Commentary on Genesis, Chapter 6
CHAP. VI.
Ver. 1. WHen Men began to multiply.] To increaſe exceeding faſt; for they were multiplied before, but not ſo as to fill the Earth. Or the Word Men may be limited to the Children of Cain, (See Verſe 2.) who now began to be very numerous.
And Daughters were born to them.] In great numbers: For Daughters no doubt they had before; but now ſo many more Daughters than Sons, that they had not Matches for all: No, though we ſhould ſuppoſe they followed the Steps of Lamech, (IV. 19.) and took more Wives than one.
Ver. 2. The Sons of God.] There are two famous Interpretations of theſe Words, (beſides that of ſome of the Ancients, who took them for Angels.) Some underſtand by the Sons of God, the great Men, Nobles, Rulers, and Judges, whether they were of the Family of Seth or of Cain: And ſo indeed the word Elohim ſignifies in many places, Exod. XXI. 6. XXII. 28. &c. and the ancient Greek Verſion, which Philo and St. Auſtin uſed, perhaps meant no more, where theſe words are tranſlated, foreign, The Angels of God, his great Miniſters in this World; who in after-times were miſtaken for Angels in Heaven. Theſe great Perſons were taken with the Beauty of the Daughters of Men, i. e. of the meaner ſort, (for ſo ſometimes Men ſignifies, Pſal. XLIX. 2, &c.) and took, by Force and Violence, as many as they pleaſed; being ſo potent as to be able to do any thing with impunity. For they that ſhould have given a good Example, and puniſhed Vice, were the great promoters of it.
But there are other ancient Interpreters, and moſt of the later, who by the Sons of God underſtand the poſterity of Seth, who were the Worſhippers of the true God. IV. Ʋlt.
They ſaw the Daughters of Men.] Converſed with the Daughters of Cain. So Tho. Aquinas himſelf interprets it. Pars I. Q. 51. Art. 3. ad 6.
That they were Fair.] Being exceedingly taken with their Beauty.
And they took them Wives.] Made Matches with them, and perhaps took more than one apiece.
Of all that they choſe.] Whomſoever they liked, (ſo the word chuſe is uſed in many places, Pſal. XXV. 12, &c.) without regard to any thing elſe but their Beauty. Some of the Hebrews by Daughters underſtand Virgins, which they diſtinguiſh from Naſim, Wives or married Women; whom they alſo took and abuſed as they pleaſed. But there is no evidence of this. The plain Sence is, that they who had hitherto kept themſelves (unleſs it were ſome few, See Verſe 15.) unmingled with the poſterity of Cain, according to a Solemn charge which their godly Forefathers had given them, were now joined to them in Marriage, and made one People with them. Which was the greater Crime, if we can give any credit to what an Arabick Writer ſaith, mentioned firſt by Mr. Selden in his Book de Diis Syris, Cap. 3. prolegom. & de Jure N. & G. L. V. Cap. 8. f. 578.) that the Children of Seth had ſworn by the Blood of Abel, they would never leave the mountainous Countrey which they inhabited, to go down into the Valley where the Children of Cain lived. The ſame Author (viz. Patricides with Elmacinus alſo) ſays, that they were inveigled to break this Oath, by the Beauty of Naamah before-mentioned, IV. 22. and the Muſick of her Brother Jubal. For the Cainites ſpent their time in Feaſting, Muſick, Dancing, and Sports: Which allured the Children of Seth to come down and marry with them. Whereby all manner of Impurity, Impiety, Idolatry, Rapine and Violence filled the whole Earth, and that with impunity, as Euſebius obſerves, L. VII. Praepar. c. 8. This Moſes here takes notice of, that he might give the reaſon, why the whole poſterity of Seth, even thoſe who ſprang from that holy Man Enoch (except Noah and his Family) were overflown with the Deluge, as well as the race of Cain: Becauſe they had defiled themſelves with their curſed Affinity; and thereby were corrupted with their wicked Manners.
Ver. 3. And the LORD ſaid.] Reſolved with himſelf.
My Spirit.] Either ſpeaking by his Prophets, ſuch as Enoch had been, and Noah was: Or working inwardly in all Men's Hearts.
Shall not always ſtrive with Man.] Chide and Reprove them, and thereby endeavour to bring them to Repentance; but proceed to puniſh them. There are ſeveral other Interpretations, which may be ſeen in all Commentators: Which to me ſeem more forced than this.
For that he alſo is Fleſh.] For that beſides his wicked actions, he is grown wholly Fleſhly in his inclinations and affections. He ſavours nothing but carnal things; and conſequently is incurable. Or, as others expound it, even the beſt of them (the Children of Seth) are become fleſhly Men.
Yet his days ſhall be an Hundred and twenty years.] I will not deſtroy Mankind preſently; but have patience with them ſo long, that it may appear I would willingly have ſaved them.
Ver. 4. There were Giants in the Earth.] Men of vaſt Stature and Strength, which tempted them to oppreſs others by Violence: For ſo ſeveral of the Ancients Tranſlate the Hebrew word Nephilim by foreign, Violent Men, who carried all before them by main force: Tyrants who filled the World with Rapines and Murders, and all manner of wickedneſs, having ſociety with the Devil, (as Euſebius underſtands it, L. VII. praepar. c. 8) in infernal Arts, which they introduced. Joſephus calls them foreign, inſolent contemners of all the Laws of God and Man. Which made Origen look upon them only as impious Atheiſts: But, no doubt, the extraordinary Bulk and Strength of their Body is alſo intended.
In thoſe days.] i. e. Before the Sons of God married with the Daughters of Men. For theſe Giants were produced by thoſe who went down and mixed with the poſterity of Cain in the days of Jared: As both Elmacinus and Patricides underſtand it.
And alſo after that, when the Sons of God came in unto the Children of Men, and they bare Children to them.] The word Children is not in the Hebrew: and it better agrees with what goes before to tranſlate it, Even they bare Giants unto them. Beſides thoſe which were before, there was a new Race of Gigantick Perſons begot by the Sons of God on the Daughters of Men.
The ſame became mighty Men.] Of great Power, as well as Strength of Body.
Which were of old.] This may referr either to what goes before, or to that which follows.
Men of renown.] Of great Undertakings, and adventurous Actions; Which got them a great Name in Ancient time. But they were no leſs famous for their Wickedneſs, than for their Valorous and great Exploits; for by their means all Mankind were overrun with Impiety, as it follows in the next Verſe.
Ver. 5. God ſaw the wickedneſs of Man that it was great, &c.] All ſorts of Wickedneſs in an high degree overſpread the whole Earth.
And that every imagination of the thoughts of his heart, &c.] And that there were no hopes of their amendment; their very minds being ſo ſet upon Wickedneſs, that they thought of nothing elſe but how to ſatisfie their Luſts. In the Margin it is, their whole Imagination, i. e. all the deſigns, and contrivances of all the Men of that Age, and this continually, Day and Night, were only Rapine, Filthineſs, and all manner of Evil.
Ver. 6. And God repented, &c.] God can neither properly repent, nor be grieved: But ſuch Expreſſions ſignify he reſolved to do, as Men do; who when they repent of any thing, endeavour to undo it. And ſo it here follows,
Ver. 7. The LORD ſaid, I will deſtroy Man whom I have created, &c.] Though they be my Creatures, I am reſolved to have no pity upon them, but to aboliſh them, and all things elſe upon the Earth. For that ſort of puniſhment which God intended, would in its own nature ſweep all away.
For it repenteth me that I have made them.] See Verſe 6. This repreſents how highly God was offended, that he would leave nothing of the old World remaining, but only to preſerve the Seed of a new one.
Ver. 8. But Noah found grace, &c.] This ſingle Perſon God reſolved to ſpare, becauſe (as it follows) he continued untainted in the midſt of an univerſal Contagion.
Ver. 9. Theſe are the generations of Noah.] An account of his Family. Or as Paulus Fagius (who upon XXXVII. 2. expounds the Word we tranſlate Generations, to ſignifie Events) Theſe are the things which befel Noah and his Family. Which way ſoever we expound this, the next Words are inſerted by a Parentheſis as a Character of Noah, who was,
A juſt Man.] Free from that Violence, which the reſt committed.
And perfect in his generations.] Not guilty of any of thoſe other Sins, which every where abounded.
And Noah walked with God.] Not only did well, but was addicted (as we ſpeak) to it; continuing conſtant in the way of Righteouſneſs.
Ver. 10.] And Noah begat three Sons, &c.] Ver. 32.
Ver. 11.] The Earth alſo was corrupt before God.] The Jewiſh Doctors ſay, That by corruption is always underſtood either filthineſs (or forbidden mixtures) or elſe Idolatry. Some take the firſt to be here meant, and then the next words, Filled with Violence, denote their perverting of Juſtice, taking Bribes, and oppreſſing Men by open force. But others think it better by corruption to underſtand Idolatry: And then this Generation is accuſed of the two higheſt Crimes that can be committed; the one of which is between Man and his Neighbour, and the other between Man and God. The higheſt degree of the former is, when they that ſit in Judgment make Unrighteous Decrees: Which R. Solomon thinks is principally meant in theſe Words, the Earth was filled with Violence. See Mr. Selden, L. V. de Jure N. & G. c. 9. latter end. However we underſtand the Words, they point at ſome ſpecial enormous Sins, which are only comprehended in general Words before.
Ver. 12. God looked upon the Earth, &c.] No fruits of God's long-ſuffering appearing, he reſolved to viſit Men for their Wickedneſs: Which had rather increaſed, than been leſſened, by his forbearing them One hundred and twenty Years: Which now, we muſt ſuppoſe, drew near to an end, Verſe 13. The obſervation of ſome of the Hebrew Doctors perhaps is too curious, which is this: That the Name of Jehovah, which we tranſlate LORD, is uſed, Verſe 3. where the firſt mention is made of this matter; for it betokens the clemency of the Divine Majeſty; till the One hundred and twenty Years were out, and then Moſes uſes the Word Elohim, which is a Name of Judgment; the time of which was come.
For all fleſh. i. e. all Men, had corrupted his way upon Earth.] Wholly departed from the Rule of Righteouſneſs; or had made their way of Life abominable throughout the whole World.
Ver. 13. The end of all fleſh is come before me.] I am determined to make an end of, i. e. to deſtroy all mankind ſhortly. So it follows,
I will deſtroy them with the Earth.] i. e. With all the Beaſts and the Fruits of the Earth. Or, from the Earth, as it is in the Margin.
Ver. 14. Make thee an Ark.] This Veſſel was not in the form of one of our Ships, or Boats: For it was not made ſharp forward to cut the Waves, but broad like a Cheſt; and therefore had a flat bottom, with a Cover or a Roof. We do not find it had any Rudder, being ſteered by Angels.
Of Gopher-wood.] There are various opinions about Gopher, which ſome take for Cedar, others for Pine, &c. but our learned Nic. Fuller in his Miſcellanies hath obſerved, that it is nothing elſe but that which the Greeks call foreign, the Cypreſs-Tree. For taking away the termination, Cupar and Gophar differ very little in their ſound. Bochartus hath confirmed this, and ſhown that no Country abounds ſo much with this Wood, as that part of Aſſyria which was about Babylon: Where Arrianus ſays Alexander built a Navy of theſe Trees, foreign, &c. (L. VII.) for there is great plenty of theſe Trees alone in the Country of Aſſyria, but of other fit for making Ships, there is great ſcarcity. Strabo ſaith the ſame, L. XVI. From whence Bochart thinks it probable, that Noah and his Children lived in this Country before the Flood; for it is not likely that ſuch a vaſt Bulk as the Ark, was carried far from the place where it was made: And the Mountains of Ararat, which he will have to be the Gordiaean Mountains, are upon the borders of Aſſyria Northward; which way the Wind blew (if there were any) in all likelyhood; the Rain coming from the South Sea. L. I. Phaleg. c. 4.
Rooms ſhalt thou make.] Little Cabbins or Cells; to ſever the Beaſts from the Birds; the clean Beaſts from the unclean; and to preſerve their ſeveral ſorts of Food.
And ſhalt pitch it, &c.] So the Arabick tranſlation expreſly, pitch it with pitch. For the bitumen, which was plentiful thereabouts (which others think is here meant) was of the ſame nature, and ſerved for the ſame uſe with Pitch: Being very glutinous and tenacious, to keep things cloſe together. But not only the Chinks were filled with it; but the whole Body of the Ark ſeems to have been all over daubed with it.
Within.] To give a wholſome Scent, ſome think, among ſo many Beaſts.
And without.] To make the Ark more glib and ſlippery, to ſwim in the Water more eaſily.
Ver. 15. And this is the faſhion, &c.] There are thoſe who take theſe for Geometrical Cubits; every one of which contains Six of the common. But there is no need of ſuch: For taking them for common Cubits, containing each only one Foot and an half, it is demonſtrable there might be room enough in the Ark, for all ſorts of Beaſts and Birds, with Noah's Family, and their neceſſary proviſion. See Verſe 20.
Ver. 16. A Window ſhalt thou make to the Ark.] To let in the Light into the ſeveral Apartments: For which, ſhould we conceive, that one great Window might be ſo contrived as to be ſufficient; I do not ſee how that would exclude many little ones, here and there, for greater convenience.
And in a Cubit ſhalt thou finiſh it above.] That is, finiſh the Ark; which had a Cover it is plain from VIII. 13. and was made ſhelving, that the Rain might ſlide off.
And the Door of the Ark ſhalt thou ſet in the ſide thereof.] But on what ſide, or whereabouts on the ſide, is not certain. It is probable on one of the long ſides, and in the middle of it. Patricides calls it the Eaſtern ſide.
With lower, ſecond, and third Stories, &c.] That Arabian Author, and Pirke Elieſer (Cap. 23.) place Noah and his Family in the uppermoſt Story; the Birds in the middle; and the Beaſts in the loweſt. But they forget to leave a place for their Proviſion: And therefore they make a better diſtribution who think the Beaſts were beſtowed in the lower Story, and that the third ſerved for the Birds, with Noah and his Family: The ſecond between both, being left for the Stores that were to be laid in of Meat and Drink for them all. The creeping things, ſome think, might well live in the ſpace between the lower Story, and the bottom of the Ark.
Ver. 17. And behold, I, even I, do bring a Flood of Waters, &c.] i. e. They ſhall unavoidably be all ſwept away; for I my ſelf will bring a Deluge upon them: Not an ordinary Flood, but one of which I will appear to be the Author. All Nations, it plainly appears, by ſuch Records as remain, had heard ſomething of this Flood. Lucian in his Dea Syria tells a long ſtory of it, out of the Archives of Hierapolis very like to this of Moſes, only he puts the Name of Deucalion inſtead of Noah. Plutarch mentions the Dove ſent out of the Ark. And ſo doth Abydenus, mentioned by Euſebius, (L. IX. Praepar. Evang. c. 12.) ſpeak of Birds in general, which being ſent out, returned again to the Ship, finding no place to reſt in but there only. Joſephus mentions a great many more, not only Beroſus the Chaldaean, but Hieronymus Aegyptius who wrote the Ancient Phoenician Hiſtory, Mnaſeas, Nicholaus Damaſcenus, with many others. St. Cyril alſo, L. I. againſt Julian, quotes a paſſage out of Alexander Polyhiſtor, wherein is part of the Story; only he calls Noah by the Name of Xiſuthros, (as Abydenus calls him Seiſithrus) in the Dialect of the Aſſyrians, as ſome conjecture. And now it appears that the Americans have had a Tradition of it, (as credible Authors, Acoſta, Herrera, and others inform us,) which ſaith, The whole Race of Mankind was deſtroyed by the Deluge, except ſome few that eſcaped. They are the words of Auguſtin Corata, concerning the Peruvian Tradition. And Lupus Gomara ſaith the ſame from thoſe of Mexico. And if we can believe Mart. Martinius his Hiſtory of China, there is the like among the People of that Country.
Ver. 18. And with thee I will eſtabliſh my Covenant.] I will make good the Promiſe I have made thee, to preſerve thee and all that are with thee in the Ark. For ſo the word Covenant is ſometimes uſed: And it is reaſonable to think God made him ſuch a Promiſe; which is plainly enough implied in verſe 8. Or, otherwiſe, we muſt underſtand this of the Covenant about the promiſed Seed, III. 15. which he ſaith he will eſtabliſh with him; and conſequently preſerve him from periſhing.
Thou, thy Sons, and thy Sons Wives with thee.] This Paſſage ſhows the Ark was not an hundred Years in building, as ſome have imagined: For none of theſe Sons were born an hundred Years before the Flood; and we muſt allow ſome Years for their growth, till they were fit to take Wives. Compare V. 32. with VII. 6. And, if we obſerve how Sem, though he had a Wife before the Flood, yet had no Children, (for Arphaxad his firſt Child was not born till two Years after the Flood, XI. 10.) it will incline us to think, that Noah received the Command for building the Ark, not long before the Flood came.
Ver. 19. Two of every ſort.] i. e. Of unclean Beaſts, as it is explained, VII. 2.
They ſhall be Male and Female.] To preſerve the Species. Lucian in his Book of the Syrian Goddeſs, where he deſcribes the Flood, ſaith, all Creatures went into the Ark, foreign, by pairs.
Ver. 20. Of Fowls after their kind, &c.] In ſuch Numbers as is directed afterward, VII. 3. Which ſeems to ſome to be ſo very great, there being many ſorts of living Creatures, that they could not poſſibly be crowded into the Ark; together with Food ſufficient for them. But ſuch Perſons never diſtinctly conſidered ſuch things as theſe. Firſt, That all thoſe which could live in the Water, are excepted: And ſo can ſeveral Creatures beſides Fiſhes. Secondly, That of the Species of Beaſts, including alſo Serpents, there are not certainly known and deſcribed above an hundred and fifty, (as Mr. Ray hath obſerved,) and the Number of Birds about five hundred. Thirdly, That there are but a few Species of very vaſt Creatures, ſuch as Elephants, Horſes, &c. And, Fourthly, That Birds are generally of ſo ſmall a bulk, that they take up but a little room. And, Fifthly, That if we ſuppoſe creeping Inſects ought to be included, they take up leſs, though very numerous. And, Laſtly, That leſs Proviſion would ſerve them all, when they were ſhut up cloſe, and did not ſpend themſelves by Motion; and beſides, were in a continual confuſed Agitation, which pall'd their Appetites. From all which, and many more Conſiderations, it is eaſie to demonſtrate there was more than room enough, for all ſorts of Creatures that God commanded to be brought into the Ark: And for their Food, during the time they ſtayed in it.
Two of every ſort ſhall come unto thee, &c.] In the foregoing Verſe he had ſaid, Two of every ſort ſhalt thou bring into the Ark. Which he might think impoſſible; for by what means ſhould he get them all together? Therefore here it is explained in theſe words, they ſhall come unto thee; by the Care of God, who made them and moved them to it. R. Elieſer (c. 23. of his Pirke) is commonly cenſured for ſaying, The Angels that govern every Species of Creatures, brought them thither. But (ſetting aſide the Opinion of Angels peculiarly preſiding over every kind of Creature,) I ſee no incongruity in affirming that God, by the Miniſtry of his Angels, brought them to the Ark: But it is rather agreeable to the Holy Scriptures, which repreſent the Divine Majeſty, as employing their Service in all Affairs here below.
Ver. 21. Take unto thee of all Food that is eaten, &c.] Either by Man or Beaſt: Food ſuitable to every Creature. Among which, though there be many that feed on Fleſh; yet other Food, as ſeveral Hiſtories teſtifie, will go down with them, when they are accuſtom'd to it. See Philoſtratus, L. V. c. 15. Tzetzes Chil. V. Hiſt. 9. Sulpit. Severus, De Monacho Thebaid. Dial. I. c. 7.
Ver. 22. Thus did Noah, according to all that God commanded him, &c.] i. e. He made the Ark of ſuch Dimenſions, and laid up Proviſions for all Creatures, as he was directed. This he did when the hundred and twenty Years drew towards an end. See Ver. 18.