We have in Noah, the coming in of a new world after testimony to the old, and judgment in his circumstances, representing the Jewish remnant, as Enoch the Church. " The Lord cometh with " (not to) " to execute judgment against those who spake against him."
Note.—The occasion of the judgment was, the mixture of the heavenly family with the earthly—the daughters of men.
He cannot be alone with God—must through weakness, or through love (as in Christ) take the sorrow and trouble in the flesh.
Here the restraint of this curse, on the earth, came in on the sweet savor of the sacrifice of Christ, viewing and in full view of the sin of man, which was the occasion of it—such was the new world, founded on that death and sacrifice.
Externally hitherto merely creation, of which God could repent, and destroy on corruption and sin—not so of His calling—but typically, a complete history of all God's dealings, to the end, in their principles; the roots, thus early shown, of that in which we degrade, but through which God has glorified Himself, and shown His righteousness; this is to the end of chapter 8.
In verse 3, I suppose it is (the flesh) " leads him astray "; but God's Spirit should not always deal with man in remonstrance. He would judge him, but give him 120 years delay. I see no difficulty in " in that he also."
De Wette reads " my Spirit shall not always strive with man on account of his going astray, he is flesh and his years," etc.
Young—" in his folly (or error) he is flesh, and so let his days be," etc. All take it as wandering. The sense, after all, is the same, for " he is flesh " is the reason at any rate.
The important question is the force of basar (flesh); now I do not think that, in the Old Testament, an instance can be found in which basar is used in contrast with " spirituality "with " Spirit " or " the Spirit " and with " God," it is—but that turns the other way here; hence, because of flesh leading them astray cannot I think be the meaning, to say nothing of hu (also); " flesh " in this sense, is the discovery of Christianity, consequent on the Spirit being in the Christian down here.
Thus hu basar goes together, and I apprehend it is, that God will not always go on striving uselessly with a mere mortal, fallen and resisting, and an occasion of disorder—evil, and flesh have not to be respected with patience forever.
He is flesh—mortal man—and not God; " the Egyptians are men, and not God—their horses flesh, and not Spirit." " He is flesh, and so let his days "—this with a slight change of stop, to give emphasis to hu basar, is De Wette's translation. But I apprehend De Wette applies 120 years to the length of life—this I believe to be a total mistake. It is the space allowed for preaching repentance, and the ark; " in their wanderings " would be quite as good as " because of," or better. It would then stand thus: " My Spirit shall not always strive with man (or amongst men) in their wanderings—he is flesh—but his days shall be 120 years."
This was the end of Adam as created—Noah's was a new world, though still of fallen man—but dispensational, founded on sparing through mercy and grace.