| Barnes' Notes on the Bible And spared not the old world - The world before the flood. The argument here is, that he cut off that wicked race, and thus showed that he would punish the guilty. By that awful act of sweeping away the inhabitants of a world, he showed that people could not sin with impunity, and that the incorrigibly wicked must perish. But saved Noah the eighth person - This reference to Noah, like the reference to Lot in 2 Peter 2:7, seems to have been thrown in in the progress of the argument as an incidental remark, to show that the righteous, however few in number, would be saved when the wicked were cut off. The phrase "Noah the eighth," means Noah, one of eight; that is, Noah and seven others. This idiom is found, says Dr. Bloomfield, in the best writers - from Herodotus and Thucydides downward. See examples in Wetstein. The meaning in this place then is, that eight persons, and eight only of that race, were saved; thus showing, that while the wicked would be punished, however numerous they might be, the righteous, however few, would be saved. A preacher of righteousness - In Genesis 6:9, it is said of Noah that he was "a just man and perfect in his generations, and Noah walked with God;" and it may be presumed that during his long life he was faithful in reproving the wickedness of his age, and warned the world of the judgment that was preparing for it. Compare the notes at Hebrews 11:7. Bringing in the flood upon the world of the ungodly - Upon all the world besides that pious family. The argument here is, that if God would cut off a wicked race in this manner, the principle is settled that the wicked will not escape.
Clarke's Commentary on the BibleSpared not the old world - The apostle's argument is this: If God spared not the rebellious angels, nor the sinful antediluvians, nor the cities of Sodom and Gomorrha, he will not spare those wicked teachers who corrupt the pure doctrines of Christianity. Saved Noah the eighth - Some think that the words should be translated, Noah the eighth preacher of righteousness; but it seems most evident, from 1 Peter 3:20, that eight persons are here meant, which were the whole that were saved in the ark, viz. Shem, Ham, Japhet, and their three wives, six; Noah's wife seven; and Noah himself the eighth. The form of expression, ογδοον Νωε, Noah the eighth, i.e. Noah and seven more, is most common in the Greek language. So in Appian, Bell. Pun., p. 12, Τριτος δε ποτε εν σπηλαιῳ κρυπτομενος ελαθε, sometimes he the third (i.e. he with two others) lay hid in a cave. Andocides, Orat. iv. p. 295: Αἱρεθεις επι τουτῳ δεκατος αυτος, he himself the tenth (i.e. he and nine others) were chosen to this. See a number of other examples in Kypke. World of the ungodly - A whole race without God - without any pure worship or rational religion.
Gill's Exposition of the Entire BibleAnd spared not the old world,.... In distinction from the present world, that now is; which was, as it were, formed anew out of that which was destroyed by the deluge. The Vulgate Latin version renders it, "the original world"; and the Ethiopic version, "the first world"; it designs the ancient inhabitants of the world, as it was from the beginning, before the flood; who, being wicked, were not spared by God, but had just punishment inflicted on them: but saved Noah the eighth person; not the eighth from Adam, as Enoch is said to be the seventh from him, Jde 1:14 for he was the tenth; nor is it to be read with the following clause, "the eighth preacher of righteousness"; but he was the eighth person, or one of the eight persons, saved from the flood; see 1 Peter 3:20 hence the Ethiopic version, rather as a paraphrase than a version, renders it, "but caused to remain seven souls with Noah; whom he saved"; Hottinger (p) and Dr. Hammond (q) observe, from the Arabic writers, that the mountain on which the ark rested, and a town near it, were called Themenim; that is, "the eight", from the number of persons then and there saved: a preacher of righteousness; of the righteousness of God, in all his ways and works, and in case he should destroy the world by a flood, as he had threatened; and of civil and moral righteousness among men, both by words, during the building of the ark, and by works, by his own example, in his righteous life and conversation; and of the righteousness of faith, or of Christ, by which he was justified and of which he was an heir, Hebrews 11:7, the Jews (r) say that Noah was a prophet; and they represent him also, as a preacher, and even tell us the very words he used in his exhortations to the old world (s), saying, "be ye turned from your evil ways and works, lest the waters of the flood come upon you, and cut off all the seed of the children of men:'' but though Noah, a preacher of righteousness, was saved, false teachers cannot expect to escape divine vengeance; who only are transformed as ministers of righteousness, but in truth are ministers of unrighteousness; opposers of the righteousness of Christ, and live unrighteous lives and conversations, and so their end will be according to their works: bringing in the flood upon the world of the ungodly; or "the ungodly of the world", as "the ungodly of the earth" (t); see Psalm 75:8 though here it indeed means a whole world of wicked men, all but a very few, which were destroyed by the flood. This expresses both the wickedness of the men of that generation, the imagination of the thoughts of whose heart were evil continually; and whose lives were filled up with uncleanness, violence, rapine, oppression, injustice, and corruption, of all sorts; and likewise the large numbers of them, there was a whole world of them; and yet this did not secure them from the wrath of God, but served to stir it up the more; wherefore false teachers and their followers must not build upon their numbers, or hope to be screened from just punishment on that account; since a world of ungodly men were, for their wickedness, at once swept away, with a flood of God's bringing upon them; causing that very useful and serviceable element of water to be the means of their destruction; for this was not a casual thing, which came of itself, or by chance, but was of God himself, who broke up the fountains of the great deep, and opened the windows of heaven, and destroyed at once all mankind, men, women, and children, and every living creature, excepting what were with Noah in the ark: and since they were persons of such a character as here described, it is not to be thought their punishment is ended here; it is the general notion of the Jews (u), that "the generation of the flood shall have no part in the world to come, nor shall they stand in judgment.'' (p) Smegma Orientale, p. 251, 252. (q) In loc. (r) Aben Ezra in Genesis 8.21. (s) Pirke Eliezer, c. 22. (t) Targum in Psal. xlvi. 8. (u) Misna Sanhedrin, c. 11. sect. 3. Vajikra Rabba, sect. 4. fol. 149. 1. Yalkut Simeoni, par. 2. fol. 89. 2.
Vincent's Word StudiesSaved (ἐφύλαξεν) Rev., preserved. See on 1 Peter 1:4, and compare "the Lord shut him in" (Genesis 7:16). Noah the eighth person So the A. V., literally. Rev. is more perspicuous however: Noah with seven others. Compare 1 Peter 3:20. A preacher (κήρυκα) Lit., a herald. Compare the kindred verb κηρύσσω, to preach, everywhere in New Testament. The word herald is beautifully suggestive, at many points, of the office of a gospel minister. In the Homeric age the herald partook of the character of an ambassador. He summoned the assembly and kept order in it, and had charge of arrangements at sacrifices and festivals. The office of the heralds was sacred, and their persons inviolable; hence they were employed to bear messages between enemies. The symbol of their office was the herald's staff, or caduceus, borne by Mercury, the herald-god. This was originally an olive-branch with fillets, which were afterward formed into snakes, according to the legend that Mercury found two snakes fighting and separated them with his wand, from which circumstance they were used as an emblem of peace. Plato ("Laws," xii., 941) thus speaks of the fidelity entailed by the office: "If any herald or ambassador carry a false message to any other city, or bring back a false message from the city to which he is sent, or be proved to have brought back, whether from friends or enemies, in his capacity of herald or ambassador, what they have never said - let him be indicted for having offended, contrary to the law, in the sacred office and appointment of Hermes and Zeus, and let there be a penalty fixed which he shall suffer or pay if he be convicted." In later times, their position as messengers between nations at war was emphasized. In Herodotus (i., 21), the word herald is used as synonymous with apostle. "Alyattes sent a herald (κήρυκα) to Miletus in hopes of concluding a truce, etc. The herald (ἀπόστολος) went on his way to Miletus." A priestly house at Athens bore the name of κήρυκες, heralds. Bringing in (ἐπάξας) The verb may be said to be used by Peter only. Besides this passage and 2 Peter 2:1, it occurs only at Acts 5:28, where Luke probably received the account from Peter as the principal actor: "ye intend to bring upon us (ἐπαγαγεῖν) this man's blood."
Geneva Study BibleAnd spared not the {e} old world, but saved Noah the eighth person, a {f} preacher of righteousness, bringing in the flood upon the world of the ungodly; (e) Which was before the flood: not that God made a new world, but because the world seemed new. (f) For one hundred and twenty years, he did not cease to warn the wicked both by word and deed, of the wrath of God hanging over their heads.
People's New Testament 2:5 And spared not the old world. The case of the antediluvians furnishes the second example of God's swift justice. But saved Noah the eighth person. But preserved Noah with seven others (Revised Version). God did not then forget the righteous. A preacher of righteousness. By example as well as by word. See Ge 7:1 1Pe 3:20.
Wesley's Notes 2:5 And spared not the old, the antediluvian, world, but he preserved Noah the eighth person - that is, Noah and seven others, a preacher as well as practiser, of righteousness. Bringing a flood on the world of the ungodly - Whose numbers stood them in no stead.
Scofield Reference NotesMargin world kosmos = mankind. See Scofield Note: "Mt 4:8".
Jamieson-Fausset-Brown Bible Commentary5. eighth-that is, Noah, and seven others. Contrasted with the densely peopled "world of the ungodly." preacher-not only "righteous" himself (compare 2Pe 2:8), but also "a preacher of righteousness": adduced by Peter against the licentiousness of the false teachers (2Pe 2:2) who have no prospect before them but destruction, even as it overtook the ungodly world in Noah's days.
Matthew Henry's Concise Commentary2:1-9 Though the way of error is a hurtful way, many are always ready to walk therein. Let us take care we give no occasion to the enemy to blaspheme the holy name whereby we are called, or to speak evil of the way of salvation by Jesus Christ, who is the Way, the Truth, and the Life. These seducers used feigned words, they deceived the hearts of their followers. Such are condemned already, and the wrath of God abides upon them. God's usual method of proceeding is shown by examples. Angels were cast down from all their glory and dignity, for their disobedience. If creatures sin, even in heaven, they must suffer in hell. Sin is the work of darkness, and darkness is the wages of sin. See how God dealt with the old world. The number of offenders no more procures favour, than their quality. If the sin be universal, the punishment shall likewise extend to all. If in a fruitful soil the people abound in sin, God can at once turn a fruitful land into barrenness, and a well-watered country into ashes. No plans or politics can keep off judgments from a sinful people. He who keeps fire and water from hurting his people, Isa 43:2, can make either destroy his enemies; they are never safe. When God sends destruction on the ungodly, he commands deliverance for the righteous. In bad company we cannot but get either guilt or grief. Let the sins of others be troubles to us. Yet it is possible for the children of the Lord, living among the most profane, to retain their integrity; there being more power in the grace of Christ, and his dwelling in them, than in the temptations of Satan, or the example of the wicked, with all their terrors or allurements. In our intentions and inclinations to commit sin, we meet with strange hinderances, if we mark them When we intend mischief, God sends many stops to hinder us, as if to say, Take heed what you do. His wisdom and power will surely effect the purposes of his love, and the engagements of his truth; while wicked men often escape suffering here, because they are kept to the day of judgment, to be punished with the devil and his angels.
Matthew Henry's Whole Bible CommentaryVerses 3b-6 Men are apt to think that a reprieve is the forerunner of a pardon, and that if judgment be not speedily executed it is, or will be, certainly reversed. But the apostle tells us that how successful and prosperous soever false teachers may be, and that for a time, yet their judgment lingereth not. God has determined long ago how he will deal with them. Such unbelievers, who endeavour to turn others from the faith, are condemned already, and the wrath of God abideth on them. The righteous Judge will speedily take vengeance; the day of their calamity is at hand, and the things that shall come upon them make haste. To prove this assertion, here are several examples of the righteous judgment of God, in taking vengeance on sinners, proposed to our serious consideration. I. See how God dealt with the angels who sinned. Observe, 1. No excellency will exempt a sinner from punishment. If the angels, who excel us vastly in strength and knowledge, violate the law of God, the sentence which that law awards shall be executed upon them, and that without mercy or mitigation, for God did not spare them. Hence observe, 2. By how much the more excellent the offender, by so much the more severe the punishment. These angels, who had the advantage of men as to the dignity of their nature, are immediately punished. There is no sparing them for a few days, no favour at all shown them. 3. Sin debases and degrades the persons who commit it. The angels of heaven are cast down from the height of their excellency, and divested of all their glory and dignity, upon their disobedience. Whoever sins against God does a manifest hurt to himself. 4. Those who rebel against the God of heaven shall all be sent down to hell. There is no place nor state between the height of glory and the depth of misery in which they shall be allowed to rest. If creatures sin in heaven, they must suffer in hell. 5. Sin is the work of darkness, and darkness is the wages of sin. The darkness of misery and torment follows the darkness of sin. Those who will not walk according to the light and direction of God's law shall be deprived of the light of God's countenance and the comforts of his presence. 6. As sin binds men over to punishment, so misery and torment hold men under punishment. The darkness which is their misery keeps them so that they cannot get away from their torment. 7. The last degree of torment is not till the day of judgment. The sinning angels, though in hell already, are yet reserved to the judgment of the great day. II. See how God dealt with the old world, even in much the same way that he dealt with the angels. He spared not the old world. Here observe, 1. The number of offenders signifies no more to procure any favour than the quality. If the sin be universal, the punishment shall likewise extend to all. But, 2. If there be but a few righteous, they shall be preserved. God does not destroy the good with the bad. In wrath he remembers mercy. 3. Those who are preachers of righteousness in an age of universal corruption and degeneracy, holding forth the word of life in an unblamable and exemplary conversation, shall be preserved in a time of general destruction. 4. God can make use of those creatures as the instruments of his vengeance in punishing sinners which he at first made and appointed for their service and benefit. He destroyed the whole world by water; but observe, 5. What was the procuring cause of this: it was a world of ungodly men. Ungodliness puts men out of the divine protection, and exposes them to utter destruction. III. See how God dealt with Sodom and Gomorrah; though they were situated in a country like the garden of the Lord, yet, if in such a fruitful soil they abound in sin, God can soon turn a fruitful land into barrenness and a well-watered country into dust and ashes. Observe, 1. No political union or confederacy can keep off judgments from a sinful people. Sodom and the neighbouring cities were no more secured by their regular government than the angels by the dignity of their nature or the old world by their vast number. 2. God can make use of contrary creatures to punish incorrigible sinners. He destroys the old world by water, and Sodom by fire. He who keeps fire and water from hurting his people (Isa. 43:2) can make either to destroy his enemies; therefore they are never safe. 3. Most heinous sins bring most grievous judgments. Those who were abominable in their vices were remarkable for their plagues. Those who are sinners exceedingly before the Lord must expect the most dreadful vengeance. 4. The punishment of sinners in former ages is designed for the example of those who come after. "Follow them, not only in the time of living, but in their course and way of living." Men who live ungodly must see what they are to expect if they go on still in a course of impiety. Let us take warning by all the instances of God's taking vengeance, which are recorded for our admonition, and to prevent our promising ourselves impunity, though we go on in a course of sin. |
