6:12-21 God told Noah his purpose to destroy the wicked world by water. The secret of the Lord is with them that fear him, Ps 25:14. It is with all believers, enabling them to understand and apply the declarations and warnings of the written word. God chose to do it by a flood of waters, which should drown the world. As he chooses the rod with which he corrects his children, so he chooses the sword with which he cuts off his enemies. God established his covenant with Noah. This is the first place in the Bible where the word 'covenant' is found; it seems to mean, 1. The covenant of providence; that the course of nature shall be continued to the end of time. 2. The covenant of grace; that God would be a God to Noah, and that out of his seed God would take to himself a people. God directed Noah to make an ark. This ark was like the hulk of a ship, fitted to float upon the waters. It was very large, half the size of St. Paul's cathedral, and would hold more than eighteen of the largest ships now used. God could have secured Noah without putting him to any care, or pains, or trouble; but employed him in making that which was to be the means to preserve him, for the trial of his faith and obedience. Both the providence of God, and the grace of God, own and crown the obedient and diligent. God gave Noah particular orders how to make the ark, which could not therefore but be well fitted for the purpose. God promised Noah that he and his family should be kept alive in the ark. What we do in obedience to God, we and our families are likely to have the benefit of. The piety of parents gets their children good in this life, and furthers them in the way to eternal life, if they improve it.

Verse 13. - And God said unto Noah, The end. קֵצ (from Hophal of קָצַצ, to cut off) that which is cut off, the end of a time (Genesis 4:3) or of a space (Isaiah 37:24); specially the end or destruction of a people (Ezekiel 7:2; Amos 8:2), in which sense it is to be here understood (Gesenius, Rosenmüller). The rendering which regards ketz as, like τέλος - the completion, consummation, fullness of a thing (here of human fleshliness or wickedness), and the following clause as epexegetic of the present (Bush), though admissible in respect of Scriptural usage (cf. Jeremiah 51:13; Ecclesiastes 12:13; Romans 10:4) and contextual harmony, is scarcely so obvious; while a third, that the end spoken of is the issue to which the moral corruption of the world was inevitably tending (Keil, Lange), does not materially differ from the first. Of all flesh, I.e. of the human race, of course with the exception of Noah and his family, which "teaches us to beware of applying an inflexible literality to such terms as all, when used in the sense of ordinary conversation" (Murphy). Is come before me. Literally, before my face. Not "a me constitutus est" (Gesenius), "is decreed before my throne" (Kalisch); but, "is in the contemplation of my mind as an event soon to be realized" (Murphy), with perhaps a glance at the circumstance that man s ruin had not been sought by God, but, as it were, had thrust itself upon his notice as a thing that could no longer be delayed. If בָּא לְפָנַי = the similar expression בָּא אֶל, which, when applied to rumors, signifies to reach the ear (cf. Genesis 18:21; Exodus 3:9; 1 Kings 2:28; Esther 9:11), it may likewise indicate the closeness or near approach of the impending calamity. For the earth is filled with violence through them. More correctly, "from their faces; a facie eorum" (Vulgate). That is, "the flood of wickedness which comes up before God's face goes out from their face" in the sense of being perpetrated openly (Lange), and "by their conscious agency" (Alford). And, behold, I will destroy them. Literally, and behold me destroying them. The verb is the same as is translated "corrupt' in ver. 12, q.v., as if to convey the idea of fitting retribution (cf. 1 Corinthians 3:17: εἴτις τὸν ναὸν τοῦ θεοῦ δθείρει φθερεῖ τοῦτον ὁ θεός; Revelation 11:18: καὶ διαφθεῖραι τοὺς διαφθείροντας τὴν γῆν). Whether this destruction which was threatened against the antediluvian sinners ex tended to the loss of their souls throughout eternity may be reasoned (pro and con) from other Scriptures, but cannot be determined from this place, which refers solely to the-extinction of their bodily lives. With the earth. Not from the earth (Samaritan), or on the earth (Syriac, Rosenmüller), or even the earth, "thus identifying the earth with its inhabitants" (Bush), but, together with the earth (Kalisch, Keil, Alford; cf. Genesis 9:11; καὶ τὴν γῆν, LXX.). The universality of representation which characterizes this section (vers. 9-13) is regarded by Davidson, Colenso, and others as contradictory of Genesis 6:5, which depicts the corruption as only human, and limits the destruction to the race of man. But as the two accounts belong to different subdivisions of the book, they cannot properly be viewed as contradictory (cf. 'Quarry on Genesis,' pp. 370, 371).

And God said unto Noah,.... This is a proof that he found favour in his eyes, since he spake to him, and told him what he had observed, and what he was determined to do, and gave him directions to make an ark for the security of himself and family, when he should destroy the world:

the end of all flesh is come before me; that is, it was determined to put an end to the lives of all men, and of all cattle, and fowl and creeping things on the earth; all which are included in the phrase, "all flesh", even every living substance on the earth:

for the earth is filled with violence through them; that is, through men, for they are principally intended in the preceding clause, though not only; and it was through them, and not through other creatures, that the earth was filled with violence, in the sense in which it is explained in See Gill on Genesis 6:11,

and behold, I will destroy them with the earth; meaning, that he would destroy all men, together with the cattle and creeping things of the earth, the trees, and herbs, and plants in it, yea, that itself, for that is said to perish by the flood, 2 Peter 3:6. Some render it, "out of the earth" (b); that is, would destroy them from it, that they should be no more on it.

(b) "e terra", Cartwright; some in Vatablus; so Ar. vers. Aben Ezra, Jarchi, Ben Gersom & Ben Melech.

13. And God said unto Noah—How startling must have been the announcement of the threatened destruction! There was no outward indication of it. The course of nature and experience seemed against the probability of its occurrence. The public opinion of mankind would ridicule it. The whole world would be ranged against him. Yet, persuaded the communication was from God, through faith (Heb 11:7), he set about preparing the means for preserving himself and family from the impending calamity.

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