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英文原文
The most remarkable thing we have upon record concerning the old world is the destruction of it by the universal deluge, the account of which commences in this chapter, wherein we have, I. The abounding iniquity of that wicked world, Ge 6:1-5, and Ge 6:11,12. II. The righteous God's just resentment of that abounding iniquity, and his holy resolution to punish it, Ge 6:6,7. III. The special favour of God to his servant Noah. 1. In the character given of him, Ge 6:8-10. 2. In the communication of God's purpose to him, Ge 6:13,17. 3. In the directions he gave him to make an ark for his own safety, Ge 6:14-16. 4. In the employing of him for the preservation of the rest of the creatures, Ge 6:18-21. Lastly, Noah's obedience to the instructions given him, Ge 6:22. And this concerning the old world is written for our admonition, upon whom the ends of the new world have come.
1-5
Depravity of the World (2469 BC)
世界的堕落（主前 2469 年）
¹ 当人在世上多起来，又生女儿的时候，
² 神的儿子们看见人的女子美貌，就随意挑选，娶来为妻。
为着神公义的荣耀，也为警告那邪恶的世界，在古世界倾覆的历史之前，我们先得着关于它败坏、它背离神、背叛神的充分记述。毁灭它是必要的公义之举，而非绝对的专权，为要维护神治理的尊严。此处我们读到引起古世界邪恶的两件事：1. 人类的增多：*人在世上多起来。*这是祝福的果效（创 1:28），然而人的败坏如此滥用、扭曲这祝福，使之反成了咒诅。罪便借着神的恩慈越发显为可恶（箴 29:16）：恶人加增，过犯也加增。罪人越多，罪也越多；犯罪的众多，便使人更加胆大。传染病在人口稠密之城最为致命；罪就是那蔓延的大麻风。如此在新约教会中，门徒数目加增的时候，就有发怨言的（徒 6:1），我们又读到一个民族增多了，喜乐却不因此加增（赛 9:3）。人数众多的家庭需要善加治理，否则必成为邪恶之家。2. 混杂的婚姻（创 6:2）：神的儿子们（即信仰的认信者，他们蒙主的名称呼，也求告主的名）娶了人的女子为妻，即那些属乎世俗、与神和敬虔无分之人。塞特的后裔没有保持应有的分别——既为保全自己的纯洁，也为厌恶那背叛——反倒与被弃绝的该隐之族混杂：随意挑选，娶来为妻。但这些婚姻有什么不对呢？(1.) 他们只凭眼目挑选：看见美貌，这便是他们所看的全部。(2.) 他们随从自己败坏的情感所作的选择：随己意挑选，不加劝询、不加思量。(3.) 对他们后果如此恶劣的，是他们娶了外邦女子，与不信的同负一轭（林后 6:14）。这在以色列是被禁止的（申 7:3,4），是所罗门背道的祸因（王上 11:1-4），也在犹太人从巴比伦归回后带来恶果（拉 9:1,2）。当知：信仰的认信者在为自己和儿女婚配时，当以持守信仰的界限为良心所系。坏的更容易败坏好的，胜过好的改良坏的。那自称为神儿女的人，若不得他的同意——而他们若与他的仇敌联姻便是不得他同意——就不可婚娶。
³ 耶和华说：人既属乎血气，我的灵就不永远住在他里面，然而他的日子还可到一百二十年。
这话在此作为神对那些娶外邦女子之人的不悦的记号；他威胁要从他们收回他的灵——他们既违背良心、以这样的婚姻叫他担忧，便已经惹动了他；属肉体的情欲往往以属灵的刑罚受报，那是一切刑罚中最重的。这也可以作为古世界大恶的另一个起因；主的灵既因他们抗拒他的感动而被激怒，便不再与他们相争，于是他们中间的一切宗教很快便荡然无存。他在事先警告他们，为使他们不再进一步惹动他的圣灵，却可以借祷告将他挽留在他们中间。请观察这一节：
I. 神定意不再以他的灵与人相争。那时圣灵借着挪亚的传道（彼前 3:19,20）和内心的责备与人相争，但在大多数人身上归于徒然；所以神说，*他不再永远相争。*当知：1. 蒙福的圣灵借着良心的定罪和劝戒与罪人相争，为使他们转离罪归向神。2. 圣灵若被抗拒、被消灭、被敌挡，他虽长久相争，却不会永远相争（何 4:17）。3. 圣灵已经停止与之相争的人，正迅速地走向毁灭。
II. 这定意的理由：因为人既属乎血气，即无可救药地败坏、属肉体、属感官，与他相争不过是白费力气。古实人岂能改变皮肤呢？人既属乎血气——即所有人，一个和另一个都如此，他们都已陷在肉体的泥沼中。当知：1. 正是败坏的本性和灵魂向肉体的倾向，敌挡圣灵的相争，使之归于无效。2. 当罪人长久地站在那一边、与肉体同伙而敌挡圣灵时，圣灵便公义地收回他的作为，不再相争。失去圣灵相争的人，都是先自己 forfeit 了它的人。
III. 虽如此却仍赐下缓刑：*然而他的日子还可到一百二十年；*我如此长久地推迟他们当受的刑罚，给他们空间借悔改和归正来避免它。公义说：*把它砍了罢；*怜悯却代求：*主啊，今年且留着它；*于是怜悯如此得胜，为他们取得了一百二十年的缓刑。当知：神对惹动他的罪人的忍耐和宽容有时甚久，却总有界限；缓刑不是赦免；神虽长久容忍，却不会永远容忍。
⁴ 那时候有伟人在地上，后来神的儿子们和人的女子们交合生子，那就是上古英武有名的人。
⁵ 耶和华见人在地上罪恶很大，终日所思想的尽都是恶。
此处我们进一步读到古世界的败坏。当神的儿子们与人的女子们结合之后，这事虽大大惹神不悦，他却未立即将他们剪除，而是等着看这些婚姻的结果如何，儿女们究竟倾向哪一边；结果正如通常那样，他们倾向了较坏的一边。此处有：
I. 他们所面对的欺压和强暴的试探。他们是伟人，又是有名的人；他们胜过周围一切的人，所向披靡：1. 凭他们巨大的身躯，如亚衲族的子孙（民 13:33）。2. 凭他们显赫的名声，如亚述王（赛 37:11）。这些使他们成为在活人之地大有威势者中的惊吓；他们如此武装，便公然侮辱邻舍的权利，践踏一切公义和神圣之事。当知：那些对别人拥有如此大的权势、足以欺压他们的人，很少对自己拥有如此大的权势、足以不去欺压；大能力对许多人而言是一个极大的网罗。这堕落的族类轻看了他们的祖先因美德和宗教而得的尊荣，却以那永远败坏自己好名声的事来为自己立名。
II. 对他们提出的指控和证据（创 6:5）。所提供的证据是无可辩驳的。神看见了，这便胜过一千个证人。神看见人子中间的一切邪恶；这事如今不能向他隐瞒，若不悔改，不久也必不被他隐瞒。那么神留意到什么呢？1. 他观察到那在人一生中流淌的罪之溪流，以及其宽阔与深度：他看见人在地上罪恶很大。请观察这话与上文的关系：欺压者是英武有名的人；那时，耶和华见人在地上罪恶很大。当知：当一个民族中最臭名昭著的罪人竟是他们中间有名望的人，那民族的罪恶实在甚大。当恶人不仅尽管邪恶却仍受尊荣，更是因邪恶而受尊荣，最卑鄙之人被高举，情形便坏了。当大人物作恶时，罪恶便是大了。他们的罪恶很大，即各处、各种人所犯的罪极多；且其性质本身最为粗鄙、可憎、惹神发怒；他们胆大妄为地犯罪，公然藐视上天，有权柄在手的人也不加约束和惩罚。这些神都看见了。当知：罪人的一切罪，审判官神都知晓。那些最熟悉世事的人，虽在其中看见许多恶事，所见的却不过是全部的一小部分；但神看见一切，并对此大小判断正确，他的判断也不致有误。2. 他观察到人心中那罪的源头。人人都可看见人在地上罪恶很大，因为他们如所多玛一样宣扬自己的罪；但神的眼目看得更深：他看见人心中所思想的，终日尽都是恶——这是一幅可悲的景象，大大冒犯神圣洁的眼目！这是苦根，是败坏的泉源：世上一切强暴和欺压、一切奢华和放纵，都出自本性的败坏；私欲既怀了胎（雅 1:15），便生出来。见（太 15:19）。(1.) 心是坏的；它是诡诈、坏到极处的。原则已经败坏，习惯和性情也是恶的。(2.) 心的思想也是如此。思想有时指稳固的判断或见解，而这已经被收买、被偏引、被误导了；有时它指幻想的活动，而这些若非虚妄便是污秽，不是在织蛛网，便是在孵毒蛇蛋。(3.) 心思思想的想象也是如此，即他们的计划和计谋都是邪恶的。他们犯罪并非全因粗心，像那些漫不经心、不顾所行之人；他们是蓄意、设计地行恶，图谋如何作恶。这实在坏了；因为尽都是恶、终日是恶，每一个想象都是如此。在他们中间找不到一点善，不，在任何时候都找不到：罪之溪流既满、既强、又恒；神看见了（诗 14:1-3）。
英文原文
Depravity of the World (2469 BC)
¹ And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,
² That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose.
For the glory of God's justice, and for warning to a wicked world, before the history of the ruin of the old world, we have a full account of its degeneracy, its apostasy from God and rebellion against him. The destroying of it was an act, not of an absolute sovereignty, but of necessary justice, for the maintaining of the honour of God's government. Now here we have an account of two things which occasioned the wickedness of the old world:—1. The increase of mankind: Men began to multiply upon the face of the earth. This was the effect of the blessing (Ge 1:28), and yet man's corruption so abused and perverted this blessing that it was turned into a curse. Thus sin takes occasion by the mercies of God to be the more exceedingly sinful. Pr 29:16, When the wicked are multiplied, transgression increaseth. The more sinners the more sin; and the multitude of offenders emboldens men. Infectious diseases are most destructive in populous cities; and sin is a spreading leprosy. Thus in the New-Testament church, when the number of the disciples was multiplied, there arose a murmuring (Ac 6:1), and we read of a nation that was multiplied, not to the increase of their joy, Isa 9:3. Numerous families need to be well-governed, lest they become wicked families. 2. Mixed marriages (Ge 6:2): The sons of God (that is, the professors of religion, who were called by the name of the Lord, and called upon that name), married the daughters of men, that is, those that were profane, and strangers to God and godliness. The posterity of Seth did not keep by themselves, as they ought to have done, both for the preservation of their own purity and in detestation of the apostasy. They intermingled themselves with the excommunicated race of Cain: They took them wives of all that they chose. But what was amiss in these marriages? (1.) They chose only by the eye: They saw that they were fair, which was all they looked at. (2.) They followed the choice which their own corrupt affections made: they took all that they chose, without advice and consideration. But, (3.) That which proved of such bad consequence to them was that they married strange wives, were unequally yoked with unbelievers, 2Co 6:14. This was forbidden to Israel, De 7:3,4. It was the unhappy occasion of Solomon's apostasy (1Ki 11:1-4), and was of bad consequence to the Jews after their return out of Babylon, Ezr 9:1,2. Note, professors of religion, in marrying both themselves and their children, should make conscience of keeping within the bounds of profession. The bad will sooner debauch the good than the good reform the bad. Those that profess themselves the children of God must not marry without his consent, which they have not if they join in affinity with his enemies.
³ And the LORD said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be a hundred and twenty years.
This comes in here as a token of God's displeasure at those who married strange wives; he threatens to withdraw from them his Spirit, whom they had grieved by such marriages, contrary to their convictions: fleshly lusts are often punished with spiritual judgments, the sorest of all judgments. Or as another occasion of the great wickedness of the old world; the Spirit of the Lord, being provoked by their resistance of his motions, ceased to strive with them, and then all religion was soon lost among them. This he warns them of before, that they might not further vex his Holy Spirit, but by their prayers might stay him with them. Observe in this verse,
I. God's resolution not always to strive with man by his Spirit. The Spirit then strove by Noah's preaching (1Pe 3:19,20) and by inward checks, but it was in vain with the most of men; therefore, says God, He shall not always strive. Note, 1. The blessed Spirit strives with sinners, by the convictions and admonitions of conscience, to turn them from sin to God. 2. If the Spirit be resisted, quenched, and striven against, though he strive long, he will not strive always, Ho 4:17. 3. Those are ripening apace for ruin whom the Spirit of grace has left off striving with.
II. The reason of this resolution: For that he also is flesh, that is, incurably corrupt, and carnal, and sensual, so that it is labour lost to strive with him. Can the Ethiopian change his skin? He also, that is, All, one as well as another, they have all sunk into the mire of flesh. Note, 1. It is the corrupt nature, and the inclination of the soul towards the flesh, that oppose the Spirit's strivings and render them ineffectual. 2. When a sinner has long adhered to that interest, and sided with the flesh against the Spirit, the Spirit justly withdraws his agency, and strives no more. None lose the Spirit's strivings but those that have first forfeited them.
III. A reprieve granted, notwithstanding: Yet his days shall be one hundred and twenty years; so long I will defer the judgment they deserve, and give them space to prevent it by their repentance and reformation. Justice said, Cut them down; but mercy interceded, Lord, let them alone this year also; and so far mercy prevailed, that a reprieve was obtained for six-score years. Note, the time of God's patience and forbearance towards provoking sinners is sometimes long, but always limited: reprieves are not pardons; though God bear a great while, he will not bear always.
⁴ There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown.
⁵ And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.
We have here a further account of the corruption of the old world. When the sons of God had matched with the daughters of men, though it was very displeasing to God, yet he did not immediately cut them off, but waited to see what would be the issue of these marriages, and which side the children would take after; and it proved (as usually it does), that they took after the worst side. Here is,
I. The temptation they were under to oppress and do violence. They were giants, and they were men of renown; they became too hard for all about them, and carried all before them, 1. With their great bulk, as the sons of Anak, Nu 13:33. 2. With their great name, as the king of Assyria, Isa 37:11. These made them the terror of the mighty in the land of the living; and, thus armed, they daringly insulted the rights of all their neighbours and trampled upon all that is just and sacred. Note, those that have so much power over others as to be able to oppress them have seldom so much power over themselves as not to oppress; great might is a very great snare to many. This degenerate race slighted the honour their ancestors had obtained by virtue and religion, and made themselves a great name by that which was the perpetual ruin of their good name.
II. The charge exhibited and proved against them, Ge 6:5. The evidence produced was incontestable. God saw it, and that was instead of a thousand witnesses. God sees all the wickedness that is among the children of men; it cannot be concealed from him now, and, if it be not repented of, it shall not be concealed by him shortly. Now what did God take notice of? 1. He observed that the streams of sin that flowed along in men's lives, and the breadth and depth of those streams: He saw that the wickedness of man was great in the earth. Observe the connection of this with what goes before: the oppressors were mighty men and men of renown; and, then, God saw that the wickedness of man was great. Note, the wickedness of a people is great indeed when the most notorious sinners are men of renown among them. Things are bad when bad men are not only honoured notwithstanding their wickedness, but honoured for their wickedness, and the vilest men exalted. Wickedness is then great when great men are wicked. Their wickedness was great, that is, abundance of sin was committed in all places, by all sorts of people; and such sin as was in its own nature most gross, and heinous, and provoking; it was committed daringly, and with a defiance of heaven, nor was any care taken by those that had power in their hands to restrain and punish it. This God saw. Note, all the sins of sinners are known to God the Judge. Those that are most conversant in the world, though they see much wickedness in it, yet they see but little of that which is; but God sees all, and judges aright concerning it, how great it is, nor can he be deceived in his judgment. 2. He observed the fountain of sin that was in men's hearts. Any one might see that the wickedness of man was great, for they declared their sin as Sodom; but God's eye went further: He saw that every imagination of the thoughts of his heart was only evil continually—a sad sight, and very offensive to God's holy eye! This was the bitter root, the corrupt spring: all the violence and oppression, all the luxury and wantonness, that were in the world, proceeded from the corruption of nature; lust conceived them, Jam 1:15. See Mt 15:19. (1.) The heart was naught; it was deceitful and desperately wicked. The principles were corrupt, and the habits and dispositions evil. (2.) The thoughts of the heart were so. Thought is sometimes taken for the settled judgment or opinion, and this was bribed, and biased, and misled; sometimes it signifies the workings of the fancy, and these were always either vain or vile, either weaving the spider's web or hatching the cockatrice's egg. (3.) The imagination of the thoughts of the heart was so, that is, their designs and devices were wicked. They did not do evil through mere carelessness, as those that walk at all adventures, not heeding what they do; but they did evil deliberately and designedly, contriving how to do mischief. It was bad indeed; for it was only evil, continually evil, and every imagination was so. There was no good to be found among them, no, not at any time: the stream of sin was full, and strong, and constant; and God saw it; see Ps 14:1-3.
6-10
Mankind Threatened with Destruction (2469 BC)
人类面临毁灭（主前 2469 年）
⁶ 耶和华就後悔造人在地上。心中忧伤。
⁷ 耶和华说：我要将所造的人和走兽并昆虫，以及空中的飞鸟，都从地上除灭。因为我造他们後悔了。
此处有：I. 神对人之恶的愤慨。他不是作为一个漠不关心的旁观者看见它，而是作为一个被它伤害和冒犯者；他看见它，如同一个慈父看见叛逆不顺从之儿女的愚妄和顽梗——那不仅使他发怒，更使他忧伤，使他巴不得不曾写他们为儿女。此处所用的措辞非常奇特：耶和华就後悔造人在地上——後悔造了这样一个有高贵能力和功能的受造物，并把他放在这地上——这地是他特为作他方便舒适的居所而建造和陈设的；心中忧伤。 这些是照人的方式而说的表达，当如此理解以致不损害神的不变性或福乐性的尊荣。1. 这话不意味着神有任何激情或不安（没有任何事能使永恒之心受到骚扰），而是表达他对罪和罪人那公义而圣洁的不悦——对罪，因它为他圣洁所憎恶；对罪人，因他当受他公义的刑罚。他被受造之物的罪所压（摩 2:13）、所厌烦（赛 43:24）、所伤破（结 6:9）、所忧痛（诗 95:10），此处心中忧伤——如同人被他们曾大施恩慈的人所冤枉虐待之时，便後悔自己的恩慈，巴不得没有在自己怀中养过那条如今对着他们脸嘶叫、刺透他们心的蛇。神如此恨罪么？我们岂不也当恨它么？我们的罪使他心中忧伤么？我们岂不当为之忧伤、心被刺透么？巴不得这考虑使我们自卑羞愧，使我们仰望我们所如此刺痛的那位而哀哭！（亚 12:10）。2. 这不意味着神的心有任何改变；因为他心志专一，谁能使他转离？ 在他没有改变。但它表达了他的方法之改变。当神造人正直之时，他便安息且得舒畅（出 31:17），他待人的方法表明他喜悦自己手所作的工；但如今人已经背道，他便不能不显出自己的不悦；所以变化在人，不在神。神後悔造了人；我们却从未见他後悔救赎了人（虽然那是花费大得多的工），因为特殊而有效的恩典已赐下，为确保救赎的大目的；所以那些恩赐和选召是没有後悔的（罗 11:29）。
II. 神因人之恶而决意毁灭人的决议（创 6:7）。请观察：1. 神既後悔造人，便决意毁灭人。如此，那真正悔罪的人，必在神恩典的能力中决意治死罪、毁灭罪，如此 undo 他所作错的。我们若说自己为罪忧愁、说罪使我们心中伤痛，却继续放纵它，便只是嘲弄神。我们若不以方法的改变来证明，便是徒然自称心意改变了。2. 他决意毁灭人。原文的字极其有意义：我要把人从地上擦去（有人如此解）——如同污垢从一个当洁净之处被擦去、扔到粪堆——它的当去之处。见（王下 21:13）。那些是他们所居之处之污点的人，被神的审判公正地擦去。我要把人从地上抹去（另有人如此解）——如同使作者不悦的字行从书中被抹去，或如一个市民死了或被剥夺权利之时，他的名字从自由民名册中被抹去。3. 他在决意其倾覆之时仍称人为自己的受造物：我所造的人。 虽然我造了他，这不能为他开脱（赛 27:11）。造他的不拯救他； 那作我们创造主者，若不作我们的治理者，便作我们的毁灭者。或：因为我造了他，他对他的创造主如此不孝不感恩，所以我要毁灭他——那不答覆其活着之目的的，便 forfeit 其生命。4. 连走兽也当被卷入这毁灭——走兽、昆虫和空中的飞鸟。 它们是为人而造的，所以必与人同灭；因为接下去说：我造他们後悔了——因为它们受造的目的也落空了。它们被造是为使人可以借它们服事并敬拜神；所以被毁灭，因为他借它们服事了自己的情欲，使它们服在虚空之下。5. 神是在他的灵长久与人相争而归于徒然之後，才对人作出这决议的。除了那些恨恶被神的恩典 reform 的人，没有人被神的公义所毁灭。
⁸ 惟有挪亚在耶和华眼前蒙恩。
⁹ 挪亚的后代记在下面。挪亚是个义人，在当时的世代是个完全人。挪亚与神同行。
¹⁰ 挪亚生了三个儿子，就是闪、含、雅弗。
此处我们见挪亚从世人中被分别出来，并加上了一个特别的尊荣记号。1. 当神对世人不悦之时，他恩待了挪亚：惟有挪亚在耶和华眼前蒙恩（创 6:8）。这辩明了神对世人不悦的公义，并表明他在宣告普世腐败之先，已严格审查了其中每个人的品格；因为既有了一个好人，他便找着他，向他微笑。这也显大神对挪亚的恩典——在全人类成为他烈怒之世代之时，挪亚被作成神怜悯的器皿：分别的恩惠带来特别强烈的义务。大概挪亚在人的眼前不蒙恩；他们恨他、逼迫他，因为他借他的生活 and 借他的传道定了世代的罪。但他却在耶和华眼前蒙恩，这便是够的尊荣和安慰了。神看挪亚胜于全世界，这使他比那些日子的一切巨人——他们成了英武有名的人——更大、更真正尊荣。让这成为我们野心的顶峰——在耶和华眼前蒙恩；让我们在此努力，使无论在场或不在场，都为他所悦纳（林後 5:9）。那些蒙神所恩待的，是大大蒙恩的。2. 当世人腐败邪恶之时，挪亚持守了他的正直：挪亚的后代记在下面。挪亚是个义人（创 6:9）。这品格在此出现，或作 (1.) 神向他施恩的理由；他非凡的敬虔使他有资格接受神慈爱的非凡凭据。那要在耶和华眼前蒙恩的，必须如挪亚所是、行挪亚所行的：神爱那些爱他的人。或作 (2.) 神向他施恩的效果。是神对他的善意在他里面产生这善工。他是个很好的人，却不超过神恩典所使他成为的（林前 15:10）。如今请观察他的品格。[1.] 他是个义人——即借信那所应许的种子而在神面前称义；因为他是因信称义之后裔（来 11:7）。他已成圣，有正当的原则和性情栽种在他里面；他在行为上也是公义的——一个把当尽的本分尽良心归还众人的人，向神归他当得的，向人也归他们当得的。当知：除了一个完全诚实的人，无人能在神面前蒙恩。那为神所喜悦的行为，必须受纯洁和敬虔的诚实所支配，而不受属肉体的智慧所支配（林後 1:12）。神有时拣选世上愚拙的，却从未拣选世上诡诈的。[2.] 他是个完全人——不是无罪的完全，而是真诚的完全；我们因恩典之约、按基督之义而算，真诚被接纳为我们的福音完全，这是好的。[3.] 他与神同行，正如以诺在他以先所作的。他不仅诚实，更敬虔；他行——即他与神同活，如同始终在他眼目之下的人。他过着与神相交的生活；他恒常的关怀是使自己顺服神的旨意、讨他喜悦、在他面前显为正直。当知：神以恩惠的眼目看那些以信心的眼目真诚仰望他的人。但 [4.] 加冠其品格的是：他如此是、如此行，在当时的世代——在他命运所抛的那个腐败堕落的世代中。宗教当时髦之时，作宗教人容易；但逆流而上到天堂、在无人为神显身之时为神显身，是坚强信心和决心的证据：挪亚如此作了，这是记在案上的，为他不朽的尊荣。
英文原文
Mankind Threatened with Destruction (2469 BC)
⁶ And it repented the LORD that he had made man on the earth, and it grieved him at his heart.
⁷ And the LORD said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them.
Here is, I. God's resentment of man's wickedness. He did not see it as an unconcerned spectator, but as one injured and affronted by it; he saw it as a tender father sees the folly and stubbornness of a rebellious and disobedient child, which not only angers him, but grieves him, and makes him wish he had been written childless. The expressions here used are very strange: It repented the Lord that he had made man upon the earth, that he had made a creature of such noble powers and faculties, and had put him on this earth, which he built and furnished on purpose to be a convenient, comfortable, habitation for him; and it grieved him at his heart. These are expressions after the manner of men, and must be understood so as not to reflect upon the honour of God's immutability or felicity. 1. This language does not imply any passion or uneasiness in God (nothing can create disturbance to the Eternal Mind), but it expresses his just and holy displeasure against sin and sinners, against sin as odious to his holiness and against sinners as obnoxious to his justice. He is pressed by the sins of his creatures (Am 2:13), wearied (Isa 43:24), broken (Eze 6:9), grieved (Ps 95:10), and here grieved to the heart, as men are when they are wronged and abused by those they have been very kind to, and therefore repent of their kindness, and wish they had never fostered that snake in their bosom which now hisses in their face and stings them to the heart. Does God thus hate sin? And shall we not hate it? Has our sin grieved him to the heart? And shall we not be grieved and pricked to the heart for it? O that this consideration may humble us and shame us, and that we may look on him whom we have thus grieved, and mourn! Zec 12:10. 2. It does not imply any change of God's mind; for he is in one mind, and who can turn him? With him there is not variableness. But it expressed a change of his way. When God had made man upright, he rested and was refreshed (Ex 31:17), and his way towards him was such as showed he was pleased with the work of his own hands; but, now that man had apostatized, he could not do otherwise than show himself displeased; so that the change was in man, not in God. God repented that he had made man; but we never find him repenting that he redeemed man (though that was a work of much greater expense), because special and effectual grace is given to secure the great ends of redemption; so that those gifts and callings are without repentance, Ro 11:29.
II. God's resolution to destroy man for his wickedness, Ge 6:7. Observe, 1. When God repented that he had made man, he resolved to destroy man. Thus those that truly repent of sin will resolve, in the strength of God's grace, to mortify sin and to destroy it, and so to undo what they have done amiss. We do but mock God in saying that we are sorry for our sin, and that it grieves us to the heart, if we continue to indulge it. In vain do we pretend a change of our mind if we do not evidence it by a change of our way. 2. He resolves to destroy man. The original word is very significant: I will wipe off man from the earth (so some), as dirt or filth is wiped off from a place which should be clean, and is thrown to the dunghill, the proper place for it. See 2Ki 21:13. Those that are the spots of the places they live in are justly wiped away by the judgments of God. I will blot out man from the earth (so others), as those lines which displease the author are blotted out a book, or as the name of a citizen is blotted out of the rolls of the freemen, when he is dead or disfranchised. 3. He speaks of man as his own creature even when he resolves upon his ruin: Man whom I have created. "Though I have created him, this shall not excuse him," Isa 27:11. He that made him will not save him; he that is our Creator, if he be not our ruler, will be our destroyer. Or, "Because I have created him, and he has been so undutiful and ungrateful to his Creator, therefore I will destroy him:" those forfeit their lives that do not answer the end of their living. 4. Even the brute-creatures were to be involved in this destruction—Beasts, and creeping things, and the fowls of the air. These were made for man, and therefore must be destroyed with man; for it follows: It repenteth me that I have made them; for the end of their creation also was frustrated. They were made that man might serve and honour God with them; and therefore were destroyed because he had served his lusts with them, and made them subject to vanity. 5. God took up this resolution concerning man after his Spirit had been long striving with him in vain. None are ruined by the justice of God but those that hate to be reformed by the grace of God.
⁸ But Noah found grace in the eyes of the LORD.
⁹ These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God.
¹⁰ And Noah begat three sons, Shem, Ham, and Japheth.
We have here Noah distinguished from the rest of the world, and a peculiar mark of honour put upon him. 1. When God was displeased with the rest of the world, he favoured Noah: But Noah found grace in the eyes of the Lord, Ge 6:8. This vindicates God's justice in his displeasure against the world, and shows that he had strictly examined the character of every person in it before he pronounced it universally corrupt; for, there being one good man, he found him out, and smiled upon him. It also magnifies his grace towards Noah that he was made a vessel of God's mercy when all mankind besides had become the generation of his wrath: distinguishing favours bring under peculiarly strong obligations. Probably Noah did not find favour in the eyes of men; they hated and persecuted him, because both by his life and preaching he condemned the world. But he found grace in the eyes of the Lord, and this was honour and comfort enough. God made more account of Noah than of all the world besides, and this made him greater and more truly honourable than all the giants that were in those days, who became mighty men and men of renown. Let this be the summit of our ambition, to find grace in the eyes of the Lord; herein let us labour, that, present or absent, we may be accepted of him, 2Co 5:9. Those are highly favoured whom God favours. 2. When the rest of the world was corrupt and wicked, Noah kept his integrity: These are the generations of Noah (this is the account we have to give of him), Noah was a just man, Ge 6:9. This character of Noah comes in here either, (1.) As the reason of God's favour to him; his singular piety qualified him for singular tokens of God's loving-kindness. Those that would find grace in the eyes of the Lord must be as Noah was and do as Noah did; God loves those that love him: or, (2.) As the effect of God's favour to him. It was God's good-will to him that produced this good work in him. He was a very good man, but he was no better than the grace of God made him, 1Co 15:10. Now observe his character. [1.] He was a just man, that is, justified before God by faith in the promised seed; for he was an heir of the righteousness which is by faith, Heb 11:7. He was sanctified, and had right principles and dispositions implanted in him; and he was righteous in his conversation, one that made conscience of rendering to all their due, to God his due and to men theirs. Note, none but a downright honest man can find favour with God. That conversation which will be pleasing to God must be governed by simplicity and godly sincerity, not by fleshly wisdom, 2Co 1:12. God has sometimes chosen the foolish things of the world, but he never chose the knavish things of it. [2.] He was perfect, not with a sinless perfection, but a perfection of sincerity; and it is well for us that by virtue of the covenant of grace, upon the score of Christ's righteousness, sincerity is accepted as our gospel perfection. [3.] He walked with God, as Enoch had done before him. He was not only honest, but devout; he walked, that is, he acted with God, as one always under his eye. He lived a life of communion with God; it was his constant care to conform himself to the will of God, to please him, and to approve himself to him. Note, God looks down upon those with an eye of favour who sincerely look up to him with an eye of faith. But, [4.] That which crowns his character is that thus he was, and thus he did, in his generation, in that corrupt degenerate age in which his lot was cast. It is easy to be religious when religion is in fashion; but it is an evidence of strong faith and resolution to swim against a stream to heaven, and to appear for God when no one else appears for him: so Noah did, and it is upon record, to his immortal honour.
11-12
Depravity of the World (2448 BC)
世界的败坏（主前2448年）
¹¹ 世界在神面前败坏，地上满了强暴。
¹² 神观看世界，见是败坏了；凡有血气的人，在地上都败坏了行为。
那一世代的邪恶在此再次被提及，或作为挪亚敬虔的衬托——当全地都败坏之时，他却是义人、完全人；或作为神毁灭世界之决心的进一步明证，这决心祂如今就要向祂的仆人挪亚显明。1. 他们中间各样罪恶俱全，因为经上说（创6:11）：（1.）在神面前败坏，即在神所当受敬拜之事上败坏；他们或是在祂以外另有别神，或是藉偶像敬拜祂，或是怀着对神的藐视与轻慢而败坏邪僻，公然向祂挑衅、当面抵挡祂。（2.）地上也满了强暴，对人充满不义。那里既无秩序，也无正当的治理；无人能在自己最清晰、最无可争辩的权利所有物中得享安全，甚至连最无辜的性命也不能保全；除了凶杀、奸淫与掠夺之外，一无所有。当注意：邪恶既是人性的耻辱，也是人类社会毁灭的根由。一旦除去良心与对神的敬畏，人与人之间便沦为禽兽与魔鬼，如同海中的鱼，大的吞吃小的。罪使地上满了强暴，从而将世界变为荒场，变为厮杀之所。2. 其证据无可辩驳；因为神观看世界，祂亲自见证了其中的败坏，正如前文创6:5所言。公义的审判者在一切审判中，都是凭祂自己无所不知之无误确据而行（诗33:13）。3. 最加重其罪的，乃是这瘟疫的普遍蔓延：凡有血气的人都败坏了他的行为。 并非某些特定的邦国或城邑如此邪恶，而是整个人类世界都是如此；除了挪亚之外，没有行善的，连一个也没有。当注意：当邪恶成为普遍现象时，普世的毁灭便不远了；只要一国之中尚有祷告之民的余数，在罪孽盈满时将其倾空，审判还可长久迟延；但若众人都动手以罪拆毁篱笆，无人站在缺口堵挡破口，除了忿怒的洪水泛滥之外，还能指望什么呢？
英文原文
Depravity of the World (2448 BC)
¹¹ The earth also was corrupt before God, and the earth was filled with violence.
¹² And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth.
The wickedness of that generation is here again spoken of, either as a foil to Noah's piety—he was just and perfect, when all the earth was corrupt; or as a further justification of God's resolution to destroy the world, which he was now about to communicate to his servant Noah. 1. All kinds of sin was found among them, for it is said (Ge 6:11) that the earth was, (1.) Corrupt before God, that is, in the matters of God's worship; either they had other gods before him, or they worshipped him by images, or they were corrupt and wicked in despite and contempt of God, daring him and defying him to his face. (2.) The earth was also filled with violence and injustice towards men. There was no order nor regular government; no man was safe in the possession of that which he had the most clear and incontestable right to, no, not the most innocent life; there was nothing but murders, rapes, and rapine. Note, wickedness, as it is the shame of human nature, so it is the ruin of human society. Take away conscience and the fear of God, and men become beasts and devils to one another, like the fishes of the sea, where the greater devour the less. Sin fills the earth with violence, and so turns the world into a wilderness, into a cock-pit. 2. The proof and evidence of it were undeniable; for God looked upon the earth, and was himself an eye-witness of the corruption that was in it, of which before, Ge 6:5. The righteous Judge in all his judgments proceeds upon the infallible certainty of his own omniscience, Ps 33:13. 3. That which most aggravated the matter was the universal spreading of the contagion: All flesh had corrupted his way. It was not some particular nations or cities that were thus wicked, but the whole world of mankind were so; there was none that did good, no, not one besides Noah. Note, when wickedness has become general and universal ruin is not far off; while there is a remnant of praying people in a nation, to empty the measure as it fills, judgments may be kept off a great while; but when all hands are at work to pull down the fences by sin, and none stand in the gap to make up the breach, what can be expected but an inundation of wrath?
13-22
Prediction of the Deluge (2448 BC)
洪水的预言（主前2448年）
¹³ 神对挪亚说：凡有血气的人，他的尽头已经来到我面前，因为地上满了他们的强暴；我要把他们和地一并毁灭。 ¹⁴ 你要用歌斐木造一只方舟，分一间一间的造，里外抹上松香。 ¹⁵ 方舟的造法乃是这样：要长三百肘，宽五十肘，高三十肘。 ¹⁶ 方舟上边要留透光处，高一肘。方舟的门要开在旁边。方舟要分上、中、下三层。 ¹⁷ 看哪，我要使洪水泛滥在地上，毁灭天下，凡地上有血肉、有气息的活物，无一不死。 ¹⁸ 我却要与你立约；你同你的妻、与儿子、儿妇，都要进入方舟。 ¹⁹ 凡有血肉的活物，每样两个，一公一母，你要带进方舟，好在你那里保全生命。 ²⁰ 飞鸟各从其类，牲畜各从其类，地上的爬物各从其类，每样两个，要到你那里，好保全生命。 ²¹ 你要拿各样可吃的食物积蓄起来，好作你和它们的食物。
此处确实显明挪亚"在耶和华眼前蒙恩"。神对他的恩宠，已在论到他的话中明明表露（创6:8-10）——在那里他的名字在五行中提了五次，其实一次便足以使意思清楚，仿佛圣灵乐意使他的记念长存；但更显明于神在这些经文里对他所说的话——所给他的启示和指示。
I. 神在此使挪亚作"他谋略中的人"，将他要以洪水毁灭这邪恶世界的旨意向他敞明。正如后来他将关于所多玛的决定告诉亚伯拉罕（创18:17，"我岂可向亚伯拉罕隐瞒？"），此处也是"我岂可向挪亚隐瞒我所行的事，因为他要成为大国？"注意，"耶和华与敬畏他的人亲密"（诗25:14）；他与"他的众先知"亲密（摩3:7），是借着启示的灵，将他的旨意特别指示他们；他与一切信徒亲密，是借智慧和信心的灵，使他们能明白并应用写下来的话语中一般的宣告与警告。如今：
1. 神告诉挪亚，他大致上将毁灭世界（创6:13）："凡有血气的人，他的尽头已经来到我面前；我要毁灭他们"；即这邪恶世界的毁灭已经判决、已经定妥；"已经来到"，即必然来到，且快将来到。挪亚大概在对邻舍讲道之时，曾笼统地警告过他们：因他们的恶行，他们必为自己招致神的忿怒；如今神以一次具体的忿怒宣告来附和他的努力，使挪亚可以试试这事能否触动他们。由此当注意：(1.) 神"成就他使者的言语"（赛44:26）。(2.) "凡有的"，又使用他所有的为别人的益处，"还要加给他"——更全备的指示。
2. 他特别告诉他，将以洪水毁灭世界："看哪，我要使洪水泛滥在地上"（创6:17）。神原可借天使的刀剑——一把四面转动的火焰之剑——毁灭全人类，正如他毁灭埃及一切长子与亚述营那样；那么便只需在挪亚和他一家身上画一个记号以保守他们。然而神拣选以"洪水"而行，要淹没世界。其缘故我们可确信是智慧而公义的，虽然我们不知道。神的箭袋中有许多箭，他可随意使用：正如他拣选用以管教他儿女的杖，他也拣选用以除灭他仇敌的刀。请留意这话的说法："我，就是我，要使洪水泛滥；我，能力无限，所以'能'行；公义无限，所以'必'行。"(1.) 这表明审判的确实："我，就是我，必行。"神亲自承担的事，必能有效地成就。参伯11:10。(2.) 这表明此事归于神的荣耀、归于他公义之尊荣的趋向。如此他必在全地被尊为大，全世界都必知道他是"那报应属他的"神；我想此处的话有点像以赛亚书1:24："我要宽慰我的对头。"
II. 神在此使挪亚作"他盟约中之人"——这是希伯来文对朋友的另一种说法（创6:18）："我却要与你立约。"1. 护理之约——自然的运行将延续到时间的末了，尽管洪水将使之中断。这应许是直接向挪亚和他的儿子们立的（创9:8-11等）。他们犹如这一切受造之部分的受托人，这是加在他和他家族身上的极大尊荣。2. 恩典之约——神要作他的神，并要从他的后裔中为自己取一子民。注意：(1.) 当神立约之时，他便"坚定"这约，使之确实，使之成就；他的约是永远的约。(2.) 恩典之约中含着特别事奉的赏赐，也是一切特殊恩宠的源头与根基；我们无需再求什么，无论是为补偿我们为神所受的损失，还是为我们在神里得着幸福——只要他的约与我们坚定。
III. 神在此使挪亚作怜悯的记念碑，将他置于一条可在临近的洪水中保全性命的路上，使他不致与世界其余的人一同灭亡："我要把他们和地一并毁灭"（创6:13）。"但你'要造一只方舟'；我必看顾使你存活。"注意，非凡的敬虔必以特别的拯救作为报赏，这些拯救格外令人铭感。这将大大增加得荣耀圣徒的尊荣与幸福——他们将在世界绝大部分被撇弃灭亡之时得蒙拯救。如今：
1. 神指示挪亚"造一只方舟"（创6:14-16）。这方舟犹如一只船的躯壳，其设计并非为在水上航行（在将无海岸可航之时，并无此必要），而是为浮在水面上，等候水退。神原可借天使的服事保守挪亚，无需他自己操任何心、受任何劳烦；但神拣选使用他来造那将作为他蒙保守之途径的器皿——既为试验他的信心与顺服，也为教训我们：除了那些"恐惧战兢作成自己得救工夫"的人之外，无人能因基督得救。我们不能没有神而行，他也不愿没有我们而行。神的护理和恩典，都承认并赏赐那顺服、殷勤之人的努力。神关于这建造给了他极详细的指示，当无限的智慧亲自作建筑师时，这建筑必精美地合乎目的。(1.) 必用"歌斐木"造。挪亚无疑知道那是何种木，虽然我们如今不知——是柏木、扁柏，或是别的。(2.) 内里要分三层。(3.) 要分作一间一间，用隔板，使各类活物各有合适之处，不浪费空间。(4.) 给他精确的尺寸，使他所造合乎比例，既有足够的空间以达成目的，也不多于所需。注意，为神作工的人，必须从他那里取尺度，并仔细遵守。再注意：那为我们指定居所的，也当确定其界限。(5.) 他要"里外抹上松香"——外面抹松香，以挡雨水，并防水渗入；里面抹松香，以消除牲畜紧密圈养时的恶臭。请留意：神没有吩咐他涂彩，只吩咐抹松香。若神赐我们安全、温暖、卫生的居所，我们就当感谢，即使它并不华美精致。(6.) 他要在上边留一扇小窗，使光线透入（有人以为）也可借那窗观看地上将要有的荒凉。(7.) 他要在旁边开一扇门，以便出入。
2. 神应许挪亚，他和他的家人将在方舟中得保全存活（创6:18）："你……要进入方舟。"注意，我们在顺服神之中所作的，我们自己也很可能得享其中的安慰与益处。"你若有智慧，必为自己得智慧。"不仅他自己要在方舟中得救，连"他的妻、与儿子、儿妇"也如此。请注意：(1.) 敬虔父母的心：他们不仅关心自己的得救，也关心家人、特别是孩子们的得救。(2.) 那有敬虔父母之儿女的福分。父母的敬虔往往为他们求得今生的拯救，正如在此；又可帮助他们走上永远得救之路，只要他们善用其益处。
IV. 神在此使挪亚作世界的大福分，并由此使他作弥赛亚的显著预表——虽然他自己不是弥赛亚，不像他父母所期望的那样（创5:29）。1. 神使他作那世代之人的传道者。作为守望者，他从神口中受命，好向他们发出警告（结3:17）。如此，"神的宽容等候"之时，借他的灵在挪亚里，他"传道给"从前那世代——当彼得写信时他们已是"在监狱里的灵"（彼前3:18-20）；在此他便是基督的预表——基督在凡有血气的人都败坏了自己道路的地上和时代里，到处传悔改的道，警告人那将要来的忿怒之洪水。2. 神使他作低等受造之物的拯救者，使各类不致在洪水中灭亡、绝种（创6:19-21）。这是加在他身上的极大尊荣——不仅人类的谱系要因他而得以延续，从他而出的将是新世界、是教会——世界之灵魂——和弥赛亚——那教会之元首；他还要作器皿保守低等的受造之物，使人类在他里面获得对它们和它们服事的新所有权。(1.) 他要为它们预备避难所，使它们不被淹死。"凡有血肉的活物，每样两个，一公一母"，他要带进方舟；免得他为聚集它们、引它们进来而为难，神应许（创6:20）它们必自己来到他那里。那使牛认识主人、认识自己的槽的，那时也使它认识自己的保全者和自己的方舟。(2.) 他要为它们预备粮草，使它们不致饿死（创6:21）。他必须按船员的人数——他如今所管的那一大家子——并按他被限定在方舟中的时间，为船备粮。在此他也是基督的预表：世界之所以仍存，是因他；万有都是借他而立；他保守人类不致因罪全然断绝而灭亡；在他里面圣洁的种子得以存活，受造之物得救脱离它所叹息的虚妄。挪亚拯救了他所要管辖的，基督也是如此（来5:9）。
²² 挪亚就这样行。凡神所吩咐的，他都照样行了。
挪亚在建造方舟一事上的用心与殷勤，可以从以下几方面思考：1. 作为他对神话语之信心的果效。神告诉他不久要淹没世界；他信了，惧怕所威吓的洪水，并在那惧怕之中预备了方舟。注意，我们当以信心与神关于他向一切不敬虔不义之人之忿怒的启示相调和；神话语中的威吓并非虚假的警讯。关于赐给挪亚的这一警告的可信性，原可提出许多异议："谁能相信那创造世界的智慧神，会如此快又把它拆毁？那曾使水从旱地退去（创1:9,10）的，会使水再将其覆盖吗？这如何与神那遍及他一切作为的怜悯相协调？尤其无辜的受造之物为何要因人的罪而死？从哪里能得着足以淹没世界的水？若必须如此，为何只将这事通知挪亚一人？" 但挪亚的信心胜过了这一切败坏的推论。2. 作为他对神命令的顺服。他若与血肉商量，必有许多异议反对。要建造一座他从未见过这样大的建筑，如此宏大，尺寸如此精确，必使他费许多心血、劳力和费用。这必是历时多年的工程；那异象是为许久之后的事。他的邻舍必嘲笑他的轻信，他必成为酒徒们歌谣的题材；他的工程必被称为"挪亚的愚妄"。万一最坏的情形发生——如我们所说——各人也必与邻舍同命。但挪亚借信心胜过了这些和千百类似的异议。他的顺服是即时而坚决的："挪亚就这样行"——甘心乐意，毫无怨言、毫无争辩。神说："作这事"，他就作。这顺服也是精确而恒忍的：他完全照着所受的指示而作；既动手建造，就不停下工，直到完成；他如此行了，我们也当如此行。3. 作为他为自己的智慧——如此为自己的安全作预备。他惧怕洪水，因此预备了方舟。注意，当神发出临近审判的警告时，我们当相应地预备，这是我们的智慧与本分。参出9:20-21，结3:18。我们必须预备迎接神在地上审判中的临到，逃入他的名作为坚固台（箴18:10），进入我们的内室（赛26:20,21）；尤其要预备在死亡与大日的审判中迎见他，建造在磐石基督上（太7:24），进入方舟基督里面。4. 作为对一个漫不经心之世界的警告；这是洪水将到的公平警告。他每一斧每一锤的敲击，都是悔改的呼召，呼召他们也预备方舟。然而，他既不能借这工程使世人信服，他便借此定了世界的罪（来11:7）。
英文原文
Prediction of the Deluge (2448 BC)
¹³ And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.
¹⁴ Make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt pitch it within and without with pitch.
¹⁵ And this is the fashion which thou shalt make it of: The length of the ark shall be three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits.
¹⁶ A window shalt thou make to the ark, and in a cubit shalt thou finish it above; and the door of the ark shalt thou set in the side thereof; with lower, second, and third stories shalt thou make it.
¹⁷ And, behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; and every thing that is in the earth shall die.
¹⁸ But with thee will I establish my covenant; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons' wives with thee.
¹⁹ And of every living thing of all flesh, two of every sort shalt thou bring into the ark, to keep them alive with thee; they shall be male and female.
²⁰ Of fowls after their kind, and of cattle after their kind, of every creeping thing of the earth after his kind, two of every sort shall come unto thee, to keep them alive.
²¹ And take thou unto thee of all food that is eaten, and thou shalt gather it to thee; and it shall be for food for thee, and for them.
Here it appears indeed that Noah found grace in the eyes of the Lord. God's favour to him was plainly intimated in what he said of him, Ge 6:8-10, where his name is mentioned five times in five lines, when once might have served to make the sense clear, as if the Holy Ghost took a pleasure in perpetuating his memory; but it appears much more in what he says to him in these verses—the informations and instructions here given him.
I. God here makes Noah the man of his counsel, communicating to him his purpose to destroy this wicked world by water. As, afterwards, he told Abraham his resolution concerning Sodom (Ge 18:17, Shall I hide from Abraham?) so here "Shall I hide from Noah the thing that I do, seeing that he shall become a great nation?" Note, the secret of the Lord is with those that fear him (Ps 25:14); it was with his servants the prophets (Am 3:7), by a spirit of revelation, informing them particularly of his purposes; it is with all believers by a spirit of wisdom and faith, enabling them to understand and apply the general declarations of the written word, and the warnings there given. Now,
1. God told Noah, in general, that he would destroy the world (Ge 6:13): The end of all flesh has come before me; I will destroy them; that is, the ruin of this wicked world is decreed and determined; it has come, that is, it will come surely, and come quickly. Noah, it is likely, in preaching to his neighbours, had warned them, in general, of the wrath of God that they would bring upon themselves by their wickedness, and now God seconds his endeavours by a particular denunciation of wrath, that Noah might try whether this would work upon them. Hence observe, (1.) That God confirmeth the words of his messengers, Isa 44:26. (2.) That to him that has, and uses what he has for the good of others, more shall be given, more full instructions.
2. He told him, particularly, that he would destroy the world by a flood of waters: And behold, I, even I, do bring a flood of waters upon the earth, Ge 6:17. God could have destroyed all mankind by the sword of an angel, a flaming sword turning every way, as he destroyed all the first-born of the Egyptians and the camp of the Assyrians; and then there needed no more than to set a mark upon Noah and his family for their preservation. But God chose to do it by a flood of waters, which should drown the world. The reasons, we may be sure, were wise and just, though to us unknown. God has many arrows in his quiver, and he may use which he please: as he chooses the rod with which he will correct his children, so he chooses the sword with which he will cut off his enemies. Observe the manner of expression: "I, even I, do bring a flood; I that am infinite in power, and therefore can do it, infinite in justice, and therefore will do it." (1.) It intimates the certainty of the judgment: I, even I, will do it. That cannot but be done effectually which God himself undertakes the doing of. See Job 11:10. (2.) It intimates the tendency of it to God's glory and the honour of his justice. Thus he will be magnified and exalted in the earth, and all the world shall be made to know that he is the God to whom vengeance belongs; methinks the expression here is somewhat like that, Isa 1:24, Ah, I will ease me of mine adversaries.
II. God here makes Noah the man of his covenant, another Hebrew periphrasis of a friend (Ge 6:18): But with thee will I establish my covenant. 1. The covenant of providence, that the course of nature shall be continued to the end of time, notwithstanding the interruption which the flood would give to it. This promise was immediately made to Noah and his sons, Ge 9:8-11, etc. They were as trustees for all this part of the creation, and a great honour was thereby put upon him and his. 2. The covenant of grace, that God would be to him a God and that out of his seed God would take to himself a people. Note, (1.) When God makes a covenant, he establishes it, he makes it sure, he makes it good; his are everlasting covenants. (2.) The covenant of grace has in it the recompence of singular services, and the fountain and foundation of all distinguishing favours; we need desire no more, either to make up our losses for God or to make up a happiness for us in God, than to have his covenant established with us.
III. God here makes Noah a monument of sparing mercy, by putting him in a way to secure himself in the approaching deluge, that he might not perish with the rest of the world: I will destroy them, says God, with the earth, Ge 6:13. "But make thee an ark; I will take care to preserve thee alive." Note, singular piety shall be recompensed with distinguishing salvations, which are in a special manner obliging. This will add much to the honour and happiness of glorified saints, that they shall be saved when the greatest part of the world is left to perish. Now,
1. God directs Noah to make an ark, Ge 6:14-16. This ark was like the hulk of a ship, fitted not to sail upon the waters (there was no occasion for that, when there should be no shore to sail to), but to float upon the waters, waiting for their fall. God could have secured Noah by the ministration of angels, without putting him to any care, or pains, or trouble, himself; but he chose to employ him in making that which was to be the means of his preservation, both for the trial of his faith and obedience and to teach us that none shall be saved by Christ but those only that work out their salvation. We cannot do it without God, and he will not without us. Both the providence of God, and the grace of God, own and crown the endeavours of the obedient and diligent. God gave him very particular instructions concerning this building, which could not but be admirably well fitted for the purpose when Infinite Wisdom itself was the architect. (1.) It must be made of gopher-wood. Noah, doubtless, knew what sort of wood that was, though we now do not, whether cedar, or cypress, or what other. (2.) He must make it three stories high within. (3.) He must divide it into cabins, with partitions, places fitted for the several sorts of creatures, so as to lose no room. (4.) Exact dimensions were given him, that he might make it proportionable, and might have room enough in it to answer the intention and no more. Note, those that work for God must take their measures from him and carefully observe them. Note, further, it is fit that he who appoints us our habitation should fix the bounds and limits of it. (5.) He must pitch it within and without—without, to shed off the rain, and to prevent the water from soaking in—within, to take away the bad smell of the beasts when kept close. Observe, God does not bid him paint it, but pitch it. If God gives us habi/tations that are safe, and warm, and wholesome, we are bound to be thankful, though they are not magnificent or nice. (6.) He must make a little window towards the top, to let in light, and (some think) that through that window he might behold the desolations to be made in the earth. (7.) He must make a door in the side of it, by which to go in and out.
2. God promises Noah that he and his shall be preserved alive in the ark (Ge 6:18): Thou shalt come into the ark. Note, what we do in obedience to God, we ourselves are likely to have the comfort and benefit of. If thou be wise, thou shalt be wise for thyself. Nor was he himself only saved in the ark, but his wife, and his sons, and his sons' wives. Observe, (1.) The care of good parents; they are solicitous not only for their own salvation, but for the salvation of their families, and especially their children. (2.) The happiness of those children that have godly parents. Their parents' piety often procures them temporal salvation, as here; and it furthers them in the way to eternal salvation, if they improve the benefit of it.
IV. God here makes Noah a great blessing to the world, and herein makes him an eminent type of the Messiah, though not the Messiah himself, as his parents expected, Ge 5:29. 1. God made him a preacher to the men of that generation. As a watchman, he received the word from God's mouth, that he might give them warning, Eze 3:17. Thus, while the long-suffering of God waited, by his Spirit in Noah, he preached to the old world, who, when Peter wrote, were spirits in prison (1Pe 3:18-20), and herein he was a type of Christ, who, in a land and age wherein all flesh had corrupted their way, went about preaching repentance and warning men of a deluge of wrath coming. 2. God made him a saviour to the inferior creatures, to keep the several kinds of them from perishing and being lost in the deluge, Ge 6:19-21. This was a great honour put upon him, that not only in him the race of mankind should be kept up, and that from him should proceed a new world, the church, the soul of the world, and Messiah, the head of that church, but that he should be instrumental to preserve the inferior creatures, and so mankind should in him acquire a new title to them and their service. (1.) He was to provide shelter for them, that they might not be drowned. Two of every sort, male and female, he must take with him into the ark; and lest he should make any difficulty of gathering them together, and getting them in, God promises (Ge 6:20) that they shall of their own accord come to him. He that makes the ox to know his owner and his crib then made him know his preserver and his ark. (2.) He was to provide sustenance for them, that they might not be starved, Ge 6:21. He must victual his ship according to the number of his crew, that great family which he had now the charge of, and according to the time appointed for his confinement. Herein also he was a type of Christ, to whom it is owing that the world stands, by whom all things consist, and who preserves mankind from being totally cut off and ruined by sin; in him the holy seed is saved alive, and the creation rescued from the vanity under which it groans. Noah saved those whom he was to rule, so does Christ, Heb 5:9.
²² Thus did Noah; according to all that God commanded him, so did he.
Noah's care and diligence in building the ark may be considered, 1. As an effect of his faith in the word of God. God had told him he would shortly drown the world; he believed it, feared the threatened deluge, and, in that fear, prepared the ark. Note, we ought to mix faith with the revelation God has made of his wrath against all ungodliness and unrighteousness of men; the threatenings of the word are not false alarms. Much might have been objected against the credibility of this warning given to Noah. "Who could believe that the wise God, who made the world, should so soon unmake it again, that he who had drawn the waters off the dry land (Ge 1:9,10) should cause them to cover it again? How would this be reconciled with the mercy of God, which is over all his works, especially that the innocent creatures should die for man's sin? Whence could water be had sufficient to deluge the world? And, if it must be so, why should notice be given of it to Noah only?" But Noah's faith triumphed over all these corrupt reasonings. 2. As an act of obedience to the command of God. Had he consulted with flesh and blood, many objections would have been raised against it. To rear a building, such a one as he never saw, so large, and of such exact dimensions, would put him upon a great deal of care, and labour, and expense. It would be a work of time; the vision was for a great while to come. His neighbours would ridicule him for his credulity, and he would be the song of the drunkards; his building would be called Noah's folly. If the worst came to the worst, as we say, each would fare as well as his neighbours. But these, and a thousand such objections, Noah by faith got over. His obedience was ready and resolute: Thus did Noah, willingly and cheerfully, without murmuring and disputing. God says, Do this, and he does it. It was also punctual and persevering: he did all exactly according to the instructions given him, and, having begun to build, did not leave off till he had finished it; so did he, and so must we do. 3. As an instance of wisdom for himself, thus to provide for his own safety. He feared the deluge, and therefore prepared the ark. Note, when God gives warning of approaching judgments, it is our wisdom and duty to provide accordingly. See Ex 9:20-21, Eze 3:18. We must prepare to meet the Lord in his judgments on earth, flee to his name as a strong tower (Pr 18:10), enter into our chambers (Isa 26:20,21), especially prepare to meet him at death and in the judgment of the great day, build upon Christ the Rock (Mt 7:24), go into Christ the Ark. 4. As intended for warning to a careless world; and it was fair warning of the deluge coming. Every blow of his axes and hammers was a call to repentance, a call to them to prepare arks too. But, since by it he could not convince the world, by it he condemned the world, Heb 11:7.
关于古世界，我们所记录中最值得注意的事，就是它因普世洪水的毁灭；这事的记述始于本章，其中包含：I. 那邪恶世界罪孽的泛滥（创 6:1-5，及创 6:11,12）。II. 公义的神对这泛滥罪孽正当的愤慨，以及他惩罚它的圣洁决意（创 6:6,7）。III. 神对他仆人挪亚所施的特殊恩宠：1. 关于他品格的见证（创 6:8-10）。2. 将神的心意向他显明（创 6:13,17）。3. 为他自身的安全而指示他造一只方舟（创 6:14-16）。4. 使用他来保全其余的受造之物（创 6:18-21）。最后，挪亚对所受指示的顺从（创 6:22）。这关于古世界的事，记下来是为警戒我们这些新世界的末局已经临到之人。