"And God remembered Noah"
THE END OF THE FLOOD: A NEW BEGINNING FOR MAN
The severity of God is blended with His goodness, as He "remembers" Noah in the Ark and makes provision for a new beginningfor man.
The Flood Recedes — vv. 1-5
Violence and corruption had brought destruction, but the remembrance of Noah's faithful witness ensured the manifestation of goodness from God. Thus mercy triumphed over judgment, as it does in every age (James 2:13).
VERSE 1
"And God remembered Noah" — This statement is like a beam of light in a dark and gloomy scene. It is infinitely comforting that at that epoch when God's name was vindicated in fearful judgment and destruction of those who had corrupted the earth, He recalled to mind those few in the Ark who had remained faithful to Him. The Hebrew zakar signifies "to mark so as to recognise," and thus to remember. Though as the sole survivors of a drowned world, Noah and his company must have felt very lonely as they looked out upon the waste of mighty waters, they were very much in the considerations of God. God does not forget. Thus later, He told Noah He would remember His covenant in the Age to come (Gen. 9:15). In similar manner, He remembered Abraham's prayer and saved Lot (Gen. 19:29). He remembered Rachel's plea, and healed her barrenness (Gen. 30:22). He remembered His covenant and delivered Israel (Exod. 2:24). He will yet remember the covenant and the land and fulfil His promise (Lev. 26:42; Ezek. 16:60; Psa. 105:8, 42; 106:45). On the other hand, Israel was called "to remember" the Passover (Exod. 13:3); the Sabbath (Exod. 20:8); the Commandments (Num. 15:39-40); their national status before Yahweh (Deut. 5:15; 15:15; 16:3, 12); the Omnipotence of Yahweh (Deut. 7:18; 1 Chron. 16:12; Psa. 105:5); the types manifested in their history (Deut. 8:15,16); the Divine Name (Deut. 8:18; Psa. 20:7); their failures (Deut . 9:7); the Divine blessings (Deut. 32:1-7); the brevity of life (Psa. 89:47); the Creator in youth (Ecc. 12:1); the examples of the past (Isa. 46:9). Unfortunately they forgot (Jud. 8:34; Psa. 78:41). We, too, are encouraged to remember the goodness of Yahweh in calling us to the Truth (Eph. 2:11-14); and to recall the examples of the past (1 Cor. 10:11). In his prayers, Nehemiah constantly included a plea that Yahweh should remember him for what he had done (Neh. 13:14, 22, 29, 31). See also Psa. 25:6-7; 74:2, 18, 22).
The term, "God remembered," is used relatively. In the real sense, Yahweh does not forget, but He does "mark" for attention those who are deserving of it. God is said to "remember" when He takes action. Thus He is said to "remember" men's sins when he punishes them (Psa. 25:7); and His people's needs when He supplies them (Neh. 5:19). So now, as He was about to move to reverse the effect of the Flood, the record states that He "remembered" Noah.
"And every living thing, and all the cattle that was with him in the ark" — Paul asked the question, when quoting the provision of the Law for the kindly treatment of oxen, "Doth God take care (only) of oxen? Or saith He it altogether for our sakes? For our sakes, no doubt" (1 Cor. 9:9-10). Thus the oxen were used typically for man. That was the case in the time of Noah when God "remembered all the cattle." The living cargo in the ark was called to mind, as, in the Judgment of the last day, the nations will be cared for (see Isa. 60:12; Zech. 14:16). See further note in Ch.9:12.
"And God made a wind to pass over the earth, and the waters asswaged" — This strong, drying wind hastened the work of evaporation. The word is ruach, spirit. Originally, when water covered the earth, "the Spirit of God moved upon the face of the waters" (Gen. 1:2) to effect the work of Creation. Now, again, the Spirit was used to repair the ravages of the Flood.
VERSE 2
"The fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained" — The tremendous convulsions of nature ceased (see Ch. 7:11), and the earth commenced to return to normal. Similar convulsions of nature will be manifested at Christ's return (Zech. 14:4; Isa. 2:21).
VERSE 3
"And the waters returned from off the earth continually" — The margin supplies the literal Hebrew: "going and returning." Convulsions of nature had driven the waters hither and thither, but now the steady action of the wind in driving the water from off the elevated ground, and the lessening of volcanic action and earthquake, brought a state of comparative calm to the previously surging waters. The Hebrew implies that originally huge tidal waves had swept the earth, but now they commenced to gradually settle. Meanwhile, the Ark had to battle with the waves of judgment — as does our Ark of shelter.
"And after the end of the hundred and fifty days" — Comprising five lunar months of thirty days each. See note Ch. 7:24.
"The waters were abated" — The Hebrew word chacer signifies to lack, fail, lessen. Rotherham renders it "decreased." The flood of water began to recede.
VERSE 4
"And the Ark rested" — The Ark apparently drew 15 cubits of water, for the water was 15 cubits above the highest peak (Ch. 7:20 ). As the Ark was 30 cubits in depth (Ch. 6:15), it evidently drew half its height.
"In the seventh month, on the seventeenth day of the month" — The repetition of "seven" is interesting, for Noah now saw signs that God would act in accordance with His covenant. The order of the months of the year was later changed (Exod. 12:2), and the seventh month became the first month, or Abib: the month in which the Passover was celebrated. On that basis, it was at the conclusion of this day (Matt. 28:1) that Christ rose from the dead. Under the Law a sheaf of the harvest was waved (Lev. 23:10-11), indicating Israel's dedication of its strength to serving Yahweh.
"Upon the mountains of Ararat" — Ararat (a Chaldean word) signifies The trembling light, or The mount {English and Hebrew Concordance). Ararat is a high mountain range in Armenia (Turkey), noted for its harsh, lofty, inaccessible peaks. The two tallest, about llkms (7 miles) apart, are respectively fourteen thousand and ten thousand three hundred feet in height. The higher peak, called by the Persians Kuhi-Nuh, or The Mountain of Moses is perpetually topped with snow. Prior to the Flood, most likely the extremes of height and depth today in evidence upon the earth, did not then exist, for there are evidences of lush growth on some high mountains such as is not possible now.
Possibly these high peaks were projected to their present elevations by seismic upheavals during the Flood, and the deep basins formed, helping to drain the water back from the earth.
It is impossible to identify the spot upon the mountain range where the Ark rested, and it does not necessarily follow that it was on one of its many peaks. What happened to it, or whether it is still in existence, is a matter of conjecture.
There are some who claim that they have seen the ruins of the Ark on the slopes of Ararat. Others have conducted expeditions in attempts to discover them, but without success. An interesting summary of all such efforts to date is recorded in the book: The Search For Noah's Ark.
Personalities Of The Old Testament
Abram, Abraham: The Friend of God
The name of this great man is related to the Hebrew word for "father", which is Ab. Abram means Exalted Father, and Abraham, Father Of A Multitude. Abram's name was changed to Abraham when the promise of a multitudinous seed was renewed to him by God (Gen. 17:5,9). He is one of the greatest men of the Bible, one whose outstanding faith is set forth as an example for all those who should follow in his footsteps (Rom. 4:18-25). He is described as the "father of the faithful" both Jew and Gentile (Rom. 4:11), and the "Friend of God" (James 2:23). His biography describes him as being "called", and "chosen", and "faithful", and, significantly, that is also the character of his spiritual Seed (Gal. 3:26-29), the approved who will be with Christ in the Age to come. They too, are "called and chosen and faithful" (Rev. 17:14).
He was called from the great and populous city of Ur (Gen. 11:28), and from its pagan worship in which he once participated (Josh. 24:2-3). Moving northwards from thence to Haran (Enlightened), he was again called upon to take a southern route, passing over the Euphrates into the land of Promise (Gen. 12:1). Great and precious promises were made to him conditional upon him being obedient to the call; and those important promises form the basis of the Gospel message (Gen. 12:2-3; Gal. 3:8). Having passed over the Euphrates into the land of Promise, and by obedience to the Divine call, passing over from a way of death to a way of life, he received the name of "Abram the Hebrew" (the Crosser over,Gen. 14:13), and so became the first Hebrew.
He remained a stranger and a pilgrim in the land of Promise until the day of his death (Heb. 11:8-16), for "the Canaanite was then in the land" (Gen. 12:6). He built an altar at Shechem where he was given a revelation from God, and was promised that his seed would inherit the land (ch. 12:7), and again at Bethel (ch. 13:15-17).
Famine drove him into Egypt, and in the face of the wickedness of the land, and the possible threat of violent opposition, he manifested a temporary weakness. However, such incidents in the lives of great men remind us that they were human, and that the divine account of their lives is factual.
God blessed Abram with great riches; and blessed Lot, Abram's nephew also, with similar wealth. This led to a disagreement, and Lot left his uncle for the luxurious and comfortable plains of Sodom and Gomorrah. But the cities of the plain were attacked by Chedorlaomer, the powerful king of the north, and Lot was taken captive; to be rescued by Abram and his company of faithful retainers. Abram was a man of courage as well as a man of faith.
His faith stemmed from his belief. When God told the childless Abram that his progeny would be as numerous as the stars of heaven, the record states that "he believed ... and... He counted it to him for righteousness" (Gen. 15:6). Paul adds to the statement by declaring: "Without being weakened in faith he considered his own body now as good as dead" (Rom. 4:19, R.V.), as well as the "deadness of Sarah's womb. He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God" (v. 20).
He married Hagar at the instigation of Sarai in order that they "may obtain children by her". This was not an evidence of weakness of faith, but a use of natural means to accomplish the Divine purpose. Nevertheless it was not God's way. The promised seed would come through Sarai, and in order to impress that fact, Abram was told that his name would be changed to Abraham, and Sarai's name would be changed to Sarah.
The promised son was born when Abraham was one hundred years old (Gen. 17:17), and Sarah was ninety. Isaac replaced Ishmael, the son of Hagar, in the camp of Abraham, and on him the patriarch placed all his hopes for the future. This provided the background to the greatest test placed on Abraham: the proposed sacrifice of his son. Abraham did not flinch from the trial. He implicitly believed God, and therefore realised that if he offered up his son, he would be restored to him, as through a resurrection (Heb. 11:17-19). On this evidence of his outstanding faith and obedience to the Divine command, the promises were renewed to Abraham unconditionally, confirmed by an oath (Gen. 22:15-18). He carefully supervised the upbringing of Isaac, as he did of all his children (Gen. 18:19), making special preparations to obtain for him a bride (Gen. 24). He separated him from the rest of the family, and gave unto him the major portion of his possessions (Gen. 25:5-6).
In addition to Ishmael and Isaac, the sons of Hagar and Sarah, Abraham had children by Keturah, another wife, whom he married earlier probably about the time he married Hagar (Gen. 25:1-4). In a typical sense, through her, he became a father of many nations, for her children later developed into nations. Sarah died at the age of 127 years, and Abraham purchased the cave of Machpelah as a burying place (Gen. 23). Abraham died at the age of 175 years, and was also buried there (Gen. 25:7).
His life reveals characteristics that his children should emulate (see John 8:39). He believed; even when the evidence indicated that what was promised was impossible (see Rom. 4:18). He obeyed; even though he knew not what was before him (see Heb. 11:8). He was a man of vision; he looked for that which he could not then see (see Heb. 11:10). He was a man of patience; he waited for God to act (see Gen. 17:17). He was a man of courage; he did not shrink from moving to the aid of Lot though warfare stalked the land (Gen. 14). He was a man of prayer; he pleaded the cause of Lot, and was granted his petition (Gen. 19:29). He was a man of sacrifice; he not only sacrificed animals unto God, but was prepared to give part of himself, even his "only" beloved son (Gen. 22). He lost nothing by his readiness to perform the Divine will, and gained much.
Abraham also manifested weakness on occasions, but this merely shows that perfection is of God alone.
Because he was human he provides a true example to his spiritual seed. He pleased God despite his weaknesses, and thus reveals that we can please God in spite of failings. In Abraham faith is seen to be perfected by action, as James teaches (James 2:20-24), and we are encouraged to walk the same pathway to the Kingdom that he so faithfully trod. The influence of Abraham is impressed upon the Scriptures in both the Old and New Testaments, and the day is coming when the whole world will be forced to recognise how truly great is this pioneer of the Faith (Luke 13:28).
VERSE 5
"And the waters decreased continually" — The literal Hebrew, as recorded in the margin, suggests that the waves became smaller as the waters poured back into the ocean beds, and the wind lessened in its velocity (cp. v.l).
"Until the tenth month" — Some two and a half months after the Ark had rested.
"In the tenth month, on the first day of the month, were the tops of the mountains seen" — This provided further evidence of Divine mercy to Noah. There were several such pieces of evidence. The first was the resting of the Ark on the unseen mountain, as we rest upon the unseen Rock of Christ (Heb. 6:19-20; 11:1); the second was the appearance of the tops of the mountains, typifying the visible evidence of fulfilling Bible prophecy; the action of the dove gave further pledges, and all these culminated in the sight of Noah's eyes when he removed the covering of the Ark and looked out.
The Message Of The Birds — vv. 6-12. As the tops of mountains became visible, and the Ark grounded upon Ararat, Noah sent forth a raven and a dove, to ascertain from their behaviour, the condition of things on the earth. The dove returned to the Ark for itfound no rest for its feet on the water-soaked, swampy soil. Seven days later, Noah sent forth the dove again. This time it returned with an olive leaf, bringing a message of goodwill to Noah. A further seven days, and it was sent out the third time, and on this occasion, it did not return.
VERSE 6
"And it came to pass at the end of forty days" — Forty is the number of probation. See note, Gen. 7:4.
"That Noah opened the window of the ark which he had made" Heb. challon, a small aperture, and not the skylight tsohar, an opening for light, mentioned in Gen.6:16. The former was a section of the latter that could be removed when required, as Noah did now.
VERSE 7
"And he sent forth a raven" The Hebrew word is oreb, dusky, referring to the black colour of the raven, and black is the colour of sin. As an unclean bird (Lev. 11:15), the raven represented "sinners of the Gentiles" (Gal. 2:15). Yahweh made use of ravens to feed Elijah (1 Kings 17:4), as he used Gentiles for the benefit of saints. The Psalmist declares that "the wicked are His sword" to that end (see Psa. 17:13-14; Isa. 10:5; 2 Cor. 4:15). Though typical of sinners, the raven is cared for by God (Luke 12:24), Who showers His good gifts upon good and evil alike (Matt. 5:45).
"Which went forth to and fro, until the waters were dried up from off the earth" The margin expresses the literal Hebrew as "going forth and returning." The raven came constantly back to the Ark, making it its base and refuge. It perched upon it, but was not admitted typifying the sinner. However, its action represented the pledge to Noah of God's Promise to him.
VERSE 8
"Also he sent forth a dove from him" The Hebrew word for "dove" is Yonah found in the name, Jonah. Jesus, at his baptism, was anointed with the Holy Spirit which appeared in the form of a dove (Matt. 3:16), the "sign" of which rested upon him (Luke 11:29-32). The dove was considered a "clean bird; and was offered in sacrifice (Lev. 1:14). It was the offering of poverty for a sin offering or a burnt offering; and was offered with a lamb at childbirth (Lev. 12:6); though, in the case of extreme poverty, another bird was offered instead of the lamb (v. 8; Luke 2:24). It was also used in the cleansing of the leper (Lev. 14:4, 22). Though considered a "clean" bird, the dove was never eaten by the Jews, but reserved by them for sacrificial purposes. It symbolised harmlessness (Matt. 10:16), and, therefore, in sacrifice, set forth the principles of innocence and perfection in character. But the dove also can act foolishly, like sheep (Hos. 7:11; Isa. 53:6), and, therefore, represented the lamb among bird life. In the Song of Solomon it is frequently used to symbolise the multitudinous Christ (Song 1:15; 2:14; 4:1; 5:2; 6:9). In the symbology and drama of the Ark, the dove represents the righteous.
"To see if the waters were abated from off the face of the ground" The dove will settle only on those places that are dry and clean.
VERSE 9
"But the dove found no rest for the sole of her foot" The earth was still swampy and wet, and therefore unfit for a clean bird such as the dove. Consequently, it flew over the stormy waters of the flood finding no rest. Its condition was much like that of saints today who find no "rest" in the present state, for "the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. There is no peace, saith my God, to the wicked" (Isa. 57:20-21).
"And she returned unto him into the ark, for the waters were on the face of the whole earth" Under those conditions, the Ark provided the only refuge of rest. That is true of the Bride of Christ today.
"Then he put forth his hand, and took her, and pulled her in unto him into the ark" In this act of mercy Noah typified Christ, who would draw his Bride into the refuge that he provides in the Ark of salvation. Noah extended more grace to the dove than he did to the raven, which he left to its own resources.
The words of the Psalmist are appropriate to his action: "Yahweh preserveth the simple (the innocent, the sincere); I was brought low, and he helped me. Return unto thy rest, my soul; For Yahweh hath dealt bountifully with thee" (Psa. 116:6,7).
VERSE 10
"And he stayed yet other seven days, and again he sent forth the dove out of the ark" The covenant period is again mentioned.
VERSE 11
"And the dove came in to him in the evening " - God appointed the evening to commence the complete day-period (Gen. 1:5), and this is continued in Jewish calculations, the day beginning at sunset (Matt. 28:1). Thus, the period stated indicated the commencement of a new epoch and points forward to the new era when restoration will come to the flood-ravaged world of Gentile times by the work of Christ and the saints.
"And, lo, in her mouth" The exclamation lo suggests that it was with rising excitement that Noah viewed the olive leaf carried by the dove. It was an assurance of judgment past and of fruitfulness in the earth. The leaf "in the mouth" suggests the work of the ecclesia in bringing the message of salvation to those who would be saved.
"Was an olive leaf pluckt off: so Noah knew that the waters were abated from off the earth" - The olive, like the dove, is a symbol of peace. Also like the dove, it is a symbol of Israel (Hos. 14:6 ), though the wild olive is also representative of the Gentiles (Rom. 11:17). In the type of the dove bearing the olive leaf to the Ark "in the evening," there is foreshadowed the bringing of the true Israel of God (Gal. 6:16), from out of all nations, in peace to the Christ-Ark (Eph. 2:11-14), at the evening time or beginning of the New Day (Mal. 4:1-2).
VERSE 12
"And he stayed yet other seven days; and sent forth the dove; which returned not again unto him any more" She went forth to her inheritance.
A Cleansed World vv. 13-19
On the first day of the new year (being the six hundredth and first year of Noah's life), the waters had receded from off the earth, and Noah removed the covering of the Ark. However, he did not allow any- body to leave the Ark until after a further 56 days had elapsed, and the ground was completely dried out. There is a difference in the Hebrew verbs contained in vv. - 4 expressive of this. In v. 13, the word "was dry" is "charebu"; in v. 14, it is "yabeshah," and signifies a more complete drying. In the typical foreshadowing of Genesis we perceive the application to the future. After the resurrection, the judgment on the nations must run its course, until the earth is fully prepared for the redeemed inhabitants. Then, as in Noah's day, the words of Psalm 103:9 will be fully appreciated: "He will not always chide, neither will He keep His anger for ever."
VERSE 13
"And it came to pass in the six hundredth and first year, in the first month, the first day of the month the waters were dried up from off the earth:" - This commenced both a new year, and a new beginning for humanity. Under the Mosaic Law special ceremonies marked the beginning of the new year, designed to bring home to Israelites their spiritual obligations. Other important events have synchronised with the beginning of the year, marking a new beginning for Israel. The setting up of the Tabernacle (Exod. 40:2); the sanctification of the Temple by Hezekiah (2 Chron. 29:17); the beginning of Ezra's pilgrimage to Jerusalem from Babylon (Ezra 7:9); the giving up of their foreign wives by faithful and repentant Jews to commence life anew (Ezra 10:17) all took place on a new year's day. Finally, the sanctification of the Temple of the Age to come is set down for such a time, and will mark a new beginning in Divine worship (Ezek. 45:18).
"And Noah removed the covering" - Those in the Ark had been shut in. There had been no opportunity for them to get out, nor to properly view the condition of the world. So their eyes had been mercifully closed to much of the suffering that had taken place when the Flood overwhelmed humanity. But now the time had come for the covering to be removed, and all to be revealed; when faith was to be exchanged for sight. The covering will be removed for saints when Christ makes his appearance in the earth, and they, too, will find faith replaced with sight. In due course "the face of the covering cast over all people" will be removed, and the truth in Christ Jesus will be completely revealed (Isa. 25:7). All doubts and confusion will cease, and his own people "shall see him as he is" (1 John 3:2). The full extent, and real benefit, of Yahweh's goodness and seventy (Rom. 11:22) will then be manifested, and Isaiah's words will be vindicated: "When ye see this, your heart shall rejoice, and your bones shall flourish like an herb; and the hand of Yahweh shall be known toward His servants, and His indignation toward His enemies" (Isa. 66:14).
"And looked, and, behold, the face of the ground was dry" — The Hebrew verb charebu is used in contrast to yabeshah in the following verse. As yet, only the surface, "the face of the ground," was dry, and Noah had to wait a further period before descending from the Ark. In like manner, at Christ's return, the saints must await the final preparations before entering into full possession of the inheritance that awaits them. Isaiah declares: "Come, my people, enter thou into thy chambers, and shut thy doors about thee, hide thyself as it were for a little moment, until the indignation be overpast" (Isa. 26:20). Meanwhile, in Noah's day, the earth remained moist and swampy.
VERSE 14
"And in the second month on the seven and twentieth day of the month" — This was one year and ten days. Cp. with ch. 7:11. Allowing thirty days to a month in a lunar year, the number of days totals 370. However, it is claimed that every alternate month in the Jewish calendar is limited to 29 days, making this period approximately 365 days, or a solar year. But were the Jewish months so treated originally? It does not appear as though they were, for the 150 days of vv. 3-4 are treated as five months (cp. with Ch. 7:11).
"Was the earth dried" — Hebrew: yabeshah; it was completely dried out.
VERSE 15
"And God spake unto Noah, saying" — He constantly informed Noah as to His intentions (Amos 3:7), and gave him commandments as to what he should do. See Ch. 6:3, 13; 7:2, 5; 8:1; 9:16. In the salvation of Noah and his family, God took the initiative, and kept Noah apprised of His intentions. Thus, in anger He did not overlook mercy. This is ever the case, for the work of salvation is His (2 Cor. 5:19). The sacrifice of Christ was not to appease a wrathful, vengeful God, but to draw "whosoever will" unto a loving and merciful heavenly Father.
VERSE 16
"Go forth of the Ark, thou, and thy wife, and thy sons, and thy sons' wives with thee" — The time had come for the narrow confines of the Ark to be exchanged for the freedom of the cleansed world. Two related commands were given: "Go forth!" and "Bring forth!" (v. 17). It marked a new beginning in relationship with God and His purpose, such as now is established at baptism, and foreshadowing that whiGh will be more completely manifested at the commencement of the Millennium.
VERSE 17
"Bring forth with thee every living thing that is with thee, of all flesh, both of fowl, and of cattle, and of every creeping thing that creepeth upon the earth:" — Noah and his family were commanded to act the part of shepherds to the living creatures in the Ark, inducting them into their new life and inheritance. So, in the future, the family of Christ will lead those mortals who escape the judgments of Armageddon, into a new life under new conditions.
"That they may breed abundantly in the earth, and be fruitful, and multiply upon the earth" — This had been restrained in the Ark; but now the time had come for the lower creatures to produce new life to the glory of their Creator. The antitype will be found in the spiritual life that will be developed in mortals during the Millennium (Isa. 65:19-23).
VERSE 18
"And Noah went forth, and his sons, and his wife, and his sons' wives with him:" — Obedience to the Divine commands is required: "come" (7:1); and now "go forth" (see v. 16).
VERSE 19
"Every beast, every creeping thing, and every fowl, and whatsoever creepeth upon the earth, after their kinds, went forth out of the ark" — The Hebrew word, as shown in the margin, signifies "families". They went forth in families. Family life is the basis of Yahweh's dealings with mankind now (Eph. 6:1-3), and will continue to be so in the Kingdom (Mic. 4:4; Zech. 12:12; Psa. 68:6; Matt. 19:29). When the family unit is broken down, as at the present, humanity suffers as a whole. The family principle is even incorporated into Yahwen's dealings with man. By baptism we are inducted into the family of Christ, and can address Yahweh as "our Father which art in heaven."
The Divine Promise To Noah — vv. 20-22
Stepping down from the Ark, Noah first directed his thoughts and actions Godward. He built an altar and sacrificed some of the clean animals and birds upon it. His action pleased Yahweh, and He responded with a promise of mercy and blessing.
VERSE 20
"And Noah builded an altar unto Yahweh" — This is the first reference to an altar in the Bible, though obviously, it was not the first one set up. The Hebrew is mizbeach from zabach, to slaughter an animal in sacrifice. Moses was instructed that altars were to be set up only at places where Yahweh recorded His Name (Exod. 20:24), that is, where He manifested His power, and that they were to be built of "unhewn stone". They pointed forward to Christ "our altar" (Heb. 13:10) through whom, all offerings should be made to God. Though Jesus was of our nature (stone), his character was Divine (John 1:14), and therefore he was fittingly represented by "unhewn stone", or stone shaped by the hand of Yahweh. Concerning the stones of altars, the instruction was given that "if thou lift up thy tool upon it, thou hast polluted it" (Exod. 20:25). In other words, mere human nature in its own power cannot manifest the Divine likeness but must be sacrificed to that end. An altar, therefore, represented Yahweh in sacrificial manifestation; and found its fulfilment in Christ Jesus. Every altar referred to in the Bible has a typical significance unique to itself, pointing forward to the work of God in Christ. Noah's altar of peace was no exception to this general rule.
"And took of every clean beast, and of every clean fowl" — These pointed forward to the offering of Christ. He was the antitypical priest, altar and sacrifice, and, as sinless before Yahweh alone among men, was fit to fulfil the type of the offerings. He was the lamb of God "without blemish and without spot" (1 Pet. 1:19).
"And offered burnt offerings upon the altar" — The references to clean and unclean animals, to altars, and to offerings and sacrifices, strongly suggest that there was a formal system of religion in vogue, which was doubtless handed down from the days of Eden onwards. No doubt this would not have differed much, if at all, from the Mosaic system even though the divine requirements had not been legislated beforehand so far as we are aware (Rom. 5:14). Hence, the burnt offerings that Noah offered required (1) the slaying of the sacrifical animal; (2) the dismemberment of its parts; (3) the meticulous washing of them in water; (4) the careful and orderly placing of them upon the altar, in order that the fire might easily penetrate; (5) the entire consumption of it into the ascending smoke (Lev. 1:1-17). An animal sacrifice was representative of the offerer, who was taught to see himself in its symbolism. Hence Christ, as the perfect offering, is representative of those "in him". He put self to death; he was clean in character; he was consumed with fiery zeal for Yahweh; he gave his head, and members (intellect, work and walk) to his Father; he was entirely consumed by the Spirit Word, and attained unto Spirit nature. Those "in him" should manifest the same characteristics, if they claim him as their representative. A burnt offering was killed, cleansed and consumed, pointing forward to what Yahweh required in those who would come nigh unto Him. Thus, Noah's altar and offerings were prophetic of what Yahweh would accomplish in the promised Redeemer (Gen. 3:15), through whom would come peace (John 14:27). In this worship, Noah expressed his faith and confidence in the Divine purpose to provide the seed of the woman to that end.
VERSE 21
"And Yahweh smelled a sweet savour" — The Hebrew ruach hannichoah (see margin) signifies a "savour of rest", and is derived from Noah's name, nihoah. The faithfulness exhibited by Noah pleased God and gave rest to His Spirit which previously had striven with man (Gen. 6:3). It was honouring to Yahweh, and upheld His righteousness in the judgment of the Flood with its repudiation of the wickedness of sin's flesh. In presenting a burnt offering, the offerer acknowledged the weakness of flesh — for the animal was slain, confession was made, and the blood as a symbol of a life dedicated was offered on the altar. The offerer, therefore, ritually acknowledged his desire to serve Yahweh to the fullest extent of his being. Head (intellect), fat (strength), flesh (being) were placed in order upon the altar (Lev. 1:8-9), and pledged to God in a spirit of total dedication to His service (Deut. 6:5). All were consumed by the Divine fire (Lev. 9:24), and ascended as a sweet savour to Yahweh (Lev. 1:9). It thus expressed submission to Yahweh's will. The word "burnt" olah, signifies that which ascends, and expressed the offerer's desire to "set his affection on things above" (Col. 3:2; cp. 2 Chron. 7:1; Psa. 20:1-3 mg.). It was the expression of these principles in the offering that caused Yahweh to "smell a sweet savour." The fulfilment of this is seen in Christ, our pattern. Thus: "Walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour" (Eph. 5:2). As he is our pattern, we can share in his offering. Thus: "The things... sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God" (Phil. 4:18).
"And Yahweh said in His heart, I will not again curse the ground any more for man's sake" — The Hebrew lo yesaph is derived from the root yasaph, to add or augment (Strong), and may be rendered: "I will not add to curse the earth."
Although the circumstances that led to the Flood demonstrated that "the imagination of man's heart is evil from his youth," the action of Noah so pleased Yahweh, that He made the declaration that He would not add to the curse that had been imposed at the beginning (Gen. 3:17).
"For the imagination of man's heart is evil from his youth" — In the beginning God pronounced man "very good" (Gen. 1:31); but sin had brought a change in the condition of his original nature. Man was not only subject to death, but prone to evil, as God here states. See also Psa. 58:3; Prov. 20:9; Ecc. 7:20; Jer. 10:23; 17:9; Rom. 3:20.
"Neither will I again smite any more every thing living, as I have done" — The concluding clause qualifies the earlier statement. God will never again smite all living with a flood; though He will purge it with fire (2 Pet. 3). In Isaiah 54:9, Yahweh recalls this promise when proclaiming the mercy He will show towards Israel in the future.
VERSE 22
"While the earth remaineth" — This is for ever: Ecc. 1:4; Psa. 148:6; Isa. 45:18. The literal Hebrew is: "as yet all the days of the earth."
"Seedtime and harvest" — This first division of the year calls for the co- operation of man. If he does not sow, he will not reap. This applies literally and spiritually. Man is appointed to activity on the earth (Gen. 3:19). This will continue on into the Millennium when the saints will enjoy harmonious co-operation in labour with Yahweh; and even beyond it when they will continue to work, though their functions are not outlined. We recall, however, that the Elohim declared of our creation: "Let us make man." We may yet follow their example.
"And cold and heat, and summer and winter, and day and night shall not cease" — This second division represents Yahweh's co-operation with man, brought about by the revolution of the earth, and the functions of the heavenly bodies. This statement to Noah comprises portion of Yahweh's "covenant with day and night" upon which His covenants of promise are based. See Jer. 31:35; 33:24-26. The seasons are a manifestation of Yahweh's merciful interest in humanity.
The Longsuffering of God waited in the days of Noah
So declares Peter (see 1 Pet. 3:20). It waited that eight souls might be saved, and the Ark's cargo redeemed. Did this "longsuffering" bear any fruit? Certainly it did. It is a common mistake to assume that Noah, with his sons, was building the Ark for 120 years; but it is not so. In fact, Shem was not born when Yahweh pronounced that man's days "shall be an hundred and twenty years" (Gen. 6:3); for the record states that he had a son born to him when he was one hundred years old, which was two years after the Flood (Gen. 11:10). Shem was ninety-seven years old when he entered the Ark, for the Flood lasted over one year. If "the longsuffering of God had not waited" for 120 years, the wives and the posterity such as Shem, would have been denied the salvation they ultimately obtained. If Yahweh was prepared to manifest such patient waiting to secure the salvation of a few, should not we manifest patience in the preaching of the Word? Moreover, when the faithful posterity of those sons of Noah are considered, how great was the salvation effected through a few; and how wise was Yahweh to restrain His just punishment. In view of all that, how significant is the statement of Genesis 8:18, "And Noah went forth, and his sons, and his wife, and his sons' wives with him."
Archaeological Records of the Flood - The ark and flood as portrayed in ancient Babylonian records.
The oldest version of the Flood at present extant is the Sumerian record of a Cuneiform tablet from ancient Nippur in Babylonia, dated before the days of Moses in the second Millennium B.C.
The flood hero is named Ziusundra, a king-priest. He is shown receiving a communication from the gods, following which the storm breaks, but he is saved by riding in a huge boat. The record states:
"Whenfor seven days and seven nights The flood had raged over the land And the huge boat had been tossed on the great waters by the storms, The sun god arose shedding light in heaven and on earth. Ziusundra made an opening in the side of the great ship. Before the sun god he bowed hisface to the ground. The king slaughtered an ox, sheep he sacrificed in great numbers."
Further tablets telling the story of the Flood were unearthed at ancient Nineveh in 1853. In language very similar to that of Genesis, Utnapishtim, Day of Life reveals to Gilgamesh, how he came to be saved from the Flood that destroyed mankind, and afterwards to attain to immortality.
Utnapishtim surveys the desolate scene of a drowned world: "I looked at the weather: stillness had set in, And all mankind had turned to clay.
The landscape was as level as a flat roof I opened a hatch, and lightfell upon my face. Bowing low, I sat and wept, Tears running down my face."
He describes how he sent forth a swallow and a raven to ascertain existing conditions; and how, afterwards, he offered up sacrifice to the gods.
There are similarities to the Bible record in these accounts contained in Light From the Ancient Past, but also striking differences from it. They reveal a common origin: The fact of the Flood itself. The Sumerian and Babylonian records are the distorted accounts of man; the Bible account is the inspired narrative given to Moses, by Yahweh.
REFERENCE LIBRARY
Genesis Expositor - HP Mansfield
Concordance - Strong
The Search For Noah's Ark.
Sumerian Cuneiform tablet from ancient Nippur in Babylonia
Day of Life - Utnapishtim
Light From the Ancient Past
PARAGRAPH QUESTIONS:
- What type of offering was Noah's sacrifice?
- The ark rested in the seventh month (8:4). What is the significance of this?
- Draw a map of the Ararat mountains
- What is the significance of the 40 days (8:6).
- Why are we told the sex of the dove, but not of the raven?
- What period of history does Proverbs 8:28 refer to?
- Is God forgetful?
- What is the significance of 150 days? (8:3).
ESSAY QUESTIONS
- Which events were Israel called upon to remember?
- When and why was the order of the months of the year changed?
- Give details of other accounts of floods?
- What is the significance of the Window? (see 2 Kings 13:17)
- Righteousness and the dove have come to be associated why?
- The devil and the raven have come to be associated, why?
- Seedtime and harvest are starting to change due to mans effect upon the earth. What is this a sign of?
DISCUSSION QUESTION
- Jonah's name means 'Dove' - what is the connection between Jonah and the flood?