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.
18. I will establish my covenant ] We have here the first mention of a covenant relation between God and man. In the writing of P great stress is laid upon the covenant with Noah, here and in Gen 9:8-17, and with the patriarchs, e.g. in Gen 17:2-14. The word “covenant” ( b’rth, LXX , Lat. foedus) plays an important part in O.T. theology. Its place here in relation to the manifestation of sin on the one side, and of Divine salvation on the other, is typical of its permanent significance in the history of the Chosen People. It is this relationship of covenant ( ) which is renewed by our Lord and ratified at the institution of the Lord’s Supper, Mat 26:28. A covenant means an agreement, or compact between two parties, for the observance of which promises and pledges are given. Cf. on Gen 9:7.
thou, and thy sons, &c.] This is the redundant style of P, cf. Gen 7:13, Gen 8:16; Gen 8:18.
Fuente: The Cambridge Bible for Schools and Colleges
Gen 6:18
With thee will I establish My covenant
Gods covenant with Noah
1.
The leading ideas suggested by a covenant are those of peace and goodwill between the parties, and if differences have subsisted, forgiveness of the past, and security for the future. Such were the friendly alliances between Abram and Abimelech, Isaac and another of the same name, and between Jacob and Laban. God was highly displeased with the world, and would, therefore, destroy that generation by a flood, but when He should have done this, He would return in loving kindness and tender mercies, and would look upon the earth with a propitious eye. Nor should they be kept in fearful expectation of being so destroyed again; for He would pledge His word no more to be wroth with them in such a way, nor to rebuke them forever.
2. In covenants wherein one or both the parties had been offended, it was usual to offer sacrifices, in which a kind of atonement was made for past offences, and a perfect reconciliation followed. Such were the covenants before referred to; and such, as we shall see at the close of the eighth chapter, was the covenant in question. Noah offered sacrifices, and the
Lord smelled a sweet savour, and promised to curse the ground no more for mans sake.
3. In covenants which include a blessing on many, and they unworthy, it is Gods ordinary method to bestow it in reward, or for the sake of one who was dear to Him. God loves men, but He also loves righteousness: hence He delights to bestow His blessings in such a way as manifest His true character. If there had been any dependence on Noahs posterity, that they would all have walked in his steps, the covenant might have been established with them as well as him; but they would soon degenerate into idolatry, and all manner of wickedness. If, therefore, He will bestow favour on them in such a way as to express His love of righteousness, it must be for their father Noahs sake, and in reward of his righteousness. To say, With thee will I establish My covenant, was saying in effect, I will not treat with thy ungodly posterity: whatever favour I show them, it shall be for thy sake. (A. Fuller.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 18. With thee will I establish my covenant] The word berith, from bar, to purify or cleanse, signifies properly a purification or purifier, (see on chap. xv.,) because in all covenants made between God and man, sin and sinfulness were ever supposed to be on man’s side, and that God could not enter into any covenant or engagement with him without a purifier; hence, in all covenants, a sacrifice was offered for the removal of offences, and the reconciliation of God to the sinner; and hence the word berith signifies not only a covenant, but also the sacrifice offered on the occasion, Ex 24:8; Ps 50:5; and Jesus Christ, the great atonement and purifier, has the same word for his title, Isa 42:6; Isa 49:8; and Zec 9:11.
Almost all nations, in forming alliances, c., made their covenants or contracts in the same way. A sacrifice was provided, its throat was cut, and its blood poured out before God then the whole carcass was divided through the spinal marrow from the head to the rump; so as to make exactly two equal parts; these were placed opposite to each other, and the contracting parties passed between them, or entering at opposite ends met in the centre, and there took the covenant oath. This is particularly referred to by Jeremiah, Jer 34:18-20: “I will give the men (into the hands of their enemies, Jer 34:20) that have transgressed my covenant, which have not performed the words of the covenant which they made before me, when they cut the calf in twain, and passed between the parts thereof,” c. See also De 29:12.
A covenant, says Mr. Ainsworth, is a disposition of good things faithfully declared, which God here calls his, as arising from his grace towards Noah (Ge 6:8) and all men but implying also conditions on man’s part, and therefore is called our covenant, Zec 9:11. The apostles call it , a testament or disposition; and it is mixed of the properties both of covenant and testament, as the apostle shows, Heb 9:16, c., and of both may be named a testamental covenant, whereby the disposing of God’s favours and good things to us is declared. The covenant made with Noah signified, on God’s part, that he should save Noah and his family from death by the ark. On Noah’s part, that he should in faith and obedience make and enter into the ark –Thou shalt come into the ark, c., so committing himself to God’s preservation, Heb 11:7. And under this the covenant or testament of eternal salvation by Christ was also implied, the apostle testifying, 1Pe 3:21, that the antitype, baptism, doth also now save us for baptism is a seal of our salvation, Mr 16:16. To provide a Saviour, and the means of salvation, is GOD’S part: to accept this Saviour, laying hold on the hope set before us, is ours. Those who refuse the way and means of salvation must perish; those who accept of the great Covenant Sacrifice cannot perish, but shall have eternal life. See Clarke on Ge 15:10, &c.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Either,
1. My promise to preserve thee and thine, both till the flood and in it, notwithstanding all the scoffs and threats of the wicked world against thee all the time of thy preaching and building of the ark. The word
covenant being here understood, not of a mutual compact or agreement, but of a single and gracious promise, as it is also used Num 18:19; 25:12, and in other places. Which promise, though only here mentioned, was doubtless made before, as may easily be gathered, both from these words and some foregoing passages, and from the need which Noah had of such a support and encouragement during all the time of his ministry. Or,
2. My covenant concerning the sending of the promised Seed, and the redemption of mankind by the Messias, who shall come out of thy loins, and therefore thou shalt be preserved.
Fuente: English Annotations on the Holy Bible by Matthew Poole
18. But with thee will I establishmy covenanta special promise of deliverance, called acovenant, to convince him of the confidence to be reposed in it. Thesubstance and terms of this covenant are related at Ge6:19-21.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But with thee will I establish my covenant,…. Made with Noah at this time, though not expressed, that on his making an ark, as God directed him, and going into it at his command, he would preserve him while building it from the rage of wicked men, and save him in it and his family, when the flood should come; and that they should come safe out of it, and repeople the world, which should be no more destroyed by one; for this covenant respects that later mentioned, Ge 9:11 so Aben Ezra; or the promise of the Messiah, which should spring from him, for the fulfilment of which Noah and his family were spared; and this in every article God would confirm, of which he might be assured from his power, veracity, and faithfulness, and other perfections of his:
and thou shalt come into the ark; when the covenant would begin more clearly to be established, and more plainly to be fulfilling; Noah on the one hand being obedient to the divine will, having built an ark, and entering into it; and on the other, God giving him leave, and an order to enter into it, and shutting him up in it to preserve him:
thou and thy sons, and thy wife, and thy sons’ wives with thee; that is, Noah and his wife, and his sons and their wives, in all eight persons; and eight only, as the Apostle Peter observes, 1Pe 3:20 by this it appears that Noah’s three sons were married before the flood, but as yet had no children. Jarchi concludes, from the mode of expression used, that the men and women were to be separate; that they entered the ark in this manner, and continued so, the use of the marriage bed being forbidden them while in the ark.
Fuente: John Gill’s Exposition of the Entire Bible
18. But with thee will I establish my covenant. Since the construction of the ark was very difficult, and innumerable obstacles might perpetually arise to break off the work when begun, God confirms his servant by a super added promise. Thus was Noah encouraged to obey God; seeing that he relied on the Divine promise, and was confident that his labor would not be in vain. For then do we freely embrace the commands of God, when a promise is attached to them, which teaches us that we shall not spend our strength for nought. Whence it appears how foolishly the Papists are deceived, who triflingly argue, that men are led away by the doctrine of faith from the desire of doing well. For what will be the degree of our alacrity in well-doing, unless faith enlighten us? Let us therefore know, that the promises of God alone, are they which quicken us, and inspire each of our members with vigor to yield obedience to God: but that without these promises, we not only lie torpid in indolence, but are almost lifeless, so that neither hands nor feet can do their duty. And hence, as often as we become languid, or more remiss than we ought to be, in good works, let the promises of God recur to us, to correct our tardiness. For thus, according to the testimony of Paul, (Col 1:5,) love flourishes in the saints, on account of the hope laid up for them in heaven. It is especially necessary that the faithful should be confirmed by the word of God, lest they faint in the midst of their course; to the end that they may certainly be assured that they are not beating the air, as they say; but that, acquiescing in the promise given them, and being sure of success, they follow God who calls them. This connection, then, is to be borne in mind, that when God was instructing his servant Moses what he would have him do, he declares, for the purpose of retaining him in obedience to himself, that he requires nothing of him in vain. Now, the sum of this covenant of which Moses speaks was, that Noah should be safe, although the whole world should perish in the deluge. For there is an understood antithesis, that the whole world being rejected, the Lord would establish a peculiar covenant with Noah alone. Wherefore, it was the duty of Noah to oppose this promise of God, like a wall of iron, against all the terrors of death; just as if it were the purpose of God, by this sole word, to discriminate between life and death. But the covenant with him is confirmed, with this condition annexed, that his family shall be preserved for his sake; and also the brute animals, for the replenishing of the new world; concerning which I shall say more in the ninth chapter. Gen 9:1
Fuente: Calvin’s Complete Commentary
(18) My covenant.There had been no covenant with Adam or with the Sethites, but in the higher state of things which began with Noah, man was to hold a more exactly defined relation to God; and though they had begun to attach the notion of Deity to the name Jehovah in the days of Enos (Gen. 4:26), yet it was not till the time of Moses that it became the distinct title of God in covenant with man. Of this relation a necessary result was revelation, as in no other way could there be a communication between the two contracting parties. Hence the Bible is called The Old and New Covenant, or The Old and New Testament, the Greek term being of wider meaning than either word with us, and signifying either an agreement between the living or the document by which a testator disposes of his property after his death (Heb. 9:16-17). The title of covenant is more applicable to the Scriptures of the prior dispensation, which contain a series of such relations, all preparing for the last and best and most perfect, which was a Testament ratified in the blood of Christ.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
18. With thee will I establish my covenant , covenant; Septuagint and New Testament, . For the origin of the word, see notes on chap . 15 . This word and act contain the weightiest and most vital truths . God’s personal condescension and love, man’s dignity and sonship, with all the duties and obligation involved in these exalted relations, are contained in this word. It is a rich, strong, elevating, and consoling word. Man, God’s image, God’s son, is accepted by him as a partner in promises and obligations. There is something indescribably ennobling and inspiring in the thought. God’s fatherly nearness and man’s immortal nature and destiny are implied in the word. 1) It was solemnly repeated to Abraham, the father of the covenant people; revealed to Isaac and Jacob; enlarged, explained, and more formally ratified with Moses, and all of these covenants were but typical of that sublimest and most mysterious transaction, “the new testament,” ,) revealing that infinite condescension and love which “the angels desire to look into,” ratified by the blood of the Son of God . A covenant of works was made with Adam at his creation, wherein man, as his part, was to furnish legal obedience, and God, as his part, eternal life; but when the promise came to sinful man, “faith was counted for righteousness” in the covenant of mercy . How empty, belittling, and cold are those systems of religion that would substitute obedience to the laws of nature for worship in faith and love, which takes hold on a personal, covenant-keeping Father! A covenant with man was implied in his moral nature; it was first expressed in the promise of the woman’s seed, but now, for the first time, appears under the covenant name.
Fuente: Whedon’s Commentary on the Old and New Testaments
Gen 6:18. With thee will I establish my covenant See notes on ch. Gen 9:9.
Fuente: Commentary on the Holy Bible by Thomas Coke
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.
Sweet promise! Is not Noah, here again, a type of the blessed Jesus? Doubtless, it was with Jesus the covenant was made, and therefore, with Noah, as his type. In this sense, in sparing Noah, the Lord spares Noah’s offspring. What a mercy is it to have godly parents, godly relations, and godly friends! But what a greater mercy to belong to Him in whom all the families of the earth are blessed. See Isa 59:21 . Reader! while attending to this verse, search diligently for your own personal interest in it. Jesus is both the Ark and the Covenant to his people. Am I in Him! is the grand enquiry.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Gen 6:18 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.
Ver. 18. Thou and thy sons. ] Yet Ham, soon after, degenerated: for the present he concealed his wickedness from men; from God he could not. He bears with hypocrites in his visible Church for a season, till the time of separation. In area nobiscum esse possunt, in horreo non possunt , a “He will thoroughly purge his floor”. Mat 3:12 “The Canaanite shall not be in the land any longer”; nor “the unclean spirit”. Zec 13:2 ; Zec 14:21 O foelicem illam dieculam !
Two of every sort,
a Augustin.
b Rab. Solom.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
covenant. First occurrence of the word. and. Note the Polysyndeton (App-6) emph, the assurance given to each.
Fuente: Companion Bible Notes, Appendices and Graphics
establish: Gen 9:9, Gen 9:11, Gen 17:4, Gen 17:7, Gen 17:21
come: Gen 7:1, Gen 7:7, Gen 7:13, Isa 26:20, Heb 11:7, 1Pe 3:20, 2Pe 2:5
Reciprocal: Exo 6:4 – established Lev 26:9 – establish
Fuente: The Treasury of Scripture Knowledge
God’s Covenant With Noah God made a covenant with Noah. It was an arrangement whereby God would protect Noah and his family ( Gen 6:18-21 ). Noah had to meet the conditions of the covenant to receive the reward ( Gen 6:14-17 ; Gen 7:2-3 ; Gen 7:5 ). Then, God used the waters of the flood to save them from the wicked world. They emerged in a world purified of all evil.
Just so, baptism can deliver us from the condemnation of sin. It can purify us from its terrible stain ( 1Pe 3:20-21 ; Act 22:16 ). Baptism serves as a grave for the old man of sin from which God resurrects us to walk in a new life ( Rom 6:3-4 ). The waters of baptism separate us from our former sins and make us a new creature in Christ ( Act 2:38 ; 2Co 5:17 ).
The water would not have saved Noah if he had not acted in accord with God’s will. Neither can we be saved unless we act in accord with God’s will ( Mat 7:21 ). Receiving the love of God is contingent upon our keeping his commandments ( Joh 14:15 ; 1Jn 5:1-3 ).
Fuente: Gary Hampton Commentary on Selected Books
6:18 But with thee will I {m} establish my covenant; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons’ wives with thee.
(m) So that in this great undertaking and mocking of the whole world, you may be confirmed so your faith does not fail.