Genesis 6:9
Verse
Context
Sermons






Summary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Gen 6:9-12 contain a description of Noah and his contemporaries; Gen 6:13-22, the announcement of the purpose of God with reference to the flood. Gen 6:9 "Noah, a righteous man, was blameless among his generations:" righteous in his moral relation to God; blameless (τέλειος, integer) in his character and conduct. דּרות, γενεαί, were the generations or families "which passed by Noah, the Nestor of his time." His righteousness and integrity were manifested in his walking with God, in which he resembled Enoch (Gen 5:22). Gen 6:10-12 In Gen 6:10-12, the account of the birth of his three sons, and of the corruption of all flesh, is repeated. This corruption is represented as corrupting the whole earth and filling it with wickedness; and thus the judgment of the flood is for the first time fully accounted for. "The earth was corrupt before God (Elohim points back to the previous Elohim in Gen 6:9)," it became so conspicuous to God, that He could not refrain from punishment. The corruption proceeded from the fact, that "all flesh" - i.e., the whole human race which had resisted the influence of the Spirit of God and become flesh (see Gen 6:3) - "had corrupted its way." The term "flesh" in Gen 6:12 cannot include the animal world, since the expression, "corrupted its way," is applicable to man alone. The fact that in Gen 6:13 and Gen 6:17 this term embraces both men and animals is no proof to the contrary, for the simple reason, that in Gen 6:19 "all flesh" denotes the animal world only, an evident proof that the precise meaning of the word must always be determined from the context. Gen 6:13 "The end of all flesh is come before Me." אל בּוא, when applied to rumours, invariably signifies "to reach the ear" (vid., Gen 18:21; Exo 3:9; Est 9:11); hence לפני בּא in this case cannot mean a me constitutus est (Ges.). קץ, therefore, is not the end in the sense of destruction, but the end (extremity) of depravity or corruption, which leads to destruction. "For the earth has become full of wickedness מפּגיהם," i.e., proceeding from them, "and I destroy them along with the earth." Because all flesh had destroyed its way, it should be destroyed with the earth by God. The lex talionis is obvious here. Gen 6:14-15 Noah was exempted from the extermination. He was to build an ark, in order that he himself, his family, and the animals might be preserved. תּבה, which is only used here and in Exo 2:3, Exo 2:5, where it is applied to the ark in which Moses was placed, is probably an Egyptian word: the lxx render it κίβωτος here, and θίβη in Exodus; the Vulgate arca, from which our word ark is derived. Gopher-wood (ligna bituminata; Jerome) is most likely cypress. The ἁπ. λεγ. gopher is related to כּפר, resin, and κυπάρισσος; it is no proof to the contrary that in later Hebrew the cypress is called berosh, for gopher belongs to the pre-Hebraic times. The ark was to be made cells, i.e., divided into cells, קנּים (lit., nests, niduli, mansiunculae), and pitched (כּפר denom. from כּפר) within and without with copher, or asphalte (lxx ἄσφαλτος, Vulg. bitumen). On the supposition, which is a very probable one, that the ark was built in the form not of a ship, but of a chest, with flat bottom, like a floating house, as it was not meant for sailing, but merely to float upon the water, the dimensions, 300 cubits long, 50 broad, and 30 high, give a superficial area of 15,000 square cubits, and a cubic measurement of 450,000 cubits, probably to the ordinary standard, "after the elbow of a man" (Deu 3:11), i.e., measured from the elbow to the end of the middle finger. Gen 6:16 "Light shalt thou make to the ark, and in a cubit from above shalt thou finish it." As the meaning light for צהר is established by the word צהרים, "double-light" or mid-day, the passage can only signify that a hole or opening for light and air was to be so constructed as to reach within a cubit of the edge of the roof. A window only a cubit square could not possibly be intended; for צהר is not synonymous with חלּון (Gen 8:6), but signifies, generally, a space for light, or by which light could be admitted into the ark, and in which the window, or lattice for opening and shutting, could be fixed; though we can form no distinct idea of what the arrangement was. The door he was to place in the side; and to make "lower, second, and third (sc., cells)," i.e., three distinct stories. (Note: As the height of the ark was thirty cubits, the three stories of cells can hardly have filled the entire space, since a room ten cubits high, or nine cubits if we deduct the thickness of the floors, would have been a prodigality of space beyond what the necessities required. It has been conjectured that above or below these stories there was space provided for the necessary supplies of food and fodder. At the same time, this is pure conjecture, like every other calculation, not only as to the number and size of the cells, but also as to the number of animals to be collected and the fodder they would require. Hence every objection that has been raised to the suitability of the structure, and the possibility of collecting all the animals in the ark and providing them with food, is based upon arbitrary assumptions, and should be treated as a perfectly groundless fancy. As natural science is still in the dark as to the formation of species, and therefore not in a condition to determine the number of pairs from which all existing species are descended, it is ridiculous to talk, as Pfaff and others do, of 2000 species of mammalia, and 6500 species of birds, which Noah would have had to feed every day.) Gen 6:17-21 Noah was to build this ark, because God was about to bring a flood upon the earth, and would save him, with his family, and one pair of every kind of animal. מבּוּל, (the flood), is an archaic word, coined expressly for the waters of Noah (Isa 54:9), and is used nowhere else except Psa 29:10. הארץ על מים is in apposition to mabbul: "I bring the flood, waters upon the earth, to destroy all flesh, wherein is a living breath" (i.e., man and beast). With Noah, God made a covenant. On בּרית see Gen 15:18. As not only the human race, but the animal world also was to be preserved through Noah, he was to take with him into the ark his wife, his sons and their wives, and of every living thing, of all flesh, two of every sort, a male and a female, to keep them alive; also all kinds of food for himself and family, and for the sustenance of the beasts. Gen 6:22 "Thus did Noah, according to all that God commanded him" (with regard to the building of the ark). Cf. Heb 11:7.
Jamieson-Fausset-Brown Bible Commentary
Noah . . . just . . . and perfect--not absolutely; for since the fall of Adam no man has been free from sin except Jesus Christ. But as living by faith he was just (Gal 3:2; Heb 11:7) and perfect--that is, sincere in his desire to do God's will.
John Gill Bible Commentary
And Noah begat three sons, Shem, Ham, and Japheth. When he was five hundred years of age, and before the flood came upon the earth; and when it was so wicked as is next described: of these sons of his, and of the order in which they are placed; see Gill on Gen 5:32. . Genesis 6:11 gen 6:11 gen 6:11 gen 6:11The earth also was corrupt before God,.... That is, the inhabitants of the earth were corrupt in their lives and conversations; they were corrupt both in principle and practice, and did abominable things; and those corruptions were, according to Jarchi, uncleanness and idolatry; they were corrupt in the worship of God, worshipping the creature more, or besides the Creator; and they were corrupt in their manners and behaviour to one another, being guilty of fornication and adultery, and other enormous crimes; of some against God, and of others against their neighbours; and these they committed openly and impudently, without any fear of God, or dread of his wrath and displeasure, and in contempt of him, his will and laws: and the earth was filled with violence; with doing injury to the persons and properties of men; with oppression and cruelty, by tyrannical decrees and unrighteous judgments; or with rapines and robberies, as the Targums and Jarchi; and with rapes, as Aben Ezra adds: the account that Lucian (x) gives from tradition agrees with this; that the present race of men is not the first, they totally perished by a flood; and those men were very insolent and addicted to unjust actions; for they neither kept their oaths, nor were hospitable to strangers, nor gave ear to suppliants, for which reason they were destroyed. (x) De Dea Syria.
Tyndale Open Study Notes
6:9 the account: See study note on 2:4 • a righteous man, the only blameless person: The text does not claim that Noah was without sin (see Rom 5:12-14). Noah’s righteousness and blamelessness came about because he walked in close fellowship with God. See also Gen 7:1; 17:1; Heb 11:7.
Genesis 6:9
Noah’s Favor with God
8Noah, however, found favor in the eyes of the LORD.9This is the account of Noah. Noah was a righteous man, blameless in his generation; Noah walked with God.10And Noah had three sons: Shem, Ham, and Japheth.
- Scripture
- Sermons
- Commentary
The Burdens of Ravenhill - Part 4 (Compilation)
By Leonard Ravenhill20K24:53CompilationGEN 6:9JUD 1:14In this sermon, the preacher emphasizes the importance of being stripped of worldly desires and possessions in order to fully surrender to God. He mentions a story of a man who was called out to strip before his conversion, highlighting the transformative power of surrendering to God. The preacher also discusses the humiliation and ridicule that may come with following God's path, but emphasizes the need for prophets in society. He concludes by contrasting the knowledge and theology possessed by young preachers with the lack of revival in their ministries, emphasizing the importance of possessing a humble and surrendered heart.
Hebrews 11 - Part 2
By Leonard Ravenhill6.1K48:11GEN 6:9HEB 11:4JUD 1:14In this sermon, the preacher begins by expressing gratitude for God's mercies and praises Him. He mentions the story of John Newton, who was lifted out of a pit and declared that eternity is too short to utter all of God's praise. The preacher then discusses the concept of judgment, emphasizing that no one will escape God's justice. He mentions specific individuals like Teddy Kennedy, Jimmy Hoffa, and Marilyn Monroe, suggesting that God knows the truth about their deaths. The preacher urges the congregation to meditate on the majesty, justice, and holiness of God, and warns against attending churches where the fear of God is absent. He concludes by stating that the church is currently in a difficult situation, facing the challenges of humanism and a weakened evangelism.
Revival (Joseph)
By Leonard Ravenhill5.9K1:20:50RevivalGEN 6:9GEN 37:28PSA 33:2ISA 66:2JHN 10:10ACT 24:25JUD 1:14In this sermon, the preacher talks about the harsh treatment of slaves in the past, where they were chained and made to work as human horses. He emphasizes the importance of bringing life and not just truth in preaching the word of God. The preacher highlights the seriousness of living in the present world and the need to have a personality, brain, heart, emotions, and life. He emphasizes that our purpose is not to amuse ourselves but to spread life and joy through praising God.
Woe, Lo, and Go - Part 3
By Leonard Ravenhill3.1K21:06VisionGEN 4:8GEN 6:9PSA 24:3PSA 29:2PRO 29:18LUK 11:51REV 3:17In this sermon, the speaker emphasizes the importance of having a vision and being filled with compassion. He refers to the story of Isaiah, who had a vision of God and recognized his own depravity and duty to the world. The speaker also shares a powerful story of a woman who, despite living in a corrupt and sinful environment, was able to lead people to God through her prayers and compassion. The sermon concludes with a call to seek a deeper relationship with God and to expect great things from Him.
(John the Baptist Comes to Town) - Part 4 Turn or Burn!
By Rolfe Barnard2.8K25:18John The BaptistGEN 6:9PSA 9:17MAT 4:17LUK 13:3JHN 3:36ACT 17:30ROM 6:23In this sermon, the preacher emphasizes the importance of repentance as the only command that God has for sinners. He states that God does not have time to argue or negotiate with sinners, but instead demands that they turn away from their sinful ways. The preacher highlights the message of John the Baptist, who proclaimed the need for repentance and warned of the consequences of not turning to God. He also emphasizes that through the grace of God and belief in Jesus Christ, sinners can receive forgiveness and be set free from the punishment of hell.
Will God's Elect Be Deceived?
By B.B. Caldwell2.7K46:41DeceptionGEN 6:5GEN 6:9MAT 24:51TH 1:7In this sermon, the preacher asks four important questions: whether the audience has been born again, whether they know Christ, whether they have the inward witness, and whether they have a call from God. The preacher shares his own experience of being called by God and emphasizes the importance of knowing if one is among those who are chosen. He then references 1 Thessalonians chapter 1, verses 4-10, which provides seven ways to know if one is among the chosen. The sermon also highlights the prevalence of deception in the world and the need to be cautious and discerning.
(Genesis) Genesis 6:13
By J. Vernon McGee2.6K02:55GEN 6:9GEN 6:22MAT 24:37ROM 3:10In this sermon, the preacher discusses the current state of the world and the challenges faced by those who stand for God. He emphasizes the need to protest and deny everything before speaking on TV, as the mainstream media often opposes the message of God. The preacher then draws parallels between the days of Noah and the present time, highlighting the population increase and the rejection of God's overtures by society. He also mentions the future Great Tribulation period, where the Holy Spirit will no longer restrain evil, and urges listeners to remain faithful to God amidst the prevailing liberal and Roman Catholic influences.
(Christian Leadership) Building the Home and the Church
By Zac Poonen2.6K1:16:59GEN 6:9GEN 12:1JOS 1:11SA 7:161SA 8:3JOB 1:1ACT 13:2EPH 3:10In this sermon, the speaker emphasizes that having a cooperative wife is not a requirement to be a prophet of God. He warns against complaining about one's spouse and using them as an excuse for not living for God. The speaker uses the example of John Wesley's difficult marriage to illustrate his point. He also highlights the importance of balancing ministry and family, citing the example of Samuel who neglected his family due to his busy ministry. The speaker encourages believers to embrace the differences in their relationships and not try to change their spouse, as God has made them different for a reason.
Is Today Just Like the Days of Noah?
By Russell Kelfer2.5K36:11Days Of NoahGEN 6:5GEN 6:9GEN 6:22JUD 1:7In this sermon, the preacher discusses the importance of understanding the last days and the impending judgment. He emphasizes the need to stay ready and obedient to God's instructions, just like Noah did when building the ark. The preacher highlights the corruption and violence that filled the earth during Noah's time, and draws parallels to the present day. He concludes by urging the audience to recognize the opportunity they have as believers to prepare for the coming judgment and to walk closely with God.
(Through the Bible) Exodus 1-5
By Chuck Smith1.8K1:23:21ExpositionalGEN 50:26EXO 2:15EXO 4:1EXO 4:10In this sermon, the preacher emphasizes that God is not just a passive observer of our struggles and suffering. He takes action to deliver His people from their hardships. The preacher also highlights the importance of not getting too attached to material possessions, as they can easily be taken away. Instead, our focus should be on the things of the Spirit and God's eternal kingdom. The sermon references the story of Moses and the Israelites in Egypt, where they faced oppression and hardship, but ultimately God delivered them.
(Luke) 02 - Zacharias
By Ed Miller1.6K1:12:19ZachariasGEN 5:24GEN 6:9GEN 15:6JOB 1:1MAT 6:33LUK 1:6In this sermon, the speaker discusses the story of David and Goliath and how David was able to defeat Goliath because of his impaired peripheral vision. The speaker then compares this to the surgical miracle performed by Jesus to replace the ear that Peter cut off. The speaker emphasizes that Dr. Luke, in his account of this miracle, simply states the fact without trying to rationalize it. The sermon also highlights the significance of the first chapter of Luke in breaking the four hundred years of silence from God and preparing the way for the study of Luke.
(Church Leadership) 14. the Way of the Cross
By Zac Poonen1.5K58:46GEN 6:9JOB 1:1JOB 40:1ISA 52:14ISA 53:2ISA 53:7ISA 53:9In this sermon, the speaker emphasizes the importance of following Jesus and taking up the cross. He highlights how Jesus faced constant hostility and was willing to shed his blood rather than sin. The speaker criticizes preachers who prioritize charisma and financial gain over the way of the cross. He shares his own experience of finding the right type of fish by focusing on following Jesus rather than using worldly methods. The sermon encourages listeners to imitate Jesus' selflessness and truthfulness in their own lives.
Creation-Providence-Redemption - Part 4
By William MacDonald1.4K42:10RedemptionGEN 6:9ISA 53:5MAT 5:11JHN 16:33ROM 6:14ROM 8:1REV 21:3In this sermon, the preacher emphasizes the importance of grace in the life of a believer. Grace is described as not only the means of salvation, but also the source of power and guidance for believers. The sermon also highlights the future rewards that believers can expect, including eternal life and being conformed to the image of Christ. The contrast between the blessings offered by the Lord and the offerings of the world is emphasized, with the world's offerings being seen as undesirable. The sermon concludes by mentioning the forgiveness of sins and the freedom it brings. The preacher also mentions the power of prayer and how it played a role in the downfall of the Soviet Union.
(Genesis) Genesis 37:12-39:10
By Joe Focht1.1K1:10:45GenesisGEN 6:9GEN 12:1GEN 37:5JHN 1:12ACT 4:13HEB 11:102PE 1:9In this sermon, the speaker emphasizes the importance of understanding Joseph's perspective in the story. He highlights Joseph's refusal to engage in wickedness, even though it may not be considered as such in society. The speaker encourages the audience to read ahead in the Bible to learn more about Joseph's story. The sermon also includes an invitation for those who do not know Jesus to accept him as their Lord and Savior.
Through the Bible (Genesis - Part 1)
By Zac Poonen1.0K58:33GEN 5:24GEN 6:9GEN 6:22GEN 9:27PRO 21:27JUD 1:14This sermon delves into the stories of Enoch and Noah from Genesis, highlighting the importance of walking with God amidst a world of sin and judgment. It emphasizes the significance of choosing the Creator over creation in every temptation, the seriousness of living for eternity, and the need to respect authority and cover the sins of others in fellowship.
Being Ready for Christ's Coming
By Zac Poonen86341:25Second ComingGEN 6:9MAT 3:11MAT 6:33ACT 24:16EPH 5:31TH 4:161JN 1:9In this sermon, the speaker emphasizes the importance of living a righteous life as a Christian. He encourages believers to involve Jesus in every aspect of their lives, whether it be watching TV or listening to music. The speaker also highlights the significance of preserving and saving our families, drawing examples from the stories of Job and Noah. He urges parents to pray for their children's salvation and to strive for a blameless conscience before God and men. The sermon concludes with a reminder that Jesus is always ready to save and help those who call upon Him in times of temptation and struggle.
Standing for God in the Last Days
By Zac Poonen7541:19:39GEN 6:9GEN 19:16MAT 11:25LUK 17:262TI 3:131PE 3:192PE 2:7This sermon emphasizes the importance of standing firm in righteousness and obedience to God's word in the last days, drawing parallels between the days of Noah and Lot with the present times. It highlights the need to be like Noah, unwavering in righteousness, and to be disturbed by the evil conduct around us. The examples of Noah and Lot serve as a call to uphold God's standards amidst a corrupt world and compromised Christianity.
Faith That Walks With God
By Robert B. Thompson69054:39GEN 6:9PSA 1:5PSA 119:105MAT 5:16LUK 1:6JHN 5:39ROM 4:3In this sermon, the speaker emphasizes the importance of prioritizing our pursuit of Christ over material possessions and worldly achievements. He highlights the distractions and busyness of our culture that hinder us from focusing on the goal of knowing and seeking Jesus. The speaker also addresses the issue of teaching evolution in schools and the need for people to believe in the existence of God. He encourages a balanced approach to faith, combining the study of God's word with the power and worship of the Holy Spirit.
The Beauty and Blessing of Fatherhood
By Paul Lloyd6531:18:58FatherhoodGEN 5:24GEN 6:9JOS 24:15MAT 6:33HEB 12:51PE 2:21In this sermon, the speaker emphasizes the importance of being a good father and the effort it takes to become knowledgeable and skilled in this role. He references a study called the Grant study, conducted at Harvard University over 75 years, which aimed to understand the lives of men. The speaker encourages fathers to invest intentionally in the lives of their young children, setting up regular patterns of life that include activities like greetings, reading together, family devotions, and loving interactions with their wives. He highlights that the richness of life comes from the quality of relationships, and being a good father provides an opportunity to create close and rewarding relationships.
(Through the Bible) Genesis - Part 1
By Zac Poonen53358:33GEN 5:24GEN 6:9GEN 6:22GEN 7:16GEN 8:20GEN 9:27This sermon delves into the stories of Enoch and Noah from Genesis, highlighting the importance of walking with God amidst a world of sin and judgment. It emphasizes the need to choose the Creator over creation in every temptation, the significance of living for eternity, and the seriousness of sin that hurts others. The sermon also touches on the power of long-suffering, the impact of prophetic messages, and the blessings of covering the sins of others in love and fellowship.
Walking With God - Part 1
By Loran Helm44045:12GodGEN 2:6GEN 5:22GEN 6:9MAT 6:33LUK 13:3REV 3:4In this sermon, the preacher shares personal experiences and reflections on walking with God. He describes a journey through Oklahoma where the weather was dreary and snow was threatening, but God provided help and guidance. The preacher emphasizes the importance of following God's will and being led by the Holy Spirit. He also shares a powerful testimony of a woman who was healed after hearing the message of the kingdom of God. Overall, the sermon encourages listeners to walk with God and follow Jesus.
Friends of the Bridegroom (Pt. 1)
By Michael Koulianos4552:35BridegroomHearing God's VoiceFriendship with GodGEN 5:24GEN 6:9EXO 33:11MAT 9:15JHN 3:29JHN 15:15ROM 6:23EPH 2:8JAS 2:23Michael Koulianos teaches on the concept of being a 'Friend of the Bridegroom,' emphasizing the importance of hearing God's voice and developing a deep friendship with Jesus. He highlights that while salvation is a free gift, true friendship with God requires trust and intimacy, which can be costly. Koulianos warns against the dangers of merely participating in religious activities without genuine connection to God, and he encourages believers to seek a deeper relationship characterized by obedience and humility. He draws parallels between biblical figures like Moses and Abraham, who were known as friends of God, and stresses the significance of living under God's authority and guidance.
Friends of the Bridegroom (Pt. 5)
By Michael Koulianos3235:49BridegroomFriendship with GodThe Power of WordsGEN 5:24GEN 6:9EXO 33:11LEV 10:1ISA 6:1MAT 12:34LUK 6:45JHN 15:15Michael Koulianos emphasizes the significance of being a friend of the bridegroom, urging believers to cultivate a deep relationship with Jesus through prayer and the Word. He highlights that true friendship with God is demonstrated through our words and actions, as they reflect the condition of our hearts. Koulianos warns against gossip and negativity, asserting that our speech should be a testament to our intimacy with Christ. He encourages the congregation to seek a genuine encounter with God, which will transform their lives and produce Christ-like fruit. Ultimately, he calls for a commitment to holiness and a deeper awareness of God's presence in our daily lives.
By Faith - Noah
By G.W. North0PerseveranceFaithGEN 6:9HEB 11:7G.W. North emphasizes Noah's extraordinary faith and perseverance in a corrupt world, where he alone was tasked with building an ark amidst mockery and disbelief. Unlike Abel and Enoch, Noah faced the daunting challenge of warning humanity of impending destruction while laboring for a century on the ark, often feeling isolated in his mission. His fear stemmed not only from the enormity of the task but also from concern for his family's belief and safety. Despite the overwhelming odds, Noah's obedience and faithfulness led to the salvation of his household, showcasing the profound impact of unwavering faith in God. Ultimately, Noah's journey reflects the essence of being a faithful servant in a world that often rejects divine truth.
Our Daily Homily - Genesis
By F.B. Meyer0ObedienceFaithGEN 1:5GEN 2:15GEN 3:9GEN 4:9GEN 5:24GEN 6:9GEN 7:9GEN 8:1GEN 9:13GEN 12:1F.B. Meyer emphasizes the profound lessons found in Genesis, illustrating how God's ways often differ from human expectations. He highlights the importance of faith, obedience, and the transformative power of God's presence in our lives, drawing parallels between biblical figures and our own spiritual journeys. Meyer encourages believers to recognize God's faithfulness, even in times of darkness and trial, and to seek a deeper relationship with Him through prayer and obedience. He reminds us that, like Abraham and Jacob, we are called to walk with God and trust in His promises, regardless of our circumstances.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Gen 6:9-12 contain a description of Noah and his contemporaries; Gen 6:13-22, the announcement of the purpose of God with reference to the flood. Gen 6:9 "Noah, a righteous man, was blameless among his generations:" righteous in his moral relation to God; blameless (τέλειος, integer) in his character and conduct. דּרות, γενεαί, were the generations or families "which passed by Noah, the Nestor of his time." His righteousness and integrity were manifested in his walking with God, in which he resembled Enoch (Gen 5:22). Gen 6:10-12 In Gen 6:10-12, the account of the birth of his three sons, and of the corruption of all flesh, is repeated. This corruption is represented as corrupting the whole earth and filling it with wickedness; and thus the judgment of the flood is for the first time fully accounted for. "The earth was corrupt before God (Elohim points back to the previous Elohim in Gen 6:9)," it became so conspicuous to God, that He could not refrain from punishment. The corruption proceeded from the fact, that "all flesh" - i.e., the whole human race which had resisted the influence of the Spirit of God and become flesh (see Gen 6:3) - "had corrupted its way." The term "flesh" in Gen 6:12 cannot include the animal world, since the expression, "corrupted its way," is applicable to man alone. The fact that in Gen 6:13 and Gen 6:17 this term embraces both men and animals is no proof to the contrary, for the simple reason, that in Gen 6:19 "all flesh" denotes the animal world only, an evident proof that the precise meaning of the word must always be determined from the context. Gen 6:13 "The end of all flesh is come before Me." אל בּוא, when applied to rumours, invariably signifies "to reach the ear" (vid., Gen 18:21; Exo 3:9; Est 9:11); hence לפני בּא in this case cannot mean a me constitutus est (Ges.). קץ, therefore, is not the end in the sense of destruction, but the end (extremity) of depravity or corruption, which leads to destruction. "For the earth has become full of wickedness מפּגיהם," i.e., proceeding from them, "and I destroy them along with the earth." Because all flesh had destroyed its way, it should be destroyed with the earth by God. The lex talionis is obvious here. Gen 6:14-15 Noah was exempted from the extermination. He was to build an ark, in order that he himself, his family, and the animals might be preserved. תּבה, which is only used here and in Exo 2:3, Exo 2:5, where it is applied to the ark in which Moses was placed, is probably an Egyptian word: the lxx render it κίβωτος here, and θίβη in Exodus; the Vulgate arca, from which our word ark is derived. Gopher-wood (ligna bituminata; Jerome) is most likely cypress. The ἁπ. λεγ. gopher is related to כּפר, resin, and κυπάρισσος; it is no proof to the contrary that in later Hebrew the cypress is called berosh, for gopher belongs to the pre-Hebraic times. The ark was to be made cells, i.e., divided into cells, קנּים (lit., nests, niduli, mansiunculae), and pitched (כּפר denom. from כּפר) within and without with copher, or asphalte (lxx ἄσφαλτος, Vulg. bitumen). On the supposition, which is a very probable one, that the ark was built in the form not of a ship, but of a chest, with flat bottom, like a floating house, as it was not meant for sailing, but merely to float upon the water, the dimensions, 300 cubits long, 50 broad, and 30 high, give a superficial area of 15,000 square cubits, and a cubic measurement of 450,000 cubits, probably to the ordinary standard, "after the elbow of a man" (Deu 3:11), i.e., measured from the elbow to the end of the middle finger. Gen 6:16 "Light shalt thou make to the ark, and in a cubit from above shalt thou finish it." As the meaning light for צהר is established by the word צהרים, "double-light" or mid-day, the passage can only signify that a hole or opening for light and air was to be so constructed as to reach within a cubit of the edge of the roof. A window only a cubit square could not possibly be intended; for צהר is not synonymous with חלּון (Gen 8:6), but signifies, generally, a space for light, or by which light could be admitted into the ark, and in which the window, or lattice for opening and shutting, could be fixed; though we can form no distinct idea of what the arrangement was. The door he was to place in the side; and to make "lower, second, and third (sc., cells)," i.e., three distinct stories. (Note: As the height of the ark was thirty cubits, the three stories of cells can hardly have filled the entire space, since a room ten cubits high, or nine cubits if we deduct the thickness of the floors, would have been a prodigality of space beyond what the necessities required. It has been conjectured that above or below these stories there was space provided for the necessary supplies of food and fodder. At the same time, this is pure conjecture, like every other calculation, not only as to the number and size of the cells, but also as to the number of animals to be collected and the fodder they would require. Hence every objection that has been raised to the suitability of the structure, and the possibility of collecting all the animals in the ark and providing them with food, is based upon arbitrary assumptions, and should be treated as a perfectly groundless fancy. As natural science is still in the dark as to the formation of species, and therefore not in a condition to determine the number of pairs from which all existing species are descended, it is ridiculous to talk, as Pfaff and others do, of 2000 species of mammalia, and 6500 species of birds, which Noah would have had to feed every day.) Gen 6:17-21 Noah was to build this ark, because God was about to bring a flood upon the earth, and would save him, with his family, and one pair of every kind of animal. מבּוּל, (the flood), is an archaic word, coined expressly for the waters of Noah (Isa 54:9), and is used nowhere else except Psa 29:10. הארץ על מים is in apposition to mabbul: "I bring the flood, waters upon the earth, to destroy all flesh, wherein is a living breath" (i.e., man and beast). With Noah, God made a covenant. On בּרית see Gen 15:18. As not only the human race, but the animal world also was to be preserved through Noah, he was to take with him into the ark his wife, his sons and their wives, and of every living thing, of all flesh, two of every sort, a male and a female, to keep them alive; also all kinds of food for himself and family, and for the sustenance of the beasts. Gen 6:22 "Thus did Noah, according to all that God commanded him" (with regard to the building of the ark). Cf. Heb 11:7.
Jamieson-Fausset-Brown Bible Commentary
Noah . . . just . . . and perfect--not absolutely; for since the fall of Adam no man has been free from sin except Jesus Christ. But as living by faith he was just (Gal 3:2; Heb 11:7) and perfect--that is, sincere in his desire to do God's will.
John Gill Bible Commentary
And Noah begat three sons, Shem, Ham, and Japheth. When he was five hundred years of age, and before the flood came upon the earth; and when it was so wicked as is next described: of these sons of his, and of the order in which they are placed; see Gill on Gen 5:32. . Genesis 6:11 gen 6:11 gen 6:11 gen 6:11The earth also was corrupt before God,.... That is, the inhabitants of the earth were corrupt in their lives and conversations; they were corrupt both in principle and practice, and did abominable things; and those corruptions were, according to Jarchi, uncleanness and idolatry; they were corrupt in the worship of God, worshipping the creature more, or besides the Creator; and they were corrupt in their manners and behaviour to one another, being guilty of fornication and adultery, and other enormous crimes; of some against God, and of others against their neighbours; and these they committed openly and impudently, without any fear of God, or dread of his wrath and displeasure, and in contempt of him, his will and laws: and the earth was filled with violence; with doing injury to the persons and properties of men; with oppression and cruelty, by tyrannical decrees and unrighteous judgments; or with rapines and robberies, as the Targums and Jarchi; and with rapes, as Aben Ezra adds: the account that Lucian (x) gives from tradition agrees with this; that the present race of men is not the first, they totally perished by a flood; and those men were very insolent and addicted to unjust actions; for they neither kept their oaths, nor were hospitable to strangers, nor gave ear to suppliants, for which reason they were destroyed. (x) De Dea Syria.
Tyndale Open Study Notes
6:9 the account: See study note on 2:4 • a righteous man, the only blameless person: The text does not claim that Noah was without sin (see Rom 5:12-14). Noah’s righteousness and blamelessness came about because he walked in close fellowship with God. See also Gen 7:1; 17:1; Heb 11:7.