Genesis 6:18

Gen 6:18 But with thee will I establish my covenant; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons’ wives with thee.

Ver. 18. Thou and thy sons.] Yet Ham, soon after, degenerated: for the present he concealed his wickedness from men; from God he could not. He bears with hypocrites in his visible Church for a season, till the time of separation. In area nobiscum esse possunt, in horreo non possunt ,{ a} "He will thoroughly purge his floor". {Mat 3:12} "The Canaanite shall not be in the land any longer"; nor "the unclean spirit". {Zec 13:2; Zec 14:21} O foelicem illam dieculam !

Two of every sort,] i.e., Two at least: for of clean creatures (fit for sacrifice) {b} there were more.

{a} Augustin.

{b} Rab. Solom.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Gen_6:18

With thee will I establish My covenant

Gods covenant with Noah

1.

The leading ideas suggested by a covenant are those of peace and goodwill between the parties, and if differences have subsisted, forgiveness of the past, and security for the future. Such were the friendly alliances between Abram and Abimelech, Isaac and another of the same name, and between Jacob and Laban. God was highly displeased with the world, and would, therefore, destroy that generation by a flood, but when He should have done this, He would return in loving kindness and tender mercies, and would look upon the earth with a propitious eye. Nor should they be kept in fearful expectation of being so destroyed again; for He would pledge His word no more to be wroth with them in such a way, nor to rebuke them forever.

2. In covenants wherein one or both the parties had been offended, it was usual to offer sacrifices, in which a kind of atonement was made for past offences, and a perfect reconciliation followed. Such were the covenants before referred to; and such, as we shall see at the close of the eighth chapter, was the covenant in question. Noah offered sacrifices, and the

Lord smelled a sweet savour, and promised to curse the ground no more for mans sake.

3. In covenants which include a blessing on many, and they unworthy, it is Gods ordinary method to bestow it in reward, or for the sake of one who was dear to Him. God loves men, but He also loves righteousness: hence He delights to bestow His blessings in such a way as manifest His true character. If there had been any dependence on Noahs posterity, that they would all have walked in his steps, the covenant might have been established with them as well as him; but they would soon degenerate into idolatry, and all manner of wickedness. If, therefore, He will bestow favour on them in such a way as to express His love of righteousness, it must be for their father Noahs sake, and in reward of his righteousness. To say, With thee will I establish My covenant, was saying in effect, I will not treat with thy ungodly posterity: whatever favour I show them, it shall be for thy sake. (A. Fuller.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

6:18 This first explicit mention of a covenant in the Bible refers to the unilateral pact that God made with humankind and the world after the flood (see 9:9, 11, 14-17).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

To the intent that in this great enterprise and mockings of the whole world, thou mayest be confirmed, that thy faith fail not.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

But with thee will I establish my covenant--a special promise of deliverance, called a covenant, to convince him of the confidence to be reposed in it. The substance and terms of this covenant are related at Gen 6:19-21.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 18. With thee will I establish my covenant] The word ברית berith, from בר bar, to purify or cleanse, signifies properly a purification or purifier, (see on chap. xv.,) because in all covenants made between God and man, sin and sinfulness were ever supposed to be on man's side, and that God could not enter into any covenant or engagement with him without a purifier; hence, in all covenants, a sacrifice was offered for the removal of offences, and the reconciliation of God to the sinner; and hence the word ברית berith signifies not only a covenant, but also the sacrifice offered on the occasion, Ex 24:8; Ps 50:5; and Jesus Christ, the great atonement and purifier, has the same word for his title, Isa 42:6; Isa 49:8; and Zec 9:11.

Almost all nations, in forming alliances, c., made their covenants or contracts in the same way. A sacrifice was provided, its throat was cut, and its blood poured out before God then the whole carcass was divided through the spinal marrow from the head to the rump; so as to make exactly two equal parts; these were placed opposite to each other, and the contracting parties passed between them, or entering at opposite ends met in the centre, and there took the covenant oath. This is particularly referred to by Jeremiah, Jer 34:18-20: "I will give the men (into the hands of their enemies, Jer 34:20) that have transgressed my covenant, which have not performed the words of the covenant which they made before me, when they cut the calf in twain, and passed between the parts thereof," c. See also De 29:12.

A covenant, says Mr. Ainsworth, is a disposition of good things faithfully declared, which God here calls his, as arising from his grace towards Noah (Ge 6:8) and all men but implying also conditions on man's part, and therefore is called our covenant, Zec 9:11. The apostles call it διαθηκη, a testament or disposition; and it is mixed of the properties both of covenant and testament, as the apostle shows, Heb 9:16, c., and of both may be named a testamental covenant, whereby the disposing of God's favours and good things to us is declared. The covenant made with Noah signified, on God's part, that he should save Noah and his family from death by the ark. On Noah's part, that he should in faith and obedience make and enter into the ark -Thou shalt come into the ark, c., so committing himself to God's preservation, Heb 11:7. And under this the covenant or testament of eternal salvation by Christ was also implied, the apostle testifying, 1Pe 3:21, that the antitype, baptism, doth also now save us for baptism is a seal of our salvation, Mr 16:16. To provide a Saviour, and the means of salvation, is GOD'S part: to accept this Saviour, laying hold on the hope set before us, is ours. Those who refuse the way and means of salvation must perish; those who accept of the great Covenant Sacrifice cannot perish, but shall have eternal life. See Clarke on Ge 15:10, &c.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(18) My covenant.—There had been no covenant with Adam or with the Sethites, but in the higher state of things which began with Noah, man was to hold a more exactly defined relation to God; and though they had begun to attach the notion of Deity to the name Jehovah in the days of Enos (Gen_4:26), yet it was not till the time of Moses that it became the distinct title of God in covenant with man. Of this relation a necessary result was revelation, as in no other way could there be a communication between the two contracting parties. Hence the Bible is called “The Old and New Covenant,” or “The Old and New Testament,” the Greek term being of wider meaning than either word with us, and signifying either an agreement between the living or the document by which a testator disposes of his property after his death (Heb_9:16-17). The title of covenant is more applicable to the Scriptures of the prior dispensation, which contain a series of such relations, all preparing for the last and best and most perfect, which was a Testament ratified in the blood of Christ.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

18. I will establish my covenant] We have here the first mention of a covenant relation between God and man. In the writing of P great stress is laid upon the covenant with Noah, here and in Gen_9:8-17, and with the patriarchs, e.g. in Gen_17:2-14. The word “covenant” (b’rîth, LXX διαθήκη, Lat. foedus) plays an important part in O.T. theology. Its place here in relation to the manifestation of sin on the one side, and of Divine salvation on the other, is typical of its permanent significance in the history of the Chosen People. It is this relationship of covenant (διαθήκη) which is renewed by our Lord and ratified at the institution of the Lord’s Supper, Mat_26:28. A covenant means an agreement, or compact between two parties, for the observance of which promises and pledges are given. Cf. on Gen_9:7.

thou, and thy sons, &c.] This is the redundant style of P, cf. Gen_7:13, Gen_8:16; Gen_8:18.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Of fowls after their kind, and of cattle after their kind, of every creeping thing of the earth after his kind,.... What before is generally expressed by "every living thing", is here particularly explained of every sort of them; and from the order of them some have thought that in the same manner they were disposed of in the ark, the fowls in the first story, the cattle in the next, and the creeping things in the lowermost: but others place them in a different manner; see Gill on Gen 6:16 the roots and grain in the lower story, the living creatures of all sorts in the second, and their hay and litter in the third: the second story being three hundred cubits long, and fifty broad, contained in the whole fifteen thousand cubits, which is supposed to be divided into an hundred and fifty equal rooms; so the Targum of Jonathan on Gen 6:14 of these, four are allowed for Noah and his family, two with earth for those animals that live underground, one for those which live on herbs and roots, and the other for those which live on flesh; and the other one hundred and forty four rooms are divided into three parts, that is, twenty four for birds, twenty five for beasts, and the other ninety five for such animals as are designed to be food for the rest; and according to the calculations of learned men, there appear to have been in this story rooms sufficient for all sorts of birds, beasts, and creeping things (k):

two of every sort shall come unto thee, to keep them alive; that is, they shall come of themselves, as Jarchi and Aben Ezra observe, the providence of God so directing and impelling them, just as the creatures came to Adam; so that there was no need for Noah to take any pains by hunting or hawking to get such a number together: the Targum of Jonathan is,"they shall come unto thee by the hand of an angel, who shall take and cause them to come.''So says another Jewish (l) writer, that they were collected by the angels who presided over each species; in which, except the notion of angels presiding over every kind of creature, there is no incongruity, as Bishop Patrick observes; and two of every sort were to come to the ark, to be preserved alive there, that they might propagate their species. So Lucian says (m), that swine, and horses, and lions, and serpents, and all other creatures which were on the earth, entered into the ark "by pairs".

(k) Vid. Bedford's Scripture Chronology, c. 12. p. 155. (l) Pirke Eliezer, c. 23. (m) De Dea Syria.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

My covenant, that thou shalt be saved, amid the general ruin. This is the second covenant of God with men: the first was with Adam, the third with Abraham, when circumcision was instituted, and the last with Moses, Exodus xix. All others were only ratifications of these; and even these were only figures of that which our Saviour entered into with men, when he undertook to make satisfaction for them to his Father. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Either,

1. My promise to preserve thee and thine, both till the flood and in it, notwithstanding all the scoffs and threats of the wicked world against thee all the time of thy preaching and building of the ark. The word

covenant being here understood, not of a mutual compact or agreement, but of a single and gracious promise, as it is also used Num 18:19; 25:12, and in other places. Which promise, though only here mentioned, was doubtless made before, as may easily be gathered, both from these words and some foregoing passages, and from the need which Noah had of such a support and encouragement during all the time of his ministry. Or,

2. My covenant concerning the sending of the promised Seed, and the redemption of mankind by the Messias, who shall come out of thy loins, and therefore thou shalt be preserved.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

18. With thee will I establish my covenant — ברית, covenant; Septuagint and New Testament, διαθηχη. For the origin of the word, see notes on chap. 15. This word and act contain the weightiest and most vital truths. God’s personal condescension and love, man’s dignity and sonship, with all the duties and obligation involved in these exalted relations, are contained in this word. It is a rich, strong, elevating, and consoling word. Man, God’s image, God’s son, is accepted by him as a partner in promises and obligations. There is something indescribably ennobling and inspiring in the thought. God’s fatherly nearness and man’s immortal nature and destiny are implied in the word. 1) It was solemnly repeated to Abraham, the father of the covenant people; revealed to Isaac and Jacob; enlarged, explained, and more formally ratified with Moses, and all of these covenants were but typical of that sublimest and most mysterious transaction, “the new testament,” διαθηχη,) revealing that infinite condescension and love which “the angels desire to look into,” ratified by the blood of the Son of God. A covenant of works was made with Adam at his creation, wherein man, as his part, was to furnish legal obedience, and God, as his part, eternal life; but when the promise came to sinful man, “faith was counted for righteousness” in the covenant of mercy. How empty, belittling, and cold are those systems of religion that would substitute obedience to the laws of nature for worship in faith and love, which takes hold on a personal, covenant-keeping Father! A covenant with man was implied in his moral nature; it was first expressed in the promise of the woman’s seed, but now, for the first time, appears under the covenant name.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

But with thee will I establish my covenant. tyrB (diaqhkh, LXX; foe-due, Vulgate; testamentum, N.T.), from arB; to cut or carve; hence a covenant, from the custom of passing between the divided pieces of the victims slain on the occasion of making such solemn compacts (cf.; Gen_15:9; Gesenius) from hrB; to eat, hence an eating together, a banquet (cf. Gen_31:54; Lee) On the Bible idea of covenant see Gen_15:9. My covenant = the already well-known covenant which I have made with man. And thou shalt come into the ark, thou, and thy sons, and thy wife, and thy son"s wives with thee.

This was the substance of the covenant agreement so far as Noah was concerned. The next three verses describe the arrangements about the animals.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

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.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

establish my covenant with you

"make a covenant between you and me"

with you

with Noah

You will come into the ark

"You will enter the ark." Some translations say "You will go into the ark."

Of every living creature of all flesh, two of every kind you must bring into the ark

"You must bring into the ark two of every kind of living creature"

creature

an animal God created

all flesh

See how you translated these words in Genesis 6:12.

translationWords

covenant

creature

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

והקמתי את בריתי BUT I WILL ESTABLISH MY COVENANT — A covenant was necessary for the sake of the fruits that they should not rot or decay; and also that the wicked people of that generation should not kill him (Genesis Rabbah 31:12)

אתה ובניך ואשתך THOU, AND THY SONS AND THY WIFE — Males separately and females separately. From this one may infer that they were not permitted to live together in the Ark as man and wife (Sanhedrin 108b).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

AND I WILL ESTABLISH MY COVENANT. Rabbi Abraham ibn Ezra said that this is a sign that G-d had sworn to Noah that during the flood, neither he nor his children would die even though it is not clearly written at first. This is similar to what we find in Deuteronomy: And ye came near unto me every one of you, and said: Let us send men before us, that they may search the land for us. Ramban cites this as another case where the first account lacks some of the details of the later account.The meaning of V’hakimothi (And I will establish) is “I will fulfill My oath.” It appears likely to me that this covenant mentioned here refers to the rainbow, [Thus G-d hinted to Noah that after the flood He will make a covenant with him if he will fulfill the commandment concerning the making of the ark.] The meaning of the word b’rith (covenant) is an agreement and accord which two have chosen, stemming from the root, ‘b’ru’ (choose) you. And the word b’rith takes the same form in construct and in separateness. A similar case is [the word sh’vith, captivity]: ‘sh’vith’ (the captivity of) Jacob; is in construct. And his daughters ‘bash’vith’ (in captivity). is separate. And some say that the word b’rith means the establishment of a boundary [to which each party to the covenant should adhere]. All these are Abraham ibn Ezra’s words.A more correct explanation in line with the simple meaning of Scripture is that the purport of the expression, And I will establish My covenant, is, “At the time of the coming of the flood, My covenant will be established with you so that you and your family and two of all flesh will come into the ark to remain alive, that is to say, so that you will live there and maintain yourself in order to go forth from there alive.” And b’rith (covenant) means G-d’s word when He decrees something without any condition and residuary and fulfills it. Now He mentions the b’rith and mentions that it will be fulfilled, [which, according to the present interpretation is an apparent redundancy], just as we find the verse, The Jews ordained and took upon them, and upon their seed, meaning they accepted upon themselves a matter which was to exist. [Thus our verse is to be explained in a similar way, i.e., He established an unconditional covenant.]By way of the truth, [the mystic lore of the Cabala], the b’rith is everlasting, the word being derived from. In the beginning G-d ‘bara’ (created). Thus brithi (My covenant) is similar to b’riyothi (My creation), and the word is alike in construct form because it is adjoined to the times there were before us. He thus commanded that the b’rith exist and be with the righteous one [Noah]. In a similar sense are the verses: As for Me, behold, I establish My covenant with you; My covenant was with him. The learned student [in the mystic lore of the Cabala] will understand.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.

והקימותי את בריתי אתך, the covenant that I am going to make with you as part of the deal that you and your family will be saved. I will keep this promise for you and your descendants.

ובאת אל התבה, the ark in which I told you that I would save you from the waters of the deluge.

אתה ובניך, the absence of a reference to the females, shows that copulation was forbidden in the ark, seeing that the women were to have separate quarters. (Chulin 70) G’d separated them by writing: אתה ובניך, אשתך ונשי בניך, The moral lesson in all this is that a time when the entire human species is being wiped out, it is not appropriate for the survivors to indulge in physical pleasures. All they were allowed to do was to eat enough in order to keep themselves alive and well.

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.