Genesis 6:10

The description of Noah is very similar to that of Enoch, just and perfect in his generation, that is, blameless in his walk before men, which is saying much of one who lived in a time of universal corruption. And he walked with God, i.e. devout and religious, and, from the analogy of the preceding use of the words, we may say, a prophet. He preached righteousness both with lip and life. To this good and great prophet the announcement is made of the coming judgment. "The secret Of the Lord is with them that fear him, and he will show them his covenant." The earth is filled with violence through men, and therefore with man must be destroyed. With the message of judgment there is also the message of mercy, as at the first. THE ARK, AN EMBLEM OF SALVATION BY GRACE, AS AFTERWARDS (cf. 1 Peter 3:19-22). The offer of salvation was a trial of faith. God did not himself provide the ark; it was made by the hands of men, of earthly materials, with ordinary earthly measurements and appointments, and prepared as for an ordinary occasion. There was nothing in the visible ark to stumble faith; but, as it was connected with a positive commandment and prophecy, it was a demand on the simple faith of the true child of God, which is of the nature of obedience. We cannot doubt that this Divine message to Noah was the Bible of that time. It appealed to faith as the word of God. And, as in all times, with the written or spoken word there was the unwritten law, the lex non scripta; for we are told that "Noah did according to all that God commanded him, so did he." In this primitive dispensation notice these things: -

1. The righteousness of God is the foundation.

2. The accordance of the world with God's heart, as at once commanding righteousness and hating violence, is the condition of its preservation.

3. The mercy of God is connected with his special revelations in and by the men who have found grace in his sight.

4. The provisions of redemption are embodied in an ark, which is the symbol of Divine ordinances and the associated life of believers.

5. The salvation of man is the real end and aim of all judgments.

6. With the redeemed human race there is a redeemed earth - creatures kept alive in the ark to commence, with the family of God, a new life.

7. While we must not push the symbology of the Flood too far, still it is impossible to overlook the figure which the Apostle Peter saw in the ark floating on the waters - the Church of Christ as washed by the Holy Ghost in those waters, which represent not the putting away of the filth of the flesh, but the answer of a good conscience toward God. - R.

The sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose.
1. In disposition.

2. In profession.

3. In moral character.

4. In eternal destiny.

(J. S. Exell, M. A.)

Opinions have differed greatly as to the meaning of the name "Sons of God," or rather of "Elohim." The rabbis, as was natural, from their love of the marvellous, took for granted that the fallen angels are meant; since "nephilim is derived from the verb to fall." Hence Apocryphal Jewish literature assumes this constantly, while not a few writers of the most opposite schools still support this explanation, which, nevertheless, seems fanciful and ungrounded. The giants are not said to have been "the sons of Elohim," and their name may as fitly be explained as referring to their "falling upon" their fellow men as by any mysterious connection with the rebel angels. Nor does the name "sons" of "Elohim" necessarily refer to angels at all; for the word "Elohim" is used elsewhere in Scripture of men. Thus, in Psalm 82:1, we read that God "judges in the midst of the Elohim," who are shown in the next verse to be those who "judge unjustly, and accept the persons of the wicked." The name is evidently given them from their office, in which they represented, in Israel, the supreme judge of the nation — Jehovah. Jewish interpreters generally adopt this meaning of the passage, believing that the "great" or "mighty" sons of Cain are contrasted with the lowlier daughters of Seth. It is, moreover, very doubtful if the word be ever applied in the Old Testament to angels. On the other hand, it is continually used of heathen idols, and hence it may well point in this particular case to intermarriages between the adherents of idolatry and the daughters of the race of Seth, and a consequent spread of heathenism, far and near, with its attendant violence and moral debasement. If, however, by "the sons of Elohim" we understand the worshippers of Jehovah, the "daughters of men" would mean those of the race of Cain. This interpretation, indeed, is now very generally adopted, and seems the most natural. We should, then, read "the sons of the godly race" took wives of "the daughters of men." The children of such marriages sadly increased the prevailing corruption. They became "gibborim," or fierce and cruel chiefs, filling the world with blood and tumult. It was to prevent the final triumph of evil, Scripture tells us, that the deluge was sent from God.

(C. Geikie, D. D.)

It came to pass, when men began to multiply upon the face of the earth, and daughters were born unto them, that the sons of God (men well qualified) saw the daughters of men (very lewd ones) that they were fair (that is all they aimed at), and, therefore, they took them wives (hand over head) of all which they chose; but, being not of God's providing, they had better been without them. Thus, when men send out lusts to seek them wives, and unclean spirits to woo for them; when men send out ambition to make their houses great, and covetousness to join house to house and land to land; when men send out flattery, lying and deceitful speeches, and do not send out prayers and loud cries unto Almighty God to direct them in their choice, they may thank themselves if they meet with wives, but not such helpmeets as God otherwise intended for them.

(J. Spencer.)

We see how grievous a thing unequal marriages be, when the godly with the ungodly, the believing with the infidels, the religious with the superstitious, are unequally yoked — surely even so grievous to God, that for this cause especially the whole world was destroyed by the flood. The Lord is no changeling; He disliked it ever, and disliketh it still. It is a secret poison that destroyeth virtue more speedily than anything. Solomon was overthrown by the daughters of men, for all his wisdom. Jehoshaphat matched his son to Ahab's daughter, and it was his destruction. He forsook the way of the Lord, and wrought all wickedness in a full measure. Why? Because, saith the text, "The daughter of Ahab was his wife." Ahab was wicked, but a wicked wife made him far worse, for she provoked him, saith the text. "Be not unequally yoked with infidels," saith the apostle, "for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? what concord hath Christ with Belial? or what part hath the believer with the infidel?" It is a law of marriage that should not be broken, that it be in the Lord — that is, with His liking and in His fear — with such as be godly and hold the truth. Our children we allow not to marry against our wills, but our right we challenge to give a consent. And shall the children of God seek no consent of their Father in heaven to their marriages? But His consent He will never give to marry His enemy, and therefore do it not. It is not lawful; it is not expedient if it were lawful. The flood came to punish such disobedience, and forget it never.

(Bishop Babington.)

Beauty is a dangerous bait, and lust is sharp-sighted. It is not safe gazing on a fair woman. How many have died of the wound in the eye! No one means hath so enriched hell as beautiful faces, Take heed our eyes be not windows of wickedness and loopholes of lust.

(J. Trapp.)

The mingling of that which is of God with that which is of man is a special form of evil, and a very effectual engine in Satan's hand for marring the testimony of Christ on earth. This mingling may frequently wear the appearance of something very desirable; it may often look like a wider promulgation of that which is of God. Such is not the Divine method of promulgating with or of advancing the interests of those who ought to occupy the place of witnesses for Him on the earth. Separation from all evil is God's principle; and this principle can never be infringed without serious damage to the truth.

(C. H. M.)

You will remember that at this time there were two distinct races upon the earth — the descendants of Cain and the descendants of Seth; or, as we will call them, the Cainites and the Sethites. The latter were godly people; they worshipped and served the Lord; they kept up the observance of family prayer; they recognized, in fact, an unseen and spiritual kingdom; and they fashioned their lives, or endeavoured to fashion them, in accordance with their belief. The Cainites, on the contrary, cared for none of these things; they flung off the restraints of religion; they were the secularists and materialists of the antediluvian world. Whether there was an unseen kingdom, and a King to rule over it; whether there was such a thing as truth, or such a thing as righteousness, or even such a Being as God Himself, they did not care at all to inquire. These things might be, or might not be; but, at all events, there was the present visible, tangible, enjoyable condition of existence in which they found themselves placed; and of that they determined to make the best, without troubling themselves about difficult and abstruse questions which could probably never be solved. There is another observable thing, too, about these Cainites. Female names occur in their genealogies; and these female names are of such a character as indicates that especial attention had been given to attractiveness of personal appearance, and especial value set upon it by the women of this branch of the human family. Adah is one name: it means "ornament — beauty." Zillah is another: it means "shade," and seems to refer to the woman's thick and clustering tresses, Naamah is a third: it means "pleasing," and alludes, in all probability, to the fascination and winning attractiveness of manner possessed by the person who bore it. All this seems significant. We gather from it that the women of the Cainite race came into greater prominence, exercised a greater influence of a certain kind than the women of the Sethite race; were more obtrusive and less modest; wore more costly dresses, spent more time in adorning their persons, and gave themselves up to the cultivation and practice of feminine allurements. The recollection of this fact will enable us to understand better the statement of the text. Now, for some considerable time the two races kept completely apart; the Cainites went their way, the Sethites went theirs, and there was no intercourse to speak of between them. But after awhile the separation was removed. We are not informed how the change took place; it may have been through what we may call accidental circumstances, bringing the two races into contact; but it was more probably owing to a relaxation of religious principle on the part of the Sethites, a lowering of the spiritual tone, a departure from the ancient severity of their religious character, which threw them open to the assaults of temptation on the part of their worldly neighbours. And it was through the women of the Cainite race that the danger came in: "the sons of God" (that is, the worshippers of God — the Sethites) "saw the daughters of men that they were fair." Their beauty attracted and ensnared them; their dress was exquisite; their manners were fascinating, if a trifle bold — unlike, they would say, the shy and retiring ways of the women of their own race; and they first fluttered round, and then fell into the net that was spread for them. "And they took them wives of all which they chose." There is indicated in this language a simple following of their own will; there is no reference to God or to duty in the matter. The result was an intermingling of the two races, and a very rapid increase of the corruption of mankind. Possibly some of the Sethites, the sons of God, may have deceived themselves with fancying that they, by the infusion of their goodness, were going to raise from its spiritual degradation the Cainite family, and instruct them in the knowledge and the love of God. Ah, the snow as it falls upon the street may cherish the hope that it is going to cover the pathway with a robe of unsullied whiteness! The pure bright stream may fancy when it mingles its waters with those of some turbulent and turbid companion, that it is going to absorb the other's foulness into its own immaculate purity! But what a miserable mistake this is! Good is indeed more potent than evil when it stands on the defensive and occupies its own ground; but it is feeble, it is powerless, it is soon overcome, when it allows itself to be drawn into the enemy's territory, and to meet him as a friend. This seems to be the true explanation of the narrative to which our text belongs. And now the question arises, Has it any practical bearing upon ourselves, and upon the circumstances in which we are placed? We believe it has. In what did the criminality of these Sethites consist? In that perversion of the moral sense which led them to prefer external advantages, external attractions, to goodness. Yet how often we are tempted to prefer other things to this sterling quality, or at least to think that the absence of it is more than atoned for by the presence of exterior fascinations! Take, for instance, some favourite writer. He is profane, perhaps; he scoffs at religion, or at least sneers in a covert way. "True," we say, apologetically; "but how full of intellect he is! What a masterly hand he lays upon his subject! How magnificent are his descriptions, and how his thoughts roll forth in a grand overwhelming tide from the depths of his mind, sweeping all before them!" Or that companion of ours, whom we have lately been warned against. "Perhaps he is irreligious; perhaps he is a little loose, both in his habits and his notions. But how clever he is! No one ever feels dull in his company!" Instances and proofs might easily be multiplied. Now, all this exactly corresponds to the fault, the sin of the "sons of God," spoken of in our text. It is a criminal preference of external fascinations to the goodness which consists in recognition of God and in consecration to His service. "It is natural," perhaps you will say. Granted; but the Christian ought to carry that about him which enables him to discriminate between the seeming and the real, and to know things, to a certain extent at least, as they really are. Our subject applies to companionship generally, and suggests the extreme importance of a right choice of associates. Many of us, of course, are thrown into unavoidable juxtaposition with those with whom we have no manner of sympathy, and whom we would gladly avoid if we could. The exigencies of business bring into the same office, or into the same pursuit, the pure and the impure, the godly and the ungodly; and nothing is more common than to hear right-minded young people complaining of the words which they are compelled to hear, or of the things which they are compelled to witness, in the place in which their lot is cast. But, after all, a man is safe if he is in the path of duty. It is the voluntary and not the enforced association which exercises a deleterious influence upon mind and character. But the subject suggests more particularly the effect of companionship between the sexes, and, more particularly still, it puts men on their guard against the fascinations of attractive and accomplished, but irreligious and unspiritual, women.

(G. Calthrop, M. A.)

Ham, Japheth, Noah, Shem
Tigris-Euphrates Region
Begat, Begetteth, Begot, Ham, Japheth, Noah, Shem, Sons
1. The wickedness of the world, which provoked God's wrath.
8. Noah finds grace.
9. His family line
14. The order, form, dimensions, and building of the ark.

Dictionary of Bible Themes
Genesis 6:10

     1652   numbers, 3-5

Genesis 6:1-22

     7203   ark, Noah's

Genesis 6:5-13

     5004   human race, and sin

Genesis 6:9-22

     8131   guidance, results

An Unheeded Warning
TEXT: "My Spirit shall not always strive with men."--Genesis 6:31. For the truth of this statement one needs only to study his Bible and he will find written in almost every book of Old Testament and New a similar expression. At the same time in the study of God's word it will be revealed to him that God has a great plan which he is carefully working out. We must be familiar with the beginning and the unfolding of this plan and with the conclusion he reached. When after the rebellion of his
J. Wilbur Chapman—And Judas Iscariot

The Saint among Sinners
'These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God. And Noah begat three sons, Shem, Ham, and Japheth. The earth also was corrupt before God, and the earth was filled with violence. And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted His way upon the earth. 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
Alexander Maclaren—Expositions of Holy Scripture

The Marriage of Cana
John 2:11 -- "This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him." I have more than once had occasion to observe, that the chief end St. John had in view, when he wrote his gospel, was to prove the divinity of Jesus Christ, [that Word, who not only was from everlasting with God, but also was really God blessed for evermore] against those arch-heretics Ebion and Cerinthus, whose pernicious principles too many follow in these last
George Whitefield—Selected Sermons of George Whitefield

Covenanting Performed in Former Ages with Approbation from Above.
That the Lord gave special token of his approbation of the exercise of Covenanting, it belongs to this place to show. His approval of the duty was seen when he unfolded the promises of the Everlasting Covenant to his people, while they endeavoured to perform it; and his approval thereof is continually seen in his fulfilment to them of these promises. The special manifestations of his regard, made to them while attending to the service before him, belonged to one or other, or both, of those exhibitions
John Cunningham—The Ordinance of Covenanting

Our Unrighteousness.
"My Spirit shall not always strive with man."--Gen. vi. 3. Before discussing the work of the Holy Spirit in the sinner's restoration, let us consider the interesting but much-neglected question whether man stood in fellowship with the Holy Spirit before the fall. If it is true that the original Adam returns in the regenerated man, it follows that the Holy Spirit must have dwelt in Adam as He now dwells in God's children. But this is not so. God's word teaches the following differences between the
Abraham Kuyper—The Work of the Holy Spirit

Moral Depravity.
In discussing the subject of human depravity, I shall,-- I. Define the term depravity. The word is derived from the Latin de and pravus. Pravus means "crooked." De is intensive. Depravatus literally and primarily means "very crooked," not in the sense of original or constitutional crookedness, but in the sense of having become crooked. The term does not imply original mal-conformation, but lapsed, fallen, departed from right or straight. It always implies deterioration, or fall from a former state
Charles Grandison Finney—Systematic Theology

The Survival of the Fittest.
THE STORY OF THE GREAT FLOOD.--Gen. 6-8. Parallel Readings. Hist. Bible I, 52-65. Darwin, Origin of Species; Wallace, Darwinism; 3. William Dawson, Modern Ideas of Evolution; Article Evolution in leading encyclopedias. When Jehovah saw that the wickedness of man was great in the earth, and that every purpose in the thoughts of his heart was only evil continually, it was a source of regret that he had made man on the earth and it grieved him to his heart. Therefore Jehovah said, I will
Charles Foster Kent—The Making of a Nation

Difficulties and Objections
"Yet ye say, The way of the Lord is not equal. Hear now, O house of Israel; Is not My way equal? are not your ways unequal?" (Ezek. 18:25). A convenient point has been reached when we may now examine, more definitely, some of the difficulties encountered and the objections which might be advanced against what we have written in previous pages. The author deemed it better to reserve these for a separate consideration rather than deal with them as he went along, requiring as that would have done the
Arthur W. Pink—The Sovereignty of God

The Sixth Proposition. All the Objections against the Universality of Christ's Death are Easily Solved
According to which principle (or hypothesis) all the objections against the universality of Christ's death are easily solved; neither is it needful to recur to the ministry of angels, and those other miraculous means, which, they say, God makes use of, to manifest the doctrine and history of Christ's passion, unto such who (living in those places of the world where the outward preaching of the gospel is unknown) have well improved the first and common grace; for hence it well follows, that as some
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

According to which principle or hypothesis all the objections against the universality of Christ's death are easily solved
PROPOSITION VI. According to which principle or hypothesis all the objections against the universality of Christ's death are easily solved; neither is it needful to recur to the ministry of angels, and those other miraculous means which they say God useth to manifest the doctrine and history of Christ's passion unto such, who, living in parts of the world where the outward preaching of the gospel is unknown, have well improved the first and common grace. For as hence it well follows that some of
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

Divine Impartiality Considered.
"For there is no respect of persons with God." The divine impartiality is often asserted in the holy scriptures; and the assertion coincides with our natural ideas of deity. The pagans indeed attributed to their Gods, the vices, follies and weaknesses of men! But the beings whom they adored were mostly taken from among men, and might be considered as retaining human imperfections,--Had unbiased reason been consulted to find out a supreme being, a different object would have been exhibited to view.
Andrew Lee et al—Sermons on Various Important Subjects

Noah's Faith, Fear, Obedience, and Salvation
We may take pleasure in thinking of Noah as a kind of contrast to Enoch. Enoch was taken away from the evil to come: he saw not the flood, nor heard the wailing of those who were swept away by the waterfloods. His was a delightful deliverance from the harvest of wrath which followed the universal godlessness of the race. It was not his to fight the battle of righteousness to the bitter end; but by a secret rapture he avoided death, and escaped those evil days in which his grandson's lot was cast.
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 36: 1890

Covenanting Enforced by the Grant of Covenant Signs and Seals.
To declare emphatically that the people of God are a covenant people, various signs were in sovereignty vouchsafed. The lights in the firmament of heaven were appointed to be for signs, affording direction to the mariner, the husbandman, and others. Miracles wrought on memorable occasions, were constituted signs or tokens of God's universal government. The gracious grant of covenant signs was made in order to proclaim the truth of the existence of God's covenant with his people, to urge the performance
John Cunningham—The Ordinance of Covenanting

The Writings of Israel's Philosophers
[Sidenote: Discussions the problem of evil] An intense interest in man led certain of Israel's sages in time to devote their attention to more general philosophical problems, such as the moral order of the universe. In the earlier proverbs, prophetic histories, and laws, the doctrine that sin was always punished by suffering or misfortune, and conversely that calamity and misfortune were sure evidence of the guilt of the one affected, had been reiterated until it had become a dogma. In nine out
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

Concerning the Condition of Man in the Fall.
Concerning the Condition of Man in the Fall. [182] All Adam's posterity, or mankind, both Jews and Gentiles, as to the first Adam, or earthly man, is fallen, degenerated, and dead; deprived of the sensation or feeling of this inward testimony or seed of God; and is subject unto the power, nature, and seed of the serpent, which he soweth in men's hearts, while they abide in this natural and corrupted estate; from whence it comes, that not only their words and deeds, but all their imaginations, are
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

Meditations of the Misery of a Man not Reconciled to God in Christ.
O wretched Man! where shall I begin to describe thine endless misery, who art condemned as soon as conceived; and adjudged to eternal death, before thou wast born to a temporal life? A beginning indeed, I find, but no end of thy miseries. For when Adam and Eve, being created after God's own image, and placed in Paradise, that they and their posterity might live in a blessed state of life immortal, having dominion over all earthly creatures, and only restrained from the fruit of one tree, as a sign
Lewis Bayly—The Practice of Piety

Departed Saints Fellow Servants with those yet on Earth.
"I am thy fellowservant, and of thy brethren the prophets." That the saints do not remain insensible, while their bodies are in the dull, but become angels, * see and serve God and bear his messages, and minister to the heirs of salvation, hath been argued from several considerations, in the preceding discourse; but we chiefly depend on revelation. The text and several other scriptures, we conceive to be our purpose, and sufficient to establish our theory, and that the same is illustrated and confirmed
Andrew Lee et al—Sermons on Various Important Subjects

Mount Zion.
"For ye are not come unto a mount that might be touched, and that burned with fire, and unto blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words; which voice they that heard entreated that no word more should be spoken unto them: for they could not endure that which was enjoined, If even a beast touch the mountain, it shall be stoned; and so fearful was the appearance, that Moses said, I exceedingly fear and quake: but ye are come unto Mount Zion, and unto
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

The Growth of the Old Testament Prophetic Histories
[Sidenote: Analogies between the influences that produced the two Testaments] Very similar influences were at work in producing and shaping both the Old and the New Testaments; only in the history of the older Scriptures still other forces can be distinguished. Moreover, the Old Testament contains a much greater variety of literature. It is also significant that, while some of the New Testament books began to be canonized less than a century after they were written, there is clear evidence that
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

They Shall be Called the Children of God
They shall be called the children of God. Matthew 5:9 In these words the glorious privilege of the saints is set down. Those who have made their peace with God and labour to make peace among brethren, this is the great honour conferred upon them, They shall be called the children of God'. They shall be (called)', that is, they shall be so reputed and esteemed of God. God never miscalls anything. He does not call them children which are no children. Thou shalt be called the prophet of the Highest'
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

What the Scriptures Principally Teach: the Ruin and Recovery of Man. Faith and Love Towards Christ.
2 Tim. i. 13.--"Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus." Here is the sum of religion. Here you have a compend of the doctrine of the Scriptures. All divine truths may be reduced to these two heads,--faith and love; what we ought to believe, and what we ought to do. This is all the Scriptures teach, and this is all we have to learn. What have we to know, but what God hath revealed of himself to us? And what have we to do, but what
Hugh Binning—The Works of the Rev. Hugh Binning

Man's Inability to Keep the Moral Law
Is any man able perfectly to keep the commandments of God? No mere man, since the fall, is able in this life perfectly to keep the commandments of God, but does daily break them, in thought, word, and deed. In many things we offend all.' James 3: 2. Man in his primitive state of innocence, was endowed with ability to keep the whole moral law. He had rectitude of mind, sanctity of will, and perfection of power. He had the copy of God's law written on his heart; no sooner did God command but he obeyed.
Thomas Watson—The Ten Commandments

The Doctrine of Angels.
Rev. William Evans—The Great Doctrines of the Bible

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