The most remarkable thing we have upon record concerning the old world is the destruction of it by the universal deluge, the account of which commences in this chapter, wherein we have, I. The abounding iniquity of that wicked world (v. 1-5, 11, 12). II. The righteous God’s just resentment of that abounding iniquity, and his holy resolution to punish it (v. 6, 7). III. The special favour of God to his servant Noah. 1. In the character given of him (v. 8-10) 2. In the communication of God’s purpose to him (v. 13, 17). 3. In the directions he gave him to make an ark for his own safety (v. 14-16). 4. In the employing of him for the preservation of the rest of the creatures (v. 18-21). Lastly, Noah’s obedience to the instructions given him (v. 22). And this concerning the old world is written for our admonition, upon whom the ends of the new would have come.
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 apostasy from God and rebellion against him. The destroying of it was an act, not of an absolute sovereignty, but of necessary justice, for the maintaining of the honour of God’s government. Now here we have an account of two things which occasioned the wickedness of the old world:—1. The increase of mankind: Men began to multiply upon the face of the earth. This was the effect of the blessing (ch. 1:28), and yet man’s corruption so abused and perverted this blessing that it was turned into a curse. Thus sin takes occasion by the mercies of God to be the more exceedingly sinful. Prov. 29:16, When the wicked are multiplied, transgression increaseth. The more sinners the more sin; and the multitude of offenders emboldens men. Infectious diseases are most destructive in populous cities; and sin is a spreading leprosy. Thus in the New Testament church, when the number of the disciples was multiplied, there arose a murmuring (Acts 6:1), and we read of a nation that was multiplied, not to the increase of their joy, Isa. 9:3. Numerous families need to be well-governed, lest they become wicked families. 2. Mixed marriages (v. 2): The sons of God (that is, the professors of religion, who were called by the name of the Lord, and called upon that name), married the daughters of men, that is, those that were profane, and strangers to God and godliness. The posterity of Seth did not keep by themselves, as they ought to have done, both for the preservation of their own purity and in detestation of the apostasy. They intermingled themselves with the excommunicated race of Cain: They took them wives of all that they chose. But what was amiss in these marriages? (1.) They chose only by the eye: They saw that they were fair, which was all they looked at. (2.) They followed the choice which their own corrupt affections made: they took all that they chose, without advice and consideration. But, (3.) That which proved of such bad consequence to them was that they married strange wives, were unequally yoked with unbelievers, 2 Co. 6:14. This was forbidden to Israel, Deu. 7:3, 4. It was the unhappy occasion of Solomon’s apostasy (1 Kings 11:1-4), and was of bad consequence to the Jews after their return out of Babylon, Ezra 9:1, 2. Note, Professors of religion, in marrying both themselves and their children, should make conscience of keeping within the bounds of profession. The bad will sooner debauch the good than the good reform the bad. Those that profess themselves the children of God must not marry without his consent, which they have not if they join in affinity with his enemies.
No hay comentarios:
Publicar un comentario