Genesis 6

Genesis 6:1

The Oldest Man

Methuselah begot Lamech – not to be confused with the descendant of Cain (Genesis 4:19-24) – and sons and daughters, was nine hundred sixty-nine years old, “and he died”. He is the oldest man in the world so far. In the millennial realm of peace, people will become even older (Isaiah 65:20; 22).

Genesis 6:2

The Oldest Man

Methuselah begot Lamech – not to be confused with the descendant of Cain (Genesis 4:19-24) – and sons and daughters, was nine hundred sixty-nine years old, “and he died”. He is the oldest man in the world so far. In the millennial realm of peace, people will become even older (Isaiah 65:20; 22).

Genesis 6:3

The Oldest Man

Methuselah begot Lamech – not to be confused with the descendant of Cain (Genesis 4:19-24) – and sons and daughters, was nine hundred sixty-nine years old, “and he died”. He is the oldest man in the world so far. In the millennial realm of peace, people will become even older (Isaiah 65:20; 22).

Genesis 6:4

Noah

Lamech begot Noah, and sons and daughters, and lived to be seven hundred and seventy-seven years old, “and he died”. As with Enoch, the repeated course of events of birth, life, having children and dying is interrupted with Lamech. This is done here to communicate the motive of his son’s naming. Lamech lives in a world where violence and corruption are increasing (Genesis 6:12-13). He notices that. He realizes and acknowledges that the earth is cursed. In the midst of this situation, he seeks peace. In faith he calls the son who is born “Noah”, which means ‘rest’.

The rest that Lamech speaks about when giving this name is also connected with comfort. There is a link between rest and comfort. It is not to be seen in English, but there is a play on words between the name Noah (‘rest’) and the Hebrew word for ‘comfort’. His longing for that rest is the longing of a God-fearing soul. But that rest can only come after judgment. Nor can Noah give that rest, and Lamech is mistaken when he says that “this one” will give him and others rest. It is the mistake that Eve also made, when she gets Cain (Genesis 4:1) and sees in him the promised (or seed) offspring (Genesis 3:15).

While Enoch is taken away before judgment (Genesis 5:24), Noah is kept through judgment, save in the ark. Noah is a picture of the faithful remnant of Israel that is kept by God during the great tribulation that will come upon the whole earth.

With the naming of the sons of Noah, the genealogy of faith ends. There is no mention here of how old Noah eventually became. Noah’s three sons are mentioned – and not just one as in all previous cases – by whom the genealogy is continued. This also points forward to the further course that will make it clear that a new beginning is being made by these three sons.

Shem is mentioned first. Through him the lineage continues to Abraham, the ancestor of God’s earthly people Israel. God is called “the God of Shem” (Genesis 9:26). Through him, finally, the Christ will be born (Luke 3:23; 36).

The flood came over the earth in the six hundredth year of Noah (Genesis 7:6) that is, in the year 1656 after the creation of Adam.

Genesis 6:5

Noah

Lamech begot Noah, and sons and daughters, and lived to be seven hundred and seventy-seven years old, “and he died”. As with Enoch, the repeated course of events of birth, life, having children and dying is interrupted with Lamech. This is done here to communicate the motive of his son’s naming. Lamech lives in a world where violence and corruption are increasing (Genesis 6:12-13). He notices that. He realizes and acknowledges that the earth is cursed. In the midst of this situation, he seeks peace. In faith he calls the son who is born “Noah”, which means ‘rest’.

The rest that Lamech speaks about when giving this name is also connected with comfort. There is a link between rest and comfort. It is not to be seen in English, but there is a play on words between the name Noah (‘rest’) and the Hebrew word for ‘comfort’. His longing for that rest is the longing of a God-fearing soul. But that rest can only come after judgment. Nor can Noah give that rest, and Lamech is mistaken when he says that “this one” will give him and others rest. It is the mistake that Eve also made, when she gets Cain (Genesis 4:1) and sees in him the promised (or seed) offspring (Genesis 3:15).

While Enoch is taken away before judgment (Genesis 5:24), Noah is kept through judgment, save in the ark. Noah is a picture of the faithful remnant of Israel that is kept by God during the great tribulation that will come upon the whole earth.

With the naming of the sons of Noah, the genealogy of faith ends. There is no mention here of how old Noah eventually became. Noah’s three sons are mentioned – and not just one as in all previous cases – by whom the genealogy is continued. This also points forward to the further course that will make it clear that a new beginning is being made by these three sons.

Shem is mentioned first. Through him the lineage continues to Abraham, the ancestor of God’s earthly people Israel. God is called “the God of Shem” (Genesis 9:26). Through him, finally, the Christ will be born (Luke 3:23; 36).

The flood came over the earth in the six hundredth year of Noah (Genesis 7:6) that is, in the year 1656 after the creation of Adam.

Genesis 6:6

Noah

Lamech begot Noah, and sons and daughters, and lived to be seven hundred and seventy-seven years old, “and he died”. As with Enoch, the repeated course of events of birth, life, having children and dying is interrupted with Lamech. This is done here to communicate the motive of his son’s naming. Lamech lives in a world where violence and corruption are increasing (Genesis 6:12-13). He notices that. He realizes and acknowledges that the earth is cursed. In the midst of this situation, he seeks peace. In faith he calls the son who is born “Noah”, which means ‘rest’.

The rest that Lamech speaks about when giving this name is also connected with comfort. There is a link between rest and comfort. It is not to be seen in English, but there is a play on words between the name Noah (‘rest’) and the Hebrew word for ‘comfort’. His longing for that rest is the longing of a God-fearing soul. But that rest can only come after judgment. Nor can Noah give that rest, and Lamech is mistaken when he says that “this one” will give him and others rest. It is the mistake that Eve also made, when she gets Cain (Genesis 4:1) and sees in him the promised (or seed) offspring (Genesis 3:15).

While Enoch is taken away before judgment (Genesis 5:24), Noah is kept through judgment, save in the ark. Noah is a picture of the faithful remnant of Israel that is kept by God during the great tribulation that will come upon the whole earth.

With the naming of the sons of Noah, the genealogy of faith ends. There is no mention here of how old Noah eventually became. Noah’s three sons are mentioned – and not just one as in all previous cases – by whom the genealogy is continued. This also points forward to the further course that will make it clear that a new beginning is being made by these three sons.

Shem is mentioned first. Through him the lineage continues to Abraham, the ancestor of God’s earthly people Israel. God is called “the God of Shem” (Genesis 9:26). Through him, finally, the Christ will be born (Luke 3:23; 36).

The flood came over the earth in the six hundredth year of Noah (Genesis 7:6) that is, in the year 1656 after the creation of Adam.

Genesis 6:7

Noah

Lamech begot Noah, and sons and daughters, and lived to be seven hundred and seventy-seven years old, “and he died”. As with Enoch, the repeated course of events of birth, life, having children and dying is interrupted with Lamech. This is done here to communicate the motive of his son’s naming. Lamech lives in a world where violence and corruption are increasing (Genesis 6:12-13). He notices that. He realizes and acknowledges that the earth is cursed. In the midst of this situation, he seeks peace. In faith he calls the son who is born “Noah”, which means ‘rest’.

The rest that Lamech speaks about when giving this name is also connected with comfort. There is a link between rest and comfort. It is not to be seen in English, but there is a play on words between the name Noah (‘rest’) and the Hebrew word for ‘comfort’. His longing for that rest is the longing of a God-fearing soul. But that rest can only come after judgment. Nor can Noah give that rest, and Lamech is mistaken when he says that “this one” will give him and others rest. It is the mistake that Eve also made, when she gets Cain (Genesis 4:1) and sees in him the promised (or seed) offspring (Genesis 3:15).

While Enoch is taken away before judgment (Genesis 5:24), Noah is kept through judgment, save in the ark. Noah is a picture of the faithful remnant of Israel that is kept by God during the great tribulation that will come upon the whole earth.

With the naming of the sons of Noah, the genealogy of faith ends. There is no mention here of how old Noah eventually became. Noah’s three sons are mentioned – and not just one as in all previous cases – by whom the genealogy is continued. This also points forward to the further course that will make it clear that a new beginning is being made by these three sons.

Shem is mentioned first. Through him the lineage continues to Abraham, the ancestor of God’s earthly people Israel. God is called “the God of Shem” (Genesis 9:26). Through him, finally, the Christ will be born (Luke 3:23; 36).

The flood came over the earth in the six hundredth year of Noah (Genesis 7:6) that is, in the year 1656 after the creation of Adam.

Genesis 6:8

Noah

Lamech begot Noah, and sons and daughters, and lived to be seven hundred and seventy-seven years old, “and he died”. As with Enoch, the repeated course of events of birth, life, having children and dying is interrupted with Lamech. This is done here to communicate the motive of his son’s naming. Lamech lives in a world where violence and corruption are increasing (Genesis 6:12-13). He notices that. He realizes and acknowledges that the earth is cursed. In the midst of this situation, he seeks peace. In faith he calls the son who is born “Noah”, which means ‘rest’.

The rest that Lamech speaks about when giving this name is also connected with comfort. There is a link between rest and comfort. It is not to be seen in English, but there is a play on words between the name Noah (‘rest’) and the Hebrew word for ‘comfort’. His longing for that rest is the longing of a God-fearing soul. But that rest can only come after judgment. Nor can Noah give that rest, and Lamech is mistaken when he says that “this one” will give him and others rest. It is the mistake that Eve also made, when she gets Cain (Genesis 4:1) and sees in him the promised (or seed) offspring (Genesis 3:15).

While Enoch is taken away before judgment (Genesis 5:24), Noah is kept through judgment, save in the ark. Noah is a picture of the faithful remnant of Israel that is kept by God during the great tribulation that will come upon the whole earth.

With the naming of the sons of Noah, the genealogy of faith ends. There is no mention here of how old Noah eventually became. Noah’s three sons are mentioned – and not just one as in all previous cases – by whom the genealogy is continued. This also points forward to the further course that will make it clear that a new beginning is being made by these three sons.

Shem is mentioned first. Through him the lineage continues to Abraham, the ancestor of God’s earthly people Israel. God is called “the God of Shem” (Genesis 9:26). Through him, finally, the Christ will be born (Luke 3:23; 36).

The flood came over the earth in the six hundredth year of Noah (Genesis 7:6) that is, in the year 1656 after the creation of Adam.

Genesis 6:10

Introduction

The people of the lineage of faith have not been able to stop the development of the corruption of the world at that time. It is not in accordance with God’s thoughts that the gospel or political efforts will ever win the world for Him. Evil spreads and reveals itself in ever-changing forms.

Sons of God and Daughters of Men

With the increase of the wicked people sin also increases (Proverbs 29:16a; cf. Acts 6:1). Evil takes on such horrible forms that “the daughters of men” connect themselves with “the sons of God”. The sons of God mentioned here are fallen angels “who did not keep their own domain, but abandoned their proper abode” (Jude 1:6) and have taken on a human form. The results are also there. It produces “Nephilim” or “giants”, “mighty men”, “men of renown”, impressive appearances.

That angels are meant by the sons of God is evident from the book of Job (Job 1:6; Job 2:1). The contrast between “sons of God” and “daughters of men” supports this idea. What sense would this contrast have if with sons of God also were meant men? Also the idea that it would be a connection between believers and unbelievers is not correct. The expression ‘sons of God’ for believers is only used in the New Testament (Galatians 3:26; Romans 8:14; 19) and applies there to men and women.

That the judgment does not come directly, man sees as a reason to continue sinning (Ecclesiastes 8:11). But God’s judgment does not slumber. God’s patience comes to an end. His Spirit does not endlessly try to convince people of their sins and to persuade them to repent. God determines of man that “he also is flesh”, thus indicating the incorrigible sinfulness of mankind. Therefore, He sets a limit to man’s wickedness: another hundred and twenty years and then comes judgment.

Genesis 6:11

Introduction

The people of the lineage of faith have not been able to stop the development of the corruption of the world at that time. It is not in accordance with God’s thoughts that the gospel or political efforts will ever win the world for Him. Evil spreads and reveals itself in ever-changing forms.

Sons of God and Daughters of Men

With the increase of the wicked people sin also increases (Proverbs 29:16a; cf. Acts 6:1). Evil takes on such horrible forms that “the daughters of men” connect themselves with “the sons of God”. The sons of God mentioned here are fallen angels “who did not keep their own domain, but abandoned their proper abode” (Jude 1:6) and have taken on a human form. The results are also there. It produces “Nephilim” or “giants”, “mighty men”, “men of renown”, impressive appearances.

That angels are meant by the sons of God is evident from the book of Job (Job 1:6; Job 2:1). The contrast between “sons of God” and “daughters of men” supports this idea. What sense would this contrast have if with sons of God also were meant men? Also the idea that it would be a connection between believers and unbelievers is not correct. The expression ‘sons of God’ for believers is only used in the New Testament (Galatians 3:26; Romans 8:14; 19) and applies there to men and women.

That the judgment does not come directly, man sees as a reason to continue sinning (Ecclesiastes 8:11). But God’s judgment does not slumber. God’s patience comes to an end. His Spirit does not endlessly try to convince people of their sins and to persuade them to repent. God determines of man that “he also is flesh”, thus indicating the incorrigible sinfulness of mankind. Therefore, He sets a limit to man’s wickedness: another hundred and twenty years and then comes judgment.

Genesis 6:12

Introduction

The people of the lineage of faith have not been able to stop the development of the corruption of the world at that time. It is not in accordance with God’s thoughts that the gospel or political efforts will ever win the world for Him. Evil spreads and reveals itself in ever-changing forms.

Sons of God and Daughters of Men

With the increase of the wicked people sin also increases (Proverbs 29:16a; cf. Acts 6:1). Evil takes on such horrible forms that “the daughters of men” connect themselves with “the sons of God”. The sons of God mentioned here are fallen angels “who did not keep their own domain, but abandoned their proper abode” (Jude 1:6) and have taken on a human form. The results are also there. It produces “Nephilim” or “giants”, “mighty men”, “men of renown”, impressive appearances.

That angels are meant by the sons of God is evident from the book of Job (Job 1:6; Job 2:1). The contrast between “sons of God” and “daughters of men” supports this idea. What sense would this contrast have if with sons of God also were meant men? Also the idea that it would be a connection between believers and unbelievers is not correct. The expression ‘sons of God’ for believers is only used in the New Testament (Galatians 3:26; Romans 8:14; 19) and applies there to men and women.

That the judgment does not come directly, man sees as a reason to continue sinning (Ecclesiastes 8:11). But God’s judgment does not slumber. God’s patience comes to an end. His Spirit does not endlessly try to convince people of their sins and to persuade them to repent. God determines of man that “he also is flesh”, thus indicating the incorrigible sinfulness of mankind. Therefore, He sets a limit to man’s wickedness: another hundred and twenty years and then comes judgment.

Genesis 6:13

Introduction

The people of the lineage of faith have not been able to stop the development of the corruption of the world at that time. It is not in accordance with God’s thoughts that the gospel or political efforts will ever win the world for Him. Evil spreads and reveals itself in ever-changing forms.

Sons of God and Daughters of Men

With the increase of the wicked people sin also increases (Proverbs 29:16a; cf. Acts 6:1). Evil takes on such horrible forms that “the daughters of men” connect themselves with “the sons of God”. The sons of God mentioned here are fallen angels “who did not keep their own domain, but abandoned their proper abode” (Jude 1:6) and have taken on a human form. The results are also there. It produces “Nephilim” or “giants”, “mighty men”, “men of renown”, impressive appearances.

That angels are meant by the sons of God is evident from the book of Job (Job 1:6; Job 2:1). The contrast between “sons of God” and “daughters of men” supports this idea. What sense would this contrast have if with sons of God also were meant men? Also the idea that it would be a connection between believers and unbelievers is not correct. The expression ‘sons of God’ for believers is only used in the New Testament (Galatians 3:26; Romans 8:14; 19) and applies there to men and women.

That the judgment does not come directly, man sees as a reason to continue sinning (Ecclesiastes 8:11). But God’s judgment does not slumber. God’s patience comes to an end. His Spirit does not endlessly try to convince people of their sins and to persuade them to repent. God determines of man that “he also is flesh”, thus indicating the incorrigible sinfulness of mankind. Therefore, He sets a limit to man’s wickedness: another hundred and twenty years and then comes judgment.

Genesis 6:14

The Reason for the Flood

The LORD always has a reason for everything He does. He never does anything without cause. He does not always make known the reason for His actions, but sometimes He does, as here. Nothing is left of His good work on earth. Any hope of improvement has vanished. If He now looks at the earth, there is pain in his heart (cf. Psalms 95:10; Isaiah 43:24). Is this the man whom He created so well? Is this the man to whom He did not retain, even after the Fall, His favors?

The great wickedness of the people is not only evident from the heinous sin of intermingling their daughters with fallen angels, but is also evident from the lives of the decent people. The Lord Jesus speaks of life “in the days of Noah” and says of the lives of men in those days: “They were eating, they were drinking, they were marrying, they were being given in marriage” (Luke 17:26-27). These are the ordinary things of life. But in the days of Noah, life consisted of that. God was not thought of. That kind of life also makes the wickedness of people great and is the reason for the flood.

When the LORD sees this, He is sorry, or He repents, that he made man. God’s being sorry never has to do with acknowledging a wrong deed. God never does anything wrong. His being sorry indicates His feelings when He sees what man does with everything He has given him. He mourns about it. The element of regret about wrongdoing is not present here. If God repents something, it means that in His government He comes back to something He intends to do, but changes it, when He sees people behaving differently than He may expect.

The same we see with Saul, of whom God also says that He is sorry or regrets that He has made him king (1 Samuel 15:11a; 35). The other sense of being sorry or regretting, that it would have been wrong of God to make him king, that He was mistaken, is not possible with God. Of him is true: “Also the Glory of Israel will not lie or change His mind [or: is sorry, regrets, repents]; for He is not a man that He should change His mind [or: is sorry, regrets, repents]” (1 Samuel 15:29; cf. Romans 11:29; Numbers 23:19; Malachi 3:6). God can be sorry in the sense that He returns to an intention to bless or punish man if the ways of man give cause to do so.

A clear example of this can be found in Jeremiah 18: “At one moment I might speak concerning a nation or concerning a kingdom to uproot, to pull down, or to destroy [it]; if that nation against which I have spoken turns from its evil, I will relent [or: will repent, Darby translation] concerning the calamity I planned to bring on it. Or at another moment I might speak concerning a nation or concerning a kingdom to build up or to plant [it]; if it does evil in My sight by not obeying My voice, then I will think better [or: will repent, Darby translation] of the good with which I had promised to bless it” (Jeremiah 18:7-10).

Being sorry on the basis of a mistake is impossible, because God does not make mistakes. The being sorry of God referred to here, shows that man is not a puppet and God is not an unrelenting God. This does not affect the fact that God is omniscient and sovereign. That He is too. It does show how much God is involved with man. Even so that at some point He says: “I am become weary of relenting (or: repenting]” (Jeremiah 15:6). God gives people so many opportunities, every time they repent He postpones the judgment, but every time they corrupt it.

Finally, He can no longer postpone judgment. This is evident here with Noah, although He still gives man a certain time to repent. He used the preaching of Noah, who is called “a preacher of righteousness” (2 Peter 2:5).

Even the senseless animals are included in the announced judgment. They are made for man to serve and honor God together with him, but because of man’s sin they no longer meet the purpose of their creation.

Genesis 6:15

The Reason for the Flood

The LORD always has a reason for everything He does. He never does anything without cause. He does not always make known the reason for His actions, but sometimes He does, as here. Nothing is left of His good work on earth. Any hope of improvement has vanished. If He now looks at the earth, there is pain in his heart (cf. Psalms 95:10; Isaiah 43:24). Is this the man whom He created so well? Is this the man to whom He did not retain, even after the Fall, His favors?

The great wickedness of the people is not only evident from the heinous sin of intermingling their daughters with fallen angels, but is also evident from the lives of the decent people. The Lord Jesus speaks of life “in the days of Noah” and says of the lives of men in those days: “They were eating, they were drinking, they were marrying, they were being given in marriage” (Luke 17:26-27). These are the ordinary things of life. But in the days of Noah, life consisted of that. God was not thought of. That kind of life also makes the wickedness of people great and is the reason for the flood.

When the LORD sees this, He is sorry, or He repents, that he made man. God’s being sorry never has to do with acknowledging a wrong deed. God never does anything wrong. His being sorry indicates His feelings when He sees what man does with everything He has given him. He mourns about it. The element of regret about wrongdoing is not present here. If God repents something, it means that in His government He comes back to something He intends to do, but changes it, when He sees people behaving differently than He may expect.

The same we see with Saul, of whom God also says that He is sorry or regrets that He has made him king (1 Samuel 15:11a; 35). The other sense of being sorry or regretting, that it would have been wrong of God to make him king, that He was mistaken, is not possible with God. Of him is true: “Also the Glory of Israel will not lie or change His mind [or: is sorry, regrets, repents]; for He is not a man that He should change His mind [or: is sorry, regrets, repents]” (1 Samuel 15:29; cf. Romans 11:29; Numbers 23:19; Malachi 3:6). God can be sorry in the sense that He returns to an intention to bless or punish man if the ways of man give cause to do so.

A clear example of this can be found in Jeremiah 18: “At one moment I might speak concerning a nation or concerning a kingdom to uproot, to pull down, or to destroy [it]; if that nation against which I have spoken turns from its evil, I will relent [or: will repent, Darby translation] concerning the calamity I planned to bring on it. Or at another moment I might speak concerning a nation or concerning a kingdom to build up or to plant [it]; if it does evil in My sight by not obeying My voice, then I will think better [or: will repent, Darby translation] of the good with which I had promised to bless it” (Jeremiah 18:7-10).

Being sorry on the basis of a mistake is impossible, because God does not make mistakes. The being sorry of God referred to here, shows that man is not a puppet and God is not an unrelenting God. This does not affect the fact that God is omniscient and sovereign. That He is too. It does show how much God is involved with man. Even so that at some point He says: “I am become weary of relenting (or: repenting]” (Jeremiah 15:6). God gives people so many opportunities, every time they repent He postpones the judgment, but every time they corrupt it.

Finally, He can no longer postpone judgment. This is evident here with Noah, although He still gives man a certain time to repent. He used the preaching of Noah, who is called “a preacher of righteousness” (2 Peter 2:5).

Even the senseless animals are included in the announced judgment. They are made for man to serve and honor God together with him, but because of man’s sin they no longer meet the purpose of their creation.

Genesis 6:16

The Reason for the Flood

The LORD always has a reason for everything He does. He never does anything without cause. He does not always make known the reason for His actions, but sometimes He does, as here. Nothing is left of His good work on earth. Any hope of improvement has vanished. If He now looks at the earth, there is pain in his heart (cf. Psalms 95:10; Isaiah 43:24). Is this the man whom He created so well? Is this the man to whom He did not retain, even after the Fall, His favors?

The great wickedness of the people is not only evident from the heinous sin of intermingling their daughters with fallen angels, but is also evident from the lives of the decent people. The Lord Jesus speaks of life “in the days of Noah” and says of the lives of men in those days: “They were eating, they were drinking, they were marrying, they were being given in marriage” (Luke 17:26-27). These are the ordinary things of life. But in the days of Noah, life consisted of that. God was not thought of. That kind of life also makes the wickedness of people great and is the reason for the flood.

When the LORD sees this, He is sorry, or He repents, that he made man. God’s being sorry never has to do with acknowledging a wrong deed. God never does anything wrong. His being sorry indicates His feelings when He sees what man does with everything He has given him. He mourns about it. The element of regret about wrongdoing is not present here. If God repents something, it means that in His government He comes back to something He intends to do, but changes it, when He sees people behaving differently than He may expect.

The same we see with Saul, of whom God also says that He is sorry or regrets that He has made him king (1 Samuel 15:11a; 35). The other sense of being sorry or regretting, that it would have been wrong of God to make him king, that He was mistaken, is not possible with God. Of him is true: “Also the Glory of Israel will not lie or change His mind [or: is sorry, regrets, repents]; for He is not a man that He should change His mind [or: is sorry, regrets, repents]” (1 Samuel 15:29; cf. Romans 11:29; Numbers 23:19; Malachi 3:6). God can be sorry in the sense that He returns to an intention to bless or punish man if the ways of man give cause to do so.

A clear example of this can be found in Jeremiah 18: “At one moment I might speak concerning a nation or concerning a kingdom to uproot, to pull down, or to destroy [it]; if that nation against which I have spoken turns from its evil, I will relent [or: will repent, Darby translation] concerning the calamity I planned to bring on it. Or at another moment I might speak concerning a nation or concerning a kingdom to build up or to plant [it]; if it does evil in My sight by not obeying My voice, then I will think better [or: will repent, Darby translation] of the good with which I had promised to bless it” (Jeremiah 18:7-10).

Being sorry on the basis of a mistake is impossible, because God does not make mistakes. The being sorry of God referred to here, shows that man is not a puppet and God is not an unrelenting God. This does not affect the fact that God is omniscient and sovereign. That He is too. It does show how much God is involved with man. Even so that at some point He says: “I am become weary of relenting (or: repenting]” (Jeremiah 15:6). God gives people so many opportunities, every time they repent He postpones the judgment, but every time they corrupt it.

Finally, He can no longer postpone judgment. This is evident here with Noah, although He still gives man a certain time to repent. He used the preaching of Noah, who is called “a preacher of righteousness” (2 Peter 2:5).

Even the senseless animals are included in the announced judgment. They are made for man to serve and honor God together with him, but because of man’s sin they no longer meet the purpose of their creation.

Genesis 6:17

Noah, the Exception

Noah finds grace in the eyes of the LORD. What can that mean other than that he has also sought for it? Whoever seeks grace, is aware of judgment. Noah is no exception to all people as sinners. He also deserves to be judged. He is the exception in the midst of all corruption, because he acknowledges that God’s wrath rests on him. The result is that of him can be said that he is “a righteous man, blameless”. This is also evident from his walk, for he “walked with God”. It must have been a great joy for God that this man walks with Him in the midst of corruption and violence.

Genesis 6:18

Noah, the Exception

Noah finds grace in the eyes of the LORD. What can that mean other than that he has also sought for it? Whoever seeks grace, is aware of judgment. Noah is no exception to all people as sinners. He also deserves to be judged. He is the exception in the midst of all corruption, because he acknowledges that God’s wrath rests on him. The result is that of him can be said that he is “a righteous man, blameless”. This is also evident from his walk, for he “walked with God”. It must have been a great joy for God that this man walks with Him in the midst of corruption and violence.

Genesis 6:19

Noah, the Exception

Noah finds grace in the eyes of the LORD. What can that mean other than that he has also sought for it? Whoever seeks grace, is aware of judgment. Noah is no exception to all people as sinners. He also deserves to be judged. He is the exception in the midst of all corruption, because he acknowledges that God’s wrath rests on him. The result is that of him can be said that he is “a righteous man, blameless”. This is also evident from his walk, for he “walked with God”. It must have been a great joy for God that this man walks with Him in the midst of corruption and violence.

Genesis 6:20

Noah, the Exception

Noah finds grace in the eyes of the LORD. What can that mean other than that he has also sought for it? Whoever seeks grace, is aware of judgment. Noah is no exception to all people as sinners. He also deserves to be judged. He is the exception in the midst of all corruption, because he acknowledges that God’s wrath rests on him. The result is that of him can be said that he is “a righteous man, blameless”. This is also evident from his walk, for he “walked with God”. It must have been a great joy for God that this man walks with Him in the midst of corruption and violence.

Genesis 6:21

Noah, the Exception

Noah finds grace in the eyes of the LORD. What can that mean other than that he has also sought for it? Whoever seeks grace, is aware of judgment. Noah is no exception to all people as sinners. He also deserves to be judged. He is the exception in the midst of all corruption, because he acknowledges that God’s wrath rests on him. The result is that of him can be said that he is “a righteous man, blameless”. This is also evident from his walk, for he “walked with God”. It must have been a great joy for God that this man walks with Him in the midst of corruption and violence.

Genesis 6:22

God Tells Noah What He Is Going to Do

Just like with Enoch, God tells Noah what He is going to do. “The secret of the LORD is for those who fear Him, and He will make them know His covenant” (Psalms 25:14). With man the earth will be destroyed. Man has corrupted everything in connection to him. Because of his guilt, a curse lies over creation (Romans 8:20; 22).