These are the generations of Noah. The Hebrew word tvldvt (toledoth) properly means generation. It has, however, sometimes a more extended sense, and applies to the whole history of life; this indeed seems to be its meaning in the present place. [1] For when Moses had stated that one man was found whom God, -- when he had determined to destroy the whole world, -- would yet preserve, he briefly describes what kind of person he was. And, in the first place, asserts, that he was just and upright among the men of his age: for here is a different Hebrew noun, dvr (dor,) which signifies an age, or the time of a life. [2] The word tmym (tamim) which the ancient interpreter is accustomed to translate perfect, [3] is of the same force as upright or sincere; and is opposed to what is deceitful, pretended, and vain. And Moses does not rashly connect these two things together; for the world, being always influenced by external splendor, estimates justice, not by the affection of the heart, but by bare works. If, however, we desire to be approved by God, and accounted righteous before him, we must not only regulate our hands, and eyes, and feet, in obedience to his Law; but integrity of heart is above all things required, and holds the chief place in the true definition of righteousness. Let us, however, know that they are called just and upright, not who are in every respect perfect, and in whom there is no defect; but who cultivate righteousness purely, and from their heart. Because we are assured that God does not act towards his own people with the rigour of justice, as requiring of them a life according to the perfect rule of the Law; for, if only no hypocrisy reigns within them, but the pure love of rectitude flourishes, and fills their hearts, he pronounces them, according to his clemency, to be righteous. The clause, "in his generations," is emphatical. For he has already often said, and will soon repeat it, that nothing was more corrupt than that age. Therefore, it was a remarkable instance of constancy, that Noah being surrounded on every side with the filth of iniquity, should hence have contracted no contagion. We know how great is the force of custom, so that nothing is more difficult than to live homily among the wicked, and to avoid being led away by their evil examples. Scarcely is there one in a hundred who has not in his mouth that diabolical proverb, We must howl when we are among the wolves;' and the greater part, -- framing a rule for themselves from the common practice, -- judge everything to be lawful which is generally received. As, however, the singular virtue of Noah is here commended; so let us remember that we are instructed what we ought to do, though the whole world were rushing to its own destruction. If, at the present time, the morals of men are so vitiated, and the whole mode of life so confused, that probity has become most rare; still more vile and dreadful was the confusion in the time of Noah, when he had not even one associate in the worship of God, and in the pursuit of holiness. If he could bear up against the corruptions of the whole world, and against such constant and vehement assaults of iniquity; no excuse is left for us, unless, with equal fortitude of mind, we prosecute a right course through innumerable obstacles of vice. It is not improbable that Moses uses the word generations in the plural number, the more fully to declare what a strenuous and invincible combatant Noah was, who, through so many ages, had remained unaltered. Besides, the manner of cultivating righteousness, which he had adopted is explained in the context; namely that he had "walked with God," which excellency he had also commended in the holy father Enoch, in the preceding chapter, where we have stated what the expression means. When the corruption of morals was so great in the earth, if Noah had had respect to man, he would have been cast into a profound labyrinth. He sees, therefore, this to be his only remedy; namely, to disregard men, that he may fix all his thoughts on God, and make Him the sole Arbiter of his life. Whence it appears, how foolishly the Papists clamor that we ought to follow the fathers; when the Spirit expressly recalls us from the imitation of men, except so far as they lead us to God. Moses again mentions his three sons, for the purpose of showing that, in the greatest sorrow by which he was almost consumed, he was yet able to have offspring, in order that God might have a small remnant of seed for himself.

Footnotes

1 - See Dathe, in loco.

2 - Though it also means generation. -- See Gesenius, Schindler, etc, sub voce dvr

3 - "Noe vir justus atque perfectus ferit." -- Vulgate. -- "tmym refers chiefly to moral integrity, irreproachable, innocent, honest." -- Gesenius

Section VI - The Deluge
- XXIII. The Ark
9. דור dôr "age, time from birth to death," applied either to an individual or the whole contemporary race, running parallel with some leading individual. Hence, the "race" or "generation" living during that time.
14. תבה tēbâh "chest, ark." It is used only of this vessel of Noah's construction, and of the little vessel in which Moses was put Exodus 2:3, Exodus 2:5. The root, according to Furst, means "to be hollow." אבה 'ēbeh a cognate word, signifies "a reed;" κιβωτός kibōtos Septuagint. גפר goper α. λ., perhaps "fir, cypress, resinous wood." קן qēn "nest, room; related: prepare, rear up."
16. צהר tsohar "shining, light;" not the same as the חלון chalôn Genesis 8:6, or the aperture through which Noah let out the raven.
18. ברית berı̂yt "covenant; related: cut, eat, choose, decide."
The close of the preceding document introduces the opening topic of this one. The same rule applies to all that have gone before. The generations of the skies and the land Genesis 2:4 are introduced by the finishing of the skies and the land Genesis 2:1; the generations of man in the line of Sheth Genesis 5:1, by the birth of Sheth Genesis 4:25; and now the generations of Noah, by the notice that Noah found grace in the eyes of the Lord. The narrative here also, as usual, reverts to a point of time before the stage of affairs described in the close of the preceding passage. Yet there is nothing here that seems to indicate a new author. The previous paragraph is historical, and closely connected with the end of the fourth chapter; and it suitably prepares for the proceedings of Noah, under the divine direction, on the eye of the deluge. We have now a recapitulation of the agent and the occasion, and then the divine commission and its execution.

These are the generations of Noah,.... Or this is the account of his posterity, of the persons that were generated by him, that sprung from him, and peopled the earth after the flood, who are mentioned in the next verse, what follows being to be put in a parenthesis; as the genealogy of Adam is carried on from Adam to Noah, Genesis 5:1 so the old world ending at the flood, the genealogy of the new world begins with Noah: though Aben Ezra and Ben Gersome interpret the word "events", things which days bring forth, Proverbs 27:1 these are the events or the things which befell Noah, of which an account is given in this and some following chapters, whose character is next observed:
Noah was a just man; not only before men, but in the sight of God; and not by his own works of righteousness, for no man is just by them before God, but by the righteousness of the promised seed, the Messiah; for he "became heir of the righteousness which is by faith", Hebrews 11:7 the righteousness which was to be brought in by the Son of God, and which was revealed to him from faith to faith; and which by faith he received and lived upon, as every just man does, and believed in as his justifying righteousness before God; though he also lived a holy and righteous conversation before men, which may rather be intended in the next part of his character:
and perfect in his generations; not that he was perfectly holy, or free from sin, but was a partaker of the true grace of God; was sincere and upright in heart and life; lived an unblemished life and conversation, untainted with the gross corruptions of that age he lived in, which he escaped through the knowledge, grace, and fear of God; and therefore it is added, that he was holy, upright, and blameless "in his generations": among the men of the several generations he lived in, as in the generation before the flood, which was very corrupt indeed, and which corruption was the cause of that; and in the generation after the flood: or "in his ages" (w), in the several stages of his life, in youth and in old age; he was throughout the whole course of his life a holy good man.
And Noah walked with God: walked according to his will, in the ways of truth and righteousness; walked in a manner well pleasing to him, and enjoyed much communion with him, as Enoch had done before him, Genesis 5:22.
(w) "in aetatibus suis", Drusius, Junius & Tremellius, Piscator, Cocceius.

Noah . . . just . . . and perfect--not absolutely; for since the fall of Adam no man has been free from sin except Jesus Christ. But as living by faith he was just (Galatians 3:2; Hebrews 11:7) and perfect--that is, sincere in his desire to do God's will.

Genesis 6:9-12 contain a description of Noah and his contemporaries; Genesis 6:13-22, the announcement of the purpose of God with reference to the flood.

"Noah, a righteous man, was blameless among his generations:" righteous in his moral relation to God; blameless (τέλειος, integer) in his character and conduct. דּרות, γενεαί, were the generations or families "which passed by Noah, the Nestor of his time." His righteousness and integrity were manifested in his walking with God, in which he resembled Enoch (Genesis 5:22).

Noah was a just man - Justified before God by faith in the promised seed; for he was an heir of the righteousness which is by faith, Hebrews 11:7. He was sanctified, and had right principles and dispositions implanted in him: and he was righteous in his conversation, one that made conscience of rendering to all their due, to God his due, and to men theirs. And he walked with God as Enoch had done before him: in his generation, even in that corrupt degenerate age. It is easy to be religious when religion is in fashion; but it is an evidence of strong faith to swim against the stream, and to appear for God, when no one else appears for him: so Noah did, and it is upon record to his immortal honour.