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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 7:21–24. His three-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. The general destruction of all flesh by the waters of the flood. Come, and see the desolations which God makes in the earth (Psa 46:8), and how he lays heaps upon heaps. Never did death triumph, from its first entrance unto this day, as it did then. Come, and see Death upon his pale horse, and hell following with him, Rev 6:7, Rev 6:8.
1.All the cattle, fowl, and creeping things, died, except the few that were in the ark. Observe how this is repeated: All flesh died, Gen 7:21. All in whose nostrils was the breath of life, of all that was on the dry land, Gen 7:22. Every living substance, Gen 7:23. And why so? Man only had done wickedly, and justly is God's hand against him; but these sheep, what have they done? I answer,
(1.)We are sure God did them no wrong. He is the sovereign Lord of all life, for he is the sole fountain and author of it. He that made them as he pleased might unmake them when he pleased; and who shall say unto him, What doest thou? May he not do what he will with his own, which were created for his pleasure?
(2.)God did admirably serve the purposes of his own glory by their destruction, as well as by their creation. Herein his holiness and justice were greatly magnified; by this it appears that he hates sin, and is highly displeased with sinners, when even the inferior creatures, because they are the servants of man and part of his possession, and because they have been abused to be the servants of sin, are destroyed with him. This makes the judgment the more remarkable, the more dreadful, and, consequently, the more expressive of God's wrath and vengeance. The destruction of the creatures was their deliverance from the bondage of corruption, which deliverance the whole creation now groans after, Rom 8:21, Rom 8:22. It was likewise an instance of God's wisdom. As the creatures were made for man when he was made, so they were multiplied for him when he was multiplied; and therefore, now that mankind was reduced to so small a number, it was fit that the beasts should proportionably be reduced, otherwise they would have had the dominion, and would have replenished the earth, and the remnant of mankind that was left would have been overpowered by them. See how God considered this in another case, Exo 23:29, Lest the beast of the field multiply against thee.
2.All the men, women, and children, that were in the world (except that were in the ark) died. Every man (Gen 7:21 and Gen 7:23), and perhaps they were as many as are now upon the face of the earth, if not more. Now,
(1.)We may easily imagine what terror and consternation seized on them when they saw themselves surrounded. Our Saviour tells us that till the very day that the flood came they were eating and drinking (Luk 17:26, Luk 17:27); they were drowned in security and sensuality before they were drowned in those waters, crying Peace, peace, to themselves, deaf and blind to all divine warnings. In this posture death surprised them, as Sa1 30:16, Sa1 30:17. But O what an amazement were they in then! Now they see and feel that which they would not believe and fear, and are convinced of their folly when it is too late; now they find no place for repentance, though they seek it carefully with tears.
(2.)We may suppose that they tried all ways and means possible for their preservation, but all in vain. Some climb to the tops of trees or mountains, and spin out their terrors there awhile. But the flood reaches them, at last, and they are forced to die with the more deliberation. Some, it is likely, cling to the ark, and now hope that this may be their safety which they had so long made their sport. Perhaps some get to the top of the ark, and hope to shift for themselves there; but either they perish there for want of food, or, by a speedier despatch, a dash of rain washes them off that deck. Others, it may be, hoped to prevail with Noah for admission into the ark, and pleaded old acquaintance, Have we not eaten and drunk in thy presence? Hast thou not taught in our streets? "Yes," might Noah say, "that I have, many a time, to little purpose. I called but you refused; you set at nought all my counsel (Pro 1:24, Pro 1:25), and now it is not in my power to help you: God has shut the door, and I cannot open it." Thus it will be at the great day. Neither climbing high in an outward profession, nor claiming relation to good people, will bring men to heaven, Mat 7:22; Mat 25:8, Mat 25:9. Those that are not found in Christ, the ark, are certainly undone, undone for ever; salvation itself cannot save them. See Isa 10:3.
(3.)We may suppose that some of those that perished in the deluge had themselves assisted Noah, or were employed by him, in the building of the ark, and yet were not so wise as by repentance to secure themselves a place in it. Thus wicked ministers, though they may have been instrumental to help others to heaven, will themselves be thrust down to hell.
Let us now pause awhile and consider this tremendous judgment! Let our hearts meditate terror, the terror of this destruction. Let us see, and say, It is a fearful thing to fall into the hands of the living God; who can stand before him when he is angry? Let us see and say, It is an evil thing, and a bitter, to depart from God. The sin of sinners will, without repentance, be their ruin, first or last; if God be true, it will. Though hand join in hand, yet the wicked shall not go unpunished. The righteous God knows how to bring a flood upon the world of the ungodly, Pe2 2:5. Eliphaz appeals to this story as a standing warning to a careless world (Job 22:15, Job 22:16), Hast thou marked the old way, which wicked men have trodden, who were cut down out of time, and sent into eternity, whose foundation was overflown with the flood?
II.The special preservation of Noah and his family:
Noah only remained alive, and those that were with him in the ark, Gen 7:23. Observe,
1.Noah lives. When all about him were monuments of justice, thousands falling on his right hand and ten thousands on his left, he was a monument of mercy. Only with his eyes might he behold and see the reward of the wicked, Psa 91:7, Psa 91:8. In the floods of great waters, they did not come nigh him, Psa 32:6. We have reason to think that, while the long-suffering of God waited, Noah not only preached to, but prayed for, that wicked world, and would have turned away the wrath; but his prayers return into his own bosom, and are answered only in his own escape, which is plainly referred to, Eze 14:14, Noah, Daniel, and Job, shall but deliver their own souls. A mark of honour shall be set on intercessors.
2.He but lives. Noah remains alive, and this is all; he is, in effect, buried alive - cooped up in a close place, alarmed with the terrors of the descending rain, the increasing flood, and the shrieks and outcries of his perishing neighbours, his heart overwhelmed with melancholy thoughts of the desolations made. But he comforts himself with this, that he is in the way of duty and in the way of deliverance. And we are taught (Jer 45:4, Jer 45:5) that when desolating judgments are abroad we must not seek great nor pleasant things to ourselves, but reckon it an unspeakable favour if we have our lives given us for a prey.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Then, a little further on in the same book [Genesis], one could just as easily have noticed the verse "Everything on the dry land in whose nostrils was the breath of life died." This means that everything that lived on the earth perished in the flood. Thus we find that Holy Scripture is accustomed to use both phrases—"living soul" and "the breath of life"—in regard even to beasts, and in the verse "All things wherein there is the breath of life" the Greek text does not use the word pneuma but pnoē.
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Summary
Genesis 7:22 delivers a stark and comprehensive declaration of the divine judgment enacted during the Great Flood, affirming that every land-dwelling creature possessing the breath of life, outside the ark's confines, unequivocally perished. This verse powerfully underscores the absolute nature of God's righteous wrath against a world utterly corrupted by sin, leaving no ambiguity regarding the totality of the destruction and the exclusive provision for salvation orchestrated by God.
Context
Literary Context
Genesis 7:22 is strategically placed within the climactic phase of the Flood narrative, serving as a solemn confirmation of God's earlier decree to destroy all life from the face of the earth. Preceding this verse, the narrative details the ark's construction, the entry of Noah's family and the animals, and the commencement of the forty days and nights of rain, culminating in the prevailing of the waters over the highest mountains. This verse, therefore, marks the grim fulfillment of God's judgment, occurring before the waters begin to recede and the ark comes to rest. It stands as a definitive statement of the judgment's efficacy, setting the stage for the subsequent account of the ark's preservation and the eventual re-establishment of life.
Historical & Cultural Context
The Great Flood narrative, while unique in its biblical presentation, resonates with ancient Near Eastern flood accounts (e.g., the Epic of Gilgamesh, Atrahasis Epic), suggesting a widespread memory of a catastrophic deluge. However, the biblical account distinguishes itself by its explicit theological emphasis: the Flood is not a capricious act of deities but a righteous judgment by the one true God in response to profound human wickedness and violence (e.g., Genesis 6:5-7). The concept of a global catastrophe as divine punishment for sin was not alien to ancient thought, but Genesis frames it within a covenantal relationship, highlighting God's justice, holiness, and simultaneous commitment to preserve a righteous remnant. The "dry land" (יַבָּשָׁה, yabbashah) is contrasted with the chaotic waters, representing the sphere of human and animal life that God had originally ordered and now de-creates.
Key Themes
Genesis 7:22 powerfully contributes to several overarching themes within the book of Genesis and the broader biblical narrative. It is a profound testament to Divine Sovereignty, demonstrating God's absolute dominion over creation, life, and death, as He who breathed life into creation now withdraws it. The verse also highlights the Seriousness of Sin, illustrating that unbridled human corruption and violence (as described in Genesis 6:11-12) provoke a severe, global judgment from a holy God. Furthermore, it underscores the theme of Judgment and Salvation, starkly contrasting the universal death outside the ark with the unique preservation of Noah and his family within God's divinely appointed provision. This foreshadows the concept of an exclusive path to salvation, a theme that recurs throughout the biblical narrative, culminating in the person of Christ (e.g., Acts 4:12).
Exposition and Analysis
Genesis 7:22 delivers a concise yet devastating statement about the outcome of the Great Flood, affirming the absolute nature of God's judgment. The phrase "All in whose nostrils [was] the breath of life, of all that [was] in the dry [land], died" leaves no room for ambiguity, declaring a complete eradication of terrestrial life.
Key Word Analysis
This word primarily refers to the nose or nostril, but can also denote the face or, by extension, a person. In this context, it specifically points to the physical organ through which the "breath of life" was received and sustained, emphasizing the biological locus of life that was extinguished. Its use here connects directly to the initial act of creation where God breathed into Adam's nostrils (e.g., Genesis 2:7).
This term signifies a puff, wind, or vital breath. It can also refer to divine inspiration or, concretely, an animal. Paired with "spirit" (H7307, rûwach), it denotes the very essence of animate existence, the life-giving force imparted by God. Its cessation signifies the termination of life.
This word means "alive" and, as a noun, "life" or "living thing." It encompasses the full spectrum of animate existence, from raw flesh to living creatures. In Genesis 7:22, "breath of life" (נִשְׁמַת רוּחַ חַיִּים, nishmat ruach chayyim) refers to all living beings that possess this divine spark of animation, highlighting the comprehensive scope of the judgment on all terrestrial, air-breathing creatures.
This feminine noun denotes a desert or dry ground/land. Its inclusion specifies the domain of the judgment, clearly distinguishing between terrestrial life and aquatic life, which is notably absent from the scope of destruction mentioned here. It emphasizes the reversal of God's ordering of creation, where dry land emerged from the waters (e.g., Genesis 1:9-10).
This primitive root means "to die" literally or figuratively, or causatively "to kill." The perfect tense verb mûwth (מָתוּ) here conveys a completed action with lasting results, emphasizing the absolute and irreversible nature of the judgment. It signifies the total cessation of life for all those described.
Verse Breakdown
"All in whose nostrils [was] the breath of life"
This clause precisely defines the category of creatures subject to the judgment. It refers to all terrestrial, air-breathing animals and humans, encompassing every living being that received the divine "breath of life" at creation (compare Genesis 2:7 for humanity and Genesis 7:15 for animals). The phrase underscores that the judgment targets the very life force imparted by God, demonstrating His ultimate sovereignty over life and death.
"of all that [was] in the dry [land]"
This phrase further specifies the scope of the judgment, explicitly limiting it to creatures inhabiting the land. It excludes aquatic life, which, while affected by the flood, is not the direct focus of this particular statement of destruction. This distinction highlights the targeted nature of God's judgment on the corrupted terrestrial realm, where human wickedness had become pervasive.
"died"
The singular, stark verb "died" (מָתוּ, matu) powerfully conveys the totality and finality of the judgment. It was not a partial or selective destruction among land creatures; it encompassed every living being on dry land that possessed the breath of life. This demonstrates the severity of sin in God's sight and the far-reaching consequences of humanity's pervasive corruption and violence, leading to a comprehensive de-creation of the terrestrial world.
Literary Devices
Genesis 7:22 employs several potent literary devices to convey its stark message. Understatement is evident in the concise declaration "died," which, despite its brevity, encapsulates a global catastrophe of immense proportions and unimaginable suffering. The simple verb choice intensifies the impact by presenting the outcome as an undeniable, unadorned fact. Repetition of the concept of "breath of life" (or similar phrasing) throughout the Flood narrative (e.g., Genesis 6:17 and Genesis 7:15) serves to emphasize the divine origin of life and the deliberate nature of its withdrawal in judgment. The verse also functions as a powerful example of Fulfillment, as it marks the literal execution of God's earlier pronouncements of judgment against all flesh (e.g., Genesis 6:7). Finally, the verse's stark simplicity creates a sense of Tragedy, highlighting the profound loss of life and the devastating consequences of sin.
Theological and Thematic Connections
Genesis 7:22 stands as a profound theological statement on God's absolute sovereignty and justice. It reveals that the Creator who breathed life into all creatures also possesses the ultimate authority to withdraw it, particularly in response to widespread rebellion and corruption. This act of de-creation underscores the seriousness with which God views sin and His unwavering commitment to holiness. The global scope of the judgment demonstrates that sin's defilement can permeate all of creation, necessitating a comprehensive divine response. Yet, even in this devastating judgment, the implicit theme of God's selective preservation (those in the ark) foreshadows His consistent pattern of providing a way of salvation amidst judgment throughout biblical history.
Reflection and Application
Genesis 7:22 serves as a sobering and timeless reminder of several profound truths that demand our reflection and application today. Firstly, it compels us to confront the absolute seriousness of sin. God does not take wickedness lightly; its consequences are severe, far-reaching, and impact not only humanity but all of creation. This should cultivate a deep reverence for God's holiness and a profound conviction regarding the destructive nature of sin in our own lives and in the world. Secondly, the verse underscores God's perfect justice. While He is merciful and patient, He is also righteous and will ultimately hold all accountable who reject His ways. This truth should inspire a healthy fear of the Lord and motivate us to live in alignment with His will. Finally, the stark contrast between those who perished and those preserved in the ark points to the critical need for salvation. Just as Noah found refuge in God's divinely provided ark, humanity today needs to find refuge in God's provided salvation through Christ. He is the ultimate ark of safety from divine judgment, offering deliverance from the spiritual death that sin brings.
Questions for Reflection
FAQ
Does Genesis 7:22 imply God is cruel for destroying all life?
Genesis 7:22 describes the fulfillment of God's righteous judgment, not a capricious act of cruelty. The preceding chapters, particularly Genesis 6:5-7, detail the pervasive wickedness, violence, and corruption that filled the earth, leading God to grieve that He had made humanity. The destruction was a necessary act to cleanse the earth of overwhelming evil and preserve a righteous remnant (Noah and his family), demonstrating God's holiness and justice in the face of unrepentant sin. It highlights the severity of sin and God's absolute authority as Creator and Judge, who alone has the right to give and take life. This judgment was a divine act of de-creation, reversing the initial order to purify the earth for a new beginning.
Christ-Centered Fulfillment
While Genesis 7:22 describes a judgment of death, it implicitly sets the stage for a greater salvation found in Christ, serving as a profound Old Testament type. The ark, as the sole means of preservation from God's wrath, powerfully prefigures Jesus Christ, who is the ultimate refuge and means of salvation from the coming judgment for all who believe (e.g., John 14:6). Just as Noah and his family were safely carried through the waters of judgment, believers in Christ are safely carried through God's righteous wrath by virtue of His atoning sacrifice on the cross (e.g., Romans 5:9). The universal death described in Genesis 7:22 foreshadows the spiritual death that sin brings upon all humanity (e.g., Romans 3:23), highlighting the desperate need for the spiritual life that Christ alone provides through His own death and resurrection (e.g., John 10:10). He is the "last Adam" (e.g., 1 Corinthians 15:45), bringing new life out of the death wrought by the first Adam's sin, and offering eternal deliverance from the consequences of sin's pervasive corruption.