Westminster Annotations, Genesis · Chapter 7
CHAP. VII.
Vers. 1. COme thou] When the Ark was ready, and the provision for those that were to be received into it brought in, and the hundred and twenty yeers run out, Chap. 6. vers. 3. and Gods patience abused, and Noah's preaching of repentance, and forewarning the world of approaching perill by preparing the Ark for safety contemned, then was Noah to enter into the Ark.
and all thy house] Thy family, all the persons of thy house specified vers. 13. to wit, himselfe, his wife, his three sonnes, and their three wives: he had divers servants no doubt, but they were neither within the Ark, nor within the Covenant, which is made, as the promise is, to the faithfull and to their children, Gen. 6. 18. Acts 2. 39. Though saving grace descend not by generation, from the parents to their children, many temporall blessings are bestowed on them for their sakes, Gen. 17. 20. and Chap. 19. 12.
into the Ark;] Though God could have saved Noah and his family, either upon the water, or in it, as well as the fishes, yet he is pleased to prescribe a likely means of safety; and the meanes prescribed must be used, though he could save without it, as well as with it.
righteous] In respect of the rest of the world. See the Annot. Chap. 6. vers. 9.
before me,] His service to God was not an eye-service, to be seen of men, or applauded by them; what he did, was so done, that it might be accepted and approved by God, who likes that goodnesse most which is least in sight; and that others may do the like, they may observe in this example how happily sincerity and safety meet together. See Prov. 10. 9.
in this generation.] The race of man in Noah's time, called by S. Peter, the world of the ungodly, 2 Pet. 2. 5. was generally so degenerated from God, so wide out of the way of Enoch's holy walking with him, that Noah was among them as a lillie among the thornes, Cant. 2. 2. which rarity doth not onelyonly …et forth his sincerity, but whets the edge of his zeale, to be so much more faithfull, and serviceable unto God, as to make some supply for others failing.
V. 2. Of every cleane beast] The distinction of cleane and uncleane creatures, before the stood, was principally observed in respect of Sacrifices to God, yet in respect of sustenance of man there was difference also; for some of them were of wholesome nourishment, some not; but of those that were wholesome in themselves, some kinds were after the flood forbidden to the Jews, Levit. 11. which upon the union of converts of the Jews and Gentiles into one Church, were allowed as a part of Christian liberty, Acts 10. 12, 13. 1 Tim. 4. 4. Tit. 1. 15. and of Gods liberality, which was more to man then to himselfe in this respect, that he would be served but with a few kinds of creatures; as of beasts, onelyonly with Kine, Oxen, Sheep, and Goats; and of birds, with Doves, or Pigeons, Turtles, Sparrows. See Levit. Chap. 1. vers. 3. and Chap. 14. 4. and Chap. 22. 19. whereas he allowed man more variety of good creatures, not onelyonly for his necessity, but for his delight, and gave him the greatest store of those which are of most use; and to make them more usefull, he made them familiar to him, and sociable among themselves; the contrary disposition in savage creatures, is of the mercifull dispensation of God, for both their aversnesse from cohabitation with man, and their dis-union among themselves, (ranging rather alone, like single theeves or spoilers, then in great herds like armies) make much for the safety both of mankind, and of the creatures most serviceable to him.
by sevens,] Hebr. seven seven. The Hebrews expresse distribution by duplication of the same word, so Chap. 32. vers. 16. Numb. 7. 11. and Chap. 29. 10. so doe the Greeks, (though not so frequently) as Mark, Chap. 6. vers. 7, 39, 40.
by sevens,] That is, one for sacrifice, as Chap. 8. 20. and the rest, partly for food, and partly for breed to preserve the kind; therefore they were fewer of the uncleane, because they were taken into the Ark onelyonly for increase, that the kind might not perish: and whereas it is said, Chap. 6. 20. that two of every sort must be taken into the Ark, the meaning is, that they should be taken by couples, one of each sexe; but here besides the difference of sex, the distinct number is set down, which is more of the cleane, then of the uncleane, that there might be most increase of those which were of most use and comfort to mankind; and therefore God hath so ordered their number, and habitation, that the wild and lesse profitable creatures doe not so abound, as the tame and more profitable; or God so disposeth of the abode of such as are savage and cruel, that they desire to live apart from the society of man, and to keep as much as may be out of his walk and sight. See Job Chap. 37. vers. 7. 8. Psal. 104. 20.
the male and his female] Hebr. Isch, Veischeta, that is, the man and his wife; the distinction made in termes belonging to noblest kind, and by a figure called catachresis, applied to the severall sexes of other kindes; so are they said to have families. See Annot. on Chap. 8. 19.
V. 3. Of fowles also] As the beasts that were to be taken in by sevens were cleane beasts, so are the fowles that are of cleane kinds to be taken in, by sevens also.
V. 4. yet seven dayes] God yet shewed mercy when he executed judgement, in that he sent it down by a graduall increase that it might warne them of the danger, and worke upon them for repentance, whereby some might be saved from the fire of hell, though none escaped the flood of water that were not in the Arke: and it is not unlike, that some reserved in the Arke were damned, as well as some saved that were overwhelmed in the flood.
yet seven dayes] Hebr. to yet seven dayes. That is, the seventh day from hence or after this; so vers. 10. compare Text and marg: the like expression is of the same construction, 2 Chron. 10. 5. which Gen. 40. 13. is rendered within, as within three dayes shall Pharaoh lift up thine head.
I will cause it to raine] To send or withold raine, whether in mercy or judgement, is an act of power peculiar to God, Gen. 2. 5. Job 28. 25, 26, 28. Esa. 5. 6. Amos 4. 7. and therefore though Elijah said there should be neither dew nor raine but according to his word, 1 King. 17. 1. and according to his word it was restrained for three yeares and sixe moneths, and afterwards according to his word restored; yet that was not by a word of command, but a word of prayer, Jam. 5. 17. he prevailed with God by a petition, else he could not have either kept backe or sent down one drop upon the earth.
V. 5. according to all] All Gods commands are just in themselves, and justly commanded unto men; nothing so great which he bids, but we are bound to doe it; nothing so small, that we may be allowed to slight it, when the stamp of divine authoritie is upon it; then what ever it is, there is weight and worth in it to make it regarded; and he that obeys not God in all things, as Noah here, and David, Psal. 119. 6. Act. 13. 22. but with choice and exception, obeys him not at all, Jam. 2. 10, 11. See Annot. on Chap. 6. vers. last.
V. 6. sixe hundred yeares old] Hebr. a sonne of sixe hundred yeares: as Chap. 5. 32. sixe hundred yeares were past since the time he was first a sonne, and born into the world.
V. 7. and his sonnes, &c.] None but they; which confutes the account of the seventie Interpreters, which extend the age of Methuselah beyond the flood, which cannot be true, because he was none of those that were preserved in the Arke; and it is not like he perished in the flood, therefore it is most probable, he dyed before it came upon all flesh.
because of tho waters] Hebr. from the face of the waters.
V. 9. there went in two and two] They came in not by any pains or compulsion of Noah, nor by any skill or art of hunting or hawking, for that would not serve to bring together so many sorts in so short a time; but by such an inward motive or instinct from God, as brought the creatures before Adam to receive their names, Chap. 2. 19.
as God commanded Noah] The Lord signified his command to Noah, when he told him they should come unto him, Chap. 6. 19. 20. and when they offered themselves unto him, Gods command was that he should take them in, and dispose of them fitly in their cells and cabines.
V. 10. And it came to passe] Gods promises, how faire so ever, his threatnings, how fierce so ever, never faile of an answerable effect, because he is immutable in his counsell and purpose, Heb. 6. 17. and unresistible in his power, Job 9. from vers. 4. to the tenth: But they who are led more by sense, then by faith or reason, will not beleeve it untill they feele it; and when they are foretold it, with confidence and rage they reject the premonition, Prov. 14. 16. and passe on to their punishment Prov. 22. 3.
V. 11. second monethmonth] The moneths before the captivitie of Babylon had their distinction (as some think) only by number and order, as the first, second, &c. after the return from Babylon they had more particular appellations. Carol. Sig. de Rep. Hebr. lib. 3. cap. 2. But that they had them much sooner, is manifest (at least for some of them) by Scripture, as
March. 1 Abib, Exod. 13. 4. & 23. 15. & 34. 18. Deut. 16. 1.
2 Zif, 1 King. 6. 1. 37. April.
7 Ethanim, 1 King. 8. 2. September.
8 Bul, 1 King 6. 38. October.
Although in exact correspondence Nisan or Abib, the first MonethMonth, answereth rather to part of March and part of April; and Iiar or Zif, the second MonethMonth, answereth to part of April and part of May, &c. This reckoning of Moneths was Ecclesiasticall, observed for the ordering and celebrating of the Feasts; see Exod. 12. 1. but there was another accompt of the yeare for Civill affaires, and that began at the MonethMonth Tisri or Ethanim, which was part of September and part of October; and so the second MonethMonth was part of October and part of November. This second MonethMonth some take according to the Civill accompt; for till after the dayes of Noah the Ecclesiasticall accompt was not observed: some take it rather according to the Ecclesiasticall accompt, because Moses (by anticipation in respect of the contexture of story) writes according to what was in use in his own age; and so the second MonethMonth may be the MonethMonth Iiar, which contained part of April, and part of May, the pleasantest time in the whole yeare; a time (no doubt) of most security to the world, and of much hope of an happy yeare to insue. How they differed in their order, (both agreeing in the number of twelve) and what correspondence is betwixt their accompt and ours, may be represented in this Figure.
The Eclesiasticall order of ye months beginning at ye pasouer Exod. 12.
fountains of the great deepe] Both the waters of the earth and under it did overflow, swelling up, and finding issue out by a miraculous operation of divine power; and also the clouds made returne of showers for vapours received in the aire, and there formed into water; so that sinfull man is betwixt them both, the one above, the other below, as Pharaoh and his host betwixt the waves of the red Sea, which stood severed to receive them, and met again to drown them, Exod. 14. 28.
windows of heaven] Or, the flood-gates of heaven. We finde the like phrase, Chap. 8. 2. & 2 King. 7. 2. 19. Psal. 78. 23. Esa. 24. 18. Malachi 3. 10. though in proprietie of speech there be neither windows nor flood-gates in heaven: the meaning is, that the waters bound up in the clouds, which now were extraordinary bigge and black, were let loose into continuall raine in such an extraordinary manner and measure, that it might appeare to men to be a judgement from God; which (as some conceive) came not down in drops, but as from spouts in streams; or that the clouds did not distill down water as sweat through the pores of the skinne, but as it were vomited out a great measure of waters at once; howsoever, the raine came down so fast, and in such abundance, as brought the deluge to the highest cubite within the space prefixed: to this height or depth of waters some conceive there was no need of any new creation, but of a condensation of aire, which from waters returned to aire again by rarefaction of the wind sent for that purpose, Chap. 8. vers. 1.
V. 12. fourtie dayes, and fourtie nights] The pitie and patience of God appeare in this soft and slow pace of his judgements compared with the worke of his goodnesse and power in making the world, which in sixe dayes space he perfectly finished, but he tooke fourtie dayes space when he meant to destroy it, after he had given an hundred and twentie years warning, Gen. 6. 3. And when he threatned the Ninevites, he premonished them of their perill fourtie dayes before it was to fall upon them, Jonah 3. 4: who tooke warning by words, and so Gods displeasure against them went not on unto deeds, Jonah 3. 10.
V. 13. in the selfe same day] Viz. When the raine began to fall; Hebr. In the bone, body, substance, or strength of the day. So Gen. 17. 23. Levit. 23. 14. Josh. 10. 27. when it was cleare day, and while the day was in its strength, so that it was certainly else selfe-same day, and not a morning, or evening twilight, which might seeme to belong to the day before, or the day following.
V. 14. every sort] The Hebrew phrase, of every wing, imports a difference of fowles by their wings; and so there is, for most have wings of feathers, yet some have skinny or gristly wings without feathers, so have bats.
V. 15. two of all flesh] That is, of either sexe one of all kinds, not only of the tame creatures, but of the wild, even those which were at greatest antipathy or hostilitie to each other, were (out of a naturall desire to escape danger) content to lay all quarrels aside, and quietly to come and continue together (as Esa. 11. 6, 7. &c. & Chap. 65. 25.) where they might be preserved from destruction: wherein the wisdome of brute and savage beasts may upbraid the madnesse of men, whom no apprehension of outward perill will keep in peace, or bring to a truce among themselves.
V. 16. shut him in] Not so much to confine him, as to secure him; for when he shut him in, he shut out the waters that they might not follow him: herein how doth God favour and honour his servants, who (though he be the high and loftie one who inhabiteth eternitie) will come down to dwell with the humble, Esa. 57. 15. and doe such meane offices for them, as to shut their doores, as here, to make their bed, as Psal. 41. 3. and (which was a condescending of the same Deitie in the forme of a servant, Phil. 2. 7.) to wash his servants feet, Joh. 13. vers. 5. What office or service of God then, whether to be a doorekeeper in his house, as David desired, Psal. 84. 10. or any other how low so ever, can be too base for the worthiest of the sonnes of men?
V. 17. the flood was fourtie dayes upon the earth] That is, the waters by the fourtie dayes raine swelled up to the height of the flood, but they prevailed over the earth one hundred and fiftie dayes, vers. 24.
V. 18. waters prevailed] When they daily increased, those that more feared drowning then their damnation before, used no doubt many meanes for their safetie▪ removing from the lower roomes to the higher, from the floores to the tops of houses, and from houses to trees, from the valleys to the hils, and some swimming towards the Arke desired that refuge which before they derided; but the waters so prevailed against all their preservatives that none of them would serve either to save them altogether, or to reprieve their lives while the raine powred down; and so the water floods did overflow them, and the deepe swallowed them up, though (as David prayed, Psal. 69. 15.) Noah and his family were preserved from them.
V. 20. Fifteen cubits] There was no refuge then for Giants, or the greatest land-creatures upon the highest hils, or any resting place for Enoch upon the Earth (as the Papists saign his preservation in some high place of the earthly Paradise.) Some will have it that some hils are in their tops above the middle region of the Aire, and so above clouds and raine, and windes; in so much that Solinus writeth that on Olympus, letters written in ashes will remaine a whole yeare, as legible at the yeares end as when they were made; which appeareth to be fabulous both by reason and experience; by reason, because that vapours which cause both raine and winde doe ascend fifty two, or at least fourty five miles in height, as Clavius sheweth in his Booke de Crepusculis: but the hill Olympus ascendeth not in a perpendicular line above a mile and a quarter, as the dimension was taken by Anaxagoras, and reported by Plutarch in the life of Paulus Aemilius; so that if the mountaines Athos, Atlas, Caucasus, Casius, Pelion, Ossa, Tencriffa, and divers others had beene set one upon another, and all upon Olympus, it would not have afforded a safe repose for Enoch, or any else, the flood swelling up fifteene cubits above the highest mountaines: and for experience, Francisc. Philelphus a learned Knight of Italy ascended the hill Olympus to try the truth of that of Solinus, and found the relation to be false, as Ludov. Vives hath reported on August. de civ. Dei. l. 15. cap. the last: yet (how high soever the flood swelled) the Papists will have it that Enoch was secured from drowning in some part of Paradise; and for that purpose the waters (say some of the learnedst of that side) stood above the hill, and about the place where Enoch was, as Exod. 14. 22.
mountaines] See Psal. 104. 6.
V. 22. the breath of life] Heb. the breath of spirit. By this it is thought that fishes are expected, because they breath not; and they are said not to breath because they have no lungs, and live in the water where aire cannot come; yet Pliny saith that fishes breathe: Nat. Hist. l. 10. c. 65.
died] There is no doubt of the death of those that were drowned, but a great question whether all that were drowned were also damned; some are for the affirmative: 1. Because they were generally corrupt and cruell, Gen. 6. 11. 2. Because the preaching of Noah, and preparing the Arke for one hundred & twenty years together wrought no repentance in them. 3. Because the Arke was a figure of the Church, 1 Pet. 3. 20, 21. out of which there is no salvation. 4. For that they that were drowned were called the world of the ungodly, 2 Pet. 2. 5. Notwithstanding as all were not saved that were in the Arke, so it is probable that all were not damned that were out of it; for there were millions of infants, of whom some might belong to God by his Decree of Election; and though most were so hardned in their sinne as to die in it, and be damned for it; yet the danger coming upon them by degrees, might worke upon some of them to salvation of their souls, though they miscarried by the drowning of their bodies; as Eli though he brak his neck, 1 Sam. 4. 18. did not lose his soule, as judicious and godly Divines have judged of him.
V. 23. every living substance] Except the fishes, which perished not; for the judgement being inflicted for the sinne of man, those creatures were destroyed, who lived on and in the same element with him; that is, those of the earth and aire, and with which he had most to doe, and not the fishes who lived out of all communion with him in that element out of which they could not, and in which man could not live: unlesse then the flood had beene made up of such raine as fell upon Sodome and Gomorrah (as some Jewes faine somewhat like it, viz. that it was a raine of scalding water) they might survive the destruction of other creatures. And of those that were destroyed, the first were men, women, and children; then beasts, and birds last of all, who might flie above that danger when they could neither by going (though it were climbing) nor by swimming deferre their drowning any longer. This generall and deepe inundation may serve to make sinne abominable, and the Justice of God terrible to all man-kind; if the creatures (besides man) who are alive were apprehensive of the destructiō of those which the flood hath swallowed up, they would be very fearefull to provoke his iudignation any more; the more should man beware of incurring his displeasure, since his sinne involveth the unreasonable and insensible creatures under a curse as well as himself, Exod. 9. 19. Josh. 7. 24, 25. Jonah 4. 11.
Noah onelyonly remained, &c.] 2 Pet. 2. 5. Now it was evident to the surviving part of the world (and that they that were overtaken with the waters before they were overwhelmed with them might see it and acknowledge it) that it was safer to goe against the streame with a few godly persons, then with a multitude of ungodly ones to be carried along with it, and overwhelmed by it.
V. 24. an hundred and fifty dayes] Which are to be reckoned not from the end of the fourtie dayes raine, but from the first day of the falling of it, which was the seventeenth day of the second monethmonth, vers. 11. from which day to the seventeenth day of the seventeenth monethmonth (on which by the asswaging and decreasing of the flood, the Ark rested on Mount Ararat, Chap. 8. vers. 3, 4.) are just one hundred and fifty dayes.