Genesis 5
This chapter is the only authentic history extant of the first age of the world from the creation to the flood, containing (according to the Hebrew text) 1656 years. The genealogy here recorded is inserted briefly in the pedigree of our saviour, Luke iii, 36, 37. and is of great use to shew that Christ was the seed of the woman, that was promised. We have here an account,
II. Seth, ver. 6-8.
III. Enos, ver. 9-11.
IV. Cainan, ver. 12-14.
V. Mahalaleel, ver. 15-17.
VI. Jared, ver. 18-20.
VII. Enoch, ver. 21-24.
VIII. Mathuselah, ver. 25-27.
IX. Lamech and his son Noah, ver. 28-32.
1. The first words of the chapter are the title of argument of the whole chapter; it is the book of the generations of Adam - It is the list or catalogue of the posterity of Adam, not of all, but only of the holy seed, and of whom as concerning the flesh Christ came; the names, ages, and deaths of those that were the successors of the first Adam in the custody of the promise, and the ancestors of the second Adam.
1, 2. Where we have a brief rehearsal of what was before at large related concerning the creation of man. This is what we have need frequently to hear of, and carefully to acquaint ourselves with. Observe here.
1. That God created man. Man is not his own maker, therefore he must not be his own master; but the author of his being must be the director of his motions, and the center of them.
2. That there was a day in which God created man, he was not from eternity, but of yesterday; he was not the first-born, but the junior of the creation.
3. That God made him in his own likeness, righteous and holy, and therefore undoubtedly happy; man's nature resembled the divine nature more than that of any of the creatures of this lower world.
4. That God created them male and female, ver. 2, for their mutual comfort, as well as for the preservation and increase of their kind. Adam and Eve were both made immediately by the hand of God, both made in God's likeness; and therefore between the sexes there is not that great difference and inequality which some imagine.
5. That God blessed them. It is usual for parents to bless their children, so God the common Father blessed his; but earthly parents can only beg a blessing, it is God's prerogative to command it. It refers chiefly to the blessing of increase, not excluding other blessings.
2. He called their name Adam - He gave this name both to the man and the woman. Being at first one by nature, and afterwards one by marriage; it was fit they should both have the same name, in token of their union. See note - part two at - "ver. 1"
3. Seth was born in the 130th year of Adam's life, and probably the murder of Abel was not long before. Many other sons and daughters were born to Adam besides Cain and Abel before this; but no notice is taken of them, because an honourable mention must be made of his name only, in whose loins Christ and the church were. But that which is most observable here concerning Seth, is, that Adam begat him in his own likeness after his image - Adam was made in the image of God; but when he was fallen and corrupted, he begat a son in his own image, sinful and defiled, frail and mortal, and miserable like himself; not only a man like himself, consisting of body and soul; but a sinner like himself, guilty and obnoxious, degenerate and corrupt. He was conceived and born in sin, Psalm li, 5. This was Adam's own likeness, the reverse of that Divine likeness in which Adam was made; but having lost it himself he could not convey it to his seed.
5. In the day Adam ate forbidden fruit, he became mortal, he began to die; his whole life after was but a forfeited condemned life, nay it was a wasting dying life; he was not only like a criminal sentenced, but as one already crucified, that dies slowly and by degrees. 6-19. We have here all that the Holy Ghost thought fit to leave upon record concerning five of the patriarchs before the flood, Seth, Enos, Cainan, Mahalaleel, and Jared. There is nothing observable concerning any of those particularly, tho' we have reason to think they were men of eminency, both for prudence and piety: But in general, observe how largely and expressly their generations are recorded. We are told how long they lived that lived in God's fear, and when they died, that died in his favour; but as for others it is no matter: the memory of the just is blessed, but the name of the wicked shall rot. That which is especially observable, is, that they all lived very long; not one of them died 'till he had seen the revolution of almost eight hundred years, and some of them much longer; a great while for an immortal soul to be imprisoned in an house of clay. The present life surely was not to them such a burden as commonly it is now, else they would have been weary of it; nor was the future life so clearly revealed then, as it is now under the gospel, else they would have been impatient to remove it. Some natural causes may be assigned for their long life in those first ages. It is very probable that the earth was more fruitful, the products of it more strengthening, the air more healthful, and the influences of the heavenly bodies more benign before the flood than they were after. Though man was driven out of paradise, yet the earth itself was then paradisaical; a garden in comparison with its present state: and some think, that their knowledge of the creatures and their usefulness both, for their food and medicine, together with their sobriety and temperance, contributed much to it; yet we do not find that those who were intemperate, as many were, Luke xvii, 27, as short-lived as temperate men generally are now. It must therefore chiefly be resolved into the power and providence of God; he prolonged their lives, both for the more speedy replenishing of the earth, and for the more effectual preservation of the knowledge of God and religion, then when there was no written word, but tradition was the channel of its conveyance. All the patriarchs here (except Noah) were born before Adam died, so that from him they might receive a full account of the creation, paradise, the fall, the promise, and those divine precepts which concerned religious worship and a religious life: and if any mistake arose, they might have recourse to him while he lived, as to an oracle, for the rectifying of it, and after his death to Methuselah, and others that had conversed with him; so great was the care of Almighty God to preserve in his church the knowledge of his will, and the purity of his worship. See note at "ver. 6"
22. And Enoch walked with God after he begat Methuselah - To walk with God, is to set God always before us, and to act as those that are always under his eye. It is to live a life of communion with God, both in ordinances and providences; it is to make God's word our rule, and his glory our end, in all our actions; it is to make it our constant care and endeavour in every thing to please God, and in nothing to offend him; it is to comply with his will, to concur with his designs, and to be workers together with him. He walked with God after he begat Methuselah, which intimates, that he did not begin to be eminent for piety 'till about that time.
24. He was not, for God took him - That is, as it is explained, Heb. xi, 5, he was translated that he should not see death; and was not found, because God had translated him. But why did God take him so soon? Surely because the world, which was now grown corrupt, was not worthy of him. Because his work was done, and done the sooner for his minding it so closely. He was not, for God took him - He was not any longer in this world: it was not the period of his being, but of his being here. He was not found; so the apostle explains it from the seventy; not found by his friends, who sought him, as the sons of the prophets sought Elijah, 2 Kings ii, 17. God took him body and soul to himself in the heavenly paradise, by the ministry of angels, as afterwards he took Elijah. He was changed, as those saints shall be that will be found alive at Christ's second coming.
25. Methuselah signifies, He dies, there is a sending forth, viz. of the deluge, which came the very year that Methuselah died. If his name was so intended, it was a fair warning to a careless world long before the judgment came. However, this is observable, that the longest liver that ever was, carried death in his name, that he might be minded of its coming surely, tho' it came slowly. He lived nine hundred sixty and nine years, the longest we read of that ever any man lived on earth, and yet he died: the longest liver must die at last. Neither youth nor age will discharge from that war, for that is the end of all men: none can challenge life by long prescription, nor make that a plea against the arrests of death. 'Tis commonly supposed, that Methuselah died a little before the flood; the Jewish writers say, seven days before, referring to chap. vii, 10, and that he was taken away from the evil to come.
29. This same shall comfort us concerning our work and toil of our hands, because of the ground which the Lord hath cursed - Very probably there were some prophecies that went before of him, as a person that should be wonderfully serviceable to his generation.
32. And Noah begat Shem, Ham, and Japheth - These Noah begat (the eldest of these) when he was six hundred years old. It should seem that Japheth was the eldest, chap. x, 21, but Shem is put first, because on him the covenant was entailed, as appears by chap. ix, 26, where God is called the Lord God of Shem. To him 'tis probable the birthright was given, and from him 'tis certain both Christ the head, and the church the body, were to descend; therefore he is called Shem, which signifies a name, because in his posterity the name of God should always remain, 'till He should come out of his loins, whose name is above every name; so that in putting Shem first, Christ was in effect put first, who in all things must have the pre-eminence. 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 apostacy from God, and rebellion against him. The destroying of it was an act not of absolute sovereignty, but of necessary justice for the maintaining of the honour of God's government.
Genesis 6
In this chapter we have,
I. The abounding iniquity of that wicked world, ver. 1-5. and ver. 11, 12.
II. God's just resentment of that iniquity, and his holy resolution to punish it, ver. 6, 7.
III. The special favour of God to his servant Noah. (1.) In the character given of him, ver. 8, 9, 10. (2.) In the communication of God's purpose to him, ver. 13-17. (3.) In the directions he gave him to make an ark for his own safety, ver. 14, 15, 16. (4.) In the employing of him for the preservation of the rest of the creatures, ver. 18, 19, 20, 21. Lastly, Noah's obedience to the instructions given him, ver. 22.
1. Men began to multiply upon the face of the earth - This was the effect of the blessing, chap. i, 28, and yet man's corruption so abused this blessing, that it turned into a curse.
2. The sons of God - Those who were called by the name of the Lord, and called upon that name, married the daughters of men - Those that were profane, and strangers to God. The posterity of Seth did not keep to themselves as they ought, but intermingled with the race of Cain: they took them wives of all that they chose - They chose only by the eye: They saw that they were fair - Which was all they looked at.
3. My spirit shall not always strive with man - The spirit then strove by Noah's preaching, 1 Pet. iii, 19, and by inward checks, but 'twas in vain with the most of men; therefore saith God, he shall not always strive, for that he also is flesh - Incurably corrupt and sensual, so that 'tis labour lost to strive with him. He also, that is, all, one as well as another; they are all sunk into the mire of flesh. Yet his days shall be an hundred and twenty years - So long will I 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.
4. There were giants, and men of renown - They carried all before them,
1. With their great bulk, as the sons of Anak, Num. xiii, 33, and,
2. With their great name, as the king of Assyria, Isaiah xxxvii, 11. Thus armed, they daringly insulted the rights of all their neighbours, and trampled upon all that is just and sacred.
5. And God saw that the wickedness of man was great in the earth - Abundance of sin was committed in all places, by all sorts of people: and those sins in their own nature most gross and heinous, and provoking: and committed daringly, with a defiance of heaven. And 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 was in the world, proceeded from the corruption of nature; lust conceives them, James i, 15, see Matt. xv, 19. The heart was evil, deceitful and desperately wicked; the principles were corrupt, and the habits and dispositions evil. The thoughts of the heart were so. Thought is sometimes taken for the settled judgment, and that was biased and misled; sometimes for the workings of the fancy, and those were always either vain or vile. The imagination of the thought of the heart was so, that is, their designs and devices were wicked. They did not do evil only through carelessness, but deliberately and designedly, contriving how to do mischief. 'Twas 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. Here is 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 but grieves him, and makes him wish he had been written childless.
6. And it repented the Lord that he had made man upon the earth - That he had made a creature of such noble powers, and had put him on this earth, which he built and furnished on purpose to be a 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 God's immutability or felicity. It doth not speak any passion or uneasiness in God, nothing can create disturbance to the eternal mind; but it speaks his just and holy displeasure against sin and sinners: neither doth it speak any change of God's mind; for with him there is no variableness; but it speaks a change of his way. When God had made man upright, he rested and was refreshed, Exod. xxxi, 17. and his way towards him was such as shewed him well pleased with the work of his own hands; but now man was apostatized, he could not do otherwise, but shew himself displeased; so that the change was in man, not in God.
7. I will destroy man - The original word is very significant. I will wipe off man from off the earth; as dirt is wiped off from a place which should be clean, and thrown to the dunghill. Or, I will blot out man from the earth, as those lines are blotted out of a book which displease the author, or as the name of a citizen is blotted out of the rolls of the freemen when he is disfranchised. Both man and beast the creeping thing, and the fowls of the air - These were made for man, and therefore must be destroyed with man. 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.
8. But Noah found grace in the eyes of the Lord - This vindicates God's justice in his displeasure against the world, and shews that he had examined the character of every person in it, before he pronounced it universally corrupt; for there being one good man he smiled upon him.
9. Noah was a just man - Justified before God by faith in the promised seed; for he was an heir of the righteousness which is by faith, Heb. xi, 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. And he walked with God as Enoch had done before him: in his generation, even in that corrupt degenerate age. It is easy to be religious when religion is in fashion; but it is an evidence of strong faith to swim against the stream, 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. The earth also was corrupt before God - That is, in the matters of God's worship; either they had other gods before him, or worshipped him by images: or, they were corrupt and wicked in despite of God. 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 right to, there was nothing but murders, rapes and rapines.
12. God looked upon the earth - And was himself an eye-witness of the corruption that was in it, for all flesh had corrupted his way - It was not some particular nations that were thus wicked, but the whole world so; there was none good beside Noah.
13. The end of all flesh is come before me; I will destroy them - The ruin of this wicked world is decreed; it is come, that is, it will come surely, and come quickly.
14. I will destroy them with the earth, but make thee an ark - I will take care to preserve thee alive. This ark was like the hulk of a ship, fitted not to sail upon the waters, but to float waiting for their fall. God could have secured Noah, by the ministration of angels without putting him to any care or pains, 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 crown the endeavours of the obedient and diligent. God gave him particular instructions concerning this building.
1. It must be made of Gopher-wood; Noah, doubtless, knew what sort of wood that was, though now we do not.
2. He must make it three stories high within: and,
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 are given him, that he might make it proportionable, and might have room enough in it to answer the intention, and no more.
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 ill smell of the beasts when kept close.
6. He must make a little window towards the top to let in light.
7. He must make a door in the side of it by which to go in and out.
17. And behold, I, even I, do bring a flood of waters upon the earth - I that am infinite in power, and therefore can do it; infinite in justice, and therefore will do it.
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, not withstanding the interruption which the flood would give to it: this promise was immediately made to Noah and his sons, chap. ix, 8, &c. they were as trustees for all this part of the creation, and a great honour was thereby put upon him and his. God would be to him a God, and that out of his seed God would take to himself a people.
Genesis 7
We have in this chapter,
I. God's gracious call to Noah to come into the ark, ver. 1. and to bring the creatures that were to be preserved alive, with him, ver. 2, 3. in consideration of the deluge at hand, ver. 4.
II. Noah's obedience, ver. 5. he came with his family into the ark, ver. 6, 7. and brought the creatures with him, ver. 8, 9. An account of which is repeated, ver. 13, 14, 15, 16. to which is added God's tender care to shut him in.
III. The coming of the threatened deluge, ver. 10. the causes of it, ver. 11, 12. the prevalency of it, ver. 17, 18, 19, 20.
IV. The dreadful desolations that were made by it, in the death of every living creature upon earth, except what were in the ark, ver. 21, 22,23.
1. Here is a gracious invitation of Noah and his family into a place of safety, now the flood of waters was coming. For thee have I seen righteous before me in this generation - Those are righteous indeed that are righteous before God; that have not only the form of godliness by which they appear righteous before men, who may easily be imposed upon; but the power of it, by which they approve themselves to God, who searcheth the heart.
2. Here are necessary orders given concerning the brute creatures that they were to be preserved alive with Noah in the ark. He must carefully preserve every species, that no tribe, no, not the least considerable, might entirely perish out of the creation. Observe in this: (1.) God's care for man. Doth God take care for oxen? 1 Cor. ix, 9, or was it not rather for man's sake that this care was taken? (2.) Even the unclean beasts were preserved alive in the ark, that were least valuable. For God's tender mercies are over all his works, and not only over those that are of most use. (3.) Yet more of the clean were preserved than of the unclean.
1. Because the clean were most for the service of man; and therefore in favour to him, more of them were preserved and are still propagated. Thanks be to God there are not herds of lions as there are of oxen, nor flocks of tigers as there are of sheep.
2. Because the clean were for sacrifice to God; and therefore, in honour to him, more of them were preserved, three couple for breed, and the odd seventh for sacrifice, chap. viii, 20.
4. Yet seven days and I will cause it to rain - It shall be seven days yet before I do it, After the 120 years were expired, God grants them a reprieve of seven days longer, both to shew how slow he is to anger, and to give them some farther space for repentance. But all in vain; these seven days were trifled away after all the rest, they continued secure until the day that the flood came. While Noah told them of the judgment at a distance, they were tempted to put off their repentance: but now he is ordered to tell them that it is at the door; that they have but one week more to turn them in, to see if that will now at last awaken them to consider the things that belong to their peace. But it is common for those that have been careless for their souls during the years of their health, when they have looked upon death at a distance, to be as careless during the days, the seven days of their sickness, when they see it approaching, their hearts being hardened by the deceitfulness of sin.
7. And Noah went in with his sons, and his wife, and his sons wives - And the brute creatures readily went in with him. The same hand that at first brought them to Adam to be named, now brought them to Noah to be preserved.
11. The six hundredth year of Noah's life, was 1656 years from the creation. In the second month, the seventeenth day of the month - Which is reckoned to be about the beginning of November; so that Noah had had a harvest just before, from which to victual his ark. The same day the fountains of the great deep were broken up - There needed no new creation of waters; God has laid up the deep in store-houses, Psalm xxxiii, 7, and now he broke up those stores. God had, in the creation, set bars and doors to the waters of the sea, that they might not return to cover the earth, Psalm civ; Job xxxviii, 9-11, and now he only removed these ancient mounds and fences, and the waters of the sea returned to cover the earth, as they had done at first, chap. i, 9. And the windows of heaven were opened - And the waters which were above the firmament were poured out upon the world; those treasures which God has reserved against the time of trouble, the day of battle and war, Job xxxviii, 22, 23. The rain, which ordinarily descends in drops, then came down in streams. We read, Job xxvi, 8. That God binds up the waters in his thick clouds, and the cloud is not rent under them; but now the bond was loosed, the cloud was rent, and such rains descended as were never known before or since.
12. It rained without intermission or abatement, forty days and forty nights - And that upon the whole earth at once.
14. And every beast after his kind - According to the phrase used in the history of the creation, chap. i, 21, 24, 25, to intimate, that just as many species as were created at first were saved now, and no more.
20. The mountains were covered - Therefore there were mountains before the flood.
21. All flesh died, all in whose nostrils was the breath of life, of all that was on the dry land, every living substance - And why so? Man only had done wickedly, and justly is God's hand against him, but these sheep what have they done? I answer,
1. We are sure God did them no wrong. He is the sovereign Lord of all life, for he is the sole fountain and author of it. He that made them as he pleased, might unmake them when he pleased, and who shall say unto him, What dost thou?
2. God did admirably serve the purposes of his own glory by their destruction, as well as by their creation. Herein his holiness and justice were greatly magnified: by this it appears that he hates sin, and is highly displeased with sinners, when even the inferior creatures, because they are the servants of man, and part of his possession, and because they have been abused to be the servants of sin, are destroyed with him. It was likewise an instance of God's wisdom. As the creatures were made for man when he was made, so they were multiplied for him when he was multiplied; and therefore, now mankind was reduced to so small a number, it was fit that the beasts should proportionable be reduced, otherwise they would have had the dominion, and would have replenished the earth, and the remnant of mankind that was left would have been overpowered by them.
Genesis 8
We have here,
I. The earth made anew, by the recess of waters, and the appearing of the dry land a second time. (1.) The increase of the waters is stayed, ver. 1, 2. (2.) They begin sensibly to abate, ver. 3. (3.) After fifteen days ebbing the ark rests, ver. 4. (4.) After sixty days ebbing the tops of the mountains appear, ver.5. (5.) After forty days ebbing, and twenty days before the mountains appeared, Noah begins to send out his spies, a raven and a dove to gain intelligence, ver. 6-12. (6.) Two months after the appearing of the tops of the mountains the waters were gone, and the face of the earth was dry, ver. 13. tho' not dried so as to be fit for man 'till almost two months after, ver. 14.
II. Man placed anew upon the earth. In which,
1. Noah's discharge and departure out of the ark, ver. 15-19.
III. God's acceptance of his sacrifice; and the promise he made thereupon not to drown the world again, ver. 21, 22. And thus at length mercy rejoiceth against judgment.
1. And God remembered Noah and every living thing - This is an expression after the manner of men, for not any of his creatures, much less any of his people are forgotten of God. But the whole race of mankind, except Noah and his family, was now extinguished, and gone into the land of forgetfulness, so that God's remembering Noah was the return of his mercy to mankind, of whom he would not make a full end. Noah himself, tho' one that had found grace in the eyes of the Lord, yet seemed to be forgotten in the ark; but at length God returned in mercy to him, and that is expressed by his remembering him.
3. The waters returned from off the earth continually - Hebrew. they were going and returning; a gradual departure. The heat of the sun exhaled much, and perhaps the subterraneous caverns soaked in more.
4. And the ark rested - upon the mountains of Ararat - Or, Armenia, whether it was directed, not by Noah's prudence, but the wise providence of God.
5. The tops of the mountains were seen - Like little islands appearing above water. They felt ground above forty days before they saw it, according to Dr. Lightfoots's computation, whence he infers that if the waters decreased proportionably, the ark drew eleven cubits in water.
7. Noah sent forth a raven through the window of the ark, which went forth, as the Hebrew phrase is, going forth and returning, that is, flying about, but returning to the ark for rest; probably not in it, but upon it. This gave Noah little satisfaction: therefore,
8. He sent forth a dove - Which returned the first time with no good news, but probably wet and dirty; but the second time she brought an olive leaf in her bill, which appeared to be fresh plucked off; a plain indication that now the trees began to appear above water. Note here, that Noah set forth the dove the second time, seven days after the first time, and the third time was after seven days too: and probably the first sending of her out was seven days after the sending forth of the raven. The olive branch is an emblem of peace.
13. Noah removed the covering of the ark - Not the whole covering, but so much as would suffice to give him a prospect of the earth about it: and behold the face of the ground was dry.
14. The earth was dried - So as to be a fit habitation for Noah.
20. And Noah builded an altar - Hitherto he had done nothing without particular instructions and commands from God but altars and sacrifices being already of Divine institution, he did not stay for a particular command thus to express his thankfulness. And he offered on the altar, of every clean beast and of every clean fowl - One, the odd seventh that we read of, ver. 2, 3.
21. And God smelled a sweet savour - Or a savour of rest from it, as it is in the Hebrew. He was well pleased with Noah's pious zeal, and these hopeful beginnings of the new world, as men are with fragrant and agreeable smells. I will not again curse the ground, Hebrew. I will not add to curse the ground any more - God had cursed the ground upon the first entrance of sin, chap. iii, 17, when he drowned it he added to that curse: but now he determines not to add to it any more. Neither will I again smite any more every living thing - That is, it was determined that whatever ruin God might bring upon particular persons, families or countries, he would never again destroy the whole world, 'till the day when time shall be no more. But the reason of this resolve is surprising; for it seems the same with the reason given for the destruction of the world, chap. vi, 5. Because the imagination of man's heart is evil from his youth. But there is this difference: there it is said, the imagination of man's heart is evil continually, that is, his actual transgressions continually cry against him; here it is said, that it is evil from his youth or childhood; he brought it into the world with him, he was shapen and conceived in it. Now one would think it should follow, therefore that guilty race shall be wholly extinguished: No; therefore I will no more take this severe method; for he is rather to be pitied: and it is but what might be expected from such a degenerate race. So that if he be dealt with according to his deserts, one flood must succeed another 'till all be destroyed. God also promises, that the course of nature should never be discontinued. While the earth remaineth, and man upon it, there shall be summer and winter, not all winter, as had been this last year; day and night, not all night, as probably it was while the rain was descending. Here it is plainly intimated that this earth is not to remain always; it and all the works therein must shortly be burnt up. But as long as it doth remain, God's providence will carefully preserve the regular succession of times and seasons. To this we owe it, that the world stands, and the wheel of nature keeps its tack. See here how changeable the times are, and yet how unchangeable!
1. The course of nature always changing. As it is with the times, so it is with the events of time, they are subject to vicissitudes, day and night, summer and winter counterchanged. In heaven and hell it is not so; but on earth God hath set the one over against the other.
2. Yet never changed; it is constant in this inconstancy; these seasons have never ceased, nor shall cease while the sun continues such a steady measurer of time, and the moon such a faithful witness in heaven. This is God's covenant of the day and of the night, the stability of which is mentioned for the confirming our faith in the covenant of grace, which is no less inviolable, Jer. xxxiii, 20. We see God's promises to the creatures made good, and thence may infer that his promises to believers shall be so.