Genesis 6:18

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

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. But with thee will I establish my covenant , [ bªriytiy (H1285)].

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 , , 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.

Genesis 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 , "He will thoroughly purge his floor". "The Canaanite shall not be in the land any longer"; nor "the unclean spirit". O foelicem illam dieculam ! Two of every sort,] i.e., Two at least: for of clean creatures (fit for sacrifice) there were more. Augustin. Rab. Solom.

(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 (Genesis 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 (Hebrews 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.

Verse 18. With thee will I establish my covenant] The word ברית berith, from בר 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 ברית berith signifies not only a covenant, but also the sacrifice offered on the occasion, Exodus 24:8; Psalms 50:5; and Jesus Christ, the great atonement and purifier, has the same word for his title, Isaiah 42:6; Isaiah 49:8; and Zechariah 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, Jeremiah 34:18-20: "I will give the men (into the hands of their enemies, Jeremiah 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 Deuteronomy 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 (Genesis 6:8) and all men but implying also conditions on man's part, and therefore is called our covenant, Zechariah 9:11. The apostles call it διαθηκη, a testament or disposition; and it is mixed of the properties both of covenant and testament, as the apostle shows, Hebrews 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, Hebrews 11:7. And under this the covenant or testament of eternal salvation by Christ was also implied, the apostle testifying, 1 Peter 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.

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 Genesis 9:8-17, and with the patriarchs, e.g. in Genesis 17:2-14. The word “covenant” (b’rξth, LXX διαθήκη, 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 (διαθήκη) which is renewed by our Lord and ratified at the institution of the Lord’s Supper, Matthew 26:28. A covenant means an agreement, or compact between two parties, for the observance of which promises and pledges are given. Cf. on Genesis 9:7. thou, and thy sons, &c.] This is the redundant style of P, cf. Genesis 7:13, Genesis 8:16; Genesis 8:18.

18. With thee will I establish my covenant — αψιϊ, covenant; Septuagint and New Testament, διαθηχη. For the origin of the word, see notes on chap. 15. This word and act contain the weightiest and most vital truths.