to him on earth, never would he have been so intent as he ought, in the building of the ark; but, being alarmed by the judgment of God, he earnestly embraces the promise of life given unto him. He no longer relies upon the natural causes or means of life; but rests exclusively on the covenant of God, by which he was to be miraculously preserved. No labor is now troublesome or difficult to him; nor is he broken down by long fatigue. For the spur of God’s anger pierces him too sharply to allow him to sleep in carnal delights, or to faint under temptations, or to be delayed in his course by vain hope: he rather stirs himself up, both to flee from sin, and to seek a remedy. And the Apostle teaches, that it was not the least part of his faith, that through the fear of those things which were not seen he prepared an ark. When faith is treated of simply, mercy and the gratuitous promise come into the account; but when we wish to express all its parts, and to canvass its entire force and nature, it is necessary that fear also should be joined with it. And, truly no one will ever seriously resort to the mercy of God, but he who, having been touched with the threatening of God, shall dread that judgment of eternal death which they denounce, shall abhor himself on account of his own sins, shall not carelessly indulge his vices, nor slumber in his pollution; but shall anxiously sigh for the remedy of his evils. This was, truly, a peculiar privilege of grace, that God warned Noah of the future deluge. Indeed, he frequently commands his threatening to be proposed to the elect, and reprobate, in common; that by inviting both to repentance, he may humble the former, and render the latter inexcusable. But while the greater part of mankind, with deaf ears, reject whatever is spoken, he especially turns his discourse to his own people, who are still curable, that by the fear of his judgment he may train them to piety. The condition of the wicked might at that time seem desirable, in comparison with the anxiety of holy Noah. They were securely flattering themselves in their own delights; for we know what Christ declares concerning the luxury of that period, (Luk 17:26.) Meanwhile, the holy man, as if the world were every moment going to ruin, groaned anxiously and sorrowfully. But if we consider the end; God granted an inestimable benefit to his servant, in denouncing to him a danger, of which he must beware.
The earth is filled with violence through them. (274) God intimates that men were to be taken away, in order that the earth, which had been polluted by the presence of beings so wicked, might be purified. Moreover, in speaking only of the iniquity and violence, of the frauds and rapines, of which they were guilty towards each other; he does it, not as if he were intending to remit his own claims upon them, but because this was a more gross and palpable demonstration of their wickedness.
(274) “ Repleta est terra iniquitae a facie corum.”
Fuente: Calvin’s Complete Commentary
3. The Ark
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 how thou shalt make it: the length of the ark three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits. 16 A light shalt thou make to the ark, and to a cubit shalt thou finish it upward; 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 I, behold, I do bring the flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; every thing that is in the earth shall die.
(1) Ark, from Hebrew word for chest or box. Made of gopher wood (resinous trees, probably cypress, as used in ancient shipbuilding). Rooms: literally, nests, metaphorically descriptive of the chambers of the ark. Caulked with pitch (bitumen), typical of Mesopotamian work. Note the three stories (Gen. 6:16): the text suggests that the chambers (cabins or cells) were arranged according to some definite plan, probably in rows on each side of the ark, with a passageway through the middle (or vice versa), and placed in tiers, one above the other. The vessel was obviously built in the form of a flatboat, designed, not for navigation, but solely for floating on the surface of the water. While the statement in Gen. 6:16 can be taken in the traditional sense as describing three stories, it is also possible to understand it to indicate three layers of logs laid cross-wise, a view which would accord well with a construction of wood, reeds, and bitumen (NBD, s.v.)
(2) The Dimensions of the Ark are given as 300 x 50 x 30 cubits. The common cubit was about 18 inches in length, the supposed average distance from the point of the elbow to the tip of the middle finger (Deu. 3:11). There was another cubit known, however, which was a handbreadth longer than the common cubit. Petrie, the noted Egyptologist, expresses the view that even the common cubit measured 22 inches. (See. Fl, Rehwinkel, 59). (See NBD, under Weights and Measures). According to the lower standard, the ark would have measured 450 feet in length, 75 feet in width, and forty-five feet in height. According to the higher figure (22 to 24 inches, based on the likelihood that man before the Flood was of larger stature than modern man, and that the length from his elbow to the end of his middle finger was even longer than the suggested 22 inches), the ark would have been six hundred feet in length, one hundred feet in width, and sixty feet in height. By way of comparison, the battleship Oregon, 348 feet long and 69 feet wide, was built in the same proportions as to length and width as the ark. The famous Titanic was 825 feet long and 93 feet wide with a displacement of 46,000 tons. Marine experts have estimated that since the ark was built with a flat bottom and there was no waste space on the bow or stern, it being square on both ends and straight up on its side, it would have had a displacement of about 43,000 tons, a displacement nearly equal to that of the ill-fated Titanic (Fl., 60).
(3) Window and Door, Gen. 6:16. A light shalt thou make to the ark (note marginal rendering, roof). To a cubit shalt thou finish it upward (marginal, from above). Rotherham: A place for light shalt thou make for the ark, and to a cubit shalt thou finish it upwards, etc. The new American translation gives it: You are to make a roof for the ark, finishing it off at the top to the width of a cubit. The Hebrew word here indicates clearly a space for light, or a space by which the light could be admitted into the vessel. The door of the ark shalt thou set in the side thereof, etc. Rotherham: The opening of the ark in the side thereof shalt thou put. Lange thinks that each flat or story had an entrance or door in the side.
(4) Note the construction: Gen. 6:17And I, behold, I do bring, etc.; an emphatic declaration that the impending judgment was truly a Divine visitation, not simply a natural occurrence.
4. The Noahic Covenant
18 But I will establish my covenant with thee; 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 the birds after their kind, and of cattle after their kind, of every creeping thing of the ground after its 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 gather it to thee; and it shall be for food for thee, and for them. 22 Thus did Noah; according to all that God commanded him, so did he.
(1) My covenant, that is, the already well known covenant which I have made with man. The word my points to its original establishment with Adam; my primeval covenant, which I am resolved not to abandon (Murphy). Will I establish, that is, despite the fact that Adam failed me, I will maintain and execute my covenant of life with the generic seed of the woman, and in a special sense with the Eternal Seed, the Logos, who from the foundation of the world voluntarily purposes to effect the Plan of Redemption for all who accept the Covering for sin which He shall provide. A covenant in Scripture, in the fullest sense of the term, is a solemn compact (contract), between two parties in which each is bound to perform his part. Hence, a covenant implies the moral faculty; and wherever the moral faculty exists, there must be a covenant. Consequently, between God and man there was of necessity a covenant from the very beginning, though the name do not appear. At first it was a covenant of works, in regard to man; but now that works have failed, it can only be a covenant of grace to the penitent sinner (Murphy, MG, 188). The substance of the Noahic covenant was the agreement with respect to Noah and his household; the remaining verses simply state the arrangements with regard to the subhuman orders.
The directions with reference to the ark, as given by God to Noah, embraced four particulars: (1) the Divine intention to destroy the human species, (2) the plans and specifications for the ark, (3) the announcement of the impending doom in the form of a catastrophic flood, and (4) the arrangements for the preservation of Noah and the members of his family, and certain specified kinds of animals. Other problems that arise in connection with the Genesis account of the Deluge will be treated here in subsequent sections. It will be noted that the title of this Part is The World Before the Flood. We have dealt primarily, in this section, with the moral world, the world of man, his duties and privileges; in the following sections we shall deal with the problems also of the physical or geographical world.
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FOR MEDITATION AND SERMONIZING
Does History Make Sense?
This question is suggested by the Divine declaration, Gen. 6:3, My Spirit shall not strive with man for ever. What has history to say with reference to this pronouncement?
It is interesting to note that the three over-all philosophies of history originated with the three great Greek historians.
Herodotus (5th century B.C.) was the first to give us what may rightly be called the ethical interpretation: namely, that history is largely the record of the work of the goddess Nemesis, Retributive Justice, who inevitably interferes in human affairs to overthrow inordinate human pride, ambition and insolence. This view is represented today, in broad outline, by the thought of such men as Berdyaev, Sorokin, Schweitzer, and Toynbee. Toynbees elaborately-worked-out theory is that of challenge-and-response. According to his view, modern man faces three primary challenges: that of setting up a constitutional system of co-operative world government (politically); that of formulating a workable compromise between free enterprise and socialistic endeavor, including peace in labor-industry relations; and that of putting the secular superstructure back on a religious foundation, that in which the dignity and worth of the person is made the supreme ethical norm. (This last-named, says Toynbee, is the most important of all). His over-all thesis is that our Western culture will survive only if it responds in a positive way to these basic needs or challenges.
Thucydides (c. 471400 B.C.) emphasized the strictly secularistic interpretation of history: namely, that the events of history are brought about by purely secular (chiefly economic) causes. This view is echoed in modern times, first by Machiavelli, and later by Marx and Lenin with their theory of economic determinism and accompanying substitution of expediency for morality.
Polybius (c. 205-c. 125 B.C.) gives us the fatalistic view, namely, that all events of history are predetermined by a Sovereign Power, variously named Fate, Fortune, Destiny, etc. He gives usaccuratelythe history of the Roman republic; his thesis is that Fortune foreordained that Rome should become the mistress of the world. (Of course, he died, long before the Roman Republic degenerated into the Empire of the Caesars.) Polybius was a Stoic, and this was the Stoic philosophy. This view is represented in our day, in a somewhat different form of course, by Oswald Spengler, in his massive work, The Decline of the West. According to Spengler, every culture inevitably passes through its four seasonsspring, summer, fall, and winterthe last-named being the period of decay ending in death, the period that should be properly designated that of civilization. Spengler was a pessimist: there is no escape from this remorseless cycle, according to his view.
What does the Bible have to say on this subject? It gives us clearly the providential interpretation (rather, revelation), specifically in Jer. 18:5-10. This may be stated in brief as follows: (1) God rules His world, both physical and moral, including the march of human events; (b) within the framework of His Providence, however, both individuals and nations are left relatively free to work out their own history and destiny (that is, God rules the world, but He does not rule it by force); (c) nations fall when they ignore and violate the moral law on such a scale that they make themselves vessels fit only for destruction; that is to say, the stability and premanence of the nation (or state) is dependent on the ethical quality of the national life. Nations are seldom destroyed from the outside: rather, they go down from rot on the inside. (d) God will never permit any human tryant to seize sovereignty over the whole earth, for the simple reason that universal sovereignty is Divinely reserved for the King of kings and Lord of lords. (Cf. Php. 2:7-11, Eph. 1:19-23, 1Co. 15:20-28, Rev. 19:11-16). We must never forget that just as sin was not inevitable in the beginning, so moral progress of any people or state is not inevitable. Individuals and nations grow in righteousness only as they will to do so. In the very nature of the case neither righteousness nor holiness can be forced upon an individual or a people. However, a nation is not destroyed until its destruction has become a moral necessity. This is all stated explicitly in Jer. 18:5-10. (Note the story of Sodom and Gomorrah, Gen. 18:20-33; Gen. 19:23-28. Note also the case of Abraham, who himself never owned a foot of the Land which God had promised to him and his seed, except the small plot which he purchased for a burial ground. The fulfilment of the promise was delayed several generationsto the time of the Conquest under Joshuasimply because in the interim the iniquity of the Canaanites had not reached fullness: cf. Gen. 15:12-16, Lev. 18:24-28).
May we cry out, then, as Americans, in the words of Kiplings Recessional
The tumult and the shouting dies;
The Captains and the Kings depart;
Still stands Thine ancient sacrifice,
An humble and a contrite heart
Lord God of hosts, be with us yet,
Lest we forgetlest we forget!
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REVIEW QUESTIONS ON PART TWENTY
1.
Explain the theory of the origin of the so-called heroes and demigods of prehistoric times.
2.
Show why the theory that the sons of God originated in the intermarriage of angels and mortal women is unscriptural.
3.
List the poetic references, in Scripture, to angels as sons of God.
4.
What does the phrase, sons of God, generally signify in Scripture?
5.
Are angels Scripturally represented as having sex distinctions? Cite Scripture for your answer.
6.
Explain the sentence, My Spirit shall not strive with man for ever.
7.
Explain the clause, for that he also is flesh.
8.
Show why the 120-year period ordained by God could not have indicated the term of individual human life.
9.
Explain what this time-period of 120 years obviously meant. How was it a manifestation of Divine grace?
10.
Explain how this passage takes on the character of a prediction.
11.
What was Aristotles estimate of man? How does it agree with the clause, for that he also is flesh?
12.
Is there any necessary connection between the Nephilim of Num. 13:33 and those of Gen. 6:4? Explain.
13.
Could the Nephilim have been of a pre-Adamic stock? Explain.
14.
State Langes explanation of the Nephilim, and that of Cornfeld also.
15.
How has the Spirit of God uniformly striven with men?
16.
How, and through whom, did the Spirit of God strive with the ungodly antediluvian people?
17.
Explain Heb. 11:7, 2Pe. 2:5, 1Pe. 3:18-22.
18.
Explain the terms anthropomorphic and anthropopathic.
19.
Explain what is meant by Yahwehs repentance in Gen. 6:6-7.
20.
Explain how this is to be reconciled with His immutability.
21.
In what sense are we to understand that Noah was righteous, and that he was perfect in his generations?
22.
What would have been the consequence if Noah had not complied fully with Gods ordinations regarding the ark? What would have been the testimonial consequence?
23.
Explain the following terms in reference to the ark: rooms, gopher wood, pitch, three stories, window, and door.
24.
State the probable dimensions of the ark as determined by the different meanings of the word cubit.
25.
What was the ark as to its general appearance and design?
26.
What is a covenant? Explain what is meant by the Noahic Covenant.
27.
List the four particulars included in Gods directions with reference to the ark.
28.
Distinguish between what is meant by the moral world and the geographical world in the study of the Deluge.
29.
State the three over-all philosophies of history, and name the early and modern proponents of each.
30.
Outline clearly the Biblical revelation of the meaning of history.
Fuente: College Press Bible Study Textbook Series
(13) The end of all flesh is come before me.A metaphor taken from the customs of earthly kings. Before an order is executed the decree is presented to the sovereign, that it may finally be examined, and if approved, receive the sign manual, upon which it becomes law.
I will destroy them.Not the verb used in Gen. 6:7, but that translated had corrupted in Gen. 6:12. It means to bring to ruin, devastate.
With the earth.Rather, even the earth: eth, as in Gen. 4:1. The meaning is, I will bring them to nought, even the whole present constitution of earthly things.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Observe how God makes Noah acquainted with his designs. Psa 25:14 ; Gen 18:17 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Gen 6:13 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.
Ver. 13. The end of all flesh is come before me. ] I will surely, and swiftly ( certissime citissimeque ) destroy them. A like threatening there is used in Eze 7:2-3 ; Eze 7:6 , against Israel, when once their sins were full ripe, and “hanged but for mowing,” as we say: “The end is come,” “is come,” “is come,” and so some ten or twelve times, “Is come, is come,” q.d ., destruction is at next door by, and Noah must know it too. Not by his skill in astrology, as Berosus belies him, but by divine premonition. For “shall I hide from” Noah, from “Abraham,” “that thing which I do”? Gen 18:17 No surely, they shall know all: they shall be both of God’s court and counsel For “the secret of the Lord is with them that fear him” Psa 25:14 And “the Lord will do nothing” of this nature, “but he will first reveal it unto his servants the prophets”. Amo 3:7 And even to this day, the more faithful and familiar we are with God, so much the sooner and better do we foresee his judgments, and can foreshow them to others; as those that are well acquainted with men, know by their looks and gestures that which strangers understand not, but by their actions: As finer tempers are more sensible of the changes of weather, &c.
I will destroy them.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Gen 6:13-22
13Then God said to Noah, The end of all flesh has come before Me; for the earth is filled with violence because of them; and behold, I am about to destroy them with the earth. 14Make for yourself an ark of gopher wood; you shall make the ark with rooms, and shall cover it inside and out with pitch. 15This is how you shall make it: the length of the ark three hundred cubits, its breadth fifty cubits, and its height thirty cubits. 16You shall make a window for the ark, and finish it to a cubit from the top; and set the door of the ark in the side of it; you shall make it with lower, second, and third decks. 17Behold, I, even I am bringing the flood of water upon the earth, to destroy all flesh in which is the breath of life, from under heaven; everything that is on the earth shall perish. 18But I will establish My covenant with you; and you shall enter the arkyou and your sons and your wife, and your sons’ wives with you. 19And of every living thing of all flesh, you shall bring two of every kind into the ark, to keep them alive with you; they shall be male and female. 20Of the birds after their kind, and of the animals after their kind, of every creeping things of the ground after its kind, two of every kind shall come to you to keep them alive. 21As for you, take for yourself some of all food which is edible, and gather it to yourself; and it shall be for food for you and for them. 22Thus Noah did; according to all that God had commanded him, so he did.
Gen 6:14 Make for yourself an ark The VERB (BDB 793 I, KB 889) is a Qal IMPERATIVE. This term for ark may be an Egyptian loan word for chest or box (BDB 1061). The only other use of this term is for the basket in which Moses was placed (cf. Exo 2:3-4).
gopher wood We have no certainty about the etymology of this word (BDB 781 and 172). Some of the various interpretations are: (1) the Septuagint has squared wood; (2) the Vulgate has smooth wood; (3) most commentators believe that it refers to some type of tree, most likely a cypress (NRSV, REB) because most ships in the ancient Near East were made from this wood and covered with resin.
you shall make the ark with rooms This apparently was to divide the animals as well as to help support the structure of the ark (also three levels).
Gen 6:15 cubits There are two cubits (BDB 52) in the Bible. The regular cubit is the distance between an average man’s longest finger and his elbow, usually around 18 inches (cf. Deu 3:11; 2Ch 3:3). There is also a longer cubit (royal cubit) used in construction (i.e. Solomon’s temple), which was common in Egypt, Palestine, and sometimes Babylon. It was 21 inches long (cf. Eze 40:5; Eze 43:13). The physical dimensions of the ark were probably around 450 feet by 75 feet by 45 feet. This is about half the size of the Queen Elizabeth II. It has been surmised that it was square but it possibly had slanted sides to help control wave pressure against the hull.
The ancients used parts of the human body for measurement. The people of the ancient Near East used:
1. width between the outstretched arms
2. length from elbow to middle finger (cubit)
3. width from outstretched thumb to little finger (span)
4. length between all four fingers of a closed hand (handbreadth)
The cubit (BDB 52, KB 61) was not completely standardized, but there were two basic lengths.
a. normal male’s elbow to middle finger (about 18 inches, cf. Deu 3:11)
b. royal cubit was a bit longer (about 21 inches, cf. 2Ch 3:3; Eze 40:5; Eze 43:13)
Gen 6:16 You shall make a window for the ark This is not the same word for window that is used in Gen 8:6. Many have supposed that it refers to a lighting and ventilation system around the top of the ark, just under the roof.
Gen 6:17 the flood There has been some conjecture that this term (BDB 550) is related to the Assyrian term to destroy.
Was the flood of Noah’s day world-wide or only in the ancient Near East? The term earth (eres) is often translated land in a local sense (cf. Gen 41:57). If humans had not spread out to all parts of the earth which is surely implied in the tower of Babel experience of chapters 10-11, then a local flood would have done the job. The best book I have read on the rational evidence for a local flood is Bernard Ramm’s The Christian View of Science and Scripture.
the breath of life This is the Hebrew term ruach. It can be used for wind, life, breath, or spirit. Both humans and beasts are said to have nephesh (cf. note at Gen 35:18 ) but only humans are made in the image of God (cf. Gen 1:26-27) and have a special creation (cf. Gen 2:7). In this context all that breathe-die (cf. Gen 7:22, animals and humans)!
Gen 6:18
NASB, NKJV,
NRSVI will establish
TEVI will make
NETI will confirm
The VERB’s (BDB 877, KB 1086, Hiphil PERFECT) basic meaning is to arise or stand up. The Hiphil stem is used to establish, to ratify (cf. Gen 6:18; Gen 9:9; Gen 9:11; Gen 9:17; Gen 17:7; Gen 17:19; Gen 17:21; Exo 6:4; Eze 16:62).
It is uncertain to which promise/covenant this refers. Probably it is a foreshadowing of Gen 9:9; Gen 9:11; Gen 9:17. The key is that God Himself will confirm and maintain His promises with fallen, rebellious mankind. Even amidst their wickedness God’s eternal plans for fellowship abide!
My covenant with you This is the first use of this term berith (BDB 136). It is explained and amplified in Gen 9:8-17. It forms a central motif for both the OT and NT understanding of the relationship between God and humanity. There are mutual responsibilities, obligations, and promises on both sides. This sets the stage for our understanding the dialectical tension between the unconditional covenant on God’s part, yet its conditional aspect on human response in each generation. See Special Topic below.
SPECIAL TOPIC: COVENANT
you shall enter the ark-you and your sons and your wife, and your sons’ wives with you Noah’s blamelessness extended to his family (cf. 1Co 7:14).
Gen 6:19 you shall bring This may imply that the animals (whether local or worldwide is uncertrain) came to Noah, but Noah positioned them in the ark. He probably began doing this before the last week. How the animals lived together and ate on the ark is a mystery, but it does not rule out the possibility either of a natural setting or a supernatural setting.
Gen 6:21 There was food on the ark for Noah and the animals (BDB 542, KB 534, Qal IMPERATIVE). However, the specifics are not recorded. The account is theological more than just information.
Gen 6:22 Thus Noah did The key theme is that Noah obeyed God (cf. Gen 7:5; Gen 7:9; Gen 7:16), which is the appropriate response, however, Adam and Eve and the rest of mankind did not (e.g. Gen 6:5; Gen 6:11-13).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
God = the Creator in connection with the two beasts for preservation (verses: Gen 6:13, Gen 6:22, Gen 6:9). Jehovah in Gen 7:1, in connection with the seven clean for sacrifice. See note on Gen 6:19.
Fuente: Companion Bible Notes, Appendices and Graphics
The end: Jer 51:13, Eze 7:2-6, Amo 8:2, 1Pe 4:7
filled: Gen 6:4, Gen 6:11, Gen 6:12, Gen 49:5, Hos 4:1, Hos 4:2
and behold: Gen 6:17
with: or, from, Gen 7:23
the earth: Jer 4:23-28, Heb 11:7, 2Pe 3:6, 2Pe 3:7, 2Pe 3:10-12
Reciprocal: Gen 7:4 – destroy Gen 7:21 – General 2Sa 4:11 – from Job 12:15 – he sendeth Eze 8:17 – for Amo 3:7 – but Rom 8:20 – the creature Heb 1:1 – at 1Pe 3:20 – sometime
Fuente: The Treasury of Scripture Knowledge
Gen 6:13. The end, or ruin, of all flesh is come before me Is approaching, is at the very door. It is come in my purpose and decree, and shall as certainly take place, as if it were come already, in what manner soever vain men may flatter themselves with hopes of longer impunity. I will destroy them with the earth; but make thee an ark I will take care to preserve thee alive. This ark was like the hulk of a ship, fitted not to sail upon the waters, but to float, waiting for their fall. God could have secured Noah by the ministration of angels, without putting him to any care or pains; but he chose to employ him in making that which was to be the means of his preservation, both for the trial of his faith and obedience, and to teach us that none shall be saved by Christ, but those only that work out their salvation; we cannot do it without God, and he will not without us: both the providence of God, and the grace of God, crown the endeavours of the obedient and diligent.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Notice again that the earth and nature suffer because of human sin (cf. Gen 3:17-19; Gen 4:12; Rom 8:20-21).
Noah received detailed instructions that he was to follow in building the ark. Later Moses received detailed instructions that he was to follow in building the tabernacle. Both men followed their respective instructions and received praise (Gen 6:22; Exo 39:42-43; Lev 8:36; Num 27:22; Deu 34:9). Both men inaugurated a new epoch. In this respect Moses was another Noah.
"God must be obeyed in all his instructions if his people expect to enjoy the fruit of life and blessing (e.g., Deu 26:16-19; Deu 28:1-14)." [Note: Ibid., p. 363.]
The ark was about 450 feet long (1 1/2 American football fields), 75 feet wide (7 standard parking spaces), and 45 feet high (a typical four-story building). It had three decks and over 100,000 square feet of deck space. There were over 1 million cubic feet of space in it. This is the capacity of approximately 860 railroad boxcars. It had a capacity of almost 14,000 gross tons. [Note: See "Noah’s Flood: Washing Away Millions of Years" DVD featuring Dr. Terry Mortenson.]
The ark probably looked more like a rectangular box than a ship. After all, its purpose was to stay afloat, not travel from one destination to another. This design used space very efficiently. The ark would have been very stable in the water. Modern ocean-going tankers and aircraft carriers have a similar scale of dimensions. The type of wood out of which Noah made it is unknown. The Hebrew word occurs only here in the Old Testament.