598、“在耶和华眼中蒙恩”表示主预见人类能以这种方式得救。主的怜悯包含并关注整个人类的拯救；祂的恩典也是如此，故所表示的是人类的拯救。“挪亚”不仅表示一个新教会，还表示该教会的信，这信是仁之信。主因此预见到，人类可以通过仁之信得救。这信容后再述。
然而，在圣言中，怜悯和恩典是有区别的；事实上，这种区别取决于它们的接受者之间的区别。怜悯适用于属天人，而恩典适用于属灵人，因为属天人只承认怜悯，而属灵人几乎只承认恩典。属天人不知道什么叫恩典，而属灵人则几乎不知道什么叫怜悯，因为他们将怜悯和恩典混为一谈。两者如此不同的原因来自各自的谦卑；内心谦卑的人乞求主的怜悯，而头脑（或思维）谦卑的人寻求主的恩典。后者若乞求怜悯，要么在试探的状态下乞求，要么只是口头上，而非发自内心乞求。由于被称为“挪亚”的这个新教会不是属天的，而是属灵的，所以经上说在耶和华眼中“蒙恩”，而不是蒙“怜悯”。
在圣言中，怜悯和恩典是有区别的，这一点从提到耶和华有怜悯，有恩典的许多地方（如诗篇103:8；111:4；145:8；约珥书2:13）明显看出来。其它地方也作了这种区分，如耶利米书：
耶和华如此说，脱离剑的百姓在旷野蒙恩典，就在我使以色列享安息的时候。耶和华从远方向我显现说，我以永远的爱爱你；因此我以怜悯吸引你。（耶利米书31:2-3）
此处“恩典”与属灵之物有关，“怜悯”与属天之物有关。以赛亚书：
因此，耶和华必然等候，要赐你们恩典；因此，祂必然举高自己，好怜悯你们。（以赛亚书30:18）
此处“恩典”同样与属灵之物有关，“怜悯”则与属天之物有关。所以在创世记后面的章节，罗得对天使说：
看哪，你仆人已经在你眼中蒙恩，你又加大你向我所显的怜悯，使我的灵魂存活。（创世记19:19）
“恩典”与属于信或理解力的属灵事物有关，这一点在此处也是很明显的，因为经上说他“已经在你眼中蒙恩”；“怜悯”与属于爱或意愿的属天事物有关，这一点从以下事实明显可知，即：经上说天使“加大怜悯”，“使灵魂得以存活”。
创世记6:9-22
9.这些人是从挪亚出生的；挪亚在他的世代中是个公义、完全的人。挪亚与神同行。
10.挪亚生了三个儿子：闪、含和雅弗。
11.这地在神面前败坏；地上满了暴行。
12.神观看这地，看哪，它败坏了，因为一切肉体在地上都败坏了自己的路。
13.神就对挪亚说，一切肉体的尽头已经来到我面前，因为地在他们面前满了暴行，看哪，我要把他们和这地一并毁灭。
14.你要用歌斐木造一只方舟；并在方舟内造房间，内外都要涂上柏油。
15.你要这样造它：方舟长三百肘，宽五十肘，高三十肘。
16.你要为方舟造一个窗户，向上作到一肘；把方舟的门开在旁边；将方舟分为上、中、下三层。
17.我呢，看哪，我要使洪水泛滥在地上，从诸天之下毁灭一切肉体，就是凡有生命气息在里面的；地上的一切都要灭亡。
18.我却要与你立约；你和你儿子，妻子跟儿媳，都要同你进入方舟。
19.凡有肉体的一切活物，每样一对，你要带进方舟，好在你那里保全它们的生命。它们必须是一公一母。
20.飞鸟各从其类，牲畜各从其类，地上的一切爬行物各从其类，每样一对，要到你那里，好保全生命。
21.你要为自己拿各样可吃的食物，积蓄在你自己那里，好作你和它们的食物。
22.凡神吩咐他的，挪亚都照样行了；他就这样行。
New Century Edition
Cooper(2008,2013)
[NCE]598. He found favor in Jehovah's eyes means that the Lord foresaw that this was the way the human race could be saved. The Lord's mercy concerns the salvation of the whole human race and looks toward this. His favor or grace does too, which is why the human race's salvation is symbolized here.
Noah symbolizes not only a new church but also the faith of that church — the faith that came of charity. So the Lord foresaw that the human race could be saved by the faith that comes of charity. This faith will be described below.{*1} [2] The Word maintains a distinction between mercy and favor, however, and that distinction depends on differences between the kinds of people who receive them. Mercy is appropriate to the heavenly, and favor, to the spiritual. The heavenly acknowledge nothing but mercy while the spiritual acknowledge hardly anything but favor, or grace. The heavenly have no idea what favor is; the spiritual scarcely know what mercy is and consider it one and the same with favor.
These differences result from attitudes of humility in each, which are equally different. Those who are humble at heart beg the Lord for mercy, while those who are humble in their thinking seek his favor. If the latter pray for mercy, they do so in times of trouble, or else they do so with their lips rather than in their hearts.
Since the new church called Noah was not heavenly but spiritual, it is said to have found not mercy but favor in Jehovah's eyes.
[3] The distinction that the Word maintains between mercy and favor, or grace, can be seen in many places where Jehovah is called merciful and favorable, such as Psalms 103:8; 111:4; 112:4; and Joel 2:13. The same distinction is preserved in other places too, such as Jeremiah:
This is what Jehovah said — "The population of those left by the sword has found favor in the wilderness" — as he went to give rest to Israel. From far off Jehovah appeared to me, [saying,] "And with eternal love I have loved you; therefore I drew you to me in mercy." (Jeremiah 31:2-3)
Favor describes a spiritual quality and mercy a heavenly one. In Isaiah:
Therefore Jehovah will wait, in order to show favor to you, and therefore he will lift himself up to have mercy on you. (Isaiah 30:18)
Favor again looks to a spiritual quality and mercy to a heavenly one. In a later part of Genesis, where Lot is talking to the angels:
Look, please; your servant has found favor in your eyes, and you have enlarged the mercy that you have shown me, keeping my soul alive. (Genesis 19:19)
The fact that favor focuses on spiritual aims, which have to do with faith or the intellect, can be seen here too, where it says [as in Genesis 6:8] that someone "found favor in your eyes." Mercy, however, focuses on heavenly aims, which have to do with love or the will, as can be seen from the statement that the angels had shown mercy and given life to his soul.
Potts(1905-1910) 598
598. He found grace in the eyes of Jehovah, signifies that the Lord foresaw that the human race might thus be saved. The Lord's mercy involves and looks to the salvation of the whole human race; and it is the same with His "grace" and therefore the salvation of the human race is signified. By "Noah" is signified not only a new church, but also the faith of that church, which was the faith of charity. Thus the Lord foresaw that through the faith of charity the human race might be saved (concerning which faith hereafter). [2] But there is a distinction in the Word between "mercy" and "grace" and this in accordance with the difference that exists in those who receive them; "mercy" being applied to those who are celestial, and "grace" to those who are spiritual; for the celestial acknowledge nothing but mercy, and the spiritual scarcely anything but grace. The celestial do not know what grace is; the spiritual scarcely know what mercy is, which they make one and the same with grace. This comes from the ground of the humiliation of the two being so different; they who are in humiliation of heart implore the Lord's mercy; but they who are in humiliation of thought beseech His grace; and if these implore mercy, it is either in a state of temptation, or is done with the mouth only and not from the heart. Because the new church called "Noah" was not celestial but spiritual, it is not said to have found "mercy" but "grace" in the eyes of Jehovah. [3] That there is a distinction in the Word between "mercy" and "grace" is evident from many passages where Jehovah is called "merciful and gracious" (as in Ps. 103:8; 111:4; 145:8; Joel 2:13). The distinction is likewise made in other places, as in Jeremiah:
Thus saith Jehovah, The people which were left of the sword found grace in the wilderness, when I went to give rest to him, to Israel. Jehovah appeared unto me from afar; and I have loved thee with an everlasting love; therefore in mercy have I drawn thee (Jer. 31:2-3), where "grace" is predicated of the spiritual, and "mercy" of the celestial. In Isaiah:
Therefore will Jehovah wait that He may give grace unto you, and therefore will He exalt Himself that He may have mercy upon you (Isa. 30:18). Here likewise "grace" regards the spiritual, and "mercy" the celestial. So in the chapter presently following, where Lot says to the angel:
Behold I pray thy servant hath found grace in thine eyes, and thou hast made great thy mercy which thou hast wrought with me, to make alive my soul (Gen. 19:19). That "grace" relates to spiritual things, which are of faith, or of the understanding, is evident here also in that it is said, he "hath found grace in thine eyes;" and that "mercy" relates to celestial things which are of love, or of the will, is evident from the fact that the angel is said to have "wrought mercy" and to have "made alive the soul." ---------------
9. These are the births of Noah; Noah was a man righteous and perfect in his generations: Noah walked with God. 10. And Noah begat three sons: Shem, Ham, and Japheth. 11. And the earth was corrupt before God; and the earth was filled with violence. 12. And God saw the earth, and behold it was corrupt, for all flesh had corrupted its way upon the earth. 13. And God said unto Noah, The end of all flesh is come before Me, for the earth is filled with violence from their faces, and behold I will destroy them with the earth. 14. Make thee an ark of gopher woods; mansions shalt thou make the ark, and shalt pitch it within and without with pitch. 15. And thus shalt thou make it: three hundred cubits the length of the ark, fifty cubits its breadth, and thirty cubits its height. 16. A window shalt thou make to the ark, and to a cubit shalt thou finish it from above; and the door of the ark shalt thou set in the side thereof; with lowest, second, and third stories shalt thou make it. 17. And I, behold I do bring the flood of waters upon the earth, to destroy all flesh wherein is the breath of lives from under the heavens; everything that is in the earth shall expire. 18. And I will set up My covenant with thee; and thou shalt enter into the ark, thou and thy sons, and thy wife, and thy sons' wives with thee. 19. And of every living thing of all flesh, pairs of all shalt thou make to enter into the ark, to keep them alive with thee; they shall be male and female. 20. Of the fowl after its kind, and of the beast after its kind, of every creeping thing of the ground after its kind, pairs of all shall enter unto thee, to keep them alive. 21. And take thou unto thee of all food that is eaten, and gather it to thee, and it shall be for food for thee and for them. 22. And Noah did according to all that God commanded him; so did he.
Elliott(1983-1999) 598
598. 'He found grace in Jehovah's eyes' means that the Lord foresaw that the human race could in that way be saved. The mercy of the Lord entails and looks to the salvation of the whole human race; and so does His grace. Consequently, the salvation of the human race is meant. 'Noah' means not only a new Church but also the faith of that Church, which was a faith that inhered in charity. The Lord accordingly foresaw that it would be possible for the human race to be saved by means of faith that inhered in charity. Such faith will be dealt with later on.
[2] In the Word however a distinction is made between mercy and grace, a distinction which depends in fact on differences in those who are their recipients. Mercy applies to those who are celestial, but grace to those who are spiritual, for celestial people acknowledge nothing other than mercy, while spiritual acknowledge hardly anything other than grace. Celestial people do not know what grace is, while the spiritual scarcely know what mercy is, for they make mercy and grace to be one and the same. The reason for the difference springs from each one's humility. People in whom there is humility of heart plead for the Lord's mercy, but those in whom there is humility of mind (cogitatio) seek His grace. Or if the latter do plead for mercy they do so in a state of temptation or with the lips only and not with the heart. Since the new Church called Noah was not celestial but spiritual, it is not said to have found mercy but to have found grace in Jehovah's eyes.
[3] The distinction made in the Word between mercy and grace is clear from very many places where Jehovah is said to be merciful and gracious, as in Ps 103:8; 111:4; 112:4; Joel 2:13. The same distinction is made elsewhere, as in Jeremiah,
Thus said Jehovah, The people which were left of the sword found grace in the wilderness, when He went to give rest to Israel. From afar Jehovah appeared to me. I have loved you with an everlasting love; therefore I have drawn you with mercy. Jer 31:2, 3.
Here 'grace' has reference to what is spiritual and 'mercy' to what is celestial. In Isaiah,
Therefore Jehovah will wait to grant you grace, and therefore He will exalt Himself to be merciful to you. Isa 30:18.
Here similarly 'grace' has regard to what is spiritual and 'mercy' to what is celestial. And further on [in Genesis] where Lot is addressing the angels,
Behold now, Your servant has found grace in Your eyes, and You have magnified Your mercy which You have shown to me in causing my soul to live. Gen 19:19.
Here also it is clear that since he is spoken of as 'having found grace in Your eyes' grace has regard to spiritual things which are matters of faith or of the understanding. And since the expressions 'to have magnified mercy' and 'to have caused my soul to live' are used, it is equally clear that mercy has regard to celestial things, which are matters of love or of the will.
Latin(1748-1756) 598
598. Quod 'invenerit gratiam in oculis Jehovae' significet quod praeviderit Dominus quod ita salvari posset genus humanum. Misericordia Domini involvit et spectat salvationem totius generis humani; similiter etiam gratia, quare salvatio generis humani significatur: per 'Noahum' non solum significatur Ecclesia nova, sed etiam Ecclesiae istius fides, quae erat fides charitatis; ita praevidit Dominus quod per fidem charitatis salvari potuisset genus humanum, de qua fide in sequentibus. [2] Sed 'misericordia' et 'gratia' distinguuntur in Verbo, et quidem secundum differentiam eorum qui recipiunt: misericordia applicatur illis qui caelestes sunt, gratia autem illis qui spirituales; nam caelestes non agnoscunt aliud quam misericordiam, et spirituales vix aliud quam gratiam; caelestes nesciunt quid gratia, spirituales vix sciunt quid misericordia, quam unam eandemque faciunt cum gratia; quod venit ex causa humiliationis utriusque quae ita differt; qui in humiliatione cordis sunt, ii implorant misericordiam Domini; at qui in humiliatione cogitationis, ii petunt gratiam, et si implorant misericordiam, hoc fit in statu tentationis vel fit ore solum non corde. Quia Ecclesia nova Noahus dicta non caelestis fuit sed spiritualis, ideo non misericordiam sed 'gratiam invenisse in oculis Jehovae' dicitur. [3] Quod distinguatur in Verbo inter misericordiam et gratiam, constat ex plurimis locis ubi Jehovah dicitur misericors et gratiosus, ut Ps. ciii 8; cxi 4; {x}cxii 4; Joel ii 13; similiter distinguuntur alibi, ut apud Jeremiam, Sic dixit Jehovah, Invenit gratiam in deserto populus residuorum gladii, eundo ad quietem dandum illi Israeli: e longinquo Jehovah apparuit mihi; et amore saeculi amavi te, propterea attraxi te misericordia, xxxi 2, 3;ubi 'gratia' praedicatur de spirituali, et 'misericordia' de caelesti: apud Esaiam, Propterea morabitur Jehovah ad gratiam dandum vobis, et propterea attollet se ad miserandum vestri, xxx 18;
ubi 'gratia' similiter spectat spirituale, 'misericordia' caeleste: in sequentibus, ubi Lotus ad angelos, Ecce quaeso invenit servus tuus gratiam in oculis tuis, et magnam fecisti misericordiam tuam, quam fecisti mecum, vivificando animam meam, Gen. xix 19;
quod 'gratia' spectet spiritualia, quae sunt fidei seu intellectus, hic quoque constat, tum quod dicatur 'invenisse gratiam in oculis tuis'; 'misericordia' vero caelestia, quae sunt amoris seu voluntatis, constat ex eo quod dicatur 'fecisse misericordiam, et vivificasse animam.' * * * * * * * * * * * * * 9. Hae nativitates Noahi; Noah vir justus integer luit in generationibus suis; cum DEO ambulavit sibi Noah. 10. Et genuit Noah tres filios, Shem, Ham et Japheth. 11. Et corrupta fuit terra coram DEO, et impleta fuit terra violentia. 12. Et vidit DEUS terram, et ecce corrupta fuit, quia corrupit omnis caro viam suam super terra. 13. Et dixit DEUS Noaho, Finis omnis carnis venit coram Me quia impleta est terra violentia a faciebus eorum; et ecce, Ego perdens eos cum terra. 14. Fac tibi arcam lignorum gopher, mansiones facies arcam et bituminabis eam intus et extus bitumine. 15. Et sic facies illam; trecenti cubiti longitudo arcae, quinquaginta cubiti latitudo ejus, et triginta cubiti altitudo ejus. 16. Fenestram facies arcae, et ad cubitum perficies illam superne et januam arcae in latere ejus pones; infimas, secundanas et tertianas facies illam. 17. Et Ego, ecce Me adducens diluvium aquarum super terram ad perdendum omnem carnem, in qua spiritus vitarum, de sub caelis; omne quod in terra, exspirabit. 18. Et erigam foedus Meum tecum; et intrabis in arcam tu et filii tui, et uxor tua, et uxores filiorum tuorum tecum. 19. Et ab omni vivente, ab omni carne, paria ab omni, intrare facies in arcam ad vivificandum tecum; masculus et femina erunt. 20. Ab ave secundum speciem ejus, et a bestia secundum speciem ejus, ab omni reptili humi secundum speciem ejus; paria ab omnibus intrabunt ad te, ad vivificandum. 21. Et tu sume tibi ab omni cibo, qui comeditur; et collige ad te et erit tibi et illis in cibum. 22. Et fecit Noah secundum omne quod praecepit ei DEUS, ita fecit.