Works of John Bunyan Volume II Part 107

"And when the sons of G.o.d came in unto the daughters of men, and they bare children to them, the same became mighty men"; much like to the giants. The fruit therefore of unG.o.dly communion is monstrous, and of a very strange complexion. They are like unto them that worshipped the Lord, and served their own G.o.ds also (2 Kings 17:24,41); or like to those of the church, of whom Nehemiah speaks, that had mixed themselves with the children of Ashdod, Ammon and Moab, whose children were a monstrous brood, that spake half the language of Ashdod, and could not speak the Jews' language (Neh 13:23,24).

By both these sorts of giants was faithful Noah despised, and his work for G.o.d condemned. In David's time also Goliath defied Israel, and so did his brethren also (1 Sam 17:10). Giants, the sons of the giant; but David and his servants must engage them, and fight them, though they were giants (1 Chron 20:4-8).

"Mighty men which were of old." Persecution therefore, or the appearance of the giants against the servants of G.o.d, is no new business; not a thing of yesterday, but of old, even when Noah did minister for G.o.d in the world. "There were giants in the earth in those days," to oppose him.

"Men of renown." Not for faith and holiness, but for some other high achievements, may be, mighty to fight, and to shed man's blood; or to find out arts, and the nature of things; both which did render them famous, and men to be noted in their place. Such kind of men might be Corah, Dathan, and their company also; yet they opposed Moses and Aaron, yea, G.o.d, his way and worship, and perished after an unheard of manner (Num 16:1,2). As also did the opposers of righteous Noah, in the day of the flood.

Ver. 5. "And G.o.d saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually." The margin saith, "not only the imagination, but also the purposes and desires."

These words are to be understood, as still respecting the apostacy that we read of in the first and second verses, and are (in my thoughts) to be taken as the effect of their degeneracy. For though it be true, that the best of men, in their most holy and G.o.dly behaviour, have wicked and sinful hearts; yet so long as they walk sincerely according to the rules prescribed of G.o.d, there is no such character upon them; especially as it stands related to the words that immediately follow; to wit, "that it repented the Lord that he made them."

These evil and wicked purposes then were in special the fruit of their apostacy: for indeed, when men are once fallen from G.o.d, they then, as the judgment of G.o.d upon them, are given up to all unrighteousness. Again, apostatizing persons are counted abhorrers of G.o.d (Zech 11:8). Yet persons in this condition will seek their own justification, turning things upside down, traversing their ways like the dromedaries; bearing us still in hand, that they stand not guilty of sin, but that what they do is allowable, or winked at of G.o.d. Besides, they say their hearts are still upright with G.o.d, and that they have not forsaken the simplicity of his way, of a wicked and unG.o.dly design, with an hundred more the like pretences; all which are condemned of G.o.d, and held by him as abominable and vile (Jer 2:31-37).

And G.o.d saw, &c. They covered their shame from men, like the adulterous woman in the Proverbs, and would speak with oily mouths, thereby to cozen the world (Pro 30:20); but G.o.d knew their hearts, and had revealed their sin to his servant Noah; he therefore in the Spirit of G.o.d, as one alone, cried out against their wickedness.

Hence learn to judge of apostates, not by their words, nor pretences, nor unG.o.dly coverings, whereby they may seek to hide themselves from the stroke of a convincing argument, but judge them by the words of G.o.d; for however they think of themselves, or would be accounted of others, G.o.d sees their wickedness is great.

"And that every imagination of the thoughts of his heart, was only evil continually." If they think they have not sinned; if they think they promote religion; if they think to find out a medium to make peace between the seed of the woman, and the wicked seed of Cain; all is alike unG.o.dly, they have forsaken the right way, they have dissembled the known truth, they have rejected the word of the Lord: And what wisdom or goodness is in them?

Ver. 6. "And it repented the Lord that he had made man on the earth, and it grieved him at his heart."

Repentance is in us a change of the mind; but in G.o.d, a change of his dispensations; for otherwise he repenteth not, neither can he; because it standeth not with the perfection of his nature: In him "is no variableness, neither shadow of turning" (James 1:17).

Wherefore, it is man, not G.o.d, that turns. When men therefore reject the mercy and ways of G.o.d, they cast themselves under his wrath and displeasure; which because it is executed according to the nature of his justice, and the severity of his law, they miss of the mercy promised before (Num 23:19). Which that we may know, those shall one day feel that shall continue in final impenitency.

Therefore, G.o.d speaking to their capacity, he tells them, he hath repented of doing them good. "The Lord repented that he had made Saul king" (1 Sam 15:35). And yet this repentance was only a change of the dispensation, which Saul by his wickedness had put himself under; otherwise the strength, the eternity of Israel, "will not lie nor repent" (v 29).

The sum is therefore, that men had now by their wickedness put themselves under the justice and law of G.o.d; which justice by reason of its perfection, could not endure they should abide on the earth any longer; and therefore now, as a just reward of their deed, they must be swept from the face thereof.

"And it grieved him at his heart." This is spoken to show, that he did not feign, but was simple and sincere in his promise of remission and forgiveness of sins, had they kept close to his word, according as he had commanded. Wherefore G.o.d's heart went not with them in their backsliding, but left them, and was offended with them.

Ver. 7. "And the Lord said, I will destroy man whom I have created, from the face of the earth, both man, and beast, [or from man to beast,] and the creeping thing, and the fowls of the air; for it repenteth me that I have made them."

This may be either understood as a threatening, or a determination: if as a threatening then it admitted of time for repentance; but if it was spoken as a determination, then they had stood out the day of grace, and had laid themselves under unavoidable judgment.

If it respected the first, then it was in order to the ministry of Noah, or in order to the effecting the ends of its sending; which were either to soften or harden, or bring to repentance, or to leave them utterly and altogether inexcusable. But if it respected the second, as it might, then it was p.r.o.nounced as an effect of G.o.d's displeasure, for their abuse of his patience, his minister, and word. As it also was with Israel of old; "They mocked the messengers of G.o.d, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy" (2 Chron 36:16).

"And the Lord said, I will destroy man whom I have created." This word created, is added, on purpose to show that the world is under the power of his hand; for who can destroy, but he that can create?

Or who can save alive, when the maker of the world is set against them? "There is one lawgiver, who is able to save and to destroy"

(James 4:12). And again, "Fear him which is able to destroy both soul and body in h.e.l.l" (Matt 10:28). In both which places power to destroy is insinuated from his power and G.o.dhead: As he saith in another place, "All souls are mine;--the soul that sinneth, it shall die" (Eze 18:4).

"Both man and beast, and the creeping thing, and the fowls," &c.

Thus it was at first the sin of a man brought a curse and judgment upon other the creatures whom G.o.d had made: As Paul says, "The whole creation groaneth" (Rom 8:22).

But again, This threatening upon the beasts, the fowls, and creeping thing, might arise from a double consideration: First, To show, that when G.o.d intends the destruction of man, he will also destroy the means of his preservation (Josh 6:20). Or, secondly, To shew, that when he is determined to execute his judgments, he will cut off all that stands in his way (2 Chron 35:21). He could not destroy the earth without a flood, and preserve the beast, &c., alive; therefore he destroys them also.

"For it repenteth me that I have made them." This seems to fall under the first consideration, to wit, That G.o.d repented that he made the beasts and fowls; because now they were used to sustain his implacable enemies.

Ver. 8. "But Noah found grace in the eyes of the LORD."

This word GRACE, must in special be observed; for grace is it which delivereth from all deserved judgments and destruction.

Noah, by nature was no better than other men: therefore the reason why he perished not with others, it was because he "found grace in the eyes of the Lord." Ye are saved by grace (Eph 2:8). And thus was Noah, as is evident, because he was saved by faith (Heb 11:7).

For faith respecteth not works, but grace: Ye are saved by grace through faith. As Paul says again, "Therefore it is of faith that it might be by grace," &c. (Rom 4:16). We must therefore, in our deliverance from all the judgments of G.o.d, sing grace, grace, unto it.

Ver. 9. "These are the generations of Noah: Noah was a just man, and perfect in his generations; and Noah walked with G.o.d."

The Holy Ghost here makes a short digression from his progress, in his relation of the wickedness of the world; and yet not impertinently; for seeing Noah was the man that escaped the judgment, his escape must be for some reason; which was, because G.o.d was gracious to him, and because G.o.d had justified him. Besides Noah being now made righteous, faithfully walketh with G.o.d.

"He was just and perfect in his generations." But why it is said, Generations? It might be, because he was faithful to G.o.d and man, having the armour of righteousness on the right hand, and on the left. It is said in Isaiah, That Christ "made his grave with the wicked, and with the rich in his death" (53:9). To import, That they only have benefit by him to eternal life, that die by his example, as well as live by his blood; for in his death was both merit and example; and they are like to miss in the first, that are not concerned in the second (Phil 8:16).

"Perfect in his generations." In his carriage, doctrines and life, before both G.o.d and man. And thus ought every preacher to be; he ought to do in the sight of G.o.d, what he commands to men; by this means he saveth both himself, and them that hear him (1 Tim 4:16).

Besides, Noah was a man, as well as a saint, and in either sense had a generation: to both of which grace made him faithful; and he that shall not serve his generation as a man, will hardly serve his generation as a Christian. But Noah was perfect in both, he was "perfect in his generations."

"And Noah walked with G.o.d." This shews he was sincere in his work; for a hypocrite may, as to outward shew, do as the saint of G.o.d: but he doth it with respect to men, not G.o.d, and therefore he is a hypocrite. To walk with G.o.d then, is not only to do the duty commanded, but to do it as G.o.d requireth it; that is, to do it with faith, and son-like fear, as in G.o.d's sight, "with singleness of heart."

Ver. 10. "And Noah begat three sons, Shem, Ham, and j.a.pheth."

These are the offspring of Noah, and by these was the earth replenished after the flood, as will be further seen hereafter.

Ver. 11. "The earth also was corrupt before G.o.d, and the earth was filled with violence."

He has now returned to the matter in hand before; to wit, the causes of the flood.

"The earth also was corrupt." By earth, he may here mean, those that are without the church: and if so, then by corrupt here, we must understand, wicked after a most high manner; for albeit the world and generation of Cain be always sinners before G.o.d, yet the Lord cutteth not off the world in general, nor a nation in particular, but because of the commission of eminent outrage and wickedness. Thus it was with those of Sodom, a little before the Lord with fire devoured them. "The men of Sodom [saith the text]

were wicked, and sinners before the Lord exceedingly" (Gen 13:13).

Again: As by corrupt, we may understand, corrupt by way of eminency; so again, they were corrupt incurably. This is evident, because they were not brought off from sin by the ministry of Noah, the only appointed means of their conversion.

Hence note, That when men are sinners exceedingly, and when the means of grace appointed of G.o.d for their recovery, prove ineffectual, then they are near some signal judgment (2 Chron 36). Thus back-sliding Jerusalem, because she was wicked with an high hand (Eze 24:13,14), and could not be cured by the ministry of the prophets, therefore her sons must go forth of her into captivity, and the city burned to the ground with fire (Jer 15:1-3).

"And the earth was filled with violence." First, they had violated the law of G.o.d, in making and maintaining unG.o.dly and wicked communion; according to that of the prophet, "Her priests have violated my law, and have profaned mine holy things." But how?

"They have put no difference between the holy and profane, neither have they shewed difference between the unclean and the clean"

(Eze 22:26).

They also perverted judgment between a man and his neighbour: adhering to their own party, in disaffection to the religious. This is supposed, because of the exceeding lat.i.tude of the expression, "The earth was filled with violence"; that is, all manner of violence, outrage and cruelty was committed by this sort of people.

This takes in that saying of Solomon, the oppression of the poor, especially G.o.d's poor, is included, in a "violent perverting of judgment and justice" (Eccl 5:8).

They also shewed violence to the lives of good men, as may be gathered by the act of Lamech, one of the sons of Cain. In a word, "The earth was filled with violence"; violence of every kind; l.u.s.t and wickedness was outrageous, there was a world of unG.o.dliness among these unG.o.dly men.

Ver. 12. "And G.o.d looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth."

By these words therefore is confirmed the sense of the former verse, "The earth was corrupt"; for G.o.d saw it was so: "The earth was full of violence," for they had corrupted G.o.d's way.

"And G.o.d looked upon the earth." This shews us, That the Lord doth not with haste, or in a rash inconsiderate way, pour his judgments upon the world; but that with judgment and knowledge, the wickedness first being certain, and of merit deserving the same. This is seen in his way of dealing with Sodom. "And the Lord said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous, I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know" (Gen 18:21).

"And, behold, it was corrupt; for all flesh had corrupted his way upon the earth." It proved, as that of Sodom did, according to the cry thereof; for "all flesh had corrupted his way." G.o.d's WAY, by violating his law, and perverting of judgment, as was hinted before. All flesh had corrupted it, therefore the evil needed not to be long in searching out: As G.o.d saith by the prophet Jeremiah, "I have not found it by diligent search, but upon all these" (2:34).

Here upon the whole earth, none exempted but righteous Noah.