Text -- Genesis 7:1-16 (NET)

7:1 The Lord said to Noah, “Come into the ark, you and all your household, for I consider you godly among this generation. 7:2 You must take with you seven of every kind of clean animal, the male and its mate, two of every kind of unclean animal, the male and its mate, 7:3 and also seven of every kind of bird in the sky, male and female, to preserve their offspring on the face of the earth. 7:4 For in seven days I will cause it to rain on the earth for forty days and forty nights, and I will wipe from the face of the ground every living thing that I have made.” 7:5 And Noah did all that the Lord commanded him. 7:6 Noah was 600 years old when the floodwaters engulfed the earth. 7:7 Noah entered the ark along with his sons, his wife, and his sons’ wives because of the floodwaters. 7:8 Pairs of clean animals, of unclean animals, of birds, and of everything that creeps along the ground, 7:9 male and female, came into the ark to Noah, just as God had commanded him. 7:10 And after seven days the floodwaters engulfed the earth. 7:11 In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month– on that day all the fountains of the great deep burst open and the floodgates of the heavens were opened. 7:12 And the rain fell on the earth forty days and forty nights. 7:13 On that very day Noah entered the ark, accompanied by his sons Shem, Ham, and Japheth, along with his wife and his sons’ three wives. 7:14 They entered, along with every living creature after its kind, every animal after its kind, every creeping thing that creeps on the earth after its kind, and every bird after its kind, everything with wings. 7:15 Pairs of all creatures that have the breath of life came into the ark to Noah. 7:16 Those that entered were male and female, just as God commanded him. Then the Lord shut him in.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Gen 7:1

Here is a gracious invitation of Noah and his family into a place of safety, now the flood of waters was coming.

Wesley: Gen 7:1

Those are righteous indeed that are righteous before God; that have not only the form of godliness by which they appear righteous before men, who may easily be imposed upon; but the power of it, by which they approve themselves to God, who searcheth the heart.

Wesley: Gen 7:2

Here are necessary orders given concerning the brute creatures that they were to be preserved alive with Noah in the ark. He must carefully preserve every species, that no tribe, no, not the least considerable, might entirely perish out of the creation. Observe in this: God's care for man. Doth God take care for oxen? 1Co 9:9, or was it not rather for man's sake that this care was taken? Even the unclean beasts were preserved alive in the ark, that were least valuable. For God's tender mercies are over all his works, and not only over those that are of most use. Yet more of the clean were preserved than of the unclean.

Because the clean were most for the service of man; and therefore in favour to him, more of them were preserved and are still propagated. Thanks be to God there are not herds of lions as there are of oxen, nor flocks of tigers as there are of sheep. Because the clean were for sacrifice to God; and therefore, in honour to him, more of them were preserved, three couple for breed, and the odd seventh for sacrifice, Gen 8:20.

Wesley: Gen 7:4

It shall be seven days yet before I do it, After the 120 years were expired, God grants them a reprieve of seven days longer, both to shew how slow he is to anger, and to give them some farther space for repentance. But all in vain; these seven days were trifled away after all the rest, they continued secure until the day that the flood came. While Noah told them of the judgment at a distance, they were tempted to put off their repentance: but now he is ordered to tell them that it is at the door; that they have but one week more to turn them in, to see if that will now at last awaken them to consider the things that belong to their peace. But it is common for those that have been careless for their souls during the years of their health, when they have looked upon death at a distance, to be as careless during the days, the seven days of their sickness, when they see it approaching, their hearts being hardened by the deceitfulness of sin.

Wesley: Gen 7:7

And the brute creatures readily went in with him. The same hand that at first brought them to Adam to be named, now brought them to Noah to be preserved.

Wesley: Gen 7:11

The six hundredth year of Noah's life, was 1656 years from the creation. In the second month, the seventeenth day of the month - Which is reckoned to be about the beginning of November; so that Noah had had a harvest just before, from which to victual his ark.

Wesley: Gen 7:11

There needed no new creation of waters; God has laid up the deep in store - houses, Psa 33:7, and now he broke up those stores. God had, in the creation, set bars and doors to the waters of the sea, that they might not return to cover the earth, Psa 104:9; Job 38:9-11, and now he only removed these ancient mounds and fences, and the waters of the sea returned to cover the earth, as they had done at first, Gen 1:9.

Wesley: Gen 7:11

And the waters which were above the firmament were poured out upon the world; those treasures which God has reserved against the time of trouble, the day of battle and war, Job 38:22-23. The rain, which ordinarily descends in drops, then came down in streams. We read, Job 26:8. That God binds up the waters in his thick clouds, and the cloud is not rent under them; but now the bond was loosed, the cloud was rent, and such rains descended as were never known before or since.

Wesley: Gen 7:12

And that upon the whole earth at once.

Wesley: Gen 7:14

According to the phrase used in the history of the creation, Gen 1:21, Gen 1:24-25, to intimate, that just as many species as were created at first were saved now, and no more.

JFB: Gen 7:1

The ark was finished; and Noah now, in the spirit of implicit faith, which had influenced his whole conduct, waited for directions from God.

JFB: Gen 7:2-3

Pairs of every species of animals, except the tenants of the deep, were to be taken for the preservation of their respective kinds. This was the general rule of admission, only with regard to those animals which are styled "clean," three pairs were to be taken, whether of beasts or birds; and the reason was that their rapid multiplication was a matter of the highest importance, when the earth should be renovated, for their utility either as articles of food or as employed in the service of man. But what was the use of the seventh? It was manifestly reserved for sacrifice; and so that both during Noah's residence in the ark, and after his return to dry land, provision was made for celebrating the rites of worship according to the religion of fallen man. He did not, like many, leave religion behind. He provided for it during his protracted voyage.

JFB: Gen 7:4

A week for a world to repent! What a solemn pause! Did they laugh and ridicule his folly still? He whose eyes saw and whose heart felt the full amount of human iniquity and perverseness has told us of their reckless disregard (Luk 17:27).

JFB: Gen 7:9

Doubtless they were led by a divine impulse. The number would not be so large as at first sight one is apt to imagine. It has been calculated that there are not more than three hundred distinct species of beasts and birds, the immense varieties in regard to form, size, and color being traceable to the influence of climate and other circumstances.

JFB: Gen 7:16

Literally, "covered him round about." The "shutting him in" intimated that Noah had become the special object of divine care and protection, and that to those without the season of grace was over (Mat 25:10).

Clarke: Gen 7:1

Thee have I seen righteous - See the note on Gen 6:8

Clarke: Gen 7:2

Of every clean beast - So we find the distinction between clean and unclean animals existed long before the Mosaic law. This distinction seems to have been originally designed to mark those animals which were proper for sacrifice and food, from those that were not. See Leviticus 11.

Clarke: Gen 7:4

For yet seven days - God spoke these words probably on the seventh or Sabbath day, and the days of the ensuing week were employed in entering the ark, in embarking the mighty troop, for whose reception ample provision had been already made

Clarke: Gen 7:4

Forty days - This period became afterwards sacred, and was considered a proper space for humiliation. Moses fasted forty days, Deu 9:9, Deu 9:11; so did Elijah, 1Ki 19:8; so did our Lord, Mat 4:2. Forty days’ respite were given to the Ninevites that they might repent, Jon 3:4; and thrice forty (one hundred and twenty) years were given to the old world for the same gracious purpose, Gen 6:3. The forty days of Lent, in commemoration of our Lord’ s fasting, have a reference to the same thing; as each of these seems to be deduced from this primitive judgment.

Clarke: Gen 7:11

In the six hundredth year, etc. - This must have been in the beginning of the six hundredth year of his life; for he was a year in the ark, Gen 8:13; and lived three hundred and fifty years after the flood, and died nine hundred and fifty years old, Gen 9:29; so it is evident that, when the flood commenced, he had just entered on his six hundredth year

Clarke: Gen 7:11

Second month - The first month was Tisri, which answers to the latter half of September, and first half of October; and the second was Marcheshvan, which answers to part of October and part of November. After the deliverance from Egypt, the beginning of the year was changed from Marcheshvan to Nisan, which answers to a part of our March and April. But it is not likely that this reckoning obtained before the flood. Dr. Lightfoot very probably conjectures that Methuselah was alive in the first month of this year. And it appears, says he, how clearly the Spirit of prophecy foretold of things to come, when it directed his father Enoch almost a thousand years before to name him Methuselah, which signifies they die by a dart; or, he dieth, and then is the dart; or, he dieth, end then it is sent. And thus Adam and Methuselah had measured the whole time between the creation and the flood, and lived above two hundred and forty years together. See Genesis 5 at the end, Gen 5:32 (note)

Clarke: Gen 7:11

Were all the fountains of the great deep broken up, and the windows of heaven were opened - It appears that an immense quantity of waters occupied the center of the antediluvian earth; and as these burst forth, by the order of God, the circumambient strata must sink, in order to fill up the vacuum occasioned by the elevated waters. This is probably what is meant by breaking up the fountains of the great deep. These waters, with the seas on the earth’ s surface, might be deemed sufficient to drown the whole globe, as the waters now on its surface are nearly three-fourths of the whole, as has been accurately ascertained by Dr. Long. See the note on Gen 1:10

By the opening of the windows of heaven is probably meant the precipitating all the aqueous vapours which were suspended in the whole atmosphere, so that, as Moses expresses it, Gen 1:7, the waters that were above the firmament were again united to the waters which were below the firmament, from which on the second day of creation they had been separated. A multitude of facts have proved that water itself is composed of two airs, oxygen and hydrogen; and that 85 parts of the first and 15 of the last, making 100 in the whole, will produce exactly 100 parts of water. And thus it is found that these two airs form the constituent parts of water in the above proportions. The electric spark, which is the same as lightning, passing through these airs, decomposes them and converts them to water. And to this cause we may probably attribute the rain which immediately follows the flash of lightning and peal of thunder. God therefore, by the means of lightning, might have converted the whole atmosphere into water, for the purpose of drowning the globe, had there not been a sufficiency of merely aqueous vapours suspended in the atmosphere on the second day of creation. And if the electric fluid were used on this occasion for the production of water, the incessant glare of lightning, and the continual peals of thunder, must have added indescribable horrors to the scene. See the note on Gen 8:1. These two causes concurring were amply sufficient, not only to overflow the earth, but probably to dissolve the whole terrene fabric, as some judicious naturalists have supposed: indeed, this seems determined by the word מבול mabbul , translated flood, which is derived from בל bal בלל or balal , to mix, mingle, confound, confuse, because the aqueous and terrene parts of the globe were then mixed and confounded together; and when the supernatural cause that produced this mighty change suspended its operations, the different particles of matter would settle according to their specific gravities, and thus form the various strata or beds of which the earth appears to be internally constructed. Some naturalists have controverted this sentiment, because in some cases the internal structure of the earth does not appear to justify the opinion that the various portions of matter had settled according to their specific gravities; but these anomalies may easily be accounted for, from the great changes that have taken place in different parts of the earth since the flood, by volcanic eruptions, earthquakes, etc. Some very eminent philosophers are of the opinion "that, by the breaking up of the fountains of the great deep, we are to understand an eruption of waters from the Southern Ocean."Mr. Kirwan supposes "that this is pretty evident from such animals as the elephant and rhinoceros being found in great masses in Siberia, mixed with different marine substances; whereas no animals or other substances belonging to the northern regions have been ever found in southern climates. Had these animals died natural deaths in their proper climate, their bodies would not have been found in such masses. But that they were carried no farther northward than Siberia, is evident from there being no remains of any animals besides those of whales found in the mountains of Greenland. That this great rush of waters was from the south or south-east is farther evident, he thinks, from the south and south-east sides of almost all great mountains being much steeper than their north or north-west sides, as they necessarily would be if the force of a great body of water fell upon them in that direction."On a subject like this men may innocently differ. Many think the first opinion accords best with the Hebrew text and with the phenomena of nature, for mountains do not always present the above appearance.

Clarke: Gen 7:12

The rain was upon the earth - Dr. Lightfoot supposes that the rain began on the 18th day of the second month, or Marcheshvan, and that it ceased on the 28th of the third month, Cisleu.

Clarke: Gen 7:15

And they went in, etc. - It was physically impossible for Noah to have collected such a vast number of tame and ferocious animals, nor could they have been retained in their wards by mere natural means. How then were they brought from various distances to the ark and preserved there? Only by the power of God. He who first miraculously brought them to Adam that he might give them their names, now brings them to Noah that he may preserve their lives. And now we may reasonably suppose that their natural enmity was so far removed or suspended that the lion might dwell with the lamb, and the wolf lie down with the kid, though each might still require his peculiar aliment. This can be no difficulty to the power of God, without the immediate interposition of which neither the deluge nor the concomitant circumstances could have taken place.

Clarke: Gen 7:16

The Lord shut him in - This seems to imply that God took him under his especial protection, and as he shut Him in, so he shut the Others out. God had waited one hundred and twenty years upon that generation; they did not repent; they filled up the measure of their iniquities, and then wrath came upon them to the uttermost.

Calvin: Gen 7:1

1.And the Lord said unto Noah. I have no doubt that Noah was confirmed, as he certainly needed to be, by oracles frequently repeated. He had already sustained, during one hundred years, the greatest and most furious assaults; and the invincible combatant had achieved memorable victories; but the most severe contest of all was, to bid farewell to the world, to renounce society and to bury himself in the ark. The face of the earth was, at that time, lovely; and Moses intimates that it was the season in which the herbs shoot forth and the trees begin to flourish. Winter, which binds the joy of sky and earth in sharp and rugged frost, has now passed away; and the Lord has chosen the moment for destroying the world, in the very season of spring. For Moses states that the commencement of the deluge was in the second month. I know, however, that different opinions prevail on this subject; for there are three who begin the year from the autumnal equinox; but that mode of reckoning the year is more approved, which makes it commence in the month of March. However this might be, it was no light trial for Noah to leave of his own accord, the life to which he had been accustomed during six hundred years, and to seek a new mode of life in the abyss of death. He is commanded to forsake the world, that he may live in a sepulcher which he had been labouriously digging for himself through more than a hundred years. Why was this? Because, in a little while, the earth was to be submerged in a deluge of waters. Yet nothing of the kind is apparent: all indulge in feasts, celebrate nuptials, build sumptuous houses; in short, everywhere, daintiness and luxury prevail; as Christ himself testifies, that that age was intoxicated with its own pleasures, (Luk 17:26.) Wherefore, it was not without reason, that the Lord encouraged and fortified the mind of his servant afresh, by the renewal of the promise, lest he should faint; as if he would says ‘Hitherto thou hast labored with fortitude amid so many causes of offense; but now the case especially demands that thou shouldst take courage, in order to reap the fruit of thy labor: do not, however, wait till the waters burst forth on every side from the opened veins of the earth, and till the higher waters of heaven, with opposing violence, rush from their opened cataracts; but while everything is yet tranquil, enter into the ark, and there remain till the seventh day, then suddenly shall the deluge arise.’ And although oracles are not now brought down from heaven, let us know that continual meditation on the word is not ineffectual; for as new difficulties perpetually arise before us, so God, by one and another promise, establishes our faith, so that our strength being renewed, we may at length arrive at the goal. Our duty, indeed, is, attentively to hear God speaking to us; and neither through depraved fastidiousness, to reject those exercises, by which He cherishes, or excites, or confirms our faith, according as he knows it to be still tender, or languishing, or weak; nor yet to reject them as superfluous. For thee have I seen righteous. When the Lord assigns as his reason for preserving Noah, that he knew him to be righteous, he seems to attribute the praise of salvation to the merit of works; for if Noah was saved because he was righteous, it follows, that we shall deserve life by good works. But here it behaves us cautiously to weigh the design of God; which was to place one man in contrast with the whole world, in order that, in his person, he might condemn the unrighteousness of all men. For he again testifies, that the punishment which he was about to inflict on the world was just, seeing that only one man was left who then cultivated righteousness, for whose sake he was propitious to his whole family. Should any one object, that from this passage, God is proved to have respect to works in saving men, the solution is ready; that this is not repugnant to gratuitous acceptance, since God accepts those gifts which he himself has conferred upon his servants. We must observe, in the first place, that he loves men freely, inasmuch as he finds nothing in them but what is worthy of hatred, since all men are born the children of wrath, and heirs of eternal malediction. In this respect he adopts them to himself in Christ, and justifies them by his mere mercy. After he has, in this manner, reconciled them unto himself, he also regenerates them, by his Spirit, to new life and righteousness. Hence flow good works, which must of necessity be pleasing to God himself. Thus he not only loves the faithful but also their works. We must again observe, that since some fault always adheres to our works, it is not possible that they can be approved, except as a matter of indulgence. The grace, therefore, of Christ, and not their own dignity or merit, is that which gives worth to our works. Nevertheless, we do not deny that they come into the account before God: as he here acknowledges and accepts the righteousness of Noah which had proceeded from his own grace; and in this manner (as Augustine speaks) he will crown his own gifts. We nay further notice the expression, “I have seen thee righteous before me;” by which words, he not only annihilates all that hypocritical righteousness which is destitute of interior sanctity of heart, but vindicates his own authority; as if he would declare, that he alone is a competent judge to estimate righteousness. The clause, in this generation, is added, as I have said, for the sake of amplification; for so desperate was the depravity of that age, that it was regarded as a prodigy, that Noah should be free from the common infection.

Calvin: Gen 7:2

2.Of every clean beast. He again repeats what he had before said concerning animals, and not without occasion. For there was no little difficulty in collecting from woods, mountains, and caves, so great a multitude of wild beasts, many species of which were perhaps altogether unknown; and there was, in most of them, the same ferocity which we now perceive. Wherefore, God encourages the holy man, lest being alarmed with that difficulty, and having cast aside all hope of success, he should fail. Here, however, at first sight, appears some kind of contradiction, because whereas he before had spoken of pairs of animals, he now speaks of sevens. But the solution is at hand; because, previously, Moses does not state the number, but only says that females were added as companions to the males; as if he had said, Noah himself was commanded not to gather the animals promiscuously together, but to select pairs out of them for the propagation of offspring. Now, however, the discourse is concerning the actual number. Moreover, the expression, by sevens, is to be understood not of seven pairs of each kind, but of three pairs, to which one animal is added for the sake of sacrifice. ²⁷⁶ Besides, the Lord would have a threefold greater number of clean animals than of others preserved, because there would be a greater necessity of them for the use of man. In which appointment, we must consider the paternal goodness of God towards us, by which he is inclined to have regard to us in all things.

Calvin: Gen 7:3

3.To keep seed alive upon the face of all the earth. That is, that hence offspring might be born. But this is referred to Noah; for although, properly speaking, God alone gives life, yet God here refers to those duties which he had enjoined upon his servant: and it is with respect to his appointed office, that God commands him to collect animals that he may keep seed alive. Nor is this extraordinary, seeing that the ministers of the gospel are said, in a sense, to confer spiritual life. In the clause which next follows, upon the face of all the earth, there is a twofold consolation: that the waters, after they had covered the earth for a time, would again cease, so that the dry surface of the earth should appear; and then, that not only should Noah himself survive, but, by the blessing of God, the number of animals should be so increased, as to spread far and wide through the whole world. Thus, in the midst of ruin, future restoration is promised to him. Moses is very earnest in showing that God took care, by every means, to retain Noah in obedience to his word, and that the holy man entirely acquiesced. This doctrine is very useful, especially when God either promises or threatens anything incredible, since men do not willingly receive what seems to them improbable. For nothing was less accordant with the judgment of the flesh, than that the world should be destroyed by its Creator; because this was to subvert the whole order of nature which he had established. Wherefore, unless Noah had been well admonished of this terrible judgment of God, he never would have ventured to believe it; lest he should conceive of God as acting in contradiction to himself. The word היקום ( hayekom,) which Moses here uses has its origin from a word signifying to stand; but it properly means whatever lives and flourishes.

Calvin: Gen 7:5

5.And Noah did according to all that the Lord commanded. This is not a bare repetition of the former sentence; but Moses commends Noah’s uniform tenor of obedience in keeping all God’s commandments; as if he would say, that in whatever particular it pleased God to try his obedience, he always remained constant. And, certainly, it is not becoming to obey one or another commandment of God only, so that when we have performed a defective obedience, we should feel at liberty to withdraw; for we must keep in memory the declaration of James,

‘He who forbade thee to kill, forbade thee also to steal, and to commit adultery,’ (Jas 2:11.)

Calvin: Gen 7:6

6.And Noah was six hundred years old. It is not without reason that he again mentions the age of Noah. For old age has this among other evils, that it renders men more indolent and morose; whence the faith of Noah was the more conspicuous, because it did not fail him in that advanced period of life. And as it was a great excellence, not to languish through successive centuries, so big promptitude deserves no little commendation; because, being commanded to enter the ark, he immediately obeyed. When Moses shortly afterwards subjoins, that he had entered on account of the waters of the deluge, the words ought not to be expounded, as if he were compelled, by the rushing of the waters, to flee into the ark; but that he, being moved with fear by the word, perceived by faith the approach of that deluge which all others ridiculed. Wherefore, his faith is again commended in this place, because, indeed, he raised his eyes above heaven and earth.

Calvin: Gen 7:8

8.Of clean beasts. Moses now explains, — what had before been doubtful, — in which manner the animals were gathered together into the ark, and says that they came of their own accord. If this should seem to any one absurd, let him recall to mind what was said before, that in the beginning every kind of animals presented themselves to Adam, that he might give them names. And, truly, we dread the sight of wild beasts from no other cause than this, that seeing we have shaken off the yoke of God, we have lost that authority over them with which Adam was endued. Now, it was a kind of restoration of the former state of things when God brought to Noah those animals which he intended should be preserved through Noah’s labor and service. For Noah retained the untamed animals in his ark, in the very same way in which hens and geese are preserved in a coop. And it is not superfluously added, that the animals themselves came, as God had instructed Noah; for it shows that the blessing of God rested on the obedience of Noah, so that his labor should not be in vain. It was impossible, humanly speaking, that in a moment such an assemblage of all animals should take place; but because Noah, simply trusting the event with God, executed what was enjoined upon him; God, in return, gave power to his own precept, that it might not be without effect. Properly speaking, this was a promise of God annexed to his commands. And, therefore, we must conclude, that the faith of Noah availed more, than all snares and nets, for the capture of animals; and that, by the very same gate, lions, and wolves, and tigers, meekly entered, with oxen, and with lambs, into the ark. And this is the only method by which we may overcome all difficulties; while, — being persuaded, that what is impossible to us is easy to God, — we derive alacrity from hope. It has before been stated that the animals entered in by pairs. We have also related the different opinions of interpreters respecting the month in which the deluge took place. For since the Hebrews begin their year in sacred things from March, but in earthly affairs from September; or, — which is the same thing, — since the two equinoxes form with them a double commencement of the year, some think that the sacred year, and some the political, is here intended. But because the former method of reckoning the years was Divinely appointed, and is also more agreeable to nature, it seems probable that the deluge began about the time of spring.

Calvin: Gen 7:11

11.The same day were all the fountains of the great deep broken up. Moses recalls the period of the first creation to our memory; for the earth was originally covered with water; and by the singular kindness of God, they were made to recede, that some space should be left clear for living creatures. And this, philosophers are compelled to acknowledge, that it is contrary to the course of nature for the waters to subside, so that some portion of the earth might rise above them. And Scripture records this among the miracles of God, that he restrains the force of the sea, as with barriers, lest it should overwhelm that part of the earth which is granted for a habitation to men. Moses also says, in the first chapter, that some waters were suspended above in the heaven; and David, in like manner, declares, that they are held enclosed as in a bottle. Lastly, God raised for men a theater in the habitable region of the earth; and caused, by his secret power, that the subterraneous waters should not break forth to overwhelm us, and the celestial waters should not conspire with them for that purpose. Now, however, Moses states, that when God resolved to destroy the earth by a deluge, those barriers were torn up. And here we must consider the wonderful counsel of God; for he might have deposited, in certain channels or veins of the earth, as much water as would have sufficed for all the purposes of human life; but he has designedly placed us between two graves, lest, in fancied security, we should despise that kindness on which our life depends. For the element of water, which philosophers deem one of the principles of life, threatens us with death from above and from beneath, except so far as it is restrained by the hand of God. In saying that the fountains were broken up, and the cataracts opened, his language is metaphorical, and means, that neither did the waters flow in their accustomed manner, nor did the rain distil from heaven; but that the distinctions which we see had been established by God, being now removed, there were no longer any bars to restrain the violent irruption.

Calvin: Gen 7:12

12.And the rain was upon the earth. Although the Lord burst open the floodgates of the waters, yet he does not allow them to break forth in a moment, so as immediately to overwhelm the earth, but causes the rain to continue forty days; partly, that Noah, by long meditation, might more deeply fix in his memory what he had previously learned, by instruction, through the word; partly, that the wicked, even before their death, might feel that those warnings which they had held in derision, were not empty threats. For they who had so long scorned the patience of God, deserved to feel that they were gradually perishing under that righteous judgment of his, which, during a hundred years, they had treated as a fable. And the Lord frequently so tempers his judgments, that men may have leisure to consider with more advantage those judgments which, by their sudden eruption, might overcome them with astonishment. But the wonderful depravity of our nature shows itself in this, that if the anger of God is suddenly poured forth, we become stupefied and senseless; but if it advances with measured pace, we become so accustomed to it as to despise it; because we do not willingly acknowledge the hand of God without miracles; and because we are easily hardened, by a kind of superinduced insensibility, at the sight of God’s works.

Calvin: Gen 7:13

13.In the self-same day entered Noah, and Shem, etc. A repetition follows, sufficiently particular, considering the brevity with which Moses runs through the history of the deluge, yet by no means superfluous. For it was the design of the Spirit to retain our minds in the consideration of a vengeance too terrible to be adequately described by the utmost severity of language. Besides, nothing is here related but what is difficult to be believed; wherefore Moses the more frequently inculcates these things, that however remote they may be from our apprehension, they may still obtain credit with us. Thus the narration respecting the animals refers to this point; that by the faith of holy Noah they were drawn from their woods and caverns and were collected in one place from their wandering courses, as if they had been led by the hand of God. We see, therefore, that Moses does not insist upon this point without an object; but he does it to teach us that each species of animals was preserved, not by chance, nor by human industry, but because the Lord reached out and offered to Noah himself, from hand to hand, (as they say,) whatever animal he intended to keep alive.

Calvin: Gen 7:16

16.And the Lord shut him in. This is not added in vain, nor ought it to be lightly passed over. That door must have been large, which could admit an elephant. And truly, no pitch would be sufficiently firm and tenacious, and no joining sufficiently solid, to prevent the immense force of the water from penetrating through its many seams, especially in an irruption so violent, and in a shock so severe. Therefore, Moses, to cut off occasion for the vain speculations which our own curiosity would suggest, declares in one word, that the ark was made secure from the deluge, not by human artifice, but by divine miracle. It is, indeed, not to be doubted that Noah had been endued with new ability and sagacity, that nothing might be defective in the structure of the ark. But lest even this favor should be without success, it was necessary for something greater to be added. Wherefore, that we might not measure the mode of preserving the ark by the capacity of our own judgment, Moses teaches use that the waters were not restrained from breaking in upon the ark, by pitch or bitumen only, but rather by the secret power of God, and by the interposition of his hand.

Defender: Gen 7:2

The "clean" kinds of beasts and birds were those suitable for domestication and a form of fellowship with man, as well as for sacrificial offerings. Apparently three pairs of each of these were preserved in order to allow for wider variation in breeding after the Flood. The seventh was offered by Noah in sacrifice when they left the ark (Gen 8:20)."

Defender: Gen 7:3

God's purpose for the ark was to "keep seed alive" in the earth, a statement meaningful only in the context of a universal flood. The ark was far too large to accommodate merely a local or regional fauna. In fact, if the Flood were only local, the ark would not have been needed at all. Noah's family, as well as the birds and beasts, could far more easily have simply migrated away from the region to be flooded."

Defender: Gen 7:4

This seven-day period of final warning and preparation marks the first of many references to seven-day intervals during the Flood year. This fact makes it obvious that the practice of measuring time in seven-day weeks had been in effect throughout the period between the creation week and the Flood.

Defender: Gen 7:4

A worldwide rain lasting forty days would be impossible under present meteorologic conditions. The condensation of the antediluvian vapor canopy, the "waters above the firmament," (Gen 1:6-8) is the only adequate explanation.

Defender: Gen 7:4

"Every living substance" includes the plant life on the land. All the lush vegetation of the pre-Flood world was to be uprooted, transported and buried in great sedimentary beds, many of which would eventually become the world's coal beds."

Defender: Gen 7:11

The exact date of the Flood's onset must have been noted for some reason. The ark landed on the mountains of Ararat exactly 150 days or five months later (Gen 8:3, Gen 8:4). The implication is that the primeval year contained twelve months of thirty days each (Rev 11:2, Rev 11:3).

Defender: Gen 7:11

The physical cause of the Flood is clearly identified as the eruption of the waters in the "great deep" and the opening of the "windows of heaven." These are quite sufficient in themselves to explain all the phenomena of the Flood. The antediluvian hydrologic cycle was apparently controlled by a system of subterranean pressurized reservoirs and conduits, but these fountains were all cleaved open in one day, releasing tremendous quantities of water and magma to the earth's surface and dust and gas into the atmosphere. The resulting combination of atmospheric turbulence and dust nuclei of condensation was probably the immediate cause of the precipitation of the vapor canopy. The cataclysmic restoration of the primeval deep which resulted left the antediluvian world completely devastated."

Defender: Gen 7:15

Two of every kind of land animal entered the ark, including those animals (for example, dinosaurs) that have become extinct in the millennia following the Flood. The animals were all young animals, since they would have to spend the year in the ark without reproducing and then emerge to repopulate the earth after the Flood. The animals entering the ark possessed genes for the remarkable physiologic abilities of migration and hibernation. These were not needed in the equable climates of the primeval world, but would be vital for survival in the post-Flood world. After being installed in their respective "rooms" in the ark, and after a good meal, most of them probably spent most of the Flood year in a state of hibernation."

TSK: Gen 7:1

am 1656, bc 2348

Come : Gen 7:7, Gen 7:13; Job 5:19-24; Psa 91:1-10; Pro 14:26, Pro 18:10; Isa 26:20, Isa 26:21; Eze 9:4-6; Zep 2:3; Mat 24:37-39; Luk 17:26; Act 2:39; Heb 11:7; 1Pe 3:20; 2Pe 2:5

thee : Gen 6:9; Psa 33:18, Psa 33:19; Pro 10:6, Pro 10:7, Pro 10:9, Pro 11:4-8; Isa 3:10, Isa 3:11; Phi 2:15, Phi 2:16; 2Pe 2:5-9

TSK: Gen 7:2

every clean : Gen 7:8, Gen 6:19-21, Gen 8:20; Lev. 11:1-47; Deut. 14:1-21; Act 10:11-15

sevens : Heb. seven, seven

not : Lev 10:10; Eze 44:23

TSK: Gen 7:4

For : Gen 7:10, Gen 2:5, Gen 6:3, Gen 8:10, Gen 8:12, Gen 29:27, Gen 29:28; Job 28:25, Job 36:27-32, Job 37:11, Job 37:12; Amo 4:7

forty days : Gen 7:12, Gen 7:17

and every : Gen 7:21-23, Gen 6:17

destroy : Heb. blot out, Gen 7:21, Gen 7:23, Gen 6:7, Gen 6:13, Gen 6:17; Exo 32:32, Exo 32:33; Job 22:16; Psa 69:28; Rev 3:5

TSK: Gen 7:5

all that : Gen 6:22; Exo 39:32, Exo 39:42, Exo 39:43, Exo 40:16; Psa 119:6; Mat 3:15; Luk 8:21; Joh 2:5; Joh 8:28, Joh 8:29, Joh 13:17; Phi 2:8; Heb 5:8

TSK: Gen 7:6

Gen 5:32, Gen 8:13

TSK: Gen 7:7

Gen 7:1, Gen 7:13-15, Gen 6:18; Pro 22:3; Mat 24:38; Luk 17:27; Heb 6:18, Heb 11:7; 1Pe 3:20; 2Pe 2:5

TSK: Gen 7:9

Gen 7:16, Gen 2:19; Isa 11:6-9, Isa 65:25; Jer 8:7; Act 10:11, Act 10:12; Gal 3:28; Col 3:11

TSK: Gen 7:10

after seven days : or, on the seventh day, Gen 7:4

waters : Gen 7:4, Gen 7:17-20, Gen 6:17; Job 22:16; Mat 24:38, Mat 24:39; Luk 17:27

TSK: Gen 7:11

second month : The first month was Tisri, which answers to the latter end of September and first half of October; the second was Marchesvan, which answers to part of October and part of November.

all : Gen 1:7, Gen 6:17, Gen 8:2; Job 28:4, Job 38:8-11; Psa 33:7, Psa 74:15; Pro 8:28, Pro 8:29; Isa 24:19; Jer 5:22, Jer 51:16; Eze 26:19; Amo 9:5, Amo 9:6; Mat 24:38; 1Th 5:3

windows : or, flood-gates, Gen 1:7, Gen 8:2; 2Ki 7:2, 2Ki 7:19; Psa 78:23, Psa 78:24; Mal 3:10

TSK: Gen 7:12

forty : Gen 7:4, Gen 7:17; Exo 24:18; Deu 9:9, Deu 9:18, Deu 10:10; 1Ki 19:8; Mat 4:2

TSK: Gen 7:13

day : Gen 7:1, Gen 7:7-9, Gen 6:18; Heb 11:7; 1Pe 3:20; 2Pe 2:5

and Shem : Gen 5:32, Gen 6:10, Gen 9:18, Gen 9:19, Gen 10:1, Gen 10:2, Gen 10:6, Gen 10:21; 1Chr. 1:4-28

TSK: Gen 7:14

They : Gen 7:2, Gen 7:3, Gen 7:8, Gen 7:9

sort : Heb. wing

TSK: Gen 7:15

Gen 6:20; Isa 11:6

TSK: Gen 7:16

as : Gen 7:2, Gen 7:3

the : 2Ki 4:4, 2Ki 4:5; Deu 33:27; Psa 46:2, Psa 91:1-10; Pro 3:23; Mat 25:10; Luk 13:25; Joh 10:27-30; 1Pe 1:5

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Gen 7:1-9

- The Ark Was Entered

2. טהור ṭâhôr "clean, fit for food or sacrifice."

4. יקוּם y^e qûm "standing thing; what grows up, whether animal or plant."Compare קמה qāmâh "stalk, or standing corn."

Gen 7:1-4

Here is found the command to enter the ark. The general direction in the preceding chapter was given many years ago, before the ark was commenced. Now, when it is completed, a more specific command is issued. "For thee have I seen righteous before me."Noah has accepted the mercy of God, is therefore set right in point of law, and walks aright in point of practice. The Lord recognizes this indication of an adopted and renewed son. "In this age"he and his were the solitary family so characterized.

Gen 7:2-3

Of all clean cattle. - Here the distinction of clean and unclean animals meets us without any previous notice. How it became known to Noah we are not informed. From the former direction it appears that the animals were to enter by pairs. Now it is further arranged that there are to be seven pairs of the clean cattle and fowl, and only one pair of the unclean.

Gen 7:4

Seven days after the issue of the command the rain is to commence, and continue for forty days and nights without ceasing. "Every standing thing"means every plant and animal on the land.

Gen 7:5-9

The execution of the command is recorded and fully particularized with the additional circumstance of the age of Noah. "The son of six hundred years,"in his six hundredth year. "Went they unto Noah."They seem to have come under the influence of a special instinct, so that Noah did not require to gather them. Seven days were employed in receiving them, and storing provisions for them.

Barnes: Gen 7:10-16

- XXV. The Flood

The date is here given, at which the flood commenced and the entrance into the ark was completed. "In seven days."On the seventh day from the command. "In the second month."The primeval year commenced about the autumnal equinox; we may say, on the nearest new moon. The rains began about a month or six weeks after the equinox, and, consequently, not far from the seventeenth of the second month. "All the fountains of the great deep, and the windows of the skies."It appears that the deluge was produced by a gradual commotion of nature on a grand scale. The gathering clouds were dissolved into incessant showers. But this was not sufficient of itself to effect the overwhelming desolation that followed. The beautiful figure of the windows of the skies being opened is preceded by the equally striking one of the fountains of the great deep being broken up. This was the chief source of the flood. A change in the level of the land was accomplished. That which had emerged from the waters on the third day of the last creation was now again submerged. The waters of the great deep now broke their bounds, flowed in on the sunken surface, and drowned the world of man, with all its inhabitants. The accompanying heavy rain of forty days and nights was, in reality, only a subsidiary instrument in the deluging of the land. We may imagine the sinking of the land to have been so gradual as to occupy the whole of these forty days of rain. There is an awful magnificence in this constant uplifting of the billows over the yielding land.

Gen 7:13-16

There is a simple grandeur in the threefold description of the entrance of Noah and his retinue into the ark, first in the command, next in the actual process during the seven days, and, lastly, in the completed act on the seventh day. "Every living thing after its kind"is here unaccompanied with the epithet רעה rā‛âh , evil, or the qualifying term of the land or of the field, and therefore may, we conceive, be taken in the extent of Gen 6:20; Gen 7:2-3, Gen 7:6. At all events the whole of the wild animals did not need to be included in the ark, as their range was greater than that of antediluvian man or of the flood. "And the Lord shut him in."This is a fitting close to the scene. The whole work was manifestly the Lord’ s doing, from first to last. The personal name of God is appropriately introduced here. For the Everlasting now shows himself to be the causer or effecter of the covenant blessing promised to Noah. In what way the Lord shut him in is an idle question, altogether unworthy of the grandeur of the occasion. We can tell nothing more than what is written. We are certain that it would be accomplished in a manner worthy of him.

Poole: Gen 7:1

said unto Noah, Come i.e. prepare to enter,

thou and all thy family; which consisted only of eight persons, 1Pe 3:20 , to wit, Noah and his three sons, and their four wives, Gen 6:18 . Whereby it appears that each had but one wife, and consequently it is more than probable that polygamy, as it began in the posterity of wicked Cain, Gen 4:19 , so it was confined to them, and had not as yet got footing amongst the sons of God. For if ever polygamy had been allowable, it must have been now, for the repeopling of the perishing world.

For thee have I seen righteous with the righteousness of faith, as it is explained, Heb 11:7 , evidenced by all the fruits of righteousness and true holiness, not only before men, and seemingly, but really, and to my all-seeing eye, in this generation of which expression, See Poole on "Gen 6:9" .

Poole: Gen 7:2

Obj The distinction of clean and unclean beasts was not before the law.

Answ Some legal things were prescribed and used before the law, as abstinence from the eating of blood, Gen 9:4 , and, among other things, sacrifices, as learned men have sufficiently proved; and consequently the distinction of beasts to be sacrificed was then, in some measure, understood, which afterwards was expressed, Lev 1:1-17 , &c. Nor is this a good argument, This was not written before, therefore it was not commanded and practised before, especially concerning a time when no commands of God were written, but only delivered by tradition.

By sevens either,

1. Seven single, as most think. Or rather,

2. Seven couples, as may be gathered,

1. From the duplication of the word in Hebrew. If it be said seven seven signifies only seven of every kind, then it would have been said concerning the unclean beasts two two, i.e. two of each sort: whereas now there is an apparent difference; there it is said only by two, but here,

by sevens or seven seven, which difference of the phrase suggest a difference in the things. 2. By the following words,

the male and his female which being indifferently applied to the clean and unclean, plainly shows that none of them entered into the ark single, and therefore there was no odd seventh among them, but all went in by couples, which was most convenient in all for the propagation of their kind, and in the clean for other uses also; as for sacrifices to God, if not for the sustentation of men in the ark, and after they came out of it. Which gives us the reason why God would have more of the clean than of the unclean put into the ark, because they were more serviceable both to God and men.

Poole: Gen 7:3

Of clean fowls, which he leaves to be understood out of the foregoing verse,

by sevens and of the unclean, by two; as before of the beasts,

to keep seed alive i.e. the issue or breed of them.

Poole: Gen 7:4

Yet seven days or, after seven days, the Hebrew Lamed being put for after, as it is Exo 16:1 Psa 19:3 Jer 41:4 . Or, within seven days, which time God allowed to the world as a further space of repentance, whereof therefore it is probable Noah gave them notice; and it is not unlikely that many of them who slighted the threatening when it was at one hundred and twenty years distance, now hearing a second threatening, and considering the nearness of their danger, might be more affected and brought to true repentance; who though destroyed in their bodies by the flood for their former and long impenitency, which God would not so far pardon, yet might be saved in their spirits. See 1Pe 4:6 . And as some preserved in the ark were damned, so others drowned in the deluge might be eternally saved.

And every living substance all that hath in it the breath of life, as was said Gen 6:17 .

Poole: Gen 7:5

Which was said Gen 6:22 , and is here repeated, because this was an eminent instance of his faith and obedience.

Poole: Gen 7:7

Or, for fear of; for fear is ascribed to and commended in Noah, Heb 11:7 . Or, from the face of.

Poole: Gen 7:9

They went by the secret impulse of their great Creator and Governor, see Gen 2:19 6:20

two and two of which see above, Gen 4:20 .

Poole: Gen 7:11

In the six hundredth year either complete, or rather current or begun; otherwise he had lived three hundred and fifty one years after the flood, not three hundred and fifty only, as it is written, Gen 9:29 .

In the second month either,

1. Of that year of Noah’ s life; or,

2. Of the year. Now as the year among the Hebrews was twofold; the one sacred, for the celebration of feasts, beginning in March, of which see Exo 12:2 ; the other civil, for the better ordering of men’ s political or civil affairs, which began in September. Accordingly this second month is thought, by some, to be part of April and part of May, the most pleasant part of the year, when the flood was least expected or feared; by others, part of October and part of November, a little after Noah had gathered the fruits of the earth, and laid them up in the ark. So the flood came in with the winter, and was by degrees dried up by the heat of the following summer. And this opinion seems the more probable, because the most ancient and first beginning of the year was in September; and the other beginning of the year in March was but a later institution among the Jews, with respect to their feasts and sacred affairs only, which are not at all concerned here.

The fountains of the great deep i.e. of the sea, called the deep, Job 38:16,30 41:31 Psa 106:9 ; and also of that great abyss, or sea of waters, which is contained in the bowels of the earth. For that there are vast quantities of waters there, is implied both here and in other scriptures, as Psa 33:7 2Pe 3:5 ; and is affirmed by Plato in his Phaedrus, and by Seneca in his Natural Questions, 3.19, and is evident from springs and rivers which have their rise from thence; and some of them have no other place into which they issue themselves, as appears from the Caspian Sea, into which divers rivers do empty themselves, and especially that great river Volga, in such abundance, that it would certainly drown all those parts of the earth, if there were not a vent for them under ground; for other vent above ground out of that great lake or sea they have none. Out of this

deep therefore, and out of the sea together, it was very easy for God to bring such a quantity of waters, as might overwhelm the earth without any production of new waters, which yet he with one word could have created. So vain are the cavils of atheistical antiscripturists in this.

The fountains are said to be broken up here, also Psa 74:15 , by a metonymy, because the earth and other obstructions were broken up, and so a passage opened for the fountains; as bread is said to be bruised, Isa 28:28 , and meal to be ground, Isa 47:2 , because the corn, of which the meal and bread were made, was bruised and ground.

The windows of heaven were opened which some understand of the waters, which, from Gen 1:7 , they suppose were placed by God above the visible heavens, and reserved and kept, as it were, in prison for this very purpose; and now the prison-doors were opened, and they let loose and sent down for the destruction of the world. But others more fitly understand it of the clouds, which are called the windows of heaven, Mal 3:10 ; so 2Ki 7:2,19 Ps 78:23 Isa 24:18 , which then grew thicker and bigger with waters; nor is there any inconvenience in it, if we say that God created a great quantity of waters for this end, which afterwards he annihilated.

Poole: Gen 7:12

God by this gradual proceeding both awakened to repentance, and gave them space for it.

Poole: Gen 7:13

In the selfsame day on which the flood began by that terrible shower. Heb. In the body, or essence, or strength of the day, as Gen 17:26 Lev 23:14 Jos 10:27 : q. d. Not in the dark or twilight, like one ashamed of his action, or afraid of the people, but when it was clear day, or about noon-tide, in the public view of the world.

Poole: Gen 7:14

Every bird The first word signifies the greater, the second the less sort of birds, as appears from Gen 15:9,10 Le 14:4 Psa 104:17 .

Of every sort Heb. Of every kind of wing, whether feathered, as it is in most birds, or skinny and gristly, as in bats.

Poole: Gen 7:15

See Poole on "Gen 7:9" . i.e. All living creatures forementioned, Gen 7:14 .

Poole: Gen 7:16

Or, shut the door after him, or upon him, or for him, i.e. his good and safety, against the fury either of the waters or of the people. This God did in some extraordinary manner.

Haydock: Gen 7:2

Of all clean. The distinction of clean and unclean beasts, appears to have been made before the law of Moses, which was not promulgated till the year of the world 2514. (Challoner). ---

Clean: not according to the law of Moses, which was not yet given, but such as tradition had described ---

fit for sacrifice; (Menochius) though they might be of the same species as were deemed clean in the law, which ratified the ancient institution. ---

And seven: (Hebrew) simply seven, three couple and an odd female, for sacrifice after the deluge: one couple was to breed, the other two perhaps for food. (Haydock) ---

Some imagine, that there were fourteen unclean and four clean animals, of every species, in the ark, because the Samaritan, Septuagint, and Vulgate read, "seven and seven." (Origen, &c.) ---

But our Saviour, sending the Disciples to preach two and two, did not appoint a company of four to go together, but only of two, as is generally allowed, Mark vi. 7. (Calmet)

Haydock: Gen 7:11

Seventeenth day. On the tenth, God had given the last warning to the wretched and obstinate sinners, to whom Noe had been preaching, both by word and by building the ark, for 120 years; all in vain. This second month is, by some, supposed to be the month of May; by others, that of November. Usher makes Noe enter the ark on the 18th December 1656. The waters decreased May 17, mountains appear July 31, he sends out the raven September 8, and leaves the ark December 29, after having remained in it a year and ten days, according to the antediluvian computation, or a full year of 365 days. The systems of those pretended philosophers, who would represent this flood as only partial, affecting the countries which were then inhabited, are all refuted by the plain narration of Moses. What part of the world could have been secure, when the waters prevailed fifteen cubits above the highest mountains? To give a natural cause only for this miraculous effect, would be nugatory: but as waters covered the earth at first, so they surely might again, by the power of God. (Haydock) ---

Fountains and flood-gates. These are the two natural causes which Moses assigns for the deluge, the waters below, and those above in the sky or firmament. Heaven is said to be shut when it does not rain, (Luke iv. 25.) so it is here opened, and flood-gates, or torrents of rain, pour down incessantly. But God attributes not the deluge to these causes alone; he sufficiently intimates that it would be miraculous, (ver. 4, I will rain, ) and still more emphatically, chap. vi. 17, Behold I . Hebrew, "I, even I myself, do bring on a flood of waters." The idea which Moses give of the flood, corresponds with that which he before gave of chaos, when earth and water were undistinguished in one confusing mass, chap. i. 6. The Hebrews look upon it as a continual miracle, that the earth is not always deluged, being founded, as they represent it, on the waters, Jeremias v. 22. Calmet and others have proved, both from Scripture and from philosophical arguments, the universality of the deluge, against Isaac Vossius, &c. (Haydock)

Haydock: Gen 7:16

The Lord shut him in, by an angel besmearing the door with pitch, to prevent the waters from penetrating, while Noe did the like in the inside. (Calmet) ---

Thus God supplies our wants when we are not able to provide for ourselves, and though he could do all by himself, yet he requires us to co-operate with him, and often makes use of secondary causes. (Worthington)

Gill: Gen 7:1

And the Lord said unto Noah,.... After Noah had built the ark, and got all things ready as were commanded him; and when it was but seven days ere the flood would begin:

Come thou and all thy house into the ark; that is, he and his wife, his three sons and their wives:

for thee have I seen righteous before me in this generation: this was a great character of Noah; that he was a "righteous" person, not by his own righteousness, but by the righteousness of faith he was both heir and preacher of; and this he was "before" God, in his sight, seen, known, and acknowledged by him as righteous; and therefore must be really so: and this shows that he was not so by the works of the law, but by the righteousness of Christ; because by them no flesh living is justified in the sight of God: and Noah was a rare instance of this character; there was none besides him in that wicked generation, so that he was very conspicuous and remarkable; and it was wonderful grace to him, that he should have this blessing to be righteous in an age so sadly corrupt, which was the cause of his being saved; for whoever are justified shall be saved eternally, Rom 8:30 as well as they are often saved from temporal calamities, see Isa 3:10.

Gill: Gen 7:2

Of every clean beast thou shalt take to thee by sevens,.... From hence it appears, that the distinction of clean and unclean beasts, at least for sacrifice, if not for food, was known before the flood, and so before the law of Moses; though some think this is said by anticipation, and as providing a large stock of such creatures for the propagation of their species; because they would be most serviceable to men both for food and sacrifice: but as it is certain that sacrifices were offered ever since the fall of man; by the same way, namely, by divine revelation, that men were taught to sacrifice creatures as typical of the sacrifice of Christ, they were directed what sort of creatures to offer, as were most suitable figures of him; those beasts that were clean, and used under the law, and so no doubt, at this time, were oxen, sheep, and goats: and these were to be taken into the ark by "sevens", or "seven seven" ^p; either only three pairs, male and female, for procreation, and the seventh a male for sacrifice, when the flood was over; or rather fourteen, seven couple, an equal number of male and female, as Aben Ezra and Ben Gersom, that there might be enough for propagation; since a large number of them would be consumed, both for food and sacrifice:

the male and his female, or "the man and his wife" ^q; which confirms the sense given, that there were seven pairs, or otherwise, if there had been an odd seventh, there would not have been a male and his female:

and of beasts that are not clean by two, or only two:

the male and his female, or "the man and his wife"; which was a number sufficient for the propagation of creatures neither used for food nor sacrifice; and many of which are harmful to mankind, as lions, wolves, tigers, bears, &c.

Gill: Gen 7:3

Of fowls also of the air by sevens, the male and his female,.... That is, of such as were clean; seven couple of these were to be brought into the ark, for the like use as of the clean beasts, and those under the law; and so at this time, and here meant were turtledoves, and young pigeons that were for sacrifice; and the rest were for food: and the design of bringing both into the ark was:

to keep seed alive upon the face of all the earth; that the species of creatures might be continued, both of beasts and birds, clean and unclean.

Gill: Gen 7:4

For yet seven days,.... Or one week more, after the above orders were given, which, the Jews say, were for the mourning at Methuselah's death; others, that they were an additional space to the one hundred and twenty given to the old world for repentance; in which time some might truly repent, finding that the destruction of the world was very near, and who might be saved from everlasting damnation, though not from perishing in the flood: but it rather was a space of time proper for Noah to have, to settle himself and family, and all the creatures in the ark, and dispose of everything there, in the best manner, for their sustenance and safety:

and I will cause it to rain upon the earth forty days and forty nights: this was not an ordinary but an extraordinary rain, in which the power and providence of God were eminently concerned, both with respect to the continuance of it, and the quantity of water that fell:

and every living substance that I have made will I destroy from off the face of the earth: not every substance that has a vegetative life, as plants, herbs, and trees, which were not destroyed, see Gen 8:11 but every substance that has animal life, as fowls, cattle, creeping things, and men.

Gill: Gen 7:5

And Noah did according to all that the Lord commanded him,.... He prepared for his entrance into the ark, and all the creatures with him; got everything ready for them, the rooms for their habitation, and food for their sustenance.

Gill: Gen 7:6

And Noah was six hundred years old when the flood of waters was upon the earth,.... When it began, for he was in his six hundred and first year when it ended, Gen 8:13 his eldest son was now an hundred years old, since when Noah was five hundred years old he begat children, Gen 5:32.

Gill: Gen 7:7

And Noah went in, and his sons, and his wife, and his sons' wives with him, into the ark,.... Within the space of the seven days, between the command of God to go into it, and the coming of the flood; or rather on the seventh day, on which it began to rain; when he saw it was coming on, see Gen 7:11.

because of the waters of the flood; for fear of them, lest, before he entered into the ark with his family, he and they should be carried away with them; or "from the face of the waters" ^r, which now began to appear and spread; or rather, "before the waters" ^s, before they came to any height.

Gill: Gen 7:8

Of clean beasts, and of beasts that are not clean,.... Seven couple of the one, and a couple of the other:

and of fowls, clean and unclean, also a like number:

and of everything that creepeth upon the earth; and upon that only, not in the water, for these had no need of the ark, they could live in the waters.

Gill: Gen 7:9

There went in two and two unto Noah into the ark,.... Of themselves, as Jarchi and Aben Ezra, being impressed with an instinct from God so to do; or by the ministry of angels, as observed See Gill on Gen 6:20 there were two of a sort, and some think four:

the male and the female; and of some seven, or seven pairs, as before observed:

as God commanded Noah; which respects his own and his family's entrance and the creatures; both were commanded by God, and attended to by Noah, who was obedient in all things.

Gill: Gen 7:10

And it came to pass after seven days,.... Were ended, or on the seventh day, after God had given the orders to Noah, to prepare for his going into the ark, with his family, and all the creatures:

that the waters of the flood were upon the earth: that is, they began to be upon the earth; for it continued to rain from hence forty days and forty nights; and still the waters continued to increase, and it was an hundred and fifty days before they began to ebb.

Gill: Gen 7:11

In the six hundredth year of Noah's life,.... Not complete, but current, for otherwise Noah would have lived after the flood three hundred and fifty one years, whereas he lived but three hundred and fifty; Gen 9:28.

in the second month, the seventeenth day of the month: as the Jews had two ways of beginning their year, one at the spring, and the other at autumn; the one on ecclesiastical accounts, which began at Nisan, and which answers to March and April; and then the second month must be Ijar, which answers to part of April and part of May: and the other on civil accounts, which began at Tisri, and answers to part of September and part of October; and then the second month must be Marchesvan, which answers to part of October and part of November; so they are divided about this month in which the flood was: one says it was Marchesvan; another that it was Ijar ^t; a third in particular says ^u it was on the tenth of Marchesvan that all the creatures came together into the ark, and on the seventeenth the waters of the flood descended on the earth; and this is most likely, since this was the most ancient way of beginning the year; for it was not until after the Jews came out of Egypt that they began their year in Nisan on sacred accounts; and besides the autumn was a proper time for Noah's gathering in the fruits of the earth, to lay up in the ark, as well as for the falling of the rains; though others think it was in the spring, in the most pleasant time of the year, and when the flood was least expected: the Arabic writers ^w, contrary to both, and to the Scripture, say, that Noah, with his sons, and their wives, and whomsoever the Lord bid him take into the ark, entered on a Friday, the twenty seventh day of the month Adar or Agar: according to the Chaldean account by Berosus ^x, it was predicted that mankind would be destroyed by a flood on the fifteenth of the month Daesius, the second month from the vernal equinox: it is very remarkable what Plutarch ^y relates, that Osiris went into the ark the seventeenth of Athyr, which month is the second after the autumnal equinox, and entirely agrees with the account of Moses concerning Noah: according to Bishop Usher, it was on the seventh of December, on the first day of the week; others the sixth of November; with Mr. Whiston the twenty eighth:

the same day were all the fountains of the great deep broken up, and the windows of heaven were opened; and by both these the flood of waters was brought upon the earth, which drowned it, and all the creatures in it: by the former are meant the vast quantities of subterraneous waters, which are more or greater than we know; and might be greater still at the time of the deluge:"there are large lakes, (as Seneca observes ^z,) which we see not, much of the sea that lies hidden, and many rivers that slide in secret:''so that those vast quantities of water in the bowels of the earth being pressed upwards, by the falling down of the earth, or by some other cause unknown to us, as Bishop Patrick observes, gushed out violently in several parts of the earth, where holes and gaps were made, and where they either found or made a vent, which, with the forty days' rain, might well make such a flood as here described: it is observed ^a, there are seas which have so many rivers running into them, which must be emptied in an unknown manner, by some subterraneous passages, as the Euxine sea; and particularly it is remarked of the Caspian sea, reckoned in length to be above one hundred and twenty German leagues, and in breadth from east to west about ninety, that it has no visible way for the water to run out, and yet it receives into its bosom near one hundred rivers, and particularly the great river Volga, which is of itself like a sea for largeness, and is supposed to empty so much water into it in a year's time, as might suffice to cover the whole earth, and yet it is never increased nor diminished, nor is it observed to ebb or flow: so that if, says my author, the fountains of the great deep, or these subterraneous passages, were continued to be let loose, without any reflux into them, as Moses supposes, during the time of the rain of forty days and forty nights; and the waters ascended but a quarter of a mile in an hour; yet in forty days it would drain all the waters for two hundred and forty miles deep; which would, no doubt, be sufficient to cover the earth above four miles high: and by the former, "the windows" or flood gates of heaven, or the "cataracts", as the Septuagint version, may be meant the clouds, as Sir Walter Raleigh ^b interprets them; Moses using the word, he says, to express the violence of the rains, and pouring down of waters; for whosoever, adds he, hath seen those fallings of water which sometimes happen in the Indies, which are called "the spouts", where clouds do not break into drops, but fall with a resistless violence in one body, may properly use that manner of speech which Moses did, that the windows or flood gates of heaven were opened, or that the waters fell contrary to custom, and that order which we call natural; God then loosened the power retentive in the uppermost air, and the waters fell in abundance: and another writer upon this observes ^c, that thick air is easily turned into water; and that round the earth there is a thicker air, which we call the "atmosphere"; which, the further it is distant from the earth, the thinner it is, and so it grows thinner in proportion, until it loseth all its watery quality: how far this may extend cannot be determined; it may reach as far as the orb of the moon, for aught we know to the contrary; now when this retentive quality of waters was withdrawn, Moses tells us, that "the rain was upon the earth forty days" and "forty nights": and therefore some of it might come so far as to be forty days in falling; and if we allow the rain a little more than ten miles in an hour, or two hundred and fifty miles in a day, then all the watery particles, which were 10,000 miles high, might descend upon the earth; and this alone might be more than sufficient to cover the highest mountains. (We now know that the earth's atmosphere does not extent more than a few miles above the earth's surface, before thinning out rapidly. If all the water vapour in our present atmosphere fell as rain, the ground would be covered to an average depth of less than two inches ^d. Even if there was a vapour canopy, this would not be a major source or water. Most of the water came from subterranean sources or volcanic activity. We know that volcanic eruptions spew much steam and water vapour into the atmosphere. This would later fall as rain. For a complete discussion of this see the book in footnote ^e. Ed.)

Gill: Gen 7:12

And the rain was upon the earth forty days and forty nights,.... So long it was falling upon it, after the windows of heaven were opened. Aben Ezra would have it, that all things were in such confusion, during the flood, that there was no difference between day and night, since, it is said, "day and night shall not cease any more"; and that after the waters ceased, then Noah knew that forty days and nights had passed, for God had revealed this secret to him; but the text seems more to make against him than for him.

Gill: Gen 7:13

In the selfsame day entered Noah, and Shem, and Ham, and Japheth, the sons of Noah,.... That is, on the seventeenth day of the second month; See Gill on Gen 7:11 the names of Noah and his three sons are expressed, but not the names of his wife, and of the wives of his sons; they are only described by their relation as follows:

and Noah's wife, and the three wives of his sons, into the ark: but other writers pretend to give us their names; Berosus ^c calls the wife of Noah "Tytea", the great, and Aretia, plainly from "Tit", clay, and "Aerets", the earth; and his sons' wives Pandora, Noela, and Noegla: according to Sanchoniatho ^d, the name of Noah was "Epigeus", a man of the earth, see Gen 9:20 and afterwards "Ouranus", heaven; and he had a sister whom he married, called "Ge", earth; and with this agrees the account that the Allantes give of their deities; the first of which was Uranus, and his wife's name was Titaea; who, after her death, was deified, and called "Ge" ^e: so the Jewish writers say ^f, the wife of Noah was called Titzia, and others say Aritzia, from the word "Eretz", earth ^g; though others will have it, that she was Naamah, the daughter of Lamech: the Arabic writers ^h tell us, that the name of Noah's wife was Hancel, the daughter of Namusa, the son of Enoch; that the name of Shem's wife was Zalbeth, or, as other copies, Zalith or Salit; that the name of Ham's Nahalath; and of Japheth's Aresisia; who were all three the daughters of Methuselah; and they also relate ⁱ, that when Noah entered the ark, he took the body of Adam with him, and placed it in the middle of the ark.

Gill: Gen 7:14

They, and every beast after his kind, and all the cattle after their kind,.... They, Noah and his family, went into the ark; as did all sorts of beasts and cattle, reckoned one hundred and thirty sorts, by some one hundred and fifty, including serpents:

and every creeping thing that creepeth upon the earth after his kind; supposed to be scarce thirty sorts; not one sort of creature was left out, though ever so small, and despicable:

every fowl after his kind; Bishop Wilkins has divided them into nine sorts, and reckons them up to be one hundred and ninety five in the whole:

every bird of every sort, or "bird of every wing" ^k, let their wings be what they will; some, as Ainsworth observes, are winged with feathers, others with skin, as bats.

Gill: Gen 7:15

And they went in unto Noah into the ark,.... Noah went in first, and the creatures of themselves came to him, or were conducted by the ministry of angels; and they were delivered into his hands, and he placed them in the ark as was most convenient for them: it is very likely he went in and out as occasion required, for the better management and disposition of things; for he seems to be the last of all that went in, see Gen 7:16,

two and two of all flesh, wherein is the breath of life; they that went by sevens, yet being seven couples, as has been observed, as those which were only two or four, went by pairs: this is true of them all.

Gill: Gen 7:16

And they that went in, went in male and female of all flesh,.... These pairs were not two males or two females, but one male and one female; so they were coupled for the propagation of their species, which was the end of their entering into the ark, and being preserved:

as God had commanded him: Noah, who took care, as they entered, that there were so many of a sort as was enjoined, and these were male and female:

and the Lord shut him in; or shut the door after him ^l, he being the last that entered; and which he could not so well shut himself, at least so close, as was done by the Lord, or by the angels; and this was done to keep out the waters, and all within in safety; and to shut out others, and preserve Noah from the rage of wicked men, as well as the violence of the waters: some ^m have thought that not so much the door of the ark is meant, as the way to it, the pensile bridge which was necessary for the creatures to enter the ark; which being carried away by the force of the waters near the ark, that not being joined to it, precluded all access of the scoffers, whose scoffs were soon turned to lamentation and howling.

Commentary -- Verse Notes / Footnotes

NET Notes: Gen 7:1

¹ tn Heb “for you I see [as] godly before me in this generation.” The direct object (“you”) is placed first in the clause to give it prominence. The verb “to see” here signifies God’s evaluative discernment.

NET Notes: Gen 7:2

¹ tn Or “seven pairs” (cf. NRSV).

² sn For a study of the Levitical terminology of “clean” and “unclean,” see L. E. Toombs, IDB 1:643.

³ tn Heb “a male and his female” (also a second time at the end of this verse). The terms used here for male and female animals (אִישׁ, ’ish) and אִשָּׁה, ’ishah) normally refer to humans.

NET Notes: Gen 7:3

¹ tn Or “seven pairs” (cf. NRSV).

² tn Here (and in v. 9) the Hebrew text uses the normal generic terms for “male and female” (זָכָר וּנְקֵבָה, zakhar unÿqevah).

³ tn Heb “to keep alive offspring.”

NET Notes: Gen 7:4

¹ tn Heb “for seven days yet,” meaning “after [or “in”] seven days.”

² tn The Hiphil participle מַמְטִיר (mamtir, “cause to rain”) here expresses the certainty of the act in the imminent future.

NET Notes: Gen 7:5

¹ tn Heb “according to all.”

NET Notes: Gen 7:6

¹ tn Heb “Now Noah was.” The disjunctive clause (conjunction + subject + predicate nominative after implied “to be” verb) provides background information. The age of Noah receives prominence.

² tn Heb “and the flood was water upon.” The disjunctive clause (conjunction + subject + verb) is circumstantial/temporal in relation to the preceding clause. The verb הָיָה (hayah) here carries the nuance “to come” (BDB 225 s.v. הָיָה). In this context the phrase “come upon” means “to engulf.”

NET Notes: Gen 7:7

¹ tn The preposition מִן (min) is causal here, explaining why Noah and his family entered the ark.

NET Notes: Gen 7:8

¹ tn Heb “two two” meaning “in twos.”

NET Notes: Gen 7:9

¹ tn The Hebrew text of vv. 8-9a reads, “From the clean animal[s] and from the animal[s] which are not clean and from the bird[s] and everything that creeps on the ground, two two they came to Noah to the ark, male and female.”

² tn Heb “Noah”; the pronoun has been used in the translation for stylistic reasons.

NET Notes: Gen 7:10

¹ tn Heb “came upon.”

NET Notes: Gen 7:11

¹ tn The Hebrew term תְּהוֹם (tÿhom, “deep”) refers to the watery deep, the salty ocean – especially the primeval ocean that surrounds and underlies the earth (see Gen 1:2).

sn The watery deep. The same Hebrew term used to describe the watery deep in Gen 1:2 (תְּהוֹם, tihom) appears here. The text seems to picture here subterranean waters coming from under the earth and contributing to the rapid rise of water. The significance seems to be, among other things, that in this judgment God was returning the world to its earlier condition of being enveloped with water – a judgment involving the reversal of creation. On Gen 7:11 see G. F. Hasel, “The Fountains of the Great Deep,” Origins 1 (1974): 67-72; idem, “The Biblical View of the Extent of the Flood,” Origins 2 (1975): 77-95.

² sn On the prescientific view of the sky reflected here, see L. I. J. Stadelmann, The Hebrew Conception of the World (AnBib), 46.

NET Notes: Gen 7:12

¹ tn Heb “was.”

NET Notes: Gen 7:13

¹ tn Heb “On that very day Noah entered, and Shem and Ham and Japheth, the sons of Noah, and the wife of Noah, and the three wives of his sons with him into the ark.”

NET Notes: Gen 7:14

¹ tn The verb “entered” is not in the Hebrew text, but is supplied in the translation for stylistic reasons.

² tn Heb “every bird, every wing.”

NET Notes: Gen 7:15

¹ tn Heb “two two” meaning “in twos.”

² tn Heb “flesh.”

NET Notes: Gen 7:16

¹ tn Heb “Those that went in, male and female from all flesh they went in.”

Geneva Bible: Gen 7:1

And the LORD said unto Noah, Come thou and all thy house into the ark; for thee have I seen ^{( a )} righteous before me in this generation.

^{( a )} In respect to the rest of the world, and because he had a desire to serve God and live uprightly.

Geneva Bible: Gen 7:2

Of every ^{( b )} clean beast thou shalt take to thee by sevens, the male and his female: and of beasts that [are] not clean by two, the male and his female.

^{( b )} Which might be offered in sacrifice, of which six were for breeding and the seventh for sacrifice.

Geneva Bible: Gen 7:9

There ^{( c )} went in two and two unto Noah into the ark, the male and the female, as God had commanded Noah.

^{( c )} God compelled them to present themselves to Noah, as they did before to Adam, when he gave them names, (Gen 2:19).

Geneva Bible: Gen 7:11

In the six hundredth year of Noah's life, in the second month, the seventeenth day of the month, the same day were all the ^{( e )} fountains of the great deep broken up, and the windows of heaven were opened.

^{( e )} Both the waters in the earth overflowed and also the clouds poured down.

Geneva Bible: Gen 7:15

And they went in unto Noah into the ark, two and two ^{( f )} of all flesh, wherein [is] the breath of life.

^{( f )} Every living thing that God would have be preserved on earth, came into the ark to Noah.

Geneva Bible: Gen 7:16

And they that went in, went in male and female of all flesh, as God had commanded him: and the LORD ^{( g )} shut him in.

^{( g )} So that God's secret power defended him against the rage of the mighty waters.

Commentary -- Verse Range Notes

TSK Synopsis: Gen 7:1-24

1 Noah, with his family, and the living creatures, enter the ark, and the flood begins.

17 The increase and continuance of the flood for forty days.

21 All flesh is destroyed by it.

24 Its duration.

MHCC: Gen 7:1-12

The call to Noah is very kind, like that of a tender father to his children to come in-doors when he sees night or a storm coming. Noah did not go into the ark till God bade him, though he knew it was to be his place of refuge. It is very comfortable to see God going before us in every step we take. Noah had taken a great deal of pains to build the ark, and now he was himself kept alive in it. What we do in obedience to the command of God, and in faith, we ourselves shall certainly have the comfort of, first or last. This call to Noah reminds us of the call the gospel gives to poor sinners. Christ is an ark, in whom alone we can be safe, when death and judgment approach. The word says, " Come;" ministers say, " Come;" the Spirit says, " Come, come into the Ark." Noah was accounted righteous, not for his own righteousness, but as an heir of the righteousness which is by faith, Heb 11:7. He believed the revelation of a saviour, and sought and expected salvation through Him alone. Thus was he justified by faith, and received that Spirit whose fruit is in all goodness; but if any man have not the Spirit of Christ, he is none of his. After the hundred and twenty years, God granted seven days' longer space for repentance. But these seven days were trifled away, like all the rest. It shall be but seven days. They had only one week more, one sabbath more to improve, and to consider the things that belonged to their peace. But it is common for those who have been careless of their souls during the years of their health, when they have looked upon death at a distance, to be as careless during the days, the few days of their sickness, when they see death approaching; their hearts being hardened by the deceitfulness of sin. As Noah prepared the ark by faith in the warning given that the flood would come, so he went into it, by faith in this warning that it would come quickly. And on the day Noah was securely fixed in the ark, the fountains of the great deep were broken up. The earth had within it those waters, which, at God's command, sprang up and flooded it; and thus our bodies have in themselves those humours, which, when God pleases, become the seeds and springs of mortal diseases. The windows of heaven were opened, and the waters which were above the firmament, that is, in the air, were poured out upon the earth. The rain comes down in drops; but such rains fell then, as were never known before or since. It rained without stop or abatement, forty days and forty nights, upon the whole earth at once. As there was a peculiar exercise of the almighty power of God in causing the flood, it is vain and presumptuous to attempt explaining the method of it, by human wisdom.

MHCC: Gen 7:13-16

The ravenous creatures were made mild and manageable; yet, when this occasion was over, they were of the same kind as before; for the ark did not alter their natures. Hypocrites in the church, who outwardly conform to the laws of that ark, are yet unchanged; and it will appear, one time or other, what kind they are after. God continued his care of Noah. God shut the door, to secure him and keep him safe in the ark; also to keep all others for ever out. In what manner this was done, God has not been pleased to make known. There is much of our gospel duty and privilege to be seen in Noah's safety in the ark. The apostle makes it a type of Christian baptism, 1Pe 3:20, 1Pe 3:21. Observe then, it is our great duty, in obedience to the gospel call, by a lively faith in Christ, to come into that way of salvation which God has provided for poor sinners. Those that come into the ark, should bring as many as they can with them, by good instructions, by persuasions, and by good examples. There is room enough in Christ for all comers. God put Adam into paradise, but did not shut him in, so he threw himself out; but when God put Noah into the ark, and so when he brings a soul to Christ, the salvation is sure: it is not in our own keeping, but in the Mediator's hand. But the door of mercy will shortly be shut against those that now make light of it. Knock now, and it shall be opened, Luk 13:25.

Matthew Henry: Gen 7:1-4

Here is, I. A gracious invitation of Noah and his family into a place of safety, now that the flood of waters was coming, Gen 7:1.

1. The call itself is very kind, like that of a tender father to his children, to come in doors, when he sees night or a storm coming: Come thou, and all thy house, that small family that thou hast, into the ark. Observe, (1.) Noah did not go into the ark till God bade him; though he knew it was designed for his place of refuge, yet he waited for a renewed command, and had it. It is very comfortable to follow the calls of Providence, and to see God going before us in every step we take. (2.) God does not bid him go into the ark, but come into it, implying that God would go with him, would lead him into it, accompany him in it, and in due time bring him safely out of it. Note, Wherever we are, it is very desirable to have the presence of God with us, for this is all in all to the comfort of every condition. It was this that made Noah's ark, which was a prison, to be to him not only a refuge, but a palace. (3.) Noah had taken a great deal of pains to build the ark, and now he was himself preserved alive in it. Note, What we do in obedience to the command of God, and in faith, we ourselves shall certainly have the comfort of, first or last. (4.) Not he only, but his house also, his wife and children, are called with him into the ark. Note, It is good to belong to the family of a godly man; it is safe and comfortable to dwell under such a shadow. One of Noah's sons was Ham, who proved afterwards a bad man, yet he was saved in the ark, which intimates, [1.] That wicked children often fare the better for the sake of their godly parents. [2.] That there is a mixture of bad with good in the best societies in earth, and we are not to think it strange. In Noah's family there was a Ham, and in Christ's family there was a Judas. There is no perfect purity on this side heaven. (5.) This call to Noah was a type of the call which the gospel gives to poor sinners. Christ is an ark already prepared, in whom alone we can be safe when death and judgment come. Now the burden of the song is, "Come, come;"the word says, "Come;"ministers say, "Come;"the Spirit says, "Come, come into the ark."

2. The reason for this invitation is a very honourable testimony to Noah's integrity: For thee have I seen righteous before me in this generation. Observe, (1.) Those are righteous indeed that are righteous before God, that have not only the form of godliness by which they appear righteous before men, who may easily be imposed upon, but the power of it by which they approve themselves to God, who searches the heart, and cannot be deceived in men's characters. (2.) God takes notice of and is pleased with those that are righteous before him: Thee have I seen. In a world of wicked people God could see one righteous Noah; that single grain of wheat could not be lost, no, not in so great a heap of chaff. The Lord knows those that are his. (3.) God, that is a witness to, will shortly be a witness for, his people's integrity; he that sees it will proclaim it before angels and men, to their immortal honour. Those that obtain mercy to be righteous shall obtain witness that they are righteous. (4.) God is, in a special manner, pleased with those that are good in bad times and places. Noah was therefore illustriously righteous, because he was so in that wicked and adulterous generation. (5.) Those that keep themselves pure in times of common iniquity God will keep safe in times of common calamity; those that partake not with others in their sins shall not partake with them in their plagues; those that are better than others are, even in this life, safer than others, and it is better with them.

II. Here are necessary orders given concerning the brute-creatures that were to be preserved alive with Noah in the ark, Gen 7:2, Gen 7:3. They were not capable of receiving the warning and directions themselves, as man was, who herein is taught more than the beasts of the earth, and made wiser than the fowls of heaven - that he is endued with the power of foresight; therefore man is charged with the care of them: being under his dominion, they must be under his protection; and, though he could not secure every individual, yet he must carefully preserve every species, that no tribe, no, not the least considerable, might entirely perish out of the creation. Observe in this, 1. God's care for man, for his comfort and benefit. We do not find that Noah was solicitous of himself about this matter; but God consults our happiness more than we do ourselves. Though God saw that the old world was very provoking, and foresaw that the new one would be little better, yet he would preserve the brute creatures for man's use. Doth God take care for oxen? 1Co 9:9. Or was it not rather for man's sake that this care was taken? 2. Even the unclean beasts, which were least valuable and profitable, were preserved alive in the ark; for God's tender mercies are over all his works, and not over those only that are of most eminence and use. 3. Yet more of the clean were preserved than of the unclean. (1.) Because the clean were most for the service of man; and therefore, in favour to him, more of them were preserved and are still propagated. Thanks be to God, there are not herds of lions as there are of oxen, nor flocks of tigers as there are of sheep. (2.) Because the clean were for sacrifice to God; and therefore, in honour to him, more of them were preserved, three couple for breed, and the odd seventh for sacrifice, Gen 8:20. God gives us six for one in earthly things, as in the distribution of the days of the week, that in spiritual things we should be all for him. What is devoted to God's honour, and used in his service, is particularly blessed and increased.

III. Here is notice given of the now imminent approach of the flood: Yet seven days, and I will cause it to rain, Gen 8:4. 1. "It shall be seven days yet, before I do it."After the hundred and twenty years had expired, God grants them a reprieve of seven days longer, both to show how slow he is to anger and that punishing work is his strange work, and also to give them some further space for repentance: but all in vain; these seven days were trifled away, after all the rest; they continued secure and sensual until the day that the flood came. 2. "It shall be but seven days."While Noah told them of the judgment at a distance, they were tempted to put off their repentance, because the vision was for a great while to come; but now he is ordered to tell them that it is at the door, that they have but one week more to turn them in, but one sabbath more to improve, to see if that will now, at last, awaken them to consider the things that belong to their peace, which otherwise will soon be hidden from their eyes. But it is common for those that have been careless of their souls during the years of their health, when they have looked upon death at a distance, to be as careless during the days, the seven days, of their sickness, when they see it approaching, their hearts being hardened by the deceitfulness of sin.

Matthew Henry: Gen 7:5-10

Here is Noah's ready obedience to the commands that God gave him. Observe, 1. He went into the ark, upon notice that the flood would come after seven days, though probably as yet there appeared no visible sign of its approach, no cloud arising that threatened it, nothing done towards it, but all continued serene and clear; for, as he prepared the ark by faith in the warning given that the flood would come, so he went into it by faith in this warning that it would come quickly, though he did not see that the second causes had yet begun to work. In every step he took, he walked by faith, and not by sense. During these seven days, it is likely, he was settling himself and his family in the ark, and distributing the creatures into their several apartments. This was the conclusion of that visible sermon which he had long been preaching to his careless neighbours, and which, one would think, might have awakened them; but, not obtaining that desired end, it left their blood upon their own heads. 2. He took all his family along with him, his wife, to be his companion and comfort (though it should seem that, after this, he had no children by her), his sons, and his sons' wives, that by them not only his family, but the world of mankind, might be built up. Observe, Though men were to be reduced to so small a number, and it would be very desirable to have the world speedily repeopled, yet Noah's sons were each of them to have but one wife, which strengthens the argument against having many wives; for from the beginning of this new world it was not so: as, at first, God made, so now he kept alive, but one woman for one man. See Mat 19:4, Mat 19:8. 3. The brute creatures readily went in with him. The same hand that at first brought them to Adam to be named now brought them to Noah to be preserved. The ox now knew his owner, and the ass his protector's crib, nay, even the wildest creatures flocked to it; but man had become more brutish than the brutes themselves, and did not know, did not consider, Isa 1:3.

Matthew Henry: Gen 7:11-12

Here is, I. The date of this great event; this is carefully recorded, for the greater certainty of the story.

1. It was in the 600th year of Noah's life, which, by computation, appears to be 1656 years from the creation. The years of the old world are reckoned, not by the reigns of the giants, but the lives of the patriarchs; saints are of more account with God than princes. The righteous shall be had in everlasting remembrance. Noah was now a very old man, even as men's years went then. Note, (1.) The longer we live in this world the more we see of the miseries and calamities of it; it is therefore spoken of as the privilege of those that die young that their eyes shall not see the evil which is coming, 2Ki 22:20. (2.) Sometimes God exercises his old servants with extraordinary trials of obedience patience. The oldest of Christ's soldiers must not promise themselves a discharge from their warfare till death discharge them. Still they must gird on their harness, and not boast as though they had put it off. As the year of the deluge is recorded, so,

2. We are told that it was in the second month, the seventeenth day of the month, which is reckoned to be about the beginning of November; so that Noah had had a harvest just before, from which to victual his ark.

II. The second causes that concurred to this deluge. Observe,

1. In the self-same day that Noah was fixed in the ark, the inundation began. Note, (1.) Desolating judgments come not till God has provided for the security of his own people; see Gen 19:22, I can do nothing till thou be come thither: and we find (Rev 7:3) that the winds are held till the servants of God are sealed. (2.) When good men are removed judgments are not far off; for they are taken away from the evil to come, Isa 57:1. When they are called into the chambers, hidden in the grave, hidden in heaven, then God is coming out of his place to punish, Isa 26:20, Isa 26:21.

2. See what was done on that day, that fatal day to the world of the ungodly. (1.) The fountains of the great deep were broken up. Perhaps there needed no new creation of waters; what were already made to be, in the common course of providence, blessings to the earth, were now, by an extraordinary act of divine power, made the ruin of it. God has laid up the deep in storehouses (Psa 33:7), and now he broke up those stores. As our bodies have in themselves those humours which, when God pleases, become the seeds and springs of mortal diseases, so the earth had in it bowels those waters which, at God's command, sprang up and flooded it. God had, in the creation, set bars and doors to the waters of the sea, that they might not return to cover the earth (Psa 104:9; Job 38:9-11); and now he only removed those ancient land-marks, mounds, and fences, and the waters of the sea returned to cover the earth, as they had done at first, Gen 1:9. Note, All the creatures are ready to fight against sinful man, and any of them is able to be the instrument of his ruin, if God do but take off the restraints by which they are held in during the day of God's patience. (2.) The windows of heaven were opened, and the waters which were above the firmament were poured out upon the world; those treasures which God has reserved against the time of trouble, the day of battle and war, Job 38:22, Job 38:33. The rain, which ordinarily descends in drops, then came down in streams, or spouts, as they call them in the Indies, where clouds have been often known to burst, as they express it there, when the rain descends in a much more violent torrent than we have ever seen in the greatest shower. We read (Job 26:8) that God binds up the waters in his thick clouds, and the cloud is not rent under them; but now the bond was loosed, the cloud was rent, and such rains descended as were never known before nor since, in such abundance and of such continuance: the thick cloud was not, as ordinarily it is, wearied with waterings (Job 37:11), that is, soon spent and exhausted; but still the clouds returned after the rain, and the divine power brought in fresh recruits. It rained, without intermission or abatement, forty days and forty nights (Gen 7:12), and that upon the whole earth at once, not, as sometimes, upon one city and not upon another. God made the world in six days, but he was forty days in destroying it; for he is slow to anger: but, though the destruction came slowly and gradually, yet it came effectually.

3. Now learn from this, (1.) That all the creatures are at God's disposal, and that he makes what use he pleases of them, whether for correction, or for his land, or for mercy, as Elihu speaks of the rain, Job 37:12, Job 37:13. (2.) That God often makes that which should be for our welfare to become a trap, Psa 69:22. That which usually is a comfort and benefit to us becomes, when God pleases, a scourge and a plague to us. Nothing is more needful nor useful than water, both the springs of the earth and the showers of heaven; and yet now nothing was more hurtful, nothing more destructive: every creature is to us what God makes it. (3.) That it is impossible to escape the righteous judgments of God when they come against sinners with commission; for God can arm both heaven and earth against them; see Job 20:27. God can surround men with the messengers of his wrath, so that, if they look upwards, it is with horror and amazement, if they look to the earth, behold, trouble and darkness, Isa 8:21, Isa 8:22. Who then is able to stand before God, when he is angry? (4.) In this destruction of the old world by water God gave a specimen of the final destruction of the world that now is by fire. We find the apostle setting the one of these over against the other, 2Pe 3:6, 2Pe 3:7. As there are waters under the earth, so Aetna, Vesuvius, and other volcanoes, proclaim to the world that there are subterraneous fires too; and fire often falls from heaven, many desolations are made by lightning; so that, when the time predetermined comes, between these two fires the earth and all the works therein shall be burnt up, as the flood was brought upon the old world out of the fountains of the great deep and through the windows of heaven.

Matthew Henry: Gen 7:13-16

Here is repeated what was related before of Noah's entrance into the ark, with his family and creatures that were marked for preservation. Now,

I. It is thus repeated for the honour of Noah, whose faith and obedience herein shone so brightly, by which he obtained a good report, and who herein appeared so great a favourite of Heaven and so great a blessing to this earth.

II. Notice is here taken of the beasts going in each after his kind, according to the phrase used in the history of the creation (Gen 1:21-25), to intimate that just as many kinds as were created at first were saved now, and no more; and that this preservation was as a new creation: a life remarkably protected is, as it were, a new life.

III. Though all enmities and hostilities between the creatures ceased for the present, and ravenous creatures were not only so mild and manageable as that the wolf and the lamb lay down together, but so strangely altered as that the lion did eat straw like an ox (Isa 11:6, Isa 11:7), yet, when this occasion was over, the restraint was taken off, and they were still of the same kind as ever; for the ark did not alter their constitution. Hypocrites in the church, that externally conform to the laws of that ark, may yet be unchanged, and then it will appear, one time or other, what kind they are after.

IV. It is added (and the circumstance deserves our notice), The Lord shut him in, Gen 7:16. As Noah continued his obedience to God, so God continued his care of Noah: and here it appeared to be a very distinguishing care; for the shutting of this door set up a partition wall between him and all the world besides. God shut the door, 1. To secure him, and keep him safe in the ark. The door must be shut very close, lest the waters should break in and sink the ark, and very fast, lest any without should break it down. Thus God made up Noah, as he makes up his jewels, Mal 3:17. 2. To exclude all others, and keep them for ever out. Hitherto the door of the ark stood open, and if any, even during the last seven days, had repented and believed, for aught I know they might have been welcomed into the ark; but now the door was shut, and they were cut off from all hopes of admittance: for God shutteth, and none can open.

V. There is much of our gospel duty and privilege to be seen in Noah's preservation in the ark. The apostle makes it a type of our baptism, that is, our Christianity, 1Pe 3:20, 1Pe 3:21. Observe then, 1. It is our great duty, in obedience to the gospel call, by a lively faith in Christ, to come into that way of salvation which God has provided for poor sinners. When Noah came into the ark, he quitted his own house and lands; so must we quit our own righteousness and our worldly possessions, whenever they come into competition with Christ. Noah must, for a while, submit to the confinements and inconveniences of the ark, in order to his preservation for a new world; so those that come into Christ to be saved by him must deny themselves, both in sufferings and services. 2. Those that come into the ark themselves should bring as many as they can in with them, by good instructions, by persuasions, and by a good example. What knowest thou, O man, but thou mayest thus save thy wife (1Co 7:16), as Noah did his? There is room enough in Christ for all comers. 3. Those that by faith come into Christ, the ark, shall by the power of God be shut in, and kept as in a strong-hold by the power of God, 1Pe 1:5. God put Adam into paradise, but he did not shut him in, and so he threw himself out; but when he put Noah into the ark he shut him in, and so when he brings a soul to Christ he ensures its salvation: it is not in our own keeping, but in the Mediator's hand. 4. The door of mercy will shortly be shut against those that now make light of it. Now, knock and it shall be opened; but the time will come when it shall not, Luk 13:25.

Keil-Delitzsch: Gen 7:1-16

Gen 7:1-12

When the ark was built, and the period of grace (Gen 6:3) had passed, Noah received instructions from Jehovah to enter the ark with his family, and with the animals, viz., seven of every kind of clean animals, and two of the unclean; and was informed that within seven days God would cause it to rain upon the earth forty days and forty nights. The date of the flood is then given (Gen 7:6): " Noah was six hundred years old, and the flood was (namely) water upon the earth; "and the execution of the divine command is recorded in Gen 7:7-9. There follows next the account of the bursting forth of the flood, the date being given with still greater minuteness; and the entrance of the men and animals into the ark is again described as being fully accomplished (Gen 7:10-16). - The fact that in the command to enter the ark a distinction is now made between clean and unclean animals, seven of the former being ordered to be taken, - i.e., three pair and a single one, probably a male for sacrifice-is no more a proof of different authorship, or of the fusion of two accounts, than the interchange of the names Jehovah and Elohim . For the distinction between clean and unclean animals did not originate with Moses, but was confirmed by him as a long established custom, in harmony with the law. It reached back to the very earliest times, and arose from a certain innate feeling of the human mind, when undisturbed by unnatural and ungodly influences, which detects types of sin and corruption in many animals, and instinctively recoils from them (see my biblische Archäeologie ii. p. 20). That the variations in the names of God furnish no criterion by which to detect different documents, is evident enough from the fact, that in Gen 7:1 it is Jehovah who commands Noah to enter the ark, and in Gen 7:4 Noah does as Elohim had commanded, whilst in Gen 7:16, in two successive clauses, Elohim alternates with Jehovah -the animals entering the ark at the command of Elohim , and Jehovah shutting Noah in. With regard to the entrance of the animals into the ark, it is worthy of notice, that in Gen 7:9 and Gen 7:15 it is stated that "they came two and two," and in Gen 7:16 that "the coming ones came male and female of all flesh." In this expression "they came"it is clearly intimated, that the animals collected about Noah and were taken into the ark, without his having to exert himself to collect them, and that they did so in consequence of an instinct produced by God, like that which frequently leads animals to scent and try to flee from dangers, of which man has no presentiment. The time when the flood commenced is said to have been the 600th year of Noah's life, on the 17th day of the second month (Gen 7:11). The months must be reckoned, not according to the Mosaic ecclesiastical year, which commenced in the spring, but according to the natural of civil year, which commenced in the autumn at the beginning of sowing time, or the autumnal equinox; so that the flood would be pouring upon the earth in October and November. " The same day were all the fountains of the great deep ( תּהום the unfathomable ocean) broken up, and the sluices (windows, lattices) of heaven opened, and there was (happened, came) pouring rain ( גּשׁם in distinction from טטר ) upon the earth 40 days and 40 nights ."Thus the flood was produced by the bursting forth of fountains hidden within the earth, which drove seas and rivers above their banks, and by rain which continued incessantly for 40 days and 40 nights.

Gen 7:13-16

" In the self-same day had Noah...entered into the ark: " בּא , pluperfect "had come," not came , which would require יבא . The idea is not that Noah, with his family and all the animals, entered the ark on the very day on which the rain began, but that on that day he had entered, had completed the entering, which occupied the seven days between the giving of the command (Gen 7:4) and the commencement of the flood (Gen 7:10).

Constable: Gen 1:1--11:27

I. PRIMEVAL EVENTS 1:1--11:26

Chapters 1-11 provide an introduction to the Book of Genesis, the Pentateuch, and the whole Bible.

"What we find in chaps. 1-11 is the divine initiation of blessing, which is compromised by human sin followed by gracious preservation of the promise: blessing-sin-grace."¹⁵

"His [Moses'] theological perspective can be summarized in two points. First, the author intends to draw a line connecting the God of the Fathers and the God of the Sinai covenant with the God who created the world. Second, the author intends to show that the call of the patriarchs and the Sinai covenant have as their ultimate goal the reestablishment of God's original purpose in Creation."¹⁶

"Evidently an interest in the way in which the world and humankind came into existence and in the history of the earliest times was characteristic of the ancient civilized world. At any rate, various origin stories' or creation myths' about the activities of a variety of creator-gods are still extant in what remains of the literatures of ancient Egypt and ancient Mesopotamia. But the combination of such accounts with narratives about more recent times testifies to an additional motivation. The aim of such works was to give their readers--or to strengthen--a sense of national or ethnic identity, particularly at a time when there was for some reason a degree of uncertainty or hesitation about this. . . .

"The placing of Gen. 1-11 as a prologue to the main body of the work also afforded the opportunity to express certain distinctively Israelite articles of faith which it would have been more difficult to introduce into the later narratives, particularly with regard to the doctrine of God."¹⁷

"Gen 1-11 as we read it is a commentary, often highly critical, on ideas current in the ancient world about the natural and supernatural world. Both individual stories as well as the final completed work seem to be a polemic against many of the commonly received notions about the gods and man. But the clear polemical thrust of Gen 1-11 must not obscure the fact that at certain points biblical and extrabiblical thought are in clear agreement. Indeed Genesis and the ancient Near East probably have more in common with each other than either has with modern secular thought."¹⁸

Constable: Gen 6:9--10:1

D. What became of Noah 6:9-9:29

The Lord destroyed the corrupt, violent human race and deluged its world, but He used righteous Noah to preserve life and establish a new world after the Flood.

"Noah's experience presents decisively the author's assertion that the Lord judges human sin but provides a means for perpetuating the creation blessing (1:26-28) and the salvation hope for an elect seed (3:15). The recurring theme of blessing, threatened by sin but preserved by divine mercy, is found in the two narratives that make up the Noah toledot: the flood story (6:9-9:17) and the account of the patriarch's drunkenness (9:20-27). The former is worldwide in scope, and the latter is its microcosm. A genealogical note binds the two (9:18-19), and another concludes it (9:28-29). . . .

"Also Noah's toledot contributes to the broader concerns of early Genesis by preparing the reader for the postdiluvian world. This new world' is the setting for understanding the perpetuation of the blessing' by the patriarchs (11:27-50:26), which is the main deliberation of Genesis."²⁹¹

Constable: Gen 6:9--9:1

1. The Flood 6:9-8:22

The chiastic (palistrophic) structure of this section shows that Moses intended to emphasize God's grace to Noah.

"One mark of the coherence of the flood narrative is to be found in its literary structure. The tale is cast in the form of an extended palistrophe, that is a structure that turns back on itself. In a palistrophe the first item matches the final item, the second item matches the penultimate item, and so on. The second half of the story is thus a mirror image of the first. This kind of literary structure has been discovered in other parts of Genesis, but nowhere else is it developed on such a large scale. This may be partly due to the fact that a flood narrative is peculiarly suited to this literary form. . . .

"Particularly striking are the references to days (lines H, I, L, O). (Only the references to days form part of the palistrophe; the 40 days and nights [vii 4, 12] and the dates do not.) The periods of time form a symmetrical pattern, 7, 7, 40, 150, 150, 40, 7, 7. The turning point of the narrative is found in viii:1 God remembered Noah.'

"What then is the function of the palistrophe? Firstly, it gives literary expression to the character of the flood event. The rise and fall of the waters is mirrored in the rise and fall of the key words in its description. Secondly, it draws attention to the real turning point in the saga: viii 1, And God remembered Noah.' From that moment the waters start to decline and the earth to dry out. It was God's intervention that was decisive in saving Noah, and the literary structure highlights this fact."²⁹²

The following diagram illustrates this palistrophe simply.

"Introduction: Noah's righteousness and Noah's sons (6:9-10).

A God resolves to destroy the corrupt race (6:11-13).

B Noah builds an ark according to God's instructions (6:14-22).

C The Lord commands the remnant to enter the ark (7:1-9).

D The flood begins (7:10-16).

E The flood prevails 150 days and the water covers the mountains (7:17-24).

F God remembers Noah (8:1a).

E' The flood recedes 150 days, and the mountains are visible (8:1b-5).

D' The earth dries (8:6-14).

C' God commands the remnant to leave the ark (8:15-19).

B' Noah builds an altar (8:20).

A' The Lord resolves not to destroy humankind (8:21-22)."²⁹³

Constable: Gen 6:9--7:11

Conditions and events before the Flood 6:9-7:10

6:9-12 "The same explanation for Enoch's rescue from death (he walked with God') is made the basis for Noah's rescue from death in the Flood: he walked with God' (6:9). Thus in the story of Noah and the Flood, the author is able to repeat the lesson of Enoch: life comes through walking with God.'"²⁹⁴

"Noah is depicted as Adam redivivus (revived). He is the sole survivor and successor to Adam; both walk' with God; both are the recipients of the promissory blessing; both are caretakers of the lower creatures; both father three sons; both are workers of the soil; both sin through the fruit of a tree; and both father a wicked son who is under a curse."²⁹⁵

"The two words, corrupt' and violence,' give us respectively the character and expression of the sin, the cause and the effect [v. 11]. The corruption has led to violence, for badness always leads to cruelty in one form or another. A life that is wrong with God necessarily becomes wrong with its fellows."²⁹⁶

"Whereas God has blessed the human family with the power of procreation to fill the earth (1:28; 9:1), these culprits have filled the earth' by procreating violence' (cf. v. 13; Ezek 8:17; 28:16)."²⁹⁷

6:13-16 Notice that the earth and nature suffer because of human sin (cf. 3:17-19; Rom. 8:20-21).

Noah received detailed instructions that he was to follow in building the ark. Later Moses received detailed instructions that he was to follow in building the tabernacle. Both men followed their respective instructions and received praise (v. 22; Exod. 39:42-43; Lev. 8:36; Num. 27:22; Deut. 34:9). Both men inaugurated a new epoch. In this respect Moses was another Noah.

"God must be obeyed in all his instructions if his people expect to enjoy the fruit of life and blessing (e.g., Deut 26:16-19; 28:1-14)."²⁹⁸

The ark was about 450 feet long (1 1/2 American football fields), 75 feet wide (7 parking spaces), and 45 feet high (a four-story building). It had three decks and over 100,000 square feet of deck space. There were over 1 million cubic feet of space in it. This is the capacity of approximately 800 railroad boxcars. It had a capacity of almost 14,000 gross tons.

The ark probably looked more like a rectangular box than a ship. This design uses space very efficiently. The ark would have been very stable in the water. Modern ocean-going tankers and aircraft carriers have a similar scale of dimensions. The wood out of which Noah made it is unknown. The Hebrew word occurs only here in the Old Testament.

6:17-21 This is the first occurrence of the word "covenant" (Heb. berith) in the Old Testament (v. 18). There were two basic kinds of covenants in the ancient Near East.²⁹⁹

1. The parity covenant was one that equals made. Examples: Abraham and Abimelech (21:22-32), Isaac and Abimelech (26:26-33), and Jacob and Laban (31:44-54).

2. The suzerainty covenant was one that a superior (king) made with an inferior (vassal). Examples: the Noahic Covenant (Gen. 6:16), the Abrahamic Covenant (Gen. 15:18), the Mosaic Covenant (Exod. 19--Num. 10), et al.

"The Noahic covenant is closer to the royal grant known from the ancient Near East where a deity bestows a benefit or gift upon a king. It has its closest parallels to the Abrahamic and Davidic covenants (Gen 15; 17; 2 Sam 7), which are promissory charters made by God with the individuals and their offspring, characteristically forever. Unlike the Mosaic covenant, in the royal grant form of covenant God alone is under compulsion by oath to uphold his promise to the favored party."³⁰⁰

6:22 We can see Noah's faith (Heb. 11:7) in his complete obedience to God even though he faced many obstacles.

"The author's purpose in drawing out the list of specifications for the ark in chapter 6, as with the details of the building of the tabernacle, is not that readers might be able to see what the ark or the tabernacle looked like, but rather that readers might appreciate the meticulous care with which these godly and exemplary individuals went about their tasks of obedience to God's will. They obeyed God with all their hearts.'"³⁰¹

"What a splendid figure this man makes, a picture of solitary goodness! He was the one saint of that day. It is possible, therefore, to be good even though we have to stand alone. It is possible to be right with God even amidst surrounding iniquity. God is the same today as He was to Noah, and if only we are willing to fulfill the conditions we too shall walk with God and please Him."³⁰²

7:1-10 "It is not that Noah's works of righteousness gains [sic] him salvation, for none is cited. Rather, his upright character is noted to condemn his generation, which merits death."³⁰³

"Sinful men do not deserve to live on God's earth. This is the basic message of the Genesis Flood."³⁰⁴

God did not reveal the basis for His distinction between clean and unclean animals here (v. 2). Israel's pagan neighbors also observed clean and unclean distinctions between animals though they varied from country to country. In the Mosaic Law, God further distinguished between foods. Jesus Christ and the Apostle Paul taught that now these distinctions no longer need affect people as far as our relationship to God goes (Mark 7:15, 19; cf. Acts 10:15; 11:9; Rom. 14:14).

Constable: Gen 7:11-24

The Flood proper 7:11-24

There are two views among evangelicals as to the extent of the Flood.

1. A universal flood. Evidence:

a. The purpose of the Flood (6:5-7, 11-13).

b. The need for an ark (6:14).

c. The size of the ark (6:15-16).

d. The universal terms used in the story (6:17-21; 7:19, 21-23). Context must determine whether universal terms are truly universal or limited (cf. Luke 2:1; Matt. 28:19-20).

e. The amount of water involved (7:11, 20; 8:2).

f. The duration of the Flood: 371 days (7:11; 8:14).

g. The testimony of Peter (2 Pet. 3:3-7).

h. The faithfulness of God (8:21).

This view has been the most popular with conservative interpreters throughout history.

"By and large, the tradition of the Christian church is that the context requires a universal flood, and many Christian scholars have maintained this position knowing well the geological difficulties it raises."³⁰⁵

2. A local flood. Evidence:

a. The main arguments rest on modern geology and the improbability of a universal flood in view of consequent global changes.

b. Advocates take the universal statements in the text as limited to the area where Moses said the Flood took place.

This view has gained wide acceptance since the modern science of geology has called in question the credibility of the text.

"The principle concern of those advocating a local flood is to escape the geological implications of a universal flood."³⁰⁶

Basically, this controversy, like that involving the creation account, involves presuppositions about the credibility of Scripture or science and the possibility of supernatural occurrences. The scientific community is more open to catastrophism of some kind than it used to be.³⁰⁷

Some interpreters have understood the opening of the "floodgates of the sky" (v. 11) as a breaking up of a water vapor canopy that some say covered the earth before the Flood.³⁰⁸ Advocates of this "canopy theory" believe that it may account for longevity before the Flood.

"The water for Noah's Flood came from the release of great underground sources of water (the fountains of the great deep which continued pouring forth for 150 days), and from the collapse of the waters above (presumably a vast water vapor blanket or canopy above the atmosphere), giving the 40 days and nights of rain. Psalm 104 indicates that after the Flood, the mountains were upthrust to their present positions, with associated deepening of the ocean basins, which now hold the waters of the Flood.

"These waters would not have been enough to cover today's highest mountains. Genesis indicates no rain or rainbows before the Flood, which is consistent with the absence of high mountains that are important to the triggering of rainfall. Also, the absence of large temperature differences between poles and equator under such a greenhouse blanket of water vapor would mean an absence of the vast winds which are also necessary (now, but not before the Flood) for the rainfall cycle. Genesis describes how the earth before the Flood was watered by mists and/or springs and geysers."³⁰⁹

"We have shown earlier that the flood narrative points ahead to Moses and the escape of the Hebrews through the Red Sea. This is evidenced again by the term dry land' (haraba) in our passage (v. 22) rather than the customary dry ground' (yabasa). This infrequent term occurs eight times, only once more in the Pentateuch at Exod 14:21, where it describes the transformation of the sea into dry land' by a strong east wind.' This exodus parallel is confirmed by 8:1b, which speaks of God's sending a wind' upon the waters. Later Israel identified itself with Noah and the tiny group of survivors who escaped the wicked by the awesome deeds of God."³¹⁰

Guzik: Gen 7:1-24

Genesis 7 - God Destroys the World with a Flood

A. Final preparations for the flood.

1. (1) God invites Noah into the ark.

Then the LORD said to Noah, "Come into the ark, you and all your household, because I have seen that you are righteous before Me in this generation.

a. Come into the ark: The idea is that God will be with Noah in the ark, so He called Noah to come into the ark with Him.

b. I have seen that you are righteous: Noah spent the years before the flood in active obedience. He not only believed God would send the flood; he obeyed what God told him to do in preparation for it.

2. (2-9) Noah gathers all the animals and his family.

"You shall take with you seven each of every clean animal, a male and his female; two each of animals that are unclean, a male and his female; also seven each of birds of the air, male and female, to keep the species alive on the face of all the earth. For after seven more days I will cause it to rain on the earth forty days and forty nights, and I will destroy from the face of the earth all living things that I have made." And Noah did according to all that the LORD commanded him. Noah was six hundred years old when the floodwaters were on the earth. So Noah, with his sons, his wife, and his sons' wives, went into the ark because of the waters of the flood. Of clean animals, of animals that are unclean, of birds, and of everything that creeps on the earth, two by two they went into the ark to Noah, male and female, as God had commanded Noah.

a. You shall take with you: Some wonder how the animals came to Noah or how Noah got them. In Genesis 6:20 God said the animals would come to Noah by migration. In some animals, God has created a migratory instinct (which can operate in an amazing manner). It is no difficulty for Him to miraculously place an urge to migrate to the ark in each pair of animals He planned to be preserved in the ark.

b. Two by two they went into the ark to Noah: God never has a problem getting the animals to do what He wants. Only man is more stupid than the animals. The ox knows its owner and the donkey its master's crib; but Israel does not know, My people do not consider. (Isaiah 1:3)

3. (10-12) God brings the waters upon the earth.

And it came to pass after seven days that the waters of the flood were on the earth. In the six hundredth year of Noah's life, in the second month, the seventeenth day of the month, on that day all the fountains of the great deep were broken up, and the windows of heaven were opened. And the rain was on the earth forty days and forty nights.

a. After seven days that the waters of the flood were on the earth: Noah, the animals, and his family had to wait in the ark seven days for the rain to come. They had never seen rain up to this time. This was a real test of faith - to wait a week after more than 100 years of preparation.

b. The windows of heaven were opened: This is when the great waters which were above the firmament (Genesis 1:7) broke up. These waters formed the huge "blanket" of water in the upper part of the earth's atmosphere since creation.

c. The fountains of the greet deep that were broken up: Waters came up from under the earth also, no doubt accompanied by great geological catastrophe.

d. Forty days and forty nights: The number 40 becomes associated with testing and purification, especially before coming into something new and significant. This is seen in Moses' time on Mount Sinai (Exodus 24:18, Deuteronomy 9:25), the spies' trip to Canaan (Numbers 13:25), Israel's time in the wilderness (Numbers 14:33, 32:13), Elijah's miraculous journey to Sinai (1 Kings 19:8), and Jesus' temptation in the wilderness (Mark 1:13).

4. (13-16) All enter the ark and the door is shut.

On the very same day Noah and Noah's sons, Shem, Ham, and Japheth, and Noah's wife and the three wives of his sons with them, entered the ark; they and every beast after its kind, all cattle after their kind, every creeping thing that creeps on the earth after its kind, and every bird after its kind, every bird of every sort. And they went into the ark to Noah, two by two, of all flesh in which is the breath of life. So those that entered, male and female of all flesh, went in as God had commanded him; and the LORD shut him in.

a. Went in as God had commanded him: This summary statement describes how everything was fulfilled exactly as the LORD had spoken. All things were ready for the flood God would bring upon the earth.

b. And the LORD shut him in: Noah did not have to shut the door on anyone's salvation; God did it. After the same pattern, it is never our job to disqualify people from salvation. We let God shut the door.

i. God kept the door open until the last possible minute, but there came a time when the door had to ut. When the door is open, it is open, but when it is shut, it is shut. Jesus is He who opens and no one shuts, and shuts and no one opens (Revelation 3:7).

ii. The ark was salvation for Noah, but condemnation for the world. There were no second chances for those left out.

B. Noah in the ark during the flood.

1. (17-23) The flood described.

Now the flood was on the earth forty days. The waters increased and lifted up the ark, and it rose high above the earth. The waters prevailed and greatly increased on the earth, and the ark moved about on the surface of the waters. And the waters prevailed exceedingly on the earth, and all the high hills under the whole heaven were covered. The waters prevailed fifteen cubits upward, and the mountains were covered. And all flesh died that moved on the earth: birds and cattle and beasts and every creeping thing that creeps on the earth, and every man. All in whose nostrils was the breath of the spirit of life, all that was on the dry land, died. So He destroyed all living things which were on the face of the ground: both man and cattle, creeping thing and bird of the air. They were destroyed from the earth. Only Noah and those who were with him in the ark remained alive.

a. The waters prevailed and greatly increased on the earth: The description of the flood in this passage is so complete and specific that it is impossible to reconcile a local flood with the Biblical record. Despite the claims of some, this was a global deluge.

i. If this were not a global flood, then the ark itself would be unnecessary. If this were only a local flood, then God's promise to never again bring such a flood is false. If this were only a local flood, the Bible is wrong when it traces all of humanity back to Noah's sons and other passages that speak of a universal flood (such as Psalm 104:5-9 and 2 Peter 3:5-6).

ii. Literally hundreds of people groups have their own accounts and legends of the flood. One of the most remarkable is the Babylonian account, which is similar to the Genesis account in many ways and is clearly drawn from it. Since all mankind came from Noah's sons, all mankind remembers the flood.

iii. Boice specifically cites the legends of the Samo-Kubo tribe of New Guinea, the Athapascan Indians of America, the Papago Indians of Arizona, Brazilian tribes, Peruvian Indians, African Hottentots, natives of Greenland, native Hawaiian islanders, Hindus, Chinese, Egyptians, Greeks, Persians, Australian natives, the Welsh, Celts, Druids, Siberians, and Lithuanians.

iv. Of the more than 200 cultures that have their own account of the flood the following aspects of the story are common:

· 88% describe a favored family

· 70% attribute survival to a boat

· 95% say the sole cause of the catastrophe is a flood

· 66% say that the disaster is due to man's wickedness

· 67% record that animals are also saved

· 57% describe that the survivors end up on a mountain

· Many of the accounts also specifically mention birds being sent out, a rainbow, and eight persons being saved

b. And the mountains were covered: This took a lot of water, but there is plenty of water on the earth today to do this - but because of the topography of the earth, the water is collected into oceans. If the earth were a perfect sphere, the oceans would cover the land to a depth of two-and-a-half to three miles. Before the cataclysmic flood, the earth may have been much nearer to a perfect sphere.

c. All in whose nostrils was the breath of the spirit of life, all that was on the dry land, died: In the Scopes Monkey Trial, Clarence Darrow humiliated William Jennings Bryan by asking him if he believed every word in the Bible. When Bryan said he did, Darrow asked him how the fish drowned in the flood. Bryan didn't know the answer, gave a great, confused speech, and died the next day. If only he would have known the Bible better, he would have known it says this about the breath of the spirit of life. The fish did not die in the flood; only animals with the breath of life in them died, the animals on dry land.

i. God did just as He said. Virtually all of Noah's contemporaries did not believe God would do just as He said. Though it took 120 years, God demonstrated that He keeps His promises and is totally faithful.

2. (24) The flood lasted 150 days without receding.

And the waters prevailed on the earth one hundred and fifty days.

a. One hundred and fifty days: Some suggest that God put some or many of these animals into a period of hibernation for this period, meaning that less food, space, and "damage control" was be needed.

b. One hundred and fifty days: God provides many animals today with an amazing instinct for hibernation. It would be no difficulty for Him to miraculously impart a unique instinct for these particular animals.

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Contradiction: Gen 7:2

10. Was Noah supposed to bring 2 pairs of all living creatures (Genesis 6:19-20), or was he to bring 7 pairs of 'clean' animals (Genesis 7:2; see also Genesis 7:8,9)?

(Category: misquoted the text)

This indeed is an odd question to raise. It is obvious that Shabbir Ally has misquoted the text in the 6th chapter of Genesis, which makes no mention of any 'clean' animals in its figure, while the 7th chapter specifically delineates between the clean and unclean animals. Genesis 7:2 says Noah was to bring in 7 pairs of 'clean' animals and 2 pairs of every kind of 'unclean' animal. Why did Shabbir not mention the second half of this verse which stipulates 2 pairs in his challenge? It is obvious that there is no discrepancy between the two accounts. The problem is the question itself.

Shabbir attempts to back his argument by mentioning that verses 8 and 9 of chapter 7 prove that only two pairs went into the ark. However, these verses say nothing about two pairs entering the ark. They simply say that it was pairs of clean and unclean animals or birds and creatures which entered the ark.

The reason for including seven of the clean species is perfectly evident: they were to be used for sacrificial worship after the flood had receded (as indeed they were, according to Genesis 8:20). Obviously if there had not been more than two of each of these clean species, they would have been rendered extinct by their being sacrificed on the altar. But in the case of the unclean animals and birds, a single pair would suffice, since they would not be needed for blood sacrifice.

(Archer 1982:81-82)

Contradiction: Gen 7:8

10. Was Noah supposed to bring 2 pairs of all living creatures (Genesis 6:19-20), or was he to bring 7 pairs of 'clean' animals (Genesis 7:2; see also Genesis 7:8,9)?

(Category: misquoted the text)

This indeed is an odd question to raise. It is obvious that Shabbir Ally has misquoted the text in the 6th chapter of Genesis, which makes no mention of any 'clean' animals in its figure, while the 7th chapter specifically delineates between the clean and unclean animals. Genesis 7:2 says Noah was to bring in 7 pairs of 'clean' animals and 2 pairs of every kind of 'unclean' animal. Why did Shabbir not mention the second half of this verse which stipulates 2 pairs in his challenge? It is obvious that there is no discrepancy between the two accounts. The problem is the question itself.

Shabbir attempts to back his argument by mentioning that verses 8 and 9 of chapter 7 prove that only two pairs went into the ark. However, these verses say nothing about two pairs entering the ark. They simply say that it was pairs of clean and unclean animals or birds and creatures which entered the ark.

The reason for including seven of the clean species is perfectly evident: they were to be used for sacrificial worship after the flood had receded (as indeed they were, according to Genesis 8:20). Obviously if there had not been more than two of each of these clean species, they would have been rendered extinct by their being sacrificed on the altar. But in the case of the unclean animals and birds, a single pair would suffice, since they would not be needed for blood sacrifice.

(Archer 1982:81-82)

Contradiction: Gen 7:9

10. Was Noah supposed to bring 2 pairs of all living creatures (Genesis 6:19-20), or was he to bring 7 pairs of 'clean' animals (Genesis 7:2; see also Genesis 7:8,9)?

(Category: misquoted the text)

This indeed is an odd question to raise. It is obvious that Shabbir Ally has misquoted the text in the 6th chapter of Genesis, which makes no mention of any 'clean' animals in its figure, while the 7th chapter specifically delineates between the clean and unclean animals. Genesis 7:2 says Noah was to bring in 7 pairs of 'clean' animals and 2 pairs of every kind of 'unclean' animal. Why did Shabbir not mention the second half of this verse which stipulates 2 pairs in his challenge? It is obvious that there is no discrepancy between the two accounts. The problem is the question itself.

Shabbir attempts to back his argument by mentioning that verses 8 and 9 of chapter 7 prove that only two pairs went into the ark. However, these verses say nothing about two pairs entering the ark. They simply say that it was pairs of clean and unclean animals or birds and creatures which entered the ark.

The reason for including seven of the clean species is perfectly evident: they were to be used for sacrificial worship after the flood had receded (as indeed they were, according to Genesis 8:20). Obviously if there had not been more than two of each of these clean species, they would have been rendered extinct by their being sacrificed on the altar. But in the case of the unclean animals and birds, a single pair would suffice, since they would not be needed for blood sacrifice.

(Archer 1982:81-82)

Bible Query: Gen 7:1

Q: In Gen 6:13 and 7:1, how did Noah know God was speaking to him, since He never saw God?

A: Many times, people who have many years of relationship with God know when God is speaking to them. See 1 Kings 19:11-13 for another example.   The only warning people had of a flood was Noah, the gut who build a boat in a desert. From Noah’s perspective, he would either be the greatest hero or the greatest fool of his generation had even seen. He would not be anything in-between. That is the nature of great faith in God. (Sermon by Bill Counts 11/5/2005)

Bible Query: Gen 7:1

Q: In Gen 7:1, did the other people have "no chance" to repent as atheists have claimed?

A: No. As they saw the ark being built, they could listen to Noah, a "preacher of righteousness" (1 Peter 3:20). It took 100 years to build the ark, and over hundred years is ample time to have a chance to repent. Perhaps this is one reason 1 Peter 3:20 says God was waiting patiently while the ark was being built.

Bible Query: Gen 7:2

Q: In Gen 7:2, how could Noah know how to take the clean animals, since there was no Old Testament law yet?

A: Noah did not have the Old Testament scriptures; rather, Noah had God Himself talking to Him. While we do not know exactly how much God taught Noah about what would be in the Mosaic Law, God certainly knew Himself, and was capable of communicating to Noah of which animals Noah should take seven.   In this one-on-one conversation with Noah, we do not know whether or not God used the identical definition of clean that is in the Mosaic Law. Regardless, Noah was told which animals to take.   There is a lesson for us in this question. Whenever God tells us to do something we usually do not know every single detail about everything. We can procrastinate or we can simply obey what we know, and trust God to correct us if needed as we are obeying. If we wait until we know every single detail first, we will probably never obey.

Bible Query: Gen 7:4--8:12

Q: In Gen 7:4 - 8:12, what is unusual about the literary structure here?

A: This is called a chiasm, which is common in Hebrew literature, not Greek or modern, in which each statement (except sometimes the middle one) have a symmetrical mirror statement. Here is the structure   7:4 - 7 days to wait for the flood   7:10 - - 7 days to wait for the flood   7:17a - - - 40 days of flood   7:24 - - - - 150 days of the waters rising   8:3 - - - - 150 days of waters retreating   8:6 - - - 40 days of waiting   8:10 - - 7 days of waiting   8:12 - 7 days of waiting   In addition, Genesis 7:21-23a is a chiasm within this chiasm.   - All the flesh died   - - Birds   - - - domestic animals and wild animals   - - - - swarmers   - - - - - Human beings   - - - - - - everything on dry land   - - - - - - all living things on the face of the ground   - - - - - Human beings   - - - - Animals   - - - Creepers   - - birds of the air,   - they were blotted out.   See The Expositor’s Bible Commentary volume 2 p.90 for more info.

Bible Query: Gen 7:12

Q: In Gen 7:12,24, did the flood last 40 days, or 150?

A: Genesis 7:12 says it rained from the sky for 40 days, but the waters flooded the earth for a total of 150 days. See When Critics Ask p.42 and Chronological and Background Charts of the Old Testament p.36.

Introduction / Outline

JFB: Genesis (Book Introduction)

GENESIS, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gives a general history; the second, contained in the subsequent chapters, gives a special history. The two parts are essentially connected; the one, which sets out with an account of the descent of the human race from a single pair, the introduction of sin into the world, and the announcement of the scheme of divine mercy for repairing the ruins of the fall, was necessary to pave the way for relating the other, namely, the call of Abraham, and the selection of his posterity for carrying out the gracious purpose of God. An evident unity of method, therefore, pervades this book, and the information contained in it was of the greatest importance to the Hebrew people, as without it they could not have understood the frequent references made in their law to the purposes and promises of God regarding themselves. The arguments that have been already adduced as establishing the Mosaic origin of the Pentateuch prove of course that Moses was the author of Genesis. The few passages on which the rationalists grounded their assertions that it was the composition of a later age have been successfully shown to warrant no such conclusion; the use of Egyptian words and the minute acquaintance with Egyptian life and manners, displayed in the history of Joseph, harmonize with the education of Moses, and whether he received his information by immediate revelation, from tradition, or from written documents, it comes to us as the authentic work of an author who wrote as he was inspired by the Holy Ghost (2Pe 1:21).

JFB: Genesis (Outline)

• THE CREATION OF HEAVEN AND EARTH. (Gen 1:1-2)
• THE FIRST DAY. (Gen 1:3-5)
• SECOND DAY. (Gen 1:6-8)
• THIRD DAY. (Gen 1:9-13)
• FOURTH DAY. (Gen 1:14-19)
• FIFTH DAY. The signs of animal life appeared in the waters and in the air. (Gen 1:20-23)
• SIXTH DAY. A farther advance was made by the creation of terrestrial animals, all the various species of which are included in three classes: (1) cattle, the herbivorous kind capable of labor or domestication. (Gen 1:24-31)
• THE NARRATIVE OF THE SIX DAYS' CREATION CONTINUED. The course of the narrative is improperly broken by the division of the chapter. (Gen 2:1)
• THE FIRST SABBATH. (Gen 2:2-7)
• THE GARDEN OF EDEN. ( Gen 8-17)
• THE MAKING OF WOMAN, AND INSTITUTION OF MARRIAGE. (Gen 2:18-25)
• THE TEMPTATION. (Gen 3:1-5)
• THE FALL. (Gen 3:6-9)
• THE EXAMINATION. (Gen 3:10-13)
• THE SENTENCE. (Gen 3:14-24)
• BIRTH OF CAIN AND ABEL. (Gen. 4:1-26)
• GENEALOGY OF THE PATRIARCHS. (Gen. 5:1-32)
• WICKEDNESS OF THE WORLD. (Gen. 6:1-22)
• ENTRANCE INTO THE ARK. (Gen. 7:1-24)
• ASSUAGING OF THE WATERS. (Gen 8:1-14)
• DEPARTURE FROM THE ARK. (Gen 8:15-22)
• COVENANT. (Gen 9:1-7)
• RAINBOW. (Gen. 9:8-29)
• GENEALOGIES. (Gen. 10:1-32)
• CONFUSION OF TONGUES. (Gen. 11:1-32) the whole earth was of one language. The descendants of Noah, united by the strong bond of a common language, had not separated, and notwithstanding the divine command to replenish the earth, were unwilling to separate. The more pious and well-disposed would of course obey the divine will; but a numerous body, seemingly the aggressive horde mentioned (Gen 10:10), determined to please themselves by occupying the fairest region they came to.
• CALL TO ABRAM. (Gen. 12:1-20)
• RETURN FROM EGYPT. (Gen. 13:1-18)
• WAR. (Gen. 14:1-24)
• DIVINE ENCOURAGEMENT. (Gen. 15:1-21)
• BESTOWMENT OF HAGAR. (Gen. 16:1-16)
• RENEWAL OF THE COVENANT. (Gen. 17:1-27)
• ENTERTAINMENT OF ANGELS. (Gen 18:1-8)
• REPROOF OF SARAH. An inquiry about his wife, so surprising in strangers, the subject of conversation, and the fulfilment of the fondly cherished promise within a specified time, showed Abraham that he had been entertaining more than ordinary travellers (Heb 13:2). (Gen 18:9-15)
• DISCLOSURE OF SODOM'S DOOM. (Gen 18:16-22)
• ABRAHAM'S INTERCESSION. (Gen 18:23-33)
• LOT'S ENTERTAINMENT. (Gen. 19:1-38)
• ABRAHAM'S DENIAL OF HIS WIFE. (Gen. 20:1-18)
• BIRTH OF ISAAC. (Gen 21:1-13)
• EXPULSION OF ISHMAEL. (Gen 21:14-21)
• COVENANT. (Gen 21:22-34)
• OFFERING ISAAC. (Gen. 22:1-19)
• AGE AND DEATH OF SARAH. (Gen 23:1-2)
• PURCHASE OF A BURYING-PLACE. (Gen. 23:3-20)
• A MARRIAGE COMMISSION. (Gen 24:1-9)
• THE JOURNEY. (Gen. 24:10-67)
• SONS OF ABRAHAM. (Gen 25:1-6)
• DEATH OF ABRAHAM. (Gen 25:7-11)
• DESCENDANTS OF ISHMAEL. Before passing to the line of the promised seed, the historian gives a brief notice of Ishmael, to show that the promises respecting that son of Abraham were fulfilled--first, in the greatness of his posterity (compare Gen 17:20); and, secondly, in their independence. (Gen 25:12-18)
• HISTORY OF ISAAC. (Gen 25:19-34)
• SOJOURN IN GERAR. (Gen. 26:1-35)
• INFIRMITY OF ISAAC. (Gen. 27:1-27)
• THE BLESSING. (Gen. 27:28-46)
• JACOB'S DEPARTURE. (Gen. 28:1-19)
• JACOB'S VOW. (Gen 28:20-22)
• THE WELL OF HARAN. (Gen. 29:1-35)
• DOMESTIC JEALOUSIES. (Gen. 30:1-24)
• JACOB'S COVENANT WITH LABAN. (Gen. 30:25-43)
• ENVY OF LABAN AND SONS. (Gen. 31:1-21)
• LABAN PURSUES JACOB--THEIR COVENANT AT GILEAD. (Gen. 31:22-55)
• VISION OF ANGELS. (Gen 32:1-2)
• MISSION TO ESAU. (Gen 32:3-32)
• KINDNESS OF JACOB AND ESAU. (Gen 33:1-11)
• THE PARTING. (Gen 33:12-20)
• THE DISHONOR OF DINAH. (Gen. 34:1-31) Though freed from foreign troubles, Jacob met with a great domestic calamity in the fall of his only daughter. According to JOSEPHUS, she had been attending a festival; but it is highly probable that she had been often and freely mixing in the society of the place and that she, being a simple, inexperienced, and vain young woman, had been flattered by the attentions of the ruler's son. There must have been time and opportunities of acquaintance to produce the strong attachment that Shechem had for her.
• REMOVAL TO BETHEL. (Gen 35:1-15)
• BIRTH OF BENJAMIN--DEATH OF RACHEL, &c. (Gen 35:16-27)
• DEATH OF ISAAC. (Gen 35:28-29)
• POSTERITY OF ESAU. (Gen. 36:1-43)
• PARENTAL PARTIALITY. (Gen 37:1-4)
• THE DREAMS OF JOSEPH. (Gen. 37:5-36)
• JUDAH AND FAMILY. (Gen. 38:1-30)
• JOSEPH IN POTIPHAR'S HOUSE. (Gen. 39:1-23)
• TWO STATE PRISONERS. (Gen 40:1-8)
• THE BUTLER'S DREAM. (Gen 40:9-15)
• THE BAKER'S DREAM. (Gen 40:16-23)
• PHARAOH'S DREAM. (Gen. 41:1-24)
• JOSEPH INTERPRETS PHARAOH'S DREAMS. (Gen 41:25-36)
• JOSEPH MADE RULER OF EGYPT. (Gen. 41:37-57)
• JOURNEY INTO EGYPT. (Gen. 42:1-38)
• PREPARATIONS FOR A SECOND JOURNEY TO EGYPT. (Gen 43:1-14)
• ARRIVAL IN EGYPT. (Gen. 43:15-30)
• THE DINNER. (Gen 43:31-34)
• POLICY TO STAY HIS BRETHREN. (Gen. 44:1-34)
• JOSEPH MAKING HIMSELF KNOWN. (Gen. 45:1-28)
• SACRIFICE AT BEER-SHEBA. (Gen 46:1-4)
• IMMIGRATION TO EGYPT. (Gen. 46:5-27)
• ARRIVAL IN EGYPT. (Gen 46:28-34)
• JOSEPH'S PRESENTATION AT COURT. (Gen. 47:1-31)
• JOSEPH'S VISIT TO HIS SICK FATHER. (Gen. 48:1-22)
• PATRIARCHAL BLESSING. (Gen. 49:1-33)
• MOURNING FOR JACOB. (Gen. 50:1-26)

TSK: Genesis (Book Introduction)

The Book of Genesis is the most ancient record in the world; including the History of two grand and stupendous subjects, Creation and Providence; of each of which it presents a summary, but astonishingly minute and detailed accounts. From this Book, almost all the ancient philosophers, astronomers, chronologists, and historians have taken their respective data; and all the modern improvements and accurate discoveries in different arts and sciences, have only served to confirm the facts detailed by Moses, and to shew, that all the ancient writers on these subjects have approached, or receded from, truth and the phenomena of Nature, in exactly the same proportion as they have followed or receded from, the Mosaic history. The great fact of the deluge is fully confirmed by the fossilised remains in every quarter of the globe. Add to this, that general traditions of the deluge have been traced among the Egyptians, Chinese, Japanese, Hindoos, Burmans, ancient Goths and Druids, Mexicans, Peruvians, Brazilians, North American Indians, Greenlanders, Otaheiteans, Sandwich Islanders, and almost every nation under heaven; while the allegorical turgidity of these distorted traditions sufficiently distinguishes them from the unadorned simplicity of the Mosaic narrative. In fine, without this history the world would be in comparative darkness, not knowing whence it came, nor whither it goeth. In the first page, a child may learn more in an hour, than all the philosophers in the world learned without it in a thousand years. (The original publisher remembers these words addressed to him and other boys in the year 1780, by his excellent tutor, the later Rev. John Ryland, of Northampton.)

TSK: Genesis 7 (Chapter Introduction)

Overview

Gen 7:1, Noah, with his family, and the living creatures, enter the ark, and the flood begins; Gen 7:17, The increase and continuance of the flood for forty days; Gen 7:21, All flesh is destroyed by it; Gen 7:24, Its duration.

Poole: Genesis 7 (Chapter Introduction)

CHAPTER 7

God commands Noah to enter into the ark; the reason of it, Gen 7:1 . Directs him as to the manner and time, Gen 7:2-4 . Noah’ s obedience in all things, Gen 7:5 . His age, Gen 7:6 . His entrance with his family, &c. into the ark, Gen 7:7-9 . The day in which the flood began, Gen 7:10,11 . Its continuance, Gen 7:12 . Noah and his family, &c. in the ark, Gen 7:13-16 . The flood increases and destroys all living substance, Gen 7:17-24 .

2349 When the ark was finished and furnished, and the time of God’ s patience expired, Gen 6:3 , he

MHCC: Genesis (Book Introduction)

Genesis is a name taken from the Greek, and signifies " the book of generation or production;" it is properly so called, as containing an account of the origin of all things. There is no other history so old. There is nothing in the most ancient book which exists that contradicts it; while many things recorded by the oldest heathen writers, or to be traced in the customs of different nations, confirm what is related in the book of Genesis.

MHCC: Genesis 7 (Chapter Introduction)

(Gen 7:1-12) Noah, and his family and the living creatures, enter the ark, and the flood begins.

(Gen 7:13-16) Noah shut in the ark.

(Gen 7:17-20) The increase of the flood for forty days.

(Gen 7:21-24) All flesh is destroyed by the flood.

Matthew Henry: Genesis (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Moses, Called Genesis

We have now before us the holy Bible, or book, for so bible signifies. We call it the book, by way of eminency; for it is incomparably the best book that ever was written, the book of books, shining like the sun in the firmament of learning, other valuable and useful books, like the moon and stars, borrowing their light from it. We call it the holy book, because it was written by holy men, and indited by the Holy Ghost; it is perfectly pure from all falsehood and corrupt intention; and the manifest tendency of it is to promote holiness among men. The great things of God's law and gospel are here written to us, that they might be reduced to a greater certainty, might spread further, remain longer, and be transmitted to distant places and ages more pure and entire than possibly they could be by report and tradition: and we shall have a great deal to answer for if these things which belong to our peace, being thus committed to us in black and white, be neglected by us as a strange and foreign thing, Hos 8:12. The scriptures, or writings of the several inspired penmen, from Moses down to St. John, in which divine light, like that of the morning, shone gradually (the sacred canon being now completed), are all put together in this blessed Bible, which, thanks be to God, we have in our hands, and they make as perfect a day as we are to expect on this side of heaven. Every part was good, but all together very good. This is the light that shines in a dark place (2Pe 1:19), and a dark place indeed the world would be without the Bible.

We have before us that part of the Bible which we call the Old Testament, containing the acts and monuments of the church from the creation almost to the coming of Christ in the flesh, which was about four thousand years - the truths then revealed, the laws then enacted, the devotions then paid, the prophecies then given, and the events which concerned that distinguished body, so far as God saw fit to preserve to us the knowledge of them. This is called a testament, or covenant ( diatheke ), because it was a settled declaration of the will of God concerning man in a federal way, and had its force from the designed death of the great testator, the Lamb slain from the foundation of the world, Rev 8:8. It is called the Old Testament, with relation to the New, which does not cancel and supersede it, but crown and perfect it, by the bringing in of that better hope which was typified and foretold in it; the Old Testament still remains glorious, though the New far exceeds in glory, 2Co 3:9.

We have before us that part of the Old Testament which we call the Pentateuch, or five books of Moses, that servant of the Lord who excelled all the other prophets, and typified the great prophet. In our Saviour's distribution of the books of the Old Testament into the law, the prophets, and the psalms, or Hagiographa , these are the law; for they contain not only the laws given to Israel, in the last four, but the laws given to Adam, to Noah, and to Abraham, in the first. These five books were, for aught we know, the first that ever were written; for we have not the least mention of any writing in all the book of Genesis, nor till God bade Moses write (Exo 17:14); and some think Moses himself never learned to write till God set him his copy in the writing of the ten Commandments upon the tables of stone. However, we are sure these books are the most ancient writings now extant, and therefore best able to give us a satisfactory account of the most ancient things.

We have before us the first and longest of those five books, which we call Genesis, written, some think, when Moses was in Midian, for the instruction and comfort of his suffering brethren in Egypt: I rather think he wrote it in the wilderness, after he had been in the mount with God, where, probably, he received full and particular instructions for the writing of it. And, as he framed the tabernacle, so he did the more excellent and durable fabric of this book, exactly according to the pattern shown him in the mount, into which it is better to resolve the certainty of the things herein contained than into any tradition which possibly might be handed down from Adam to Methuselah, from him to Shem, from him to Abraham, and so to the family of Jacob. Genesis is a name borrowed from the Greek. It signifies the original, or generation: fitly is this book so called, for it is a history of originals - the creation of the world, the entrance of sin and death into it, the invention of arts, the rise of nations, and especially the planting of the church, and the state of it in its early days. It is also a history of generations - the generations of Adam, Noah, Abraham, etc., not endless, but useful genealogies. The beginning of the New Testament is called Genesis too (Mat 1:1), Biblos geneseos the book of the genesis, or generation, of Jesus Christ. Blessed be God for that Book which shows us our remedy, as this opens our wound. Lord, open our eyes, that we may see the wondrous things both of thy law and gospel!

Matthew Henry: Genesis 7 (Chapter Introduction)

In this chapter we have the performance of what was foretold in the foregoing chapter, both concerning the destruction of the old world and the salvation of Noah; for we may be sure that no word of God shall fall to the ground. There we left Noah busy about his ark, and full of care to get it finished in time, while the rest of his neighbours were laughing at him for his pains. Now here we see what was the end thereof, the end of his care and of their carelessness. And this famous period of the old world gives us some idea of the state of things when the world that now is shall be destroyed by fire, as that was by water. (See 2Pe 3:6, 2Pe 3:7.) We have, in this chapter, I. God's gracious call to Noah to come into the ark (Gen 7:1), and to bring the creatures that were to be preserved alive along with him (Gen 7:2, Gen 7:3), in consideration of the deluge at hand (Gen 7:4). II. Noah's obedience to this heavenly vision (Gen 7:5). When he was six hundred years old, he came with his family into the ark (Gen 7:6, Gen 7:7), and brought the creatures along with him (Gen 7:8, Gen 7:9), an account of which is repeated (Gen 7:13-16), to which is added God's tender care to shut him in. III. The coming of the threatened deluge (Gen 7:10); the causes of it (Gen 7:11, Gen 7:12); the prevalency of it (Gen 7:17-20). IV. The dreadful desolations that were made by it in the death of every living creature upon earth, except those that were in the ark (Gen 7:21-23). V. The continuance of it in full sea, before it began to ebb, one hundred and fifty days (Gen 7:24).

Constable: Genesis (Book Introduction)

Introduction

Title

Each book of the Pentateuch (the first five books of the Old Testament, called the Torah [instruction] by the Jews) originally received its title in the Hebrew Bible from the first word or words in the book.¹ The Hebrew word translated "in the beginning" is beresit. The English title "Genesis," however, has come to us from the Latin Vulgate translation of Jerome (Liber Genesis). The Latin title came from the Septuagint translation (the Greek translation of the Old Testament made about 300 years before Christ). "Genesis" is a transliteration of the Greek word geneseos, the Greek word that translates the Hebrew toledot. This Hebrew word is the key word in identifying the structure of Genesis, and the translators have usually rendered it "account" or "generations" (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1, 9; 37:2).

Date

The events recorded date back to the creation of the world.

Many Christians believe the earth is millions of years old. They base this belief on the statements of scientists and understand Scripture in the light of these statements. Likewise, many Christians believe that the human race began hundreds of thousands of years ago for the same reason.

Most evangelicals who take the Scriptures seriously believe that the earth is not much older than 10, 000 years. They base this on the genealogies in Scripture (Gen. 5; 10; 11; et al.), which they understand to be "open" (i.e., not complete). Evangelicals usually hold to a more recent date for man's creation, also for the same reason.

A smaller group of evangelicals believes that the genealogies are either "closed" (i.e., complete) or very close to complete. This leads us to date the creation of the world and man about 6, 000 years ago.²

Liberal interpreters have placed the date of composition of Genesis much later than Moses' lifetime.

If one accepts Mosaic authorship, as most conservative evangelicals do, the date of composition of Genesis must be within Moses' lifetime (ca. 1525-1405 B.C.). This book was perhaps originally intended to encourage the Israelites to trust in their faithful, omnipotent God as they anticipated entrance into the Promised Land from Kadesh Barnea or from the Plains of Moab.³ Moses may have written it earlier to prepare them for the Exodus,⁴ but this seems less likely.

Writer

The authorship of the Pentateuch has been the subject of great controversy among professing Christians since Spinoza introduced "higher criticism" of the Bible in the seventeenth century. The "documentary hypothesis," which developed from his work, is that Moses did not write the Pentateuch, as most scholars in Judaism and the church until that day believed. Instead, it was the product of several writers who lived much later than Moses. A redactor (editor) or redactors combined these several documents into the form we have now. These documents (J, E, D, P, and others) represent a Yahwistic tradition, an Elohistic tradition, a Deuteronomic tradition, a Priestly tradition, etc.⁵

The evidence that Moses wrote the Pentateuch is conclusive if one believes that Jesus Christ spoke the truth when He attributed authorship to Moses (Matt. 19:8; Mark 7:10; Luke 18:29-31; 20:37; 24:27; John 7:19). Jesus Christ did not specifically say that Moses wrote Genesis, but in our Lord's day the Jews regarded the Pentateuch (Torah) as a whole unit. They recognized Moses as the author of all five books. Consequently they would have understood what Jesus said about any of the five books of Moses as an endorsement of the Mosaic authorship of them all.⁶

Scope

The events recorded in Genesis stretch historically from Creation to Joseph's death, a period of at least 2500 years. The first part of the book (ch. 1-11) is not as easy to date precisely as the second part (ch. 12-50). The history of the patriarchs recorded in this second main division of the text covers a period of about 300 years.

The scope of the book progressively and consistently narrows. The selection of content included in Genesis points to the purpose of the divine author: to reveal the history of and basic principles involved in God's relationship with people.⁷

Purpose

Genesis provides the historical basis for the rest of the Bible and the Pentateuch, particularly the Abrahamic Covenant. Chapters 1-11 give historical background essential to understanding that covenant, and chapters 12-50 record the covenant and its initial outworking. The Abrahamic Covenant continues to be the basic arrangement by which God operates in dealing with humanity throughout the Pentateuch and the rest of the Bible.

"The real theme of the Pentateuch is the selection of Israel from the nations and its consecration to the service of God and His Laws in a divinely appointed land. The central event in the development of this theme is the divine covenant with Abraham and its . . . promise to make his offspring into the people of God and to give them the land of Canaan as an everlasting inheritance."⁸

Genesis provides an indispensable prologue to the drama that unfolds in Exodus and the rest of the Pentateuch. The first 11 chapters constitute a prologue to the prologue.

"Two opposite progressions appear in this prologue [chs. 1-11]: (a) God's orderly Creation with its climax in His blessing of man, and (b) the totally disintegrating work of sin with its two greatest curses being the Flood and the dispersion at Babel.⁹ The first progression demonstrates God's plan to bring about perfect order from the beginning in spite of what the reader may know of man's experience. The second progression demonstrates the great need of God's intervention to provide the solution for the corrupt human race."¹⁰

Theology

"The subject matter of the theology in Genesis is certainly God's work in establishing Israel as the means of blessing the families of the earth. This book forms the introduction to the Pentateuch's main theme of the founding of the theocracy, that is, the rule of God over all Creation. It presents the origins behind the founding of the theocracy: the promised blessing that Abraham's descendants would be in the land.

"Exodus presents the redemption of the seed out of bondage and the granting of a covenant to them. Leviticus is the manual of ordinances enabling the holy God to dwell among His people by making them holy. Numbers records the military arrangement and census of the tribes in the wilderness, and shows how God preserves His promised blessings from internal and external threats. Deuteronomy presents the renewal of the covenant.

"In the unfolding of this grand program of God, Genesis introduces the reader to the nature of God as the sovereign Lord over the universe who will move heaven and earth to establish His will. He seeks to bless mankind, but does not tolerate disobedience and unbelief. Throughout this revelation the reader learns that without faith it is impossible to please God' (Heb. 11:6)."¹¹

Message¹²

The message of the Bible might be the best place to begin our study of the Old Testament. What is the Bible all about? We could state it as follows: God desires to glorify Himself by blessing humankind.

The message of the Pentateuch (Torah) is that people can experience God's blessing by trusting Him (believing His word) and by obeying Him (following His initiative).

Genesis is in the Bible primarily to teach us this lesson. People can enjoy a personal relationship with God and thereby realize their own fulfillment as human beings only through trust in God and obedience to God. This is the message statement. Genesis reveals that God is faithful to His promises and powerful enough to bring them to fulfillment.

Genesis reveals that God originally intended people to have an immediate relationship with their Creator. Evidences for this are as follows.

1. God made man as a special creation (2:7).

2. He made man with special care (2:7).

3. He made man in His own image (1:26-27).

4. He regarded man as His son (1:28-30).

5. He consistently demonstrated concern for man's welfare (3:9).

God's immediate relationship with Adam was broken by the Fall (ch. 3). In the Fall man did two things.

1. He failed to trust God's goodness with his mind.

2. He rebelled against God's government with his will (3:6).

God then took the initiative to re-establish the relationship with man that He had created man to enjoy. He provided a covering for man's sin until He would finally remove it. This temporary covering came through the sacrificial system.

Throughout Genesis we see that people in general consistently failed to trust and obey God (e.g., in Noah's day, at Babel, in the patriarchal period).

Genesis also records what God has done to encourage people to trust and obey Him. It is only by living by these two principles that people can enjoy a relationship with God and realize all that God created them to experience.

On the one hand, Genesis reveals much about the person and work of God. This revelation helps us trust and obey Him. It is through His personal revelations to the main characters in Genesis that God revealed Himself initially (e.g., Adam and Eve, Noah, the patriarchs).

On the other hand, Genesis reveals much about the nature of man. Not only did God reveal the perversity of man, but He also identified positive examples of faith and obedience in the lives of the godly.

In Genesis we learn that faith in God is absolutely essential if we are to have fellowship with Him and realize our potential as human beings.

Faith is the law of life. If one lives by faith he flourishes, but if he does not, he fails. The four patriarchs are primarily examples of what faith is and how it manifests itself. In each of their lives we learn something new about faith.

Abraham's faith demonstrates unquestioning obedience. When God told him to do something, he did it. This is the most basic characteristic of faith. That is one reason why Abraham is "the father of the faithful." God revealed Himself nine times to Abraham and each time Abraham's response was unquestioning obedience.

Isaac's faith helps us see the quality of passive acceptance that characterizes true faith in God. This was his response to God's two revelations to him.

Jacob's story is one of conflict with God until he came to realize his own limitations. Then he trusted God. We can see his faith in his acknowledged dependence on God. God's seven revelations to him eventually led him to this position.

Joseph's life teaches us what God can do with a person who trusts Him consistently in the face of adversity. The outstanding characteristic of Joseph's life was his faithful loyalty to God. He believed God's two revelations to him in dreams even though God's will did not seem to be working out as he thought it would. Patient faith and its reward shine through the story of Joseph.

Faith, the key concept in Genesis, means trusting that what God has prescribed is indeed best for me and waiting for God to provide what He has promised. A person of faith is one who commits to acting on this basis even though he or she may not see how it is best.

The Pentateuch is all about God, man, and our relationship. In our study of it, we will be building a model to show how each new book builds on what has preceded. The key concept in Genesis is faith.

Constable: Genesis (Outline)

Outline

The structure of Genesis is very clear. The phrase "the generations of" (toledot in Hebrew, from yalad meaning "to bear, to generate") occurs ten times (really eleven times since 36:9 repeats 36:1), and in each case it introduces a new section of the book.¹³ The first part of Genesis is introductory and sets the scene for what follows. An outline of Genesis based on this structure is as follows.

1. Introduction 1:1-2:3

2. The generations of heaven and earth 2:4-4:26

3. The generations of Adam 5:1-6:8

4. The generations of Noah 6:9-9:29

5. The generations of the sons of Noah 10:1-11:9

6. The generations of Shem 11:10-26

7. The generations of Terah 11:27-25:11

8. The generations of Ishmael 25:12-18

9. The generations of Isaac 25:19-35:29

10. The generations of Esau 36:1-43

11. The generations of Jacob 37:1-50:26

A full expository outline designed to highlight the relative emphases of the book follows. We shall follow this outline in these notes as we seek to unpack the message of the book.

I. Primeval events 1:1-11:26

A. The story of creation 1:1-2:3

1. An initial statement of creation 1:1

2. Conditions at the time of creation 1:2

3. The six days of creation 1:3-31

4. The seventh day 2:1-3

B. What became of the creation 2:4-4:26

1. The garden of Eden 2:4-3:24

2. The murder of Abel 4:1-16

3. The spread of civilization and sin 4:17-26

C. What became of Adam 5:1-6:8

1. The effects of the curse on humanity ch. 5

2. God's sorrow over man's wickedness 6:1-8

D. What became of Noah 6:9-9:29

1. The Flood 6:9-8:22

2. The Noahic Covenant 9:1-17

3. The curse on Canaan 9:18-29

E. What became of Noah's sons 10:1-11:9

1. The table of nations ch. 10

2. The dispersion at Babel 11:1-9

F. What became of Shem 11:10-26

II. Patriarchal narratives 11:27-50:26

A. What became of Terah 11:27-25:11

1. Terah and Abraham's obedience 11:27-12:9

2. Abram in Egypt 12:10-20

3. Abram's separation from Lot ch. 13

4. Abram's military victory ch. 14

5. The Abrahamic covenant ch. 15

6. The birth of Ishmael ch. 16

7. The sign of circumcision ch. 17

8. Yahweh's visit to Abraham 18:1-15

9. Abraham's intercession for Lot 18:16-33

10. The destruction of Sodom ch. 19

11. Abraham's sojourn at Gerar ch. 20

12. The birth of Isaac 21:1-21

13. Abimelech's treaty with Abraham 21:22-34

14. The sacrifice of Isaac 22:1-19

15. The descendants of Nahor 22:20-24

16. The purchase of Sarah's tomb ch. 23

17. The choice of a bride for Isaac ch. 24

18. Abraham's death 25:1-11

B. What became of Ishmael 25:12-18

C. What became of Isaac 25:19-35:29

1. Isaac's twin sons 25:19-26

2. The sale of the birthright 25:27-34

3. Isaac and Abimelech 26:1-11

4. Isaac's wells 26:12-33

5. Jacob's deception for Isaac's blessing 26:34-28:9

6. Jacob's vision at Bethel 28:10-22

7. Jacob's marriages and Laban's deception 29:1-30

8. Jacob's mishandling of God's blessings 29:31-30:24

9. Jacob's new contract with Laban 30:25-43

10. Jacob's flight from Haran ch. 31

11. Jacob's attempt to appease Esau 32:1-21

12. Jacob at the Jabbok 32:22-32

13. Jacob's meeting with Esau and his return to Canaan ch. 33

14. The rape of Dinah and the revenge of Simeon and Levi ch. 34

15. Jacob's return to Bethel ch. 35

D. What became of Esau 36:1-37:1

E. What became of Jacob 37:2-50:26

1. God's choice of Joseph 37:2-11

2. The sale of Joseph into Egypt 37:12-36

3. Judah and Tamar ch. 38

4. Joseph in Potiphar's house ch. 39

5. The prisoners' dreams and Joseph's interpretations ch. 40

6. Pharaoh's dreams and Joseph's interpretation ch. 41

7. Joseph's brothers' first journey into Egypt ch. 42

8. Joseph's brothers' second journey into Egypt ch. 43

9. Joseph's last test and its results ch. 44

10. Joseph's reconciliation with his brothers 45:1-15

11. Israel's move to Egypt 45:16-46:30

12. Joseph's wise leadership 46:31-47:27

13. Jacob's worship in Egypt 47:28-48:22

14. Jacob's blessing of his sons 49:1-28

15. Deaths and a promise yet to be fulfilled 49:29-50:26¹⁴

Constable: Genesis

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Copyright 2003 by Thomas L. Constable

Haydock: Genesis (Book Introduction)

THE BOOK OF GENESIS.

INTRODUCTION.

The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written like one continued word or verse; but the Septuagint have preferred to give the titles the most memorable occurrences of each work. On this occasion, the Creation of all things out of nothing, strikes us with peculiar force. We find a refutation of all the heathenish mythology, and of the world's eternity, which Aristotle endeavoured to establish. We behold the short reign of innocence, and the origin of sin and misery, the dispersion of nations, and the providence of God watching over his chosen people, till the death of Joseph, about the year of the world 2369 (Usher) 2399 (Salien and Tirinus), the year before Christ 1631. We shall witness the same care in the other Books of Scripture, and adore his wisdom and goodness in preserving to himself faithful witnesses, and a true Holy Catholic Church, in all ages, even when the greatest corruption seemed to overspread the land. (Haydock)

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This Book is so called from its treating of the Generation, that is, of the Creation and the beginning of the world. The Hebrews call it Bereshith, from the word with which it begins. It contains not only the History of the Creation of the World, but also an account of its progress during the space of 2369 years, that is, until the death of Joseph.

Gill: Genesis (Book Introduction)

INTRODUCTION TO GENESIS

This book, in the Hebrew copies of the Bible, and by the Jewish writers, is generally called Bereshith, which signifies "in the beginning", being the first word of it; as the other four books of Moses are also called from their initial words. In the Syriac and Arabic versions, the title of this book is "The Book of the Creation", because it begins with an account of the creation of all things; and is such an account, and so good an one, as is not to be met with anywhere else: the Greek version calls it Genesis, and so we and other versions from thence; and that because it treats of the generation of all things, of the heavens, and the earth, and all that are in them, and of the genealogy of men: it treats of the first men, of the patriarchs before the flood, and after it to the times of Joseph. It is called the "first" book of Moses, because there are four more that follow; the name the Jewish Rabbins give to the whole is חמשה חומשי תורה, "the five fifths of the law", to which the Greek word "pentateuch" answers; by which we commonly call these books, they being but one volume, consisting of five parts, of which this is the first. And that they were all written by Moses is generally believed by Jews and Christians. Some atheistical persons have suggested the contrary; our countryman Hobbes ^a would have it, that these books are called his, not from his being the author of them, but from his being the subject of them; not because they were written by him, but because they treat of him: but certain it is that Moses both wrote them, and was read, as he was in the Jewish synagogues, every sabbath day, which can relate to no other writings but these, Joh 1:45. And Spinosa, catching at some doubts raised by Aben Ezra on Deu 1:1 concerning some passages which seemed to him to have been added by another hand, forms objections against Moses being the author of the book of Genesis; which are sufficiently answered by Carpzovius ^b. Nor can Ezra be the author of the Pentateuch, as Spinosa suspects; since it is plain these writings were in being before his time, in the times of Josiah, Amaziah, yea, of David, and also of Joshua, 2Ch 34:14 nay, they are even referred to in the book of Ezra as the writings of Moses, Ezr 3:2 to which may be added, in proof of the same, Deu 31:9. Nor are there any other writings of his authentic; what are ascribed to him, as the Analepsis of Moses, his Apocalypse, and his Last Will and Testament, are apocryphal. That this book of Genesis particularly was written by him, is evident from the testimony of Philip, and even of our Lord Jesus Christ, who both testify that he wrote concerning the Messiah, Joh 1:45 as he did in this book, where he speaks of him as the seed of the woman that should break the serpent's head; as the seed of Abraham, in whom all the nations of the earth should be blessed; and as the Shiloh, to whom the gathering of the people should be, Gen 3:15. Nor is there any reason to believe that he wrote this book from the annals of the patriarchs, since it does not appear, nor is it very probable, that they had any; nor from traditions delivered down from one to another, from father to son, which is more probable, considering the length of the lives of the patriarchs: but yet such a variety of particulars respecting times, places, persons, their genealogies and circumstances, so nicely and exactly given, can scarcely be thought to be the fruit of memory; and much less is it to be imagined that he was assisted in it by Gabriel, when he lived in solitude in Midian: but it is best of all to ascribe it to divine inspiration, as all Scripture is by the apostle, 2Ti 3:16 for who else but God could have informed him of the creation, and the manner and order in which every creature was brought into being, with a multitude of things recorded in this book? the design of which is to lead men into the knowledge and worship of the one true God, the Creator of all things, and of the origin of mankind, the fall of our first parents, and their posterity in them; and to point at the means and method of the recovery of man by the Messiah, the promised seed; and to give an account of the state and case of the church of God, in the times of the patriarchs, both before and after the flood, from Adam, in the line of Seth, to Noah; and from Noah to the times of Joseph, in whose death it ends: and, according to Usher ^c, it contains an history of two thousand, three hundred, and sixty nine years.

Gill: Genesis 7 (Chapter Introduction)

INTRODUCTION TO GENESIS 7

This chapter begins with an order to Noah to come with his family and all the creatures into the ark, that they might be safe from the flood, which would quickly be upon the earth, Gen 7:1 and then gives an account of Noah's obedience to the divine command in every particular, Gen 7:5 and of the time of the beginning of the flood, and its prevalence, Gen 7:10 then follows a repetition of Noah, his family, and the creatures entering into the ark, Gen 7:13 and next a relation is given of the increase of the waters, and of the height they arrived unto, Gen 7:17 and of the consequences of the flood, the death and destruction of every living creature, except those in the ark, fowl, cattle, beast, creeping things, and men, Gen 7:21 and the chapter is closed with an account how long the waters continued before they began to ebb, even one hundred and fifty days, Gen 7:24