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9. These are the generations of Noah. The Hebrew word תולדות (toledoth) properly means generation. It has, however, sometimes a more extended sense, and applies to the whole history of life; this indeed seems to be its meaning in the present place.²⁷¹²⁷¹     See Dathe, in loco. For when Moses had stated that one man was found whom God, — when he had determined to destroy the whole world, — would yet preserve, he briefly describes what kind of person he was. And, in the first place, asserts, that he was just and upright among the men of his age: for here is a different Hebrew noun, דור (dor,) which signifies an age, or the time of a life.²⁷²²⁷²     Though it also means generation. — See Gesenius, Schindler, etc, sub voce דור The word תמים (tamim) which the ancient interpreter is accustomed to translate perfect,²⁷³²⁷³     “Noe vir justus atque perfectus ferit.” — Vulgate. — “תמים refers chiefly to moral integrity, irreproachable, innocent, honest.” — Gesenius is of the same force as upright or sincere ; and is opposed to what is deceitful, pretended, and vain. And Moses does not rashly connect these two things together; for the world, being always influenced by external splendor, estimates justice, not by the affection of the heart, but by bare works. If, however, we desire to be approved by God, and accounted righteous before him, we must not only regulate our hands, and eyes, and feet, in obedience to his Law; but integrity of heart is above all things required, and holds the chief place in the true definition of righteousness. Let us, however, know that they are called just and upright, not who are in every respect perfect, and in whom there is no defect; but who cultivate righteousness purely, and from their heart. Because we are assured that God does not act towards his own people with the rigour of justice, as requiring of them a life according to the perfect rule of the Law; for, if only no hypocrisy reigns within them, but the pure love of rectitude flourishes, and fills their hearts, he pronounces them, according to his clemency, to be righteous.

The clause, “in his generations,” is emphatical. For he has already often said, and will soon repeat it, that nothing was more corrupt than that age. Therefore, it was a remarkable instance of constancy, that Noah being surrounded on every side with the filth of iniquity, should hence have contracted no contagion. We know how great is the force of custom, so that nothing is more difficult than to live homily among the wicked, and to avoid being led away by their evil examples. Scarcely is there one in a hundred who has not in his mouth that diabolical proverb, ‘We must howl when we are among the wolves;’ and the greater part, — framing a rule for themselves from the common practice, — judge everything to be lawful which is generally received. As, however, the singular virtue of Noah is here commended; so let us remember that we are instructed what we ought to do, though the whole world were rushing to its own destruction. If, at the present time, the morals of men are so vitiated, and the whole mode of life so confused, that probity has become most rare; still more vile and dreadful was the confusion in the time of Noah, when he had not even one associate in the worship of God, and in the pursuit of holiness. If he could bear up against the corruptions of the whole world, and against such constant and vehement assaults of iniquity; no excuse is left for us, unless, with equal fortitude of mind, we prosecute a right course through innumerable obstacles of vice. It is not improbable that Moses uses the word generations in the plural number, the more fully to declare what a strenuous and invincible combatant Noah was, who, through so many ages, had remained unaltered. Besides, the manner of cultivating righteousness, which he had adopted is explained in the context; namely that he had “walked with God,” which excellency he had also commended in the holy father Enoch, in the preceding chapter, where we have stated what the expression means. When the corruption of morals was so great in the earth, if Noah had had respect to man, he would have been cast into a profound labyrinth. He sees, therefore, this to be his only remedy; namely, to disregard men, that he may fix all his thoughts on God, and make Him the sole Arbiter of his life. Whence it appears, how foolishly the Papists clamor that we ought to follow the fathers; when the Spirit expressly recalls us from the imitation of men, except so far as they lead us to God. Moses again mentions his three sons, for the purpose of showing that, in the greatest sorrow by which he was almost consumed, he was yet able to have offspring, in order that God might have a small remnant of seed for himself.

11. The earth also was corrupt before God. In the former clause of this verse Moses describes that impious contempt of God, which had left no longer any religion in the world; but the light of equity being extinct, all men had plunged into sin. In the second clause he declares, that the love of oppression, that frauds, injuries, rapines, and all kinds of injustice, prevailed. And these are the fruits of impiety, that men, when they have revolted from God, — forgetful of mutual equity among themselves, — are carried forward to insane ferocity, to rapines, and to oppressions of all sorts. God again declares that he had seen this; in order that he may commend his longsuffering to us. The earth is here put for its inhabitants; and the explanation immediately follows, ‘that all flesh had corrupted its way.’ Yet the word flesh is not here understood as before, in a bad sense; but is meant for men, without any mark of censure: as in other places of Scripture,

‘All flesh shall see the glory of the Lord,’ (Isaiah 40:5.)

‘Let all flesh be silent before the Lord,’ (Zechariah 2:13.)

13. And God said unto Noah. Here Moses begins to relate how Noah would be preserved. And first, he says, that the counsel of God respecting the destruction of the world was revealed to him. Secondly, that the command to build the ark was given. Thirdly, that safety was promised him, if, in obedience to God, he would take refuge in the ark. These chief points are to be distinctly noted; even as the Apostle, when he proclaims the faith of Noah, joins fear and obedience with confidence, (Hebrews 11:7.) And it is certain that Noah was admonished of the dreadful vengeance which was approaching; not only in order that he might be confirmed in his holy purpose, but that, being constrained by fear, he might the more ardently seek for the favor offered to him. We know that the impunity of the wicked is sometimes the occasion of alluring even the good to sin: the denunciation, therefore, of future punishment ought to be effectual in restraining the mind of a holy man; lest, by gradual declension, he should at length relax to the same lasciviousness. Yet God had special reference to the other point; namely, that by keeping continually in view the terrible destruction of the world, Noah might be more and more excited to fear and solicitude. For it was necessary, that in utter despair of help from any other quarter, he should seek his safety, by faith, in the ark. For so long as life was promised to him on earth, never would he have been so intent as he ought, in the building of the ark; but, being alarmed by the judgment of God, he earnestly embraces the promise of life given unto him. He no longer relies upon the natural causes or means of life; but rests exclusively on the covenant of God, by which he was to be miraculously preserved. No labor is now troublesome or difficult to him; nor is he broken down by long fatigue. For the spur of God’s anger pierces him too sharply to allow him to sleep in carnal delights, or to faint under temptations, or to be delayed in his course by vain hope: he rather stirs himself up, both to flee from sin, and to seek a remedy. And the Apostle teaches, that it was not the least part of his faith, that through the fear of those things which were not seen he prepared an ark. When faith is treated of simply, mercy and the gratuitous promise come into the account; but when we wish to express all its parts, and to canvass its entire force and nature, it is necessary that fear also should be joined with it. And, truly no one will ever seriously resort to the mercy of God, but he who, having been touched with the threatening of God, shall dread that judgment of eternal death which they denounce, shall abhor himself on account of his own sins, shall not carelessly indulge his vices, nor slumber in his pollution; but shall anxiously sigh for the remedy of his evils. This was, truly, a peculiar privilege of grace, that God warned Noah of the future deluge. Indeed, he frequently commands his threatening to be proposed to the elect, and reprobate, in common; that by inviting both to repentance, he may humble the former, and render the latter inexcusable. But while the greater part of mankind, with deaf ears, reject whatever is spoken, he especially turns his discourse to his own people, who are still curable, that by the fear of his judgment he may train them to piety. The condition of the wicked might at that time seem desirable, in comparison with the anxiety of holy Noah. They were securely flattering themselves in their own delights; for we know what Christ declares concerning the luxury of that period, (Luke 17:26.) Meanwhile, the holy man, as if the world were every moment going to ruin, groaned anxiously and sorrowfully. But if we consider the end; God granted an inestimable benefit to his servant, in denouncing to him a danger, of which he must beware.

The earth is filled with violence through them. ²⁷⁴²⁷⁴     “Repleta est terra iniquitae a facie corum.” God intimates that men were to be taken away, in order that the earth, which had been polluted by the presence of beings so wicked, might be purified. Moreover, in speaking only of the iniquity and violence, of the frauds and rapines, of which they were guilty towards each other; he does it, not as if he were intending to remit his own claims upon them, but because this was a more gross and palpable demonstration of their wickedness.

14. Make thee an ark of gopher wood. Here follows the command to build the ark, in which God wonderfully proved the faith and obedience of his servant. Concerning its structure, there is no reason why we should anxiously inquire, except so far as our own edification is concerned. First, the Jews are not agreed among themselves respecting the kind of wood of which it was made. Some explain the word gopher to be the cedar; others, the fir-tree; others, the pine. They differ also respecting the stories; because many think that the sink was in the fourth place, which might receive the refuse and other impurities. Others make five chambers in a triple floor, of which they assign the highest to the birds. There are those who suppose that it was only three stories in height; but that these were separated by intermediate divisions. Besides, they do not agree about the window: to some it appears that there was not one window only, but many. Some say they were open to receive air; but others contend that they were only made for the sake of light, and therefore were covered over with crystal, and lined with pitch. To me it seems more probable, that there was only one, not cut out for the sake of giving light; but to remain shut, unless occasion required it to be opened, as we shall see afterwards. Further, that there was a triple story, and rooms separated in a manner to us unknown. The question respecting its magnitude is more difficult. For, formerly, certain profane men ridiculed Moses, as having imagined that so vast a multitude of animals was shut up in so small a space; a third part of which would scarcely contain four elephants. Origin solves this question, by saying that a geometrical cubit was referred to by Moses, which is six times greater than the common one; to whose opinion Augustine assents in his fifteenth book on the ‘City of God,’ and his first book of ‘Questions on Genesis.’ I grant what they allege, that Moses, who had been educated in all the science of the Egyptians, was not ignorant of geometry; but since we know that Moses everywhere spoke in a homely style, to suit the capacity of the people, and that he purposely abstained from acute disputations, which might savor of the schools and of deeper learning; I can by no means persuade myself, that, in this place, contrary to his ordinary method, he employed geometrical subtlety. Certainly, in the first chapter, he did not treat scientifically of the stars, as a philosopher would do; but he called them, in a popular manner, according to their appearance to the uneducated, rather than according to truth, “two great lights.” Thus we may everywhere perceive that he designates things, of every kind by their accustomed names. But what was then the measure of the cubit I know not; it is, however, enough for me, that God (whom, without controversy, I acknowledge to be the chief builder of the ark) well knew what things the place which he described to his servant was capable of holding. If you exclude the extraordinary power of God from this history, you declare that mere fables are related. But, by us, who confess that the remains of the world were preserved by an incredible miracle, it ought not to be regarded as an absurdity, that many wonderful things are here related, in order that hence the secret and incomprehensible power of God, which far surpasses all our senses, may be the more clearly exhibited. Porphyry or some other caviller,²⁷⁵²⁷⁵     “Hoc Porphyrius, vel quispiam alius canis, fabulosum esse obganniet.” Throughout the above passage, Calvin takes for granted, that there was a miracle, when a close examination would have convinced him that there was none. It has only required the use of a little arithmetic, and common sense, to prove that the ark was more than sufficient to contain all the creatures which Noah was commanded to bring into it, as well as provision for the whole time of their residence in it. — See Wells’ Geography of the Old Test., chap. 11. — Ed. may object, that this is fabulous, because the reason of it does not appear; or because it is unusual; or because it is repugnant to the common order of nature. But I make the rejoinder; that this entire narration of Moses, unless it were replete with miracles would be colds and trifling, and ridiculous. He, however, who will reflect aright upon the profound abyss of Divine omnipotence in this history, will rather sink in reverential awe, than indulge in profane mockery. I purposely pass over the allegorical application which Augustine makes of the figure of the ark to the body of Christ, both in his fifteenth book of ‘The City of God,’ and his twelfth book against Faustus; because I find there scarcely anything solid. Origin still more boldly sports with allegories: but there is nothing more profitable, than to adhere strictly to the natural treatment of things. That the ark was an image of the Church is certain, from the testimony of Peter, (1 Peter 3:21;) but to accommodate its several parts to the Church, is by no means suitable, as I shall again show, in its proper place.

18. But with thee will I establish my covenant. Since the construction of the ark was very difficult, and innumerable obstacles might perpetually arise to break off the work when begun, God confirms his servant by a super added promise. Thus was Noah encouraged to obey God; seeing that he relied on the Divine promise, and was confident that his labor would not be in vain. For then do we freely embrace the commands of God, when a promise is attached to them, which teaches us that we shall not spend our strength for nought. Whence it appears how foolishly the Papists are deceived, who triflingly argue, that men are led away by the doctrine of faith from the desire of doing well. For what will be the degree of our alacrity in well-doing, unless faith enlighten us? Let us therefore know, that the promises of God alone, are they which quicken us, and inspire each of our members with vigor to yield obedience to God: but that without these promises, we not only lie torpid in indolence, but are almost lifeless, so that neither hands nor feet can do their duty. And hence, as often as we become languid, or more remiss than we ought to be, in good works, let the promises of God recur to us, to correct our tardiness. For thus, according to the testimony of Paul, (Colossians 1:5,) love flourishes in the saints, on account of the hope laid up for them in heaven. It is especially necessary that the faithful should be confirmed by the word of God, lest they faint in the midst of their course; to the end that they may certainly be assured that they are not beating the air, as they say; but that, acquiescing in the promise given them, and being sure of success, they follow God who calls them. This connection, then, is to be borne in mind, that when God was instructing his servant Moses what he would have him do, he declares, for the purpose of retaining him in obedience to himself, that he requires nothing of him in vain. Now, the sum of this covenant of which Moses speaks was, that Noah should be safe, although the whole world should perish in the deluge. For there is an understood antithesis, that the whole world being rejected, the Lord would establish a peculiar covenant with Noah alone. Wherefore, it was the duty of Noah to oppose this promise of God, like a wall of iron, against all the terrors of death; just as if it were the purpose of God, by this sole word, to discriminate between life and death. But the covenant with him is confirmed, with this condition annexed, that his family shall be preserved for his sake; and also the brute animals, for the replenishing of the new world; concerning which I shall say more in the ninth chapter. Genesis 9:1

19. And of every living thing of all flesh. “All flesh” is the name he gives to animals of whatsoever kind they may be. He says they went in two and two; not that a single pair of each kind was received into the ark, (for we shall soon see that there were three pairs of the clean kinds, and one animal over, which Noah afterwards offered in sacrifice;) but whereas here mention is made only of offspring, he does not expressly state the number, but simply couples males with females, that Noah might hence perceive how the world was to be replenished.

22. Thus did Noah. In a few words, but with great sublimity, Moses here commends the faith of Noah. The unskilful wonder that the apostle (Hebrews 11:7) makes him “heir of the righteousness which is by faith.” As if, truly, all the virtues, and whatsoever else was worthy of praise in this holy man, had not sprung from this fountain. For we ought to consider the assaults of temptation to which his breast was continually exposed. First, the prodigious size of the ark might have overwhelmed all his senses, so as to prevent him from raising a finger to begin the work. Let the reader reflect on the multitude of trees to be felled, on the great labor of conveying them, and the difficulty of joining them together. The matter was also long deferred; for the holy man was required to be engaged more than a hundred years in most troublesome labor. Nor can we suppose him to have been so stupid, as not to reflect upon obstacles of this kind. Besides, it was scarcely to be hoped, that the men of his age would patiently bear with him, for promising himself an exclusive deliverance, attended with ignominy to themselves. Their unnatural ferocity has been before mentioned; there can therefore be no doubt that they would daily provoke modest and simpleminded men, even without cause. But here was a plausible occasion for insult; since Noah, by felling trees on all sides, was making the earth bare, and defrauding them of various advantages. It is a common proverb, that perverse and contentious men will dispute about an ass’s shadow. What, then, might Noah think, would those fierce Cyclops do for the shadow of so many trees; who, being practiced in every kind of violence, would seize with eagerness on all sides an occasion of exercising cruelty? But this was what chiefly tended to inflame their rage, that he, by building an asylum for himself, virtually doomed them all to destruction. Certainly, unless they had been restrained by the mighty hand of God, they would have stoned the holy man a hundred times; still it is probable, that their vehemence was not so far repressed, as to prevent them from frequently assailing him with scoffs and derision, from heaping upon him many reproaches, and pursuing him with grievous threats. I even think, that they did not restrain their hands from disturbing his work. Therefore, although he may have addressed himself with alacrity to the work committed to him; yet his constancy might have failed more than a thousand times, in so many years, unless it had been firmly rooted. Moreover, as the work itself appeared impracticable, it may be further asked, Whence were provisions for the year to be obtained? Whence food for so many animals? He is commanded to lay up what will suffice for food during ten months for his whole family for cattle, and wild beasts, and even for birds. Truly, it seems absurd, that after he has been disengaged from agriculture, in order to build the ark, he should be commanded to collect a two-years’ store of provision; but much more trouble attended the providing of food for animals. He might therefore have suspected that God was mocking him. His last work was to gather animals of all kinds together. As if, indeed, he had all the beasts of the forest at his command, or was able to tame them; so that, in his keeping, wolves might dwell with lambs, tigers with hares, lions with oxen — as sheep in his fold. But the most grievous temptation of all was, that he was commanded to descend, as into the grave, for the sake of preserving his life, and voluntarily to deprive himself of air and vital spirit; for the smell of dung alone pent up, as it was, in a closely filled place, might, at the expiration of three days, have stifled all the living creatures in the ark. Let us reflect on these conflicts of the holy man — so severe, and multiplied and long-continued — in order that we may know how heroic was his courage, in prosecuting, to the utmost, what God had commanded him to do. Moses, indeed, says in a single word that he did it; but we must consider how far beyond all human power was the doing of it: and that it would have been better to die a hundred deaths, than to undertake a work so labourious, unless he had looked to something higher than the present life. A remarkable example, therefore, of obedience is here described to us; because, Noah, committing himself entirely to God, rendered Him due honor. We know, in this corruption of our nature, how ready men are to seek subterfuges, and how ingenious in inventing pretexts for disobedience to God. Wherefore, let us also learn to break through every kind of impediment, and not to give place to evil thoughts, which oppose themselves to the word of God, and with which Satan attempts to entangle our minds, that they may not obey the command of God. For God especially demands this honor to be given to himself, that we should suffer him to judge for us. And this is the true proof of faith, that we, being content with one of his commands, gird ourselves to the work, so that we do not swerve in our course, whatever obstacle Satan may place in our way, but are borne on the wings of faith above the world. Moses also shows, that Noah obeyed God, not in one particular only, but in all. Which is diligently to be observed; because hence, chiefly, arises dreadful confusion in our life, that we are not able, unreservedly to submit ourselves to God; but when we have discharged some part of our duty, we often blend our own feelings with his word. But the obedience of Noah is celebrated on this, account, that it was entire, not partial; so that he omitted none of those things which God had commanded.