EXPOSITION
And the Lord, Jehovah, since Elohim now appears as the covenant God, though this change in the Divine name is commonly regarded by modern critics as betraying the hand of a Jehovist supplementer of the fundamental document of the Elohist (Bleek, Vaihinger, Davidson, Kalisch, Colense, Alford); but "that the variations in the name of God furnish no criterion by which to detect different documents is evident enough from the fact that in Genesis 7:5 Noah does as Jehovah commands him, while in Genesis 7:16 Elohim alternates with Jehovah" (Keil). Said unto Noah. At the end of the 120 years, when the building of the ark had been completed, and only seven days before the Flood—doubtless by an audible voice still speaking to him from between the cherubim, which we can suppose had not yet vanished from the earth. Come thou and all thy house into the ark. I.e. prepare for entering; the actual entry taking place seven days later. So God ever hides his people before the storm bursts (cf. Isaiah 26:20). For thee have I seen righteous (vide Genesis 6:9) before me. Literally, before my face; not merely notifying the Divine observance of Noah's piety, but announcing the fact of his justification in God's sight. "To be righteous before God," the usual Scriptural phrase for justification (cf. Psalms 143:2). In this generation. Vide Genesis 6:9. Indicating not alone the sphere of Noah's godly life, but its exceptional character; "involving an opposing sentence of condemnation against his contemporaries" (Lange).
Of every clean beast. That the distinction between clean and unclean animals was at this time understood is easier to believe than that the writer would perpetrate the glaring anachronism of introducing in prediluvian times what only took its rise several centuries later (Kalisch). That this distinction was founded on nature, "every tribe of mankind being able to distinguish between the sheep and the hyena, the dove and the vulture" ('Speaker's Commentary'), or "on an immediate conscious feeling of the human spirit, not yet clouded by any ungodly and unnatural culture, which leads it to see in many beasts pictures of sin and corruption" (Keil), has been supposed; but with greater probability it was of Divine institution, with reference to the necessities of sacrifice (Ainsworth, Bush, Wordsworth; cf. Genesis 8:20). To this was appended in the Levitical system a distinction between clean and unclean in respect of man's food (Le Genesis 11:3). Shalt thou take—inconsistent with Genesis 6:20, which says the animals were to come to Noah (Colenso); but Genesis 6:19, which says that Noah was to bring them, i.e. make them go (at least nearly equivalent to take), clearly recognizes Noah's agency (Quarry)—to thee by sevens. Literally, seven, seven; either seven pairs (Vulgate, LXX; Aben Ezra, Clericus, Michaells, De Wette, Knobel, Kalisch, Murphy, Alford, Wordsworth, ' Speaker's Commentary'), or seven individuals; both parties quoting the next clause in support of their particular interpretation. Davidson, Colenso, and Kalisch challenge both interpretations as "irreconcilable with the preceding narrative" (Genesis 6:19); but the obvious answer is, that while in the first communication, which was given 120 years before, when minute instructions were not required, it is simply stated that the animals should be preserved by pairs; in the second, when the ark was finished and the animals were about to be collected, it is added that, in the case of the few clean beasts used for sacrifice, an exception should be made to the general rule, and not one pair, but either three pairs with one over, or seven pairs, should be preserved. The male and his female. This seems to be most in favor of the first interpretation, that pairs, and not individuals, are meant. And of beasts that are not clean by two, the male and his female. Ish veishto. Cf. Genesis 2:25, where the phrase denotes the ethical personality of human beings, to which there is here an approximation, as the preserved animals were designed to be the parents of subsequent races. The usual phrase for male and female, which is employed in Genesis 1:28 (a so-called Elohistic) and Genesis 7:3 (a so-called Jehovistic section), refers to the physical distinction of sex in human beings.
Of fowls also of the air by sevens, the male and the female. I.e. of clean fowls, "which he leaves to be understood out of the foregoing verse" (Poole). The Samaritan, Syriac, and LXX. (not so Vulgate, Onkelos, Arabic) insert the word "clean unnecessarily, and also add," καιÌ ἀποÌ παìντων τῶν πετεινῶν τῶνν μηÌ καθαρῶν δυìο δυìο ἀìρσεν καιÌ θῆλυ," manifestly to make the verse resemble the preceding. To keep seed alive upon the face of all the earth.
For yet seven days. Literally, for today's yet seven—after seven days; thus giving Noah time to complete his preparations, and the world one more opportunity to repent, which Poole thinks many may have done, though their bodies were drowned for their former impenitency. And I will cause it to rain—literally, I causing it, the participle indicating the certainty of the future action—upon the earth forty days and forty nights. The importance assigned in subsequent Scripture to the number forty, probably from the circumstance here recorded, is too obvious to be overlooked. Israel wandered forty years in the wilderness (Numbers 14:33). The scouts remained forty days in Canaan (Numbers 13:26). Moses was forty days in the mount (Exodus 24:18). Elijah fasted forty days and forty nights in the wilderness of Beersheba (1 Kings 19:8). A respite of forty days was given to the Ninevites (Jonah 3:4). Christ fasted forty days before the temptation (Matthew 4:2), and sojourned forty, days on earth after his resurrection (Acts 1:3). It thus appears to have been regarded as symbolical of a period of trial, ending in victory to the good and in ruin to the evil. And every living substance—yekum; literally, standing thing, omne quod subsistit, i.e. "whatever is capable by a principle of life of maintaining an erect posture" (Bush); ἀναìστημα (LXX.; cf. Deuteronomy 11:6; Job 22:20)—that I have made will I destroy—literally, blot out (cf. Genesis 6:7)—from off the face of the earth. And Noah did according to all that the Lord (Jehovah, the God of salvation, who now interposed for the patriarch's safety; in Genesis 6:22, where God is exhibited in his relations to all flesh, it is Elohim) had commanded him.
And Noah was six hundred years old. Literally, a sum of six hundred years, i.e. in his 600th year (cf. Genesis 7:11). The number six "is generally a Scriptural symbol of suffering. Christ suffered on the sixth day. In the Apocalypse the sixth seal, the sixth trumpet, the sixth vial introduce critical periods of affliction" (Wordsworth). When the flood of waters was upon the earth.
And Noah went in. I.e. began to go in a full week before the waters came (vide Genesis 7:10). "A proof of faith and a warning to the world." And his sons, and his wife, and his sons' wives with him. In all eight persons (1 Peter 3:20); whence it is obvious that "each had but one wife, and that polygamy, as it began among the Cainites, was most probably confined to them" (Poole). Into the ark, because of the waters of the flood. Literally, from the face of the waters, being moved with fear and impelled by faith (Hebrews 11:7).
Of clean beasts, and of beasts that are not clean, and of fowls, and of every thing that creepeth upon the earth, there went in two and two into the ark, the male and the female. In obedience to a Divine impulse. Nothing short of Divine power could have effected such a timely and orderly entrance of the creatures into the huge vessel (cf. their mode of exit, Genesis 8:18). The seeming inconsistency of this verse with Genesis 7:2, which says that the clean animals entered the ark by sevens, will be at once removed by connecting Genesis 7:7 and Genesis 7:8 instead of 8 and 9, and commencing a new sentence with Genesis 7:9. It favors this, that "of" is awanting before "everything that creepeth," and that the LXX. begin Genesis 7:8 with "and". As God had commanded Noah.
And it came to pass after seven days (literally, at the seventh of the days), that the waters of the flood were upon the earth.
HOMILETICS
The ark entered.
I. THE INVITATION OF JEHOVAH. "Come thou and all thy house into the ark." This invitation was—
1. Timely. It was given on the finishing of the ark, and therefore not too soon; also seven days before the Flood, and therefore not too late. God's interventions in his people's behalf are always opportune: witness me exodus from Egypt, the deliverance at the Red Sea, the destruction of Sennacherib's army; Christ's walking on the sea, sleeping in the boat, rising from the dead.
2. Special. It was addressed in particular to Noah "Come thou." "The Lord knoweth them that are his." "The Good Shepherd calleth his own sheep by name, and leadeth them out." So is the invitation of the gospel of the same personal and individual description (Matthew 13:9; Revelation 3:6). Men are not summoned, to believe in masses, but as individuals.
3. Comprehensive. "And all thy house." Whether Shem, Ham, and Japheth were at this time believers is not known. The noticeable circumstance is that the invitation was not addressed immediately to them, but mediately through their father. If Noah stood alone in his piety, their summons to enter the ark reminds us of the advantage of belonging to a pious family, and being even only externally connected with the Church (cf. Luke 19:9; Acts 16:32).
4. Gracious. Given to Noah certainly, in one sense, because of his piety, (Genesis 7:1). But since his godliness was the fruit of faith, and his faith nothing more than a resting on the Divine covenant or promise, it was thus purely of grace So is God's invitation in the gospel all of grace (Galatians 1:6; Ephesians 3:8).
5. Urgent. Only seven days, and the Flood would begin. There was clearly not much time to lose. Only a seventh of the time given to the men of Nineveh (Jonah 3:4). But not even seven days are promised in the gospel call (Matthew 24:36; Romans 13:12; Philippians 4:5; James 5:9).
II. THE OBEDIENCE OF NOAH. "And Noah did according unto all that the Lord commanded him." This obedience was—
1. Immediate. It does not appear that Noah trifled with the Divine summons, or in any way interposed delay; and neither should sinful men with the invitation of the gospel (2 Corinthians 6:2; Hebrews 3:7).
2. Believing. It had its inspiration in a simple credence of the Divine word that safety could be secured only within the ark; and not until the soul is prepared to accord a hearty trust to the statement that Christ is the heaven-provided ark of salvation for a lost world does it yield to the gospel call, and enter into the safe shelter of his Church by believing on his name (Ephesians 1:13).
3. Personal. Noah himself entered in. Had he not done so, not only would his own salvation have been missed, but his efforts to induce others to seek the shelter of the ark would have been fruitless. So the first duty of a herald of the gospel or minister of salvation is to make his own calling and election sure, after which his labors in behalf of others are more likely to be efficacious (1 Corinthians 9:27; 1 Timothy 4:16).
4. Influential. The entire household of the patriarch followed his example. It is doubtful if at this time any of them were possessors of his faith. Yet all of them complied with the heavenly invitation, probably impelled thereto by the example and exhortation of their parent. When the head of a household becomes a Christian he in effect brings salvation to the house. He brings all its inmates into at least a nominal connection with the Church, encircles them with an atmosphere of religion emanating from his own character and conduct, and frequently through Divine grace is honored to be the instrument of their salvation (Luke 19:9; Acts 11:14; Acts 16:31).
5. Minute. Noah's entry into the ark in all particulars corresponded with the Divine invitation. The animals went in two and two, as God commanded. Men are not expected or allowed to deviate from the plain prescriptions of the word of God concerning the way of faith and salvation (Acts 10:33).
Learn—
1. The unwearied diligence of God in saving men.
2. The personal nature of God's dealings with men.
3. The extreme solicitude with which he watches over them, who are his.
4. The indispensable necessity of obedience in order to salvation.
HOMILIES BY R.A. REDFORD
God the Savior inviting faith.
"Come thou and all thy house into the ark," &c. Covenant mercy. A type of the Christian Church, with its special privilege and defense, surrounded with the saving strength of God.
I. DIVINE PREPARATION. Providence. The ark.
1. Human agency under inspired direction. The word of God. The institutions of religion. The fellowship of saints.
2. A preparation made in the face of and in spite of an opposing world The history of the Church from the beginning.
3. The preparation as safety and peace to those who trust in it, notwithstanding the outpoured judgment.
II. DIVINE FAITHFULNESS. "Come thou for thee have I seen righteous." fret the merit of man is the ground of confidence, but the Lord's grace. I have seen thee righteous because I have looked upon thee as an obedient servant, and have counted thy faith for righteousness. Faithfulness in God is an object of man's trust as connected with his spoken word and the preparation of his mercy.
III. DIVINE SUFFICIENCY. The weak creatures in the ark surrounded by the destroying waters. A refuge opened in God. His blessing on the household. His redemption succoring the individual soul, the life and its treasures, family peace and prosperity, &e. The ark a type of the prepared salvation, carrying the believer through the flood of earthly cares and troubles, through the' deep waters of death, to the new world of the purified heaven and earth, wherein dwelleth righteousness.—R.
Realized salvation.
"And Noah went in," &c. "And the Lord shut him in" (Genesis 7:7, Genesis 7:10, Genesis 7:16).
I. The CONTRAST between the position of the BELIEVER and that of the UNBELIEVER. The difference between a true freedom and a false. "Shut in" by the Lord to obedience, but also to peace and safety. The world's judgment shut out. The restraints and privations of a religious life only temporary. The ark will be opened hereafter.
II. THE METHOD OF GRACE ILLUSTRATED. He that opens the ark for salvation shuts in his people for the completion of his work. We cannot shut ourselves in. Our temptation to break forth into the world and be involved in its ruin. The misery of fear. Are we safe? Perseverance not dependent upon our self-made resolutions or provisions. By various means we are shut in to the spiritual life. Providentially; by ordinances; by bonds of fellowship. We should look for the Divine seal.—R.