Opportunity for Salvation in the Great Flood Narrative
The biblical narrative of the Great Flood in Genesis describes a period when humanity's wickedness was pervasive, leading God to determine that he would "blot out man whom I have created from the face of the land" (Genesis 6:5-7, 11-13, 17) [1]. Despite this divine judgment, the narrative and subsequent theological reflection suggest that an opportunity for salvation was extended to those living before the Flood.
God's "long-suffering" was evident in deferring the judgment [1]. Genesis 6:3 states, "My Spirit shall not strive with man forever; he shall be 120 years." Augustine interprets this not as a prediction that human lifespans would be limited to 120 years, but as a period of grace given before the Flood, during which Noah was building the ark [6]. This period of 120 years is understood by some as the duration of God's patience, allowing for repentance [5].
Noah himself served as a "preacher of righteousness" (2 Peter 2:5), warning his contemporaries of the impending judgment [1]. The very act of building the ark, which took many years, was a visible sign and a "preaching of mercy" to those around him [3, 5]. The construction of the ark, as described in Hebrews 11:7, was undertaken by Noah "by faith, being warned by God concerning events as yet unseen, in reverent fear he constructed an ark for the saving of his household" [5]. This implies that the warning was public and accessible.
The Apostle Peter explicitly connects God's patience during Noah's time with the opportunity for salvation, stating that "the long-suffering of God waited in the days of Noah, while the ark was a-preparing" (1 Peter 3:20) [1, 5]. This waiting period allowed for repentance, though ultimately, only Noah and his family were saved [1]. The Jamieson, Fausset & Brown Commentary emphasizes that God "was continuing to wait on" during the 120 years, hoping for repentance [5].
Theological traditions have considered the nature of this opportunity. Augustine, for instance, notes that God grants a "space for repentance even to those who He knows will persist in wickedness," using the example of the Flood to illustrate how God exercises patience and instructs humanity by His own example [7]. This patience allows for the possibility of change, even if it is not ultimately embraced by all.
The concept of a universal offer of salvation, even if only a few accept it, is also reflected in Reformed theology. Charles Hodge, in his Systematic Theology, argues that God, in providing for the salvation of His elect, "did whatever was necessary for the salvation of all men," thus making the offer of salvation available to all through the gospel [2]. This perspective suggests that the means of salvation (the ark in Noah's time, the gospel in the New Testament era) are presented broadly, even if not everyone responds positively. John Calvin, while affirming God's election, also acknowledges that God invites "all without distinction" through His promises [4].
The Midrash Rabbah describes the generation of the Flood as a "small city" against which "a great king came," referring to God's judgment [8]. Yet, even within this context of impending judgment, the presence of Noah, the "poor and wise man," suggests a figure who offered a path to righteousness [8].
The opportunity for salvation during the Great Flood was thus characterized by God's extended patience, Noah's active warning and example, and the visible construction of the ark as a means of escape. Despite these provisions, the majority of humanity at that time did not heed the warning, leading to their destruction [1].
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Deluge, The — Sent as a punishment for the extreme wickedness of man -- Ge 6:5-7,11-13,17. Called the Flood. -- Ge 9:28. Waters of Noah. -- Isa 54:9. Noah forewarned of -- Ge 6:13; Heb 11:7. Long-suffering of God exhibited in deferring -- Ge 6:3; 1Pe 3:20. The wicked warned of -- 1Pe 3:19,20; 2Pe 2:5. Noah, &c, saved from -- Ge 6:18-22; 7:13,14. Date of its commencement -- Ge 7:11. Came suddenly and unexpectedly -- Mt 24:38,39. Produced by Forty days' incessant rain. -- Ge 7:4,12,17. Opening up of the fountains of the great deep. -- Ge 7:11. Increased gradually -- Ge”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 107: same thing. Their doctrine provides for this universal offer of salvation, as well as any other scheme. It teaches that God in effecting the salvation of his own people, did whatever was necessary for the salvation of all men, and therefore to all the offer may be, and in fact is made in the gospel. If a ship containing the wife and children of a man standing on the shore is wrecked, he may seize a boat and hasten to their rescue. His motive is love to his family; his purpose is to save them. But the boat which he has provided may be lar”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 1: Augustine — Confessions, Letters — CHAP. V. -- 14. Wherefore let us most firmly hold that which faith, resting on authority established beyond all question, maintains: "that Christ died according to the Scriptures," and that "He was bu (part 2): (for the building of the ark was itself in a certain sense a preaching of mercy); even as .now men similar to them are unbelieving, who, to use the same figure, are shut up in the darkness of ignorance as in a prison, beholding in vain the Church which is being built up throughout the world, while judgment is impending, as the flood was by”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 77: 10. Some object that God would be inconsistent with himself, in inviting all without distinction while he elects only a few. Thus, according to them, the universality of the promise destroys the distinction of special grace. Some moderate men speak in this way, not so much for the purpose of suppressing the truth, as to get quit of puzzling questions, and curb excessive curiosity. The intention is laudable, but the design is by no means to be approved, dissimulation being at no time excusable. In those Again who display their petul”
- 1 Peter (Presbyterian) “Jamieson, Fausset & Brown on 1 Peter 3:20: once--not in the oldest manuscripts. when . . . the long-suffering of God waited in the days of Noah--Oldest manuscripts. Greek, "was continuing to wait on" (if haply men in the hundred twenty years of grace would repent) until the end of His waiting came in their death by the flood. This refutes ALFORD'S idea of a second day of grace having been given in Hades. Noah's days are selected, as the ark and the destroying flood answer respectively to "baptism" and the coming destruction of unbelievers by fire. while the ark was a-preparing-- (Heb 11:7)”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 24.--HOW WE ARE TO UNDERSTAND THIS WHICH THE LORD SAID TO THOSE WHO WERE TO PERISH IN THE FLOOD: "THEIR DAYS SHALL BE 120 YEARS.": But that which God said, "Their days shall be a hundred and twenty years," is not to be understood as a prediction that henceforth men should not live longer than 120 years,--for even after the deluge we find that they lived more than 500 years,--but we are to understand that God said this when Noah had nearly completed his fifth century, that is, had lived 480 years, which Scripture, as it frequently”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — CHAP. 19.--OF THE CO-EXISTENCE OF GOOD AND EVIL IN THE CHURCH, AND THEIR FINAL SEPARATION. (part 2): have spared them, as at a later period He spared the city of Nineveh when it repented, after He had announced to it, by means of a prophet, the destruction that was about to overtake it.(4) Thus, moreover, God acts, granting a space for repentance even to those who He knows will persist in wickedness, in order that He may exercise and instruct our patience by His own example; whereby also we may know how greatly it befits us to bear with the evil i”
- Midrash Rabbah (Jewish (Rabbinic)) “Midrash Rabbah, Bereishit Rabbah 33:2: Another interpretation: That is what is written: “There was a small city, with few men in it, and a great king came against it [and surrounded it]” (Ecclesiastes 9:14). “A small city” – that is the world. “With few men in it” – that is the generation of the Flood. “And a great king came against it and surrounded it” – that is the Holy One blessed be He. “And built great siege works against it” (Ecclesiastes 9:14) – He surrounded it and set ambushes [all around]. 4 He inundated the entire world. “A poor and wise man was found in it” (Ecclesiastes 9:15) – t”