Blankets over Blog posts -Gen. 9:18-29

Social media has provided great potential for connecting with all kinds of people. However, the immediacy provided by these outlets is available to predators as well. For instance many are vulnerable to the practice of cyber-bullying in which the perpetrators, anonymously or even posing as people their victims trust, terrorize individuals in front of their peers by exposing embarrassing secrets or making public moral failures. Whether it is cyber-bullying or traditional media coverage, our culture loves a juicy and embarrassing story. In fact, embarrassing revelations often make the front page of papers, magazines, or the top spot on TV coverage (see the embarrassing revelations involving Anthony Weiner; Brett Favre; President Elect Trump, etc.). Unfortunately, storylines like this are not limited to the rich, powerful, or famous. The anonymity afforded online can bring out dark impulses that might otherwise be suppressed even in grade school students. Cyber-bullying has spread widely among youth, with 42% reporting that they have been victims, according to a 2010 CBS News report. How are we to react to stories like these? In what ways should Christians behave in a world that loves to fling moral dribble around like it is silly-string at a teenager’s birthday party?

Luckily, in a most unlikely place, there is an answer. In the final recorded episode in Noah’s life (Gen. 9:18-29) we learn how we ought to love those around us in spite of their sin/failures.

1. The Characters are introduced-9:18-19

Verse 18 marks a transition to another phase of the unfolding narrative of Genesis. In fact, Gen. 9:18-29 is the last installment of the Toledot of Noah. Naturally, Noah’s sons are going to be taking over as the figureheads of the coming generations which is why they are figured prominently in verses 18ff, “Now the sons of Noah who came out of the ark were Shem and Ham and Japheth; and Ham was the father of Canaan” (9:18). Though they were secondary characters in Genesis 6-8, now they are beginning to take Noah’s place. However, not before one unfortunate spectacle involving Noah and one of his sons along with his descendants. 

In an effort to foreshadow what is coming up, a new character is introduced-Canaan—the forefather of an entire people group that would eventually plague God’s people for many years.

However, for the time being, “these three were the sons of Noah, and from these the whole earth was populated…” (9:19). All of the genetic material necessary to yield all of the different people groups present on the earth today was present in these three sons of Noah!

The information storage capacity of DNA is vast; a microgram (one millionth of a gram) of DNA theoretically could store as much information as 1 million compact discs. If you put all the DNA molecules in your body end to end, the DNA would reach from the Earth to the Sun and back over 600 times (100 trillion times six feet divided by 92 million miles). If you could type 60 words per minute, eight hours a day, it would take approximately 50 years to type the human genome. In spite of all of this, on average, in terms of DNA sequence, all humans are 99.5% according to their DNA.

2. The Case of Drunkenness-9:20-21

After the introduction of these characters is made, Moses makes us privy to what Noah has been doing with his time. After worshipping God, Noah returned to what was once familiar to him—farming. Noah is said to have planted a vineyard—“Then Noah began farming and planted a vineyard” (9:20). (I’m sure some can sympathize with this, especially after reading about all that he went through) J .  No doubt in part due to his old age, Noah set about the task of cultivating the land while his sons—younger with younger wives—set out to populate the planet.

However, what Noah is said to have done next proves to be an unfortunate wine stain on an otherwise sterling record thus far—“He drank of the wine and became drunk, and uncovered himself inside his tent” (9:21).  While Noah was called righteous before (Genesis 6:9-“These are the generations of Noah. Noah was a righteous man, blameless in his time; Noah walked with God”), here we learn that Noah was also human just like everyone else. In a moment of weakness, Noah’s proves he is fallen.

Though wine is said to cheer the heart (Ps. 104:15) and alleviate the pain of the curse (Prov. 31:6), it is also clear that it can potentially incur disturbing effects. Here, as a result of his actions, Noah lay drunk and naked in his tent. While this might seem like a relatively minor offense, intoxication and sexual looseness were (and continue to be) hallmarks of pagan life—the kind of life that upset God earlier. Unfortunately, this story proves that although mankind was given an opportunity to start anew, he was still in dire straits. This was not the best way to start off in the new world.

To make matters worse, Noah’s failure, paved the way for others to stumble as well. This we see in the next part of this passage as certain choices are made in response to this unfortunate display of lethargy.

3. The Choices are Made-9:22-23

How Noah’s sons react to this his indecency separates this family tree for generations to come. The first choice described for us is Ham’s choice to look upon his father’s nakedness—“Ham, the father of Canaan, saw the nakedness of his father, and told his two brothers outside…” (9:22). The role of Ham has historically been compared to the serpent who was instrumental in exposing the nakedness of Adam and Eve. Here, Ham exposes his father’s nakedness to his brothers. While Adam was clothed by God out of grace, Ham withholds such grace and dignity from his father by leaving him exposed.

However, what does it mean to look upon “the nakedness of his father” and why is this such a big deal? Ham’s reproach was not in seeing his father unclothed, but in his willingness to gleefully gossip about it to others. Elsewhere (see 2:25; 3:7), nakedness is viewed as shameful in Hebrew culture. In fact, specific ordinances spoke against exposing oneself (Ex. 20:26; 28:42) as nakedness was commonly associated with public misconduct (Ex. 32:25). Add to this the fact that insulting one’s parents in the ancient world was a serious matter that even warranted the extreme penalty of death, then one can apprehend just how grievous Ham’s actions were here. Ham made an already bad situation worse.

Just stop for a moment to reflect upon this. Gossip and failure to help someone who is obviously in need, even if they are in the wrong, is a big deal to God—so big that in a few moments a curse is going to be issued. We ought to think about this the next time we happily spread secrets or eagerly expose the faults of others. God is not impressed by such actions. In fact, it is appalling.

Instead, one ought to look at the second choice made in this passage—introduced by the “but” in verse 9:23. “But Shem and Japheth took a garment and laid it upon both their shoulders and walked backward and covered the nakedness of their father; and their faces were turned away, so that they did not see their father’s nakedness…” (9:23). In other words, Noah’s other sons—Shem and Japheth—dealt with an already bad situation in a respectful and discreet way. These were not eager to take a funny selfie with their dad in the background to spread all over instagram. These were not videoing their snoring and naked Father and putting it on snapchat. These were not seeking a response from their friends on facebook after creating a post at the old man’s expense. Rather than exploit a moment of weakness for their own good pleasure, they helped in the best way they knew how, making an already bad situation better.

This is the proper response to people in grievous sin. In fact, it is what we see modeled in the life and ministry of Jesus. Jesus dealt with Zaccheus in the privacy of his home. Jesus spoke to the women at the well privately. Jesus often rebuked his disciples one-on-one. Jesus met Nicodemus under the cover of darkness. Shem and Japheth chose the better option—an option not always chosen in today’s world.

3. The Curse is Issued-9:24-27

Next, “Noah awoke from his wine” and “knew what his youngest son had done to him…”(9:24). This is euphemistic way of saying that Noah sobered up. When the old man finally came to, he eventually learns of Ham’s decision. Imagine his embarrassment and contempt!

Filled with indignation “he said, ‘Cursed be Canaan, a servant of servants He shall be to his brothers’…”(9:25). Now, hold on a minute! Was not this partly Noah’s own fault for getting drunk and naked in the first place? Who is Noah to call down condemnation on Ham? After all, Mosaic Law makes clear that a person received punishment for his own crimes, not another’s (Deut. 24:16; Ezek. 18). These questions are easily answered when we consider the fact that the curse and blessing Noah offers here is given as an invocation to the Lord. In other words, it is Noah’s desire for Ham and his descendants (represented by Canaan), to be cursed for what Ham had done.

Cursing a family because of the figureheads' failure is not new. After all, humanity suffers under Adam’s curse. Not only that, but Hebrew theology recognized that due to parental influence, future generations typically committed the same acts as their fathers whether good or bad. Therefore, it makes sense for Noah to curse Ham in this way. “…the imprecation was spoken against future generations of Canaanites who would suffer subjugation ‘not because of the sins of Ham, but because they themselves acted like Ham, because of their own transgressions” (Cassuto, 155).

In contrast to what is dealt Ham, Noah blesses those sons who did their best to help Noah in his time of failure—“’Blessed be the Lord, the God of Shem; and let Canaan be his servant. May God enlarge Japheth, and let him dwell in the tents of Shem; and let Canaan be his servant” (9:26). While Ham, Shem, and Japheth had enjoyed equal standing up to this point and co-equal founders of the renewed human race, Noah calls for a new dynamic. Some would now be servants to others, no doubt creating an opportunity for all kinds of power struggles, inferiority complexes, and familial strife within the human race. Shem and Japheth were awarded with special prominence and prestige while the people of Canaan (Ham’s family) were reduced to servants. 

I’m sure that Ham would have loved to take back his carelessness!

4. The Conclusion of Noah’s Life-9:28-29

This is not the kind of episode you would like to have as the final scene in your life’s story. However, the conclusion offered in vv. 28-29 suggest just this for Noah—“Noah lived three hundred and fifty years after the flood. So all the days of Noah were nine hundred and fifty years” (9:28-29). This concluding remark on Noah’s generation wraps up what began in 6:9.

Genesis 6:9-“These are the records of the generations of Noah. Noah was a righteous man, blameless in his time; Noah walked with God.”

What began on a high note ends on a relatively low one. This illustrates that it is not always how one begins, but how one ends. True, there is so much one can learn from what Noah did and his amazing faith in God. True, his obedience is nothing short of inspiring. However, this sobering episode illustrates that even the greatest among us, in moments of weakness, are capable of anything. Oh that we would never be too proud that we believe otherwise!

So What?

However, I believe that the moral of this final story in Noah’s life is more about the choices made by his sons and the real-life applications there are in our world today. We live in a world that is drunk and constantly exposing themselves in indecent ways both figuratively and, in some cases, even literally. Nearly everywhere you look, there is something to make fun of or a juicy piece of information just waiting to be shared. However, God is not pleased when His people endorse humor at the expense of others or exacerbate situations that bring others down. In a world where people love little more than to see the mighty fall (capturing it on their phones, spreading it around on social media or the news, and laughing at those who have been beaten), God’s people are to be those who react in love and respect. In a culture that flings mud and draws a spotlight to the failures of others, God’s people are to be those who seek to help those who are exposed and cover the indecent with grace. I’ll never forget a statement made many times by a mentor of mine at Liberty—“Often those who need love the most are those who deserve it the least” (Dwayne Carson). In our country that is tearing itself apart following this election and drawing more lines of division—doing all that they can to undermine the opposition and humiliate others—we must behave in a way that is deserving of God’s blessing. Like God, we must provide coverings to the naked and like Jesus, we must point the way to grace in love. After all, this is exactly what Christ did for us. 

Standing on the Promises-Gen. 9:1-17

In the midst of our ever-changing world, it is very refreshing to come into this place week after week and celebrate the One who is unchanging and whose message brings real and everlasting hope! Such themes are present in blessings God gives to Noah in Genesis 9:1-17. The commands and covenant present in this passage illustrate the extent of God’s grace and the assurance of His promises for His people—promises that we can cling to, even in the midst of great distress and uncertainty.

1. The Commands-Further Instructions-9:1-7

In spite of mankind’s great sin and subsequent destruction, God graciously blesses humanity with the opportunity to do what they were originally called to do in the beginning---“And God blessed Noah and his sons and said to them, ‘Be fruitful and multiply, and fill the earth” (9:1). The capacity to bear children was and continues to be a great blessing. As it was for Adam, so now was it applied to Noah and his sons. This blessing, inasmuch as it is the same blessing found in 1:28, demonstrates that the effects of sin and the flood had not totally robbed the new world of the old hope (Matthews, 400).

This command to be fruitful and multiply is repeated in verse 7, almost as if to highlight its significance. No doubt it was imperative for Noah’s sons to reproduce for the sake of the human race. However, it has also always been God’s design to fill the earth with His greatest creation—humanity—from the beginning. The repetition of this phrase forms an inclusio with verse 1. Mankind would be allowed to grow and thrive only if other commands were headed (see verses 2-6). In contrast to what will be prohibited later, Noah’s family is called here to propagate and celebrate life.

Moving now to those other commands, it become exceedingly clear that Noah’s world is very different from the garden of Eden—“The fear of you and the terror of you will be on every beast of the earth and on every bird of the sky; with everything that creeps on the ground, and all the fish of the sea…”(9:2a). In 1:28, immediately following the command “be fruitful and multiply”, mankind was called to “subdue” and “rule” the earth. However, by now, the effects of sin have led to danger and potential death at the hands of the very animals that Adam had named. Therefore, to insure that animal life would not be a threat to the human family on a large scale, the Lord gives animals a sense of fear and dread of human beings. This would help mankind exercise authority over them. “The providence of God is a secret bridle to restrain their violence” (Calvin, 290).

No doubt part of the reason animals began to fear mankind involved what God says next—“Into your hand they are given. Every moving thing that is alive shall be food for you; I give all to you as I gave the green plant” (9:2b-3). Though it is unclear whether or not mankind was allowed to eat meat up to this point, the allowance expressed here is one of the formal distinctions given between the antediluvian and postdiluvian world. Just as God had given plants for humans to consume in the garden, so now was He gave them meat for their own nourishment. 

However, the third command issued places some restrictions on how Noah and his descendants were supposed to enjoy their steak—“Only you shall not eat flesh with its life, that is, its blood” (9:4). Here, the eating of raw meat that still possesses the animal’s blood is prohibited. This also forbade the eating of an animal while it is still alive.

This restriction was not a matter of decorum but a recognition that the blood was representative of the life force. In Hebrew, “blood” is appositional to “life.” Animal life, though given to humanity for food, was valuable in the eyes of God as they, like humans, were “living creatures.” As such, even animals deserved respect and not wanton abuse. In other words, the privilege of killing animals for food came with the responsibility of caring for animal life (Matthews, 402).

Not only were men and women to respect animal life. But above all, they were called to respect and protect human life. Before the command is issued, the consequences of transgressing this law are laid out in verse 5—“sure I will require your lifeblood; from every beast I will require it. And from every man, from every man’s brother I will require the life of man” (9:5). The general rule here is that human life when violated, either by animal or fellow human, required the life of the offender.

This is reiterated and further emphasized in verse 6—“whoever sheds man’s blood by man his blood shall be shed, for in the image of God He made man” (9:6). This verse indicates that the killing of a human person is an offense to God Himself for it is in His image that mankind was created. Those who take human life, under this covenant, will themselves suffer execution. This is set, no doubt, because of the enormous value God places on human life. “The basis of the prohibition against taking human life is rooted in the transcendent value of human life conferred at creation” (Matthews, 403).

To take a human life unlawfully therefore is to usurp God’ sovereignty over life and death. However, because God has decided not to deal with wickedness via global curses any longer, God delegates the authority to carry out His vengeance on such wrongdoing to other men –“by man, his blood shall be shed” (9:6).

The commands that God intended to characterize the next era of mankind include the following: Be fruitful and multiply, be feared by animals and use them appropriately, and be clean (do no kill unwittingly and especially value the human person). With these commands come corresponding graces that are found in the promise that comes next.

2. The Promises-The Noahic Covenant-9:8-17

Verse 8 marks a natural transition from command to covenant as it says “Then God spoke to Noah and to his sons with him, saying,…” (9:8). This indicates that God is about to reveal something new. Now that the Lord has made clear His expectations of mankind in this new world, He would make clear what mankind could expect from Him.

What God makes known is a covenant—a new promise. He says, “’Now behold, I Myself do establish My covenant with you, and with your descendants after you, and with every living creature that is with you, the birds, the cattle, and every beast of the earth with you; of all that comes out of the ark, even every beast of the earth,…” (9:9-10). God’s promise here is not limited to a particular people group (as the Abrahamic and Mosaic covenants later). Instead, this covenant was universal in its appeal and scope. In fact, this promise is not even a respecter of species. Humans and animals of all kinds are included in this covenant. In other words, all of the earth’s inhabitants would in some was taste the grace of this new promise that God made.

The promise itself is simple—“I establish My covenant with you; and all flesh shall never again be cut off by the water of the flood, neither shall there again be a flood to destroy the earth” (9:11). As the old children’s song goes “I’ll never flood the earth again, earth again, earth again; I’ll never flood the earth again, God told Noah!” What a promise! For Noah, I imagine this was a great relief. Having witnessed the intensity of God’s wrath and the corresponding power that successfully judged the entire planet in a most definitive way, I imagine Noah breathed a great sigh of relief for his children and for all of his descendants after them.

Both the covenant and its sign have their origins in the Lord: they are ‘my covenant’ (6:18; 9:9, 11, 15). “Gathering storm clouds, lightning bolts, and torrents of driving rainwater no longer meant” immanent global disaster (Matthews, 408) and this promise was irreversible.

Added to the grace of this promise is its corresponding sign—a reminder of and evidence of the covenant made. Just as the covenant applied to all living things on the earth, so too is the sign available for all to see—“God said, ‘This is the sign of the covenant which I am making between Me and you and every living creature that is with you, for all successive generations” (9:12).

The sign given is none other than a rainbow—“I set My bow in the cloud, and it shall be for a sign of a covenant between Me and the earth…” (9:13). Three times this “bow” is mentioned in this passage and every time with a “cloud” (9:13, 14, 16), demonstrating its prominence and significance. The technicolor rainbow, witnessed against the backdrop of dark storm clouds, demonstrates grace and hope even in ominous rain.

 “It shall come about, when I bring a cloud over the earth, that the bow will be seen in the cloud” (9:14). Therefore, upon every reminder of God’s power and sovereignty, there is a consistent reminder of His wondrous grace.

Though we understand this “bow” to refer to a rainbow, it may also refer anthropomorphically to the Lord, Who defeats His foes with weaponry, including flashes of lightning bolts as arrows flung by his bow (see Matthews, 411 and Hab. 3:9-11; Ps. 7:12; Lam. 2:4; 3:12). The Lord is depicted, often in the Old Testament, as a warrior who vanquishes his foes (e.g. Ex. 15:3; Isa. 42:13; Zeph. 3:17). However, here the image is employed as a symbol of peace. The same God who is capable of destroying great enemies, is the same One who is ensuring the covenant promise of grace.

Upon seeing this sign in the clouds, God says “I will remember My covenant, which is between Me and you and every living creature of all flesh…”(9:15). The language of “remembrance” is covenant language. Just as it will be applied to God’s promise to Abraham (Gen. 19:29) and His promise to Israel (Ex. 6:5; Ps. 106:45), so too is it applied here in connection to what has already been said in 8:1.

Genesis 8:1-“But God remembered Noah and all the beasts and all the cattle that were with him in the ark; and God caused a wind to pass over the earth, and the water subsided.”

Upon remembering, God will keep the promise made—“and never again shall the water become a flood to destroy all flesh. When the bow is in the cloud, then I will look upon it, to remember the everlasting covenant between God and every living creature of all flesh that is on the earth” (Gen. 9:16b-16).

As this passage comes to a close, God takes ownership of the promise made saying “”this is the sign of the covenant which I have established between Me and all flesh that is on the earth…’” (9:17). Because the promise is sourced in God—who is holy and omnipotent—it is assured. Inasmuch as the details and staying power of the promise are dependent on his impeachable character, it can be fully trusted!

The perfect tense verb “I have established” suggests a definitive act that is completed with present and ongoing implications. Here, the making of the promise is the completed act, and the ongoing implications include the grace shown to a world that, although deserving of global tragedy, will be shown grace upon the sight of the beautiful rainbow.

So What?

So how might we apply what is found in this passage in meaningful ways today. First, we must recognize under which covenant we live as believers—the New Covenant of grace through Jesus Christ. Though, to be sure, the Noahic covenant applies to us and we can continue to expect that God will never flood the earth again, what is more pressing for believers are the promises that God has made to us in His son and the victory we have in him that is as sure as His empty tomb. Just as when Noah emerged out of the ark, so too when Jesus emerged from the tomb, a new era was established, an era of renewed grace between God and Man. While following God’s commands would lead to a fruitful and prosperous life for Noah’s descendants in the Old Testament, repentance and faith inevitably lead to fruit and salvation for New Testament saints. While peace was promised on a global scale in a general way for Noah, now, lasting peace and grace is realized only in relationship with Jesus Christ. Though who are in Christ, like Noah, can expect God to keep the promises He has made. So what are they?

A summary passage highlighting many of these promises exists in Romans 8.

Therefore there is now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death. For what the Law could not do, weak as it was through the flesh, God did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh, so that the requirement of the Law might be fulfilled in us, who do not walk according to the flesh but according to the Spirit. For those who are according to the flesh set their minds on the things of the flesh, but those who are according to the Spirit, the things of the Spirit. For the mind set on the flesh is death, but the mind set on the Spirit is life and peace, because the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so,  and those who are in the flesh cannot please God.

However, you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he does not belong to Him.  If Christ is in you, though the body is dead because of sin, yet the spirit is alive because of righteousness.  But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ Jesus from the dead will also give life to your mortal bodies through His Spirit who dwells in you.

So then, brethren, we are under obligation, not to the flesh, to live according to the flesh— for if you are living according to the flesh, you must die; but if by the Spirit you are putting to death the deeds of the body, you will live. For all who are being led by the Spirit of God, these are sons of God. For you have not received a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons by which we cry out, “Abba! Father!”  The Spirit Himself testifies with our spirit that we are children of God, and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him so that we may also be glorified with Him.

For I consider that the sufferings of this present time are not worthy to be compared with the glory that is to be revealed to us.  For the anxious longing of the creation waits eagerly for the revealing of the sons of God.  For the creation was subjected to futility, not willingly, but because of Him who subjected it, ^[i]in hope that the creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God.  For we know that the whole creation groans and suffers the pains of childbirth together until now.  And not only this, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body.  For in hope we have been saved, but hope that is seen is not hope; for who hopes for what he already sees?  But if we hope for what we do not see, with perseverance we wait eagerly for it.

In the same way the Spirit also helps our weakness; for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words; and He who searches the hearts knows what the mind of the Spirit is, because He intercedes for the saints according to the will of God.

And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose. For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren;  and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified.

What then shall we say to these things? If God is for us, who is against us?  He who did not spare His own Son, but delivered Him over for us all, how will He not also with Him freely give us all things? Who will bring a charge against God’s elect? God is the one who justifies; who is the one who condemns? Christ Jesus is He who died, yes, rather who was raised, who is at the right hand of God, who also intercedes for us. Who will separate us from the love of Christ? Will tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Just as it is written, “For Your sake we are being put to death all day long; We were considered as sheep to be slaughtered.”

 But in all these things we overwhelmingly conquer through Him who loved us.  For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.

What is the corresponding sign to these and other promises? An empty tomb! Praise be to God! The same One who flooded the earth is the One who shows common grace to all. The same One who conquered the grave, is the One who gives life to those who trust in Him! 

Worthy of Worship-Gen. 8:20-22

The significance of this week and the coming months is not lost on me. Many pundits are correct to accentuate the severe implications that will inevitably come as a result of the decision that will be made this Tuesday. Given the current political climate, many concerns are no doubt racing through your mind as they are my own. However, in the tornado that is this campaign season, it is easy to become so preoccupied with what is next/unknown that we as Christians fail to remember what is most important and what graces have already been made available.

Thankfully, for such a time as this, God has led us to an important passage that may offer a necessary word of correction to those who, like myself, find themselves forgetful of who is in control and who will ultimately save the day. The elements involved in Noah’s response to God’s grace in his life (presented in Gen. 8:20-22) provide an inspiring example that we must choose to follow in spite of what may or may not transpire around us.  

1. Noah’s Expression of Worship-8:20

In response to all that God had done in the life of Noah and his family, the new Adam “built an altar to the Lord” (8:20a). This activity reminds the reader that even from the very beginning, sin requires sacrifice. The wrath of God must be appeased. Although worship through sacrifice has already been witnessed in Genesis (see Gen. 4) this is the first time that an altar has been erected for this purpose. Therefore, this worshipful expression establishes a tradition that Abraham would follow (Gen. 12:7-8; 13:18) and Moses would perpetuate later (see Ex. 17:15; 24:4; 20:24-25).

Notice, this is the first thing that Noah does on dry ground. Before tending to his responsibilities, before procuring food and shelter for his family, before exploring what this new world had to offer, Noah determines to worship God. This indicates that he understood what God had done on his behalf through this whole experience. God had called Noah, had warned Noah, had instructed Noah, made promise to Noah, and saved Noah. How could he not respond in worship?

There on this altar of worship, Noah “took of every clean animal and of every clean bird and offered burnt offering on the altar,…”(8:20b). This burnt offering foreshadows the more formal practices that characterized the daily offerings presented each morning and evening in the tabernacle. There, clean animals and clean birds were voluntarily offered for sin and as an act of thanksgiving in worship. These animals were placed on the altar, sacrificed, and then burned completely, indicating one’s complete devotion to the Lord. Those reading this account in the wilderness would have been able to appreciate Noah’s worshipful expression. Here, Noah freely offered these animals out of thanksgiving to God and as a demonstration of his total dependence on the Lord for everything. His “spontaneous celebration, the result of salvation experienced, is just as much a part of the necessary life of worship as the permanent, regularly organized service” (Westermann, 453).

Such a sacrifice meant even more here as there was a very limited number of animals from which to choose for this offering. Though as already indicated earlier (Gen. 7:3ff), more clean animals were spared for offerings like these, there were no doubt, only a few available for such an act. Noah could have very easily decided against a sacrificial expression of worship in an effort to conserve these animals for breeding and later use. However, his willingness to go through with this suggests that he was unwilling to hold anything back from God in his worship—even if it meant sacrificing something especially precious. After all, God had saved his family from death in a miraculous way. Why should he hold anything back?

2. God’s Response-8:21-22

The second activity in this passage involves God’s response. Pleased with Noah’s worshipful sacrifice, God first makes two promises, but not before he enjoys the pleasing aroma this sacrifice produces—“The Lord smelled the soothing aroma;…” (8:21a). This is the first of many times God is described as reacting to sacrifices in this way in the writings of Moses. “Pleasing aroma” is repeated several times in connection with sacrifices in Leviticus (17 times) and Numbers (18 times). In these contexts, a refusal to “smell” the offering provided means God’s rejection of the worshiper. However, here, Noah’s worship is said to be “soothing” to God.

Though this is an anthropomorphism (inasmuch as a perfect God is not in any real need of being consoled), this image helps the reader understand how pleasing Noah’s actions were. If one continues the anthropomorphism further, one might say that God’s heart, previously injured by man’s sin and wickedness (6:6) was soothed by Noah’s decision to worship God, staving off the Lord’s acute wrath. Interestingly “Noah” and the Hebrew word for soothing (“nihoah”) and the word for “rest” (“nuah”) are audibly parallel, connecting the theme of soothing rest to Noah and what he has accomplished through God’s grace. Though God was angry earlier, here, the sacrifice following Noah’s obedience, appeases His wrath, leading to a new era with new promises.

”… and the Lord said to Himself, ‘I will never again curse the ground on account of man, for the intent of man’s hearth is evil from his youth;…” (8:21a). Here, the reader is taken into the mind of God to learn how He will relate to the earth from here on out. First, He will never again curse the ground. Though some might be tempted to connect this reference to the Edenic curse issued to Adam, it is more appropriate to connect this verse to 6:5b and the deluge. In other words, God is not reversing the curse of the ground issued in Eden. Instead, He is promising that the kind of affliction launched on the ground in this flood will never happen again.

God’s reasoning is simple, “for the intent of man’s heart is evil from his youth;…” (8:21). In other words, though all mankind is stained with sin and deserving of all kinds of curses, God decides to extend common graces instead of issuing recurring global curses on a consistent basis. What a promise! Man is going to be evil, but I am going to withhold these kinds of curses and keep them from taking place over and over again anyway.

Psalm 103:8-10-“The Lord is compassionate and gracious, slow to anger and abounding in loving-kindness. He will not always strive with us, nor will He keep His anger forever. He has not dealt with us according to our sins, nor rewarded us according to our iniquities.”

Secondly, God states, “I will never again destroy every living thing, as I have done,…”(8:21b). Though God would continue to judge certain peoples and even judge the world in the eschaton, God will never destroy all of the inhabitants of the world as he had here. This promise indicates that the global flood of Genesis 6-7 was, is, and will be the greatest disaster to ever hit planet earth. Even the coming tribulation, apocalypse, and battle of Armageddon do not compare to the Flood of Noah’s day, for, in the coming disasters outlined in Revelation, a remnant is spared and many will live on into the millennium.

These promises, confirmed in the mind of God, will eventually be made explicit to Noah as the narrative unfolds. For now, Moses allows the reader a sneak peek into what God is planning before He makes it known to the characters in the story.

Instead of wrath and destruction, for a time, God decides to establish order in the postdiluvian world that will lend itself to meaningful cycles—“While the earth remains, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease…” (8:22). Rather than receiving God’s wrath, the earth would be blessed with the “regularity of predictable environmental patterns that are undergirded by [His] directive hand” (Matthews, 396).

These patterns continue to be expressed each and every year. Why, just outside, we see God’s hand of direction guiding each leaf down to the earth, having been already been painted in rich red, yellow, and orange hues. The cycle of life brought on by the seasons we witness are evidence of the incredible grace of God—grace that provides growing and harvesting seasons and beautiful spectacles of blooms in the spring and icicles in the winter. This cyclical performance fascinates and blesses all who see, touch, taste, smell, and feel, even though all deserve none of the beautiful sensations these seasons create.

Here, in Genesis 8:22, God sees fit to reestablish the order and boundaries that were introduced at the beginning of creation (1:14). Though the promise infers that planet earth receives God’s special care and blessing, it also suggests that the present world will someday cease—“While the earth remains.” This means that even at this early junction, God had a plan that would involve the end of the world as we know it. In other words, the common grace that pervades this passage, would sustain the order of planet earth and, to an extent, the inhabitants in this world, until the end.

So What?

Even as we meet here today, we are enjoying the common graces of God and are living within His ordered universe. Fallen though it is, God continues to sustain the earth in ways we do not deserve and will continue to do so for as long as He determines. Notice, I did not say, “depending on who takes office this January, or which Supreme Court Justices are appointed, or which laws are repealed.” This is God’s universe and (Praise God) we are His people! Like Noah, we have been give certain promises and have every reason to hope (no matter how grim or empty the world looks around us).

As a result, like Noah, we have every reason to worship the Lord. Each of us could testify to various storms through which God has allowed safe passage. However, too often many of us, including myself, are too preoccupied with what is next, what is mine, or what is unknown that we fail to respond to these graces as Noah did –cheerfully sacrificing in praise and adoration. Instead of demonstrating our dependency on God, we depend on ourselves and what we can do, horde, collect, or obtain. This does not produce a fragrant aroma before the Lord. Worship does! Therefore, regardless of what is next, what is known, what takes place, let us never forget make worship of our Lord primary and not allow any other concern take precedent. 

Hurry Up and Wait-Gen. 8:1-19

Growing up I really enjoyed going to Six Flags Fiesta Texas—an amusement park filled with roller coasters and other attractions. Inevitably, we had to wait in lines in order to enjoy the thrills the rides promised and on at least one occasion, this proved exceedingly aggravating. Having already waited for the better part of an hour in a long line, I was devastated when I entered a building that I thought was the end of line and beheld an additional labyrinth of bars and chains guiding dozens of people to the ride's real entrance.

It is always difficult to come to what you believe to be the end of an experience, trial, or difficult season, only to discover that it isn’t over yet. Such sentiments were not lost on Noah and his family in Genesis 8. The end of the rainy forecast was only the beginning of this incredible ordeal and the actions taken in Genesis 8:1-19 tell a story that we could all stand to learn from as we continue to wait on the Lord in this life in general or in any situation in particular.

God Turns off the Rain-8:1-5\

Three powerful words mark the transition from death and judgment (see chapter 7) to life and promise (chapter 8)—“But God remembered…” (8:1). As the Lord promised in 6:18 and reiterated in 7:1, the flood waters begin to drain and Noah, his family, and all of the animals on board the ark are spared—“Noah and all the beasts and all the cattle that were with him in the ark; and God caused a wind to pass over the earth, and the water subsided…” (8:1). The expression “remembered” is far more than simple recollection. Instead, the term is used here of covenant fidelity. In other words, God is acting in accordance with His promise to Noah.

Gen. 6:18-“But I will establish my covenant with you; and you shall enter the ark—you and your sons and your wife, and your sons’ wives with you;…”

This theme of remembrance is carried throughout the rest of the Old Testament It describes the Lord’s response to the requests of His people when He delivers Lot from the destruction of Sodom and Gomorrah on account of Abraham’s mediation (19:29) and when He hearkens to barren Rachel, who gives birth to Joseph (30:22). Remembrance was the appeal of Moses’ intervention on behalf of backslidden Israel (Ex. 32:13). God consistently calls Israel to “remember” Him, promising that He would “remember” them. Therefore, Noah serves as a great example for the people of Israel to follow. He remembered the Lord by obeying His instructions and God remembers him and his family.

 

The way in which God shows His remembrance of Noah is by turning off the water. Just as God had caused the floods to rise, God is the agent behind its reversal. First, God calls the winds to pass over the earth, and the water subsided…” (8:1). There is an interesting parallel that takes place between Gen. 8 (the emergence of the world out of the watery depths) and Gen 1 (the creation of the world). Here, “wind” (ruah), “earth,” “waters,” and “deep” echo Gen. 1:2—“…and darkness was over the surface of the deep, and the Spirit of God was moving over the surface of the waters.” 

Moses continues to describe the recession of the flood in verse 2 when he says, “Also, the foundations of the deep and the floodgates of the sky were closed, and the rain from the sky was restrained” (8:2). Here, there is a distinct juxtaposition witnessed between the “deep”/“floodgates” (waters) and the “sky” (repeated twice). This is not unlike the juxtaposition witnessed in Gen. 1:7 when Moses says “God made the expanse (sky), and separated the waters which were below and the expanse from the waters which were above the expanse…”

In Gen. 8:2, God turns off both the fountains (water coming up out of the earth) and the floodgates (water raining down from above). 

This, no doubt, allowed the “water” to recede “steadily from the earth, and at the end of one hundred and fifty days the water decreased” (8:3). Draining into the deepest recesses of the ocean and eventually finding its way back into the earth’s crust the ark eventually finds a resting place on a mountaintop.

The Kola Superdeep Borehole is the result of a scientific drilling project of the Soviet Union. The project (which began in May 1970) attempted to drill as deep as possible into the Earth's crust. Though a number of boreholes, the deepest, SG-3, reached 12,262 meters (40,230 ft or over 12km or over 7.5 miles!) in 1989 and still is the deepest artificial point on Earth. To scientists, one of the more fascinating findings to emerge from this well is that the rock at that depth had been thoroughly fractured and was saturated with water. This water, unlike surface water, must have come from deep-crust minerals and had been unable to reach the surface because of a layer of impermeable rock. No doubt, when the God broke open the fountains of the deep, all of this water was able to break through and reach the surface.

 “In the seventh month, on the seventeenth day of the month, the ark rested upon the mountain of Ararat” (8:4). These indications of time are significant in Genesis 8, for, they do not just chart when things took place, but they allude to the religious calendar. The seventh month in the Hebrew calendar was Tishri, the most important month of the sacred celebrations, it included the Day of Atonement, the Feast of Trumpets, Tabernacles, and Sacred Assembly (Lev. 23:23-36). This leaves commentators like Matthews convinced that there is a connection between when the Ark “rested” and the cultic month that celebrates atonement and God’s provision. Though Noah was not privy to these celebrations (as they began after his time), no doubt Moses’ original audience was familiar and could therefore make these connections. More interesting still is that the word “rested” (nuah) is very near the name “Noah.” 

The ark’s resting place was on “mount Ararat.” Sitting some seventeen thousand feet above sea level and situated in modern day Turkey, this mountaintop was the first sight of land and would prove to be to be the only sight of land for three months!

The account continues by saying “The water decreased steadily until the tenth month; in the tenth month, on the first day of the month, the tops of the mountains became visible…” (8:5). Some seventy-two or seventy-three days after the vessel landed, the waters had regressed far enough to reveal the peaks of various surrounding mountains. “Land Ahoy!” Noah must have shouted, excited to finally perceive something other than water around him. However, it would be five more months until God would give the all clear to depart the ark!

As the land is seen coming up out of the waters in verses 3-5, one cannot help but remember that in Gen. 1:9 “God said, ‘Let the waters below the heavens be gathered into one place, and let the dry land appear”…” Both passages contain the verb “appear,” and the appearance of “dry land.” This helps reiterate the connection between creation and recreation. God created an inhabitable world in Gen. 1 and was in the process of doing the same in Gen. 8.

Noah Sends the Birds -8:6-12

Having made patience his new friend, Noah waited for more instructions. Imagine, coming all this way only to (for a time) sit and wait (with all of those animals!). Perhaps Noah’s curiosity or boredom got the best of him for “…at the end of forty days,…Noah opened the window of the ark which he had made; and he sent out a raven, and it flew here and there until the water was dried up from the earth…”(8:6-7). Many who are aware of Noah’s story know about the dove; however, how many forget about the raven? The raven was probably sent out for the same reason as the dove; however, perhaps the raven was sent out first because of his strength and ability to fly longer distances without returning for food. “According to rabbinic tradition, the raven was released first as expendable since it was neither good for food nor sacrifice…its departure from the ark signified that the impurities of the past had been removed and the creation of the new world had a fresh start” (Matthews, 387). Whether or not Noah understood this is unclear. However, progressive revelation is able to help us understand what may have been involved in this decision.

Seven days later, the second animal to leave the ark is a dove—“Then he sent out a dove from him, to see if the water was abated from the face of the land” (8:8). Remember, if we take the specifications of the ark literally, the only way for Noah to see outside of the ark is through the lone window on top. Therefore, he is made to rely on these winged shipmates of his to scope out the surroundings to see if there is any dry land that they can inhabit.

Unfortunately,”… the dove found no resting place for the sole of her foot, so she returned to him into the ark, for the water was on the surface of all the earth. Then he put out his hand and took her, and brought her into the ark himself,…” (8:9).

The difference between the dove and the crow is striking. The dove is beautiful and a symbol of peace and purity. The crow is anything but these things.

Noah patiently waits another seven days “and again he sent out the dove from the ark…” (8:10). This time “the dove came to him toward evening, and behold, in her beak was a freshly picked olive leaf. So Noah knew that the water was abated from the earth” (8:11). Eureka! This fresh leaf confirmed that the earth was dry enough to yield foliage and perhaps even vegetation. Such a discovery must have reassured Noah (the new Adam) that God had made good on His promise.

 “Then he waited yet another seven days, and sent out the dove; but she did not return to him again” (8:12). It is obvious that this time the bird left, she found something better than what she already knew was on the ark (freedom in a sustaining environment). “By not returning it proclaims this freedom to those who are still shut up in the ark” (Westermann, 449).

Noah’s birds reveal that the earth was drying up and able to sustain life. However, these birds also parallel the birds that were created on the fifth day of creation—“…and let birds fly above the earth, in the open expanse of the heavens” (Gen. 1:20). As these birds were some of the first visible organisms on the earth, so too are they the first seen outside the ark and the first to witness signs of life following the flood. 

The Passengers De-Ark-8:13-19

 “Now it came about in the six hundred and first year, in the first month, on the first of the month, the water was dried up from the earth,…” (8:13a). An entire year had passed since the rain began to fall (see 7:6). However, by now the earth was dry again.

I imagine with great alacrity, “Noah removed the covering of the ark, and looked, and behold, the surface of the ground was dried up…”(8:13b). For the first time, Noah could see what his birds had seen. 

There, in the midst of that profoundly tender and quiet moment as Noah perceived the barren landscape—no people, no animals as far as the eye could see—God breaks the silence and speaks for the first time since He gave Noah his final instructions—“then God spoke to Noah saying…” (8:15).

 “…go out of the ark, you and your wife and your sons and your sons’ wives with you…’” (8:16). These are the words that Noah and his family had longed to hear. They had heard the words of God’s judgment on the earth, the instructions they were given, and the promise God had made; however, now they heard the unmistakable sound of hope realized. They were alive following the most cataclysmic ordeal the world had ever seen and could now start their lives in a new world.

After calling them out of the ark, God issues two commands. The first of these is in the first part of verse 17—“ Bring out with you every living thing of all flesh that is with you, birds and animals and every creeping thing that creeps on the earth, that they may breed abundantly on the earth,…”. This new world not only belonged to mankind, it belonged to the creatures on the ark. However, just as humans were over and above the animal kingdom in Genesis 1:28b, so too is man given authority here in this new situation as mankind leads the animals off of the ark and sees to it that they breed accordingly to fill the earth with their presence.

The second command God gives to Noah’s family is to get busy —“be fruitful and multiply on the earth” (8:17b). As the fountainheads of the human race, it was Noah’s family’s job to help repopulate the planet—just as Adam and Eve were commissioned to do in Genesis 1:28a. What a responsibility! 

Having heard this newest list of instructions, Noah, as he has proved to do time and time again, obeys without hesitation—“So Noah went out, and his sons and his wife and his sons’ wives with him” (8:18). Though their eyes needed some adjusting as they emerged from the darkness of the ark, I believe this family was eager to get some fresh air. When they stepped out of the ark, they were stepping out of a world that God had destroyed and into a new world teaming with possibilities and potential—a world preserved just for them because of the overwhelming grace of God.

Following mankind’s lead, “Every beast, every creeping thing, and every bird, everything that moves on the earth, went out by their families from the ark,…” (8:19). The implication here is that Noah's family and the animals with them began to do just as God had commanded—reproduce and fill the earth.

So What?

The actions taken in Genesis 8 reveal the faithfulness of God and the values of patience and obedience. When God turns off the rain, He makes good on the covenant that He cut with Noah. When Noah sends the birds while waiting for final instructions, he demonstrates incredible patience. When the passengers finally leave the ark, they do so in obedience to the Lord’s command.

Though we may be far removed from Noah’s situation and the global flood, the principles of this passage continue to speak loud and clear. God has cut a covenant with you and with me—a covenant of grace. Our hope in Jesus Christ and the heaven that is coming is the destiny we will one day reach after our journey through the storm of this world. However, for the time being, patience is required as the Lord tarries and time continues its march. At times, I imagine that many of us feel like Noah in his ark. Like him, we see only a small section of what is going on and are made to wonder what is out there and what is coming. We throw out our birds to get a read on the world around us, hoping that relief is around the corner. In the meantime, what is required of us is obedience. Like Noah, our responsibility in this journey is simply to do what God instructs when He instructs it and how He instructs it. Who knows how things may have turned out if Noah had not done as he was told when he was told to do it! Just imagine what would have happened if Noah wasn’t patient to wait and took matters into his own hands!

 Our patience to wait on the Lord and obedience to answer His call is essential to accomplish the mission that God has given us. 

The Holiness and Power of God-Gen. 7

When we teach the story of Noah and the ark to our children, most of the emphasis lies in the animals coming two-by-two and Noah and his family’s safe trip to dry land. These stories all end with the beautiful rainbow that indicates the reminder that “God will never flood the earth again.” Though these retellings of the story highlight most of the important elements, at least one detail tends to be overlooked—the total annihilation of mankind and all of the world’s creatures.

While I cannot blame parents and Sunday school teachers for glossing over this less attractive element of the account, we must not overlook what it has to say to us about God. Therefore, today we are going to dive deep into the darkest recesses of this powerful account in order to appreciate the holiness of God, and afterward check to be sure that we have a seat on the ark that He has provided us.  To this end, we will observe four actions God takes in Genesis 7.

1. ACTION #1: God Gives Final Instructions -7:1-5

After the ark was complete, “the Lord said to Noah ‘Enter the ark, you and all your household, for you alone I have seen to be righteous before Me in this time,…” (7:1). This command matches what will eventually come in 8:16 when God will command Noah out of the ark. Noah’s family enjoyed exclusive entrance into the ark, safe passage while on the ark, and was permitted to exit the ark on dry land because of Noah’s response to God’s grace, rendering him “righteous” before God in his time—a time described elsewhere as desperately wicked and only evil continually.

However, Noah and his family are not the only ones on this large vessel. As God continues he says, “You shall take with you of every clean animal by sevens, a male and his female; and of the animals that are not clean two, a male and his female, also of the birds of the sky, by sevens, male and female, to keep offspring alive on the face of all the earth,…” (7:2-3). Beyond bringing two of every animal kind on the ark, Noah is commanded to bring with him seven, or seven pairs, of “clean” and “unclean” animals. Both the verbiage here-- “seven”-- and the designations provided --“male and female”-- seem to suggest that God intended to bring “a full complement, adequately representing the whole created order that was fit to reproduce on the earth following the flood” (Matthews). In other words, the use of “seven” here may be more figurative than literal, indicating, in conjunction with what has already been said earlier, that God wanted to bring in all of the animals in pairs—male and female.

Perhaps seven is used because of the timing that is indicated in verse 4—“for after seven more days, I will send rain on the earth forty days and forty nights; and I will blot out from the face of the land every living thing that I have made” (7:4). The flood was imminent and, for Noah and his family, it was time for final preparations.

Seven (the number of days before the rain would start) and forty (the number of rainy days) are important numbers in the Hebrews Bible. For instance, it took seven days to create the universe. Now, in seven short days, God would destroy the earth and everything in it with a cataclysmic flood. “Forty” is how old Isaac and Esau were when they married, how long Moses was on the mountain when he received the law from God, how long Israel’s spies inspected the land of Canaan, and how many years God people spent in wilderness captivity.  At least in these examples, 7 represents order, life, etc. while 40 is associated with God’s message either in word or action and this is not always an easy message to hear.

In this particular situation the message was judgment and the medium through which this message would come was a flood. God takes personal responsibility for dishing out this wrath saying, “I will blot out from the face of the land every living thing that I have made,…” (7:4b). He had created the world and now, after finding it unsatisfactory, He decides to destroy it.

God chooses to send the rain as His method of judgment. Often rain is associated with either life or death. In Gen. 19:24 God rained down fire on Sodom and Gomorrah. In Exodus 9:18, 33-34, He rained down hail fire after Pharaoh challenged God’s authority. However, later in the wilderness manna rained down from heaven to sustain the people of God. It would seems as though the effect the rain of God has on a person depends on whether or not that person is a part of the family of God. For the children of God, rain brings life and promise; for those outside the family, rain brings judgment and destruction.

In the midst of these instructions, Noah, as already iterated at the end of chapter 6, remained obedient—“Noah did according to all that the Lord had commanded him,…” (7:5). With plans like these, I cannot blame him!

2. ACTION #2: God Sends the Rain-7:6-12

Next, God sends the rain. The Bible says in verses 6 and 10-11a “Now Noah was six hundred years old when the flood of water came upon the earth…It came about after the seven days, that the water of the flood came upon the earth. In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month, on the same day…” Noah’s age not only serves to highlight how long he had graced the planet with his presence, it also helps the reader understand how long his saga lasted. He is six hundred years at the inception of the flood (when the rain started) and six hundred and one at its completion (when the earth was dry) (see 7:6, 11; 8:14).

Following Noah’s example of obedience “…his sons and his wife and his sons’ wives with him entered the ark because of the water of the flood. Of clean animals and animals that are not clean and birds and everything that creeps on the ground, there went into the ark to Noah by twos, male and female, as God had commanded Noah…” (7:7-8).

It is here that the rain begins to pour and the waters begin to rise up out of the earth—“all the fountains of the great deep burst open, and the floodgates of the sky were opened. The rain fell upon the earth for forty days and forty nights…” (7:11b-12). Coming from the ground and falling from the sky, the earth is held in tension in between and the floods prove overwhelming.

According to Answers in Genesis, “Noah’s Flood was much more destructive than any 40-day rainstorm ever could be. Scripture says that the “fountains of the great deep” broke open. In other words, earthquakes, volcanoes, and geysers of molten lava and scalding water were squeezed out of the earth’s crust in a violent, explosive upheaval. These fountains were not stopped until 150 days into the Flood—so the earth was literally churning underneath the waters for about five months!”

Such an event had never before nor will ever again be witnessed on the earth.

3. ACTION #3: God Closes the Door-7:13-16

On this fateful day, as everyone looked to the sky and around them in horror as the water began to pool, “Noah and Shem and Ham and Japheth, the sons of Noah, and Noah’s wife and the three wives of his sons with them entered [safely onto] the ark” (7:13). God’s grace in the Noah’s family’s life secured their salvation from the storm.

Not only was Noah’s family’s salvation secured on this vessel, but “They and every beast after its kind, and all the cattle after their kind, and every creeping thing that creeps on the earth after its kind, and every bird after its kind, all sorts of birds” (7:14) was saved.  

These were there because of God’s provision—“so they went into the ark to Noah, by twos of all flesh in which was the breath of life. Those that entered, male and female of all flesh, entered as God had commanded him;…” (7:15). The command of God called down judgment upon the world, had called Noah and his family, and summoned two of all the animals unto salvation. His Word had spoken the world into existence, and this same word would destroy it. His Word had created mankind and all of the animals; now it would save mankind and the animal kingdom from extinction. God is the grand mover and shaker of His story.

Not only does God’s word call Noah to his work and the animals his way, it closes the door of the ark—sealing the fate of all those in the world and those on this exclusive vessel—“and the Lord closed it behind him” (7:16).

I cannot help but marvel at the concrete metaphor this door is for salvation. For those outside of the ark, what follows is destruction. For those inside the ark, what follows is salvation. What made the difference? Passage through this lone door in the side of this big boat. Though God would have been totally justified to destroy everything and everyone, His perfect will decides to remake the world using some of what was there. However, all that would be used would have to pass through this fateful wooden entrance.

4. ACTION #4: God Floods the Earth-7:17-24

The final act that God is said to have taken in this passage involves flooding the earth. The totality of the flood is described by means of several phrases that begin with either “the flood came” (7:17) or “the water prevailed” (18-19, 24). First, the water was so immense that it lifted the 450ft long ark—“then the flood came upon the earth for forty days, and the water increased and lifted up the ark, so that it rose above the earth” (7:17). This must have been some spectacle to see the ark budge and hear the creaking of its rafters as it shifted on its foundation.

The account continues by saying “The water prevailed and increased greatly upon the earth, and the ark floated on the surface of the water” (7:18). After creaking and shifting, eventually the water became so great that the ark scooted away from its resting place and began to float away –guided by the prevailing waters that were taking over the earth.

However, the rain continued to come down and the floods continued to go up—so far up that even the mountains were hidden beneath the watery depths—“The water prevailed more and more upon the earth, so that all the high mountains everywhere under the heaves were covered. The water prevailed fifteen cubits higher, and the mountains were covered” (7:19). In other words, the water rose to a level 22.5 feet above the tallest mountain! God did not just cover the earth, He completely flooded the earth—so much so that no land could even be perceived beneath the surface.

This flooding continued for one hundred and fifty days—“The water prevailed upon the earth one 

hundred and fifty days” (7:24). The magnitude of the waters poured out and raised up is met with a long duration. Most floods last hours or days; this lasted for the better part of a year!

The way that this flood is described by Moses in this account convinces the reader that the flood was total/complete. The planet, at least for a time, was a watery sphere floating in the solar system with a lone ark and single family bobbing on the surface of the waters. The earth had come full circle in a short amount of time. It began as watery chaos in Genesis 1 and was now a watery chaos in Genesis 7.  

Running parallel to the phrases describing the completeness of the flood are phrases indicating the completeness of God’s judgment. These are identified by the repetition of words like “all,” “perished,” and “death.” The first of these is found in 7:21—“All flesh that moved on the earth perished, birds and cattle and beasts and every swarming thing that swarms upon the earth, and all mankind…” (7:21).  As if “all flesh” was not enough to indicate the extent of God’s judgment, Moses lists all of the different kinds of animals he can think of to accentuate the point being made.

If this did not suffice, he continues in verse 22 by saying, “of all that was on the dry land, all in whose nostrils was the breath of the spirit of life, died…” (7:22). Just into what had God breathed life? Every living thing (Gen. 1:30), and, in a special way, mankind (Gen. 2:7).

Gen. 1:30-“and to every beast of the earth and to every bird of the sky and to everything that moves 

on the earth which has life, I have given every green plant for food"; and it was so.”

Gen. 2:7-“Then the LORD God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being.”

In a word, all life perished on the earth.

Making good on his promise in Genesis 6:7 (“I will blot out man whom I have created from the face of the land, from man to animals to creeping things and to birds of the sky; for I am sorry that I have made them.”) God “blotted out every living thing that was upon the face of the land, from man to animals to creeping things and to birds of the sky, and they were blotted out from the earth” (7:23). However, making good on his promise to Noah 6:18 (“But I will establish My covenant with you; and you shall enter the ark—you and your sons and your wife, and your sons’ wives with you.”), “only Noah was left, together with those that were with him in the ark” (7:23).

So What?

What are we to glean from this passage? God floods the earth? Perhaps the message of this is no 

more complicated than this—God is a holy God and this makes His wrath against wickedness necessary. God not only deals with wickedness, He does so completely. The biggest illustration of God’s matchless holiness and corresponding power to deal with sin is witnessed in this global flood that totally blotted out the earth and every living thing and person in it.

Such a message is important in our world today that tries to dilute morality and relativize absolutes. God’s holiness is a radical concept in a world in which anything goes and everyone’s truth is considered equal. Though an all-powerful holy God may seem queer to a postmodern world, the very God people deny today is the One who will one day deal soundly with our present world of sin and death.  When He does, He will do so completely.

This makes one’s relationship to the ark of the utmost importance. Those on it will be saved from the coming judgment. Those not on the ark—who deny God’s existence and scoff at His holiness---will perish. Who is the ark? His name is Jesus. He is both the salvation God has provided from God’s justified wrath and the door through which salvation is accessed.

The door of salvation works the same way today as it did for Noah and his family. Jesus calls Himself the “door” in John 10:9.

John 10:9-"I am the door; if anyone enters through Me, he will be saved, and will go in and out and find pasture.”

Have you passed through its frame?