Genesis 7:4

Gen 7:4 For yet seven days, and I will cause it to rain upon the earth forty days and forty nights; and every living substance that I have made will I destroy from off the face of the earth.

Ver. 4. For yet seven days, &c.] God could have destroyed them by water, or otherwise, in a far shorter space: But, of his free grace, he gives them yet seven days further, and then rains upon the earth forty days, as, not willing that any should "eternally perish, but that all should come to repentance". {2Pe 3:9} The Hebrew doctors are very injurious to Noah, because we read not that he prayed for the old world, but only took care of himself, and his own family, censuring him therefore of self-love and hard-heartedness. So they judge very uncharitably of those that perished in the flood; sending them all to hell, and wresting some scriptures thereunto; as, that in this present verse, God saith, he will destroy them, or blot them out; that is, say they, {a} out of the land of the world to come, the land of the living. I deny not, but many of their "spirits are in prison"; so saith St Peter. {1Pe 3:19} But withal, in the next chapter, the same apostle tells us, that "for this cause the gospel was preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit". {1Pe 4:6} Compare these words with those in 1Pe 3:18-20, and it will appear, the apostle speaks of these antediluvians. All were not saved that were in the ark, nor all damned, we may well think, that were out of it. Could they see their "foundation overflown with a flood," as the phrase is, {Job 22:16} and "not lay for themselves a good foundation" by "laying hold on eternal life"? {1Ti 6:19} St Ambrose conceiveth, that Noah was seven days in the Ark, before the flood came; that as God was six days in creating the world, and rested the seventh; so these perishing persons, admonished by the number of the days of the creation, might "remember their creator," {Ecc 12:1} and make their peace. Nunquam sero, si serio .

{a} R. Menachem, in loc.

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_7:4

For yet seven days, and I will cause it to rain upon the earth.

The Divine threat of destruction

I. VERY SOON TO BE EXECUTED.

II. VERY MERCIFUL IN ITS COMMENCEMENT.

III. VERY TERRIBLE IN ITS DESTRUCTION. And every living substance that I have made will I destroy from off the face of the earth.

1. The destruction was determined.

2. The destruction was universal.

3. The destruction was piteous.

IV. VERY SIGNIFICANT IN ITS INDICATION. The Fatherhood of God is not incompatible with the punishment of sinners. (J. S. Exell, M. A.)

Divine threatenings

1. That they will surely be executed.

2. At the time announced.

3. In the manner predicted.

4. With the result indicated. (J. S. Exell, M. A.)

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

Gen 7:4. Yet seven days — Or after seven days, which time the long- suffering of God (1Pe 3:20) granted to the world, as a further space for repentance, of which, therefore, it is probable, Noah gave them notice. And it is not unlikely that many of them, who slighted the threatening when it was at the distance of one hundred and twenty years, now hearing another threatening, and considering the nearness of their danger, might be more affected, and brought to repentance. And although destroyed, as to their bodies, by the flood, for their former and long-continued impenitence, yet might be saved in their spirits, 1Pe 4:6. And as it is likely that some, who were preserved from the waters by the ark, nevertheless, at last, perished in hell; so some that were drowned in the deluge might be eternally saved into heaven. With respect, however, to the generality, this reprieve was certainly in vain: see Luk 17:26, and 2Pe 2:5. These seven days were trifled away after all the rest, and 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. Reader, art thou the man?

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

7:4 The number forty is often associated with affliction, trial, or punishment (see Exod 16:35; Judg 13:1; 1 Kgs 19:8; Ezek 4:6; Jon 3:4; Matt 4:2; Acts 1:3).

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

For yet seven days--A week for a world to repent! What a solemn pause! Did they laugh and ridicule his folly still? He whose eyes saw and whose heart felt the full amount of human iniquity and perverseness has told us of their reckless disregard (Luk 17:27).

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 4. For yet seven days] God spoke these words probably on the seventh or Sabbath day, and the days of the ensuing week were employed in entering the ark, in embarking the mighty troop, for whose reception ample provision had been already made.

Forty days] This period became afterwards sacred, and was considered a proper space for humiliation. Moses fasted forty days, De 9:9; De 9:11; so did Elijah, 1Kg 19:8; so did our Lord, Mt 4:2. Forty days' respite were given to the Ninevites that they might repent, Jon 3:4; and thrice forty (one hundred and twenty) years were given to the old world for the same gracious purpose, Ge 6:3. The forty days of Lent, in commemoration of our Lord's fasting, have a reference to the same thing; as each of these seems to be deduced from this primitive judgment.

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

(4) Forty days.—Henceforward forty became the sacred number of trial and patience, and, besides the obvious places in the Old Testament, it was the duration both of our Lord’s fast in the wilderness and of His sojourn on earth after the Resurrection.

Every living substance.—The word “living” is found neither in the Hebrew nor in the ancient versions, and limits the sense unnecessarily. The word is rare, being found only thrice, namely, here, in Gen_7:23, and in Deu_11:6. It means whatever stands erect. Thus God “destroys”—Heb., blots out (see on Gen_6:7)—not man and beast only, but the whole existent state of things—“from the face of the earth”—Heb., the adâmâh, the cultivated and inhabited ground. This section is much more limited in the extent which it gives to the flood, not including reptiles, or rather, small animals, among those saved in the ark, and confining the overflow of the waters to the inhabited region.

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

4. seven days] Note the period of seven days, the same interval as occurs again, in the J narrative, in Gen_8:10; Gen_8:12.

forty days and forty nights] The duration of the Flood is here announced. Cf. Gen_7:12 and Gen_8:6. In the Babylonian version the rain lasts for six days.

every living thing] or rather, “every existing thing.” A peculiar word in the Heb. occurring only here and Deu_11:6. (LXX ἀνάστεμα, Lat. substantiam.) It is, therefore, different from the expression “living thing,” which is used by P in Gen_6:19, Gen_8:1; Gen_8:17; Gen_8:21.

destroy] Heb. blot out, so also Gen_7:23 (J): see note on Gen_6:7.

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.

For yet seven days,.... Or one week more, after the above orders were given, which, the Jews say, were for the mourning at Methuselah's death; others, that they were an additional space to the one hundred and twenty given to the old world for repentance; in which time some might truly repent, finding that the destruction of the world was very near, and who might be saved from everlasting damnation, though not from perishing in the flood: but it rather was a space of time proper for Noah to have, to settle himself and family, and all the creatures in the ark, and dispose of everything there, in the best manner, for their sustenance and safety:

and I will cause it to rain upon the earth forty days and forty nights: this was not an ordinary but an extraordinary rain, in which the power and providence of God were eminently concerned, both with respect to the continuance of it, and the quantity of water that fell:

and every living substance that I have made will I destroy from off the face of the earth: not every substance that has a vegetative life, as plants, herbs, and trees, which were not destroyed, see Gen 8:11 but every substance that has animal life, as fowls, cattle, creeping things, and men.

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

Yet seven days, or, after seven days, the Hebrew Lamed being put for after, as it is Exo 16:1; Psa 19:3; Jer 41:4. Or, within seven days, which time God allowed to the world as a further space of repentance, whereof therefore it is probable Noah gave them notice; and it is not unlikely that many of them who slighted the threatening when it was at one hundred and twenty years distance, now hearing a second threatening, and considering the nearness of their danger, might be more affected and brought to true repentance; who though destroyed in their bodies by the flood for their former and long impenitency, which God would not so far pardon, yet might be saved in their spirits. See 1Pe 4:6. And as some preserved in the ark were damned, so others drowned in the deluge might be eternally saved.

And every living substance, all that hath in it the breath of life, as was said Gen 6:17.

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

4. Yet seven days — One full week yet remained for gathering all into the ark.

Seven… forty… forty — We naturally note here the occurrence of these significant numbers. Comp. also Gen_8:4; Gen_8:10; Gen_8:12 (notes); and Moses forty days on the mount; Israel forty years in the desert; the spies forty days in searching Canaan. But in these historical narratives there is no reason to question the literal significance of the numbers. Their prominence in history made them specially significant in prophecy.

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

Vers. 4, 5. For yet seven days. Literally, for today"s yet seven after seven days; thus giving Noah time to complete his preparations, and the world one more opportunity to repent, which Peele thinks many may have done, though their bodies were drowned for their former impenitency. And I will cause it to rain literally, I causing it, the participle indicating the certainty of the future action (cf. Gen_6:17; Pro_25:22; cf. Ewald"s "Hebrews Synt.," upon the earth forty days and forty nights. The importance assigned in subsequent Scripture to the number forty, probably from the circumstance here recorded, is too obvious to be overlooked. Israel wandered forty years in the wilderness. (Num_14:33) The scouts remained forty days in Canaan. (Num_13:26) Moses was forty days in the mount. (Exo_24:18) Elijah fasted forty days and forty nights in the wilderness of Beersheba. (1Ki_19:8) A respite of forty days was given to the Ninevites. (Jon_3:4) Christ fasted forty days before the temptation, (Mat_4:2) and sojourned forty, days on earth after his resurrection. (Act_1:3) It thus appears to have been regarded as symbolical of a period of trial, ending in victory to the good and in ruin to the evil. And every living substanceyekum; literally, standing thing, omne quod subsistit, i.e. "whatever is capable by a principle of life of maintaining an erect posture" (Bush); ajnasthma (LXX; cf. Deu_11:6; Job_22:20) that I have made will I destroy literally, blot out (cf. Gen_6:7) from off the face of the earth. And Noah did according to all that the Lord (Jehovah, the God of salvation, who now interposed for the patriarch"s safety; in Gen_6:22, where God is exhibited in his relations to all flesh, it is Elohim) had commanded him.

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

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.

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

forty days and forty nights

This was a full forty days. It was not a total of eighty days. AT: "forty days and nights"

living

This refers to physical life.

translationWords

life

Yahweh

command

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

כי לימים עוד שבעה FOR YET SEVEN DAYS — These are the seven days of mourning for the righteous man Methuselah for whose honour the Holy One, blessed be He, had regard, and therefore postponed punishment. Go and calculate the years of Methuselah and you will find that they came to an end (i. e. he died) in the six hundredth year of Noah’s life (which coincided with the date of the Flood) (Sanhedrin 108b).

כי לימים עוד FOR YET [SEVEN] DAYS — What is meant by עוד "yet", "more"? A further period of time: this period (seven days) additional to the 120 years of respite that was promised (Sanhedrin 108b).

ארבעים יום FORTY DAYS — corresponding to the period of a child’s formation, for by their sinning they had troubled their Creator to form embryos of illegitimate children (Genesis Rabbah 32:5).

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.

כי לימים עוד שבעה, G’d commanded both Noach and the animals to enter the ark already seven days prior to the onset of the deluge in order to assign to them their various accommodations and in order to get them used to their change in diet, especially the flesh eating beasts which had to adjust to a vegetarian diet. According to the Midrash (Sanhedrin 108) Metushelach had died during these days and G’d suspended the decree until after the days of mourning for him had expired. He had been a righteous man and it was no more than appropriate that his passing should be noted with appropriate eulogies and mourning rites. We know that these eulogies were spread over a period of seven days from Genesis 50,10 where, even though Yaakov had already been mourned for 70 days in Egypt prior to the transfer of his remains to the cave of Machpelah in the land of Canaan, he was eulogized again. We had already demonstrated that according to the data provided by the Torah Metushelach must have died at the time the deluge commenced.

אנכי ממטיר, G’d did not make mention of the fountains of the earth bursting forth as it is a well known fact that this usually happens as a corollary to unusual amounts of rain falling on earth. The fact that the rainwater softens the earth’s crust, enables these subterranean wells held in check by the earth’s crust to burst forth without restraint. These additional waters then flood the surface of the globe. After all, as we explained already during the report of the creation, it is the natural tendency of water to inundate the dry areas of the globe. From a scientific perspective, all we have to remember is that the specific weight of water is lighter than that of earth, so that if allowed free reign, earth would always sink to the bottom of the water. The deluge therefore was not an unnatural event but it was a return to what had been natural until G’d had given a directive at the beginning of the third day that the waters concentrate in a single area to enable the earth to become visible. G’d had imposed unnatural restraints on the waters at that time, something that our sages have called an agreement made by Him with the waters, to comply with G’d’s commands when the need would arise.

היקום, an expression which covers all living phenomena on the face of the globe. The root of the word is קום, the letter י being an addition, just as the root of the word יריבי in Psalms 35,1 is really ריב, quarrel. The expression כל היקום refers to all that remained on the surface of the dray land, excluding fish and the living creatures inside the ark.

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.