Genesis
‘CLEAR SHINING AFTER RAIN’
Gen_8:1 - Gen_8:22 .
The universal tradition of a deluge is most naturally accounted for by admitting that there was a ‘universal deluge.’ But ‘universal’ does not apply to the extent as embracing the whole earth, but as affecting the small area then inhabited-an area which was probably not greater than the valleys of the Euphrates and Tigris. The story in Genesis is the Hebrew version of the universal tradition, and its plain affinity to the cuneiform narratives is to be frankly accepted. But the relationship of these two is not certain. Are they mother and daughter, or are they sisters? The theory that the narrative in Genesis is derived from the Babylonian, and is a purified, elevated rendering of it, is not so likely as that both are renderings of a more primitive account, to which the Hebrew narrative has kept true, while the other has tainted it with polytheistic ideas. In this passage the cessation of the flood is the theme, and it brings out both the love of the God who sent the awful punishment, and the patient godliness of the man who was spared from it. So it completes the teaching of the flood, and proclaims that God ‘in wrath remembers mercy.’
1. ‘God remembered Noah.’ That is a strong ‘anthropomorphism,’ like many other things in Genesis-very natural when these records were written, and bearing a true meaning for all times. It might seem as if, in the wild rush of the waters from beneath and from above, the little handful in the ark were forgotten. Had the Judge of all the earth, while executing ‘terrible things in righteousness,’ leisure to think of them who were ‘afar off upon the sea’? Was it a blind wrath that had been let loose? No; in all the severity there was tender regard for those worthy of it. Judgment was discriminating. The sunshine of love broke through even the rain-clouds of the flood.
So the blessed lesson is taught that, in the widest sweep of the most stormy judgments, there are those who abide safely, fearing no evil. Though the waters are out, there is a rock on which we may stand safe, above their highest wave. And why did God ‘remember Noah’? It was not favouritism, arbitrary and immoral. Noah was bid to build the ark, because he was ‘righteous’ in a world of evil-doers; he was ‘remembered’ in the ark, because he had believed God’s warning, obeyed God’s command as seeing the judgment ‘not seen as yet,’ and so ‘became heir of the righteousness which is by faith.’ They who trust God, and, trusting Him, realise as if present the future judgment, and, ‘moved with fear,’ take refuge in the ark, are never forgot by Him, even while the world is drowned. They live in His heart, and in due time He will show that He remembers them.
2. The gradual subsidence of the flood is told with singular exactitude of dates, which are certainly peculiar if they are not historical. The slow decrease negatives the explanation of the story as being the exaggerated remembrance of some tidal-wave caused by earthquake and the like. Precisely five months after the flood began, the ark grounded, and the two sources, the rain from above and the ‘fountains of the deep’ that is, probably, the sea, were ‘restrained,’ and a high wind set in. That date marked the end of the increase of the waters, and consequently the beginning of their decrease. Seven months and ten days elapsed between it and the complete restoration of the earth to its previous condition. That time was divided into stages. Two months and a half passed before the highest land emerged; two months more and the surface was all visible; a month and twenty-seven days more before ‘the earth was dry.’ The frequent recurrence of the sacred numbers, seven and ten, is noticeable. The length of time required for the restorative process witnesses to the magnitude of the catastrophe, impresses the imagination, and suggests the majestic slowness of the divine working, and how He uses natural processes for His purposes of moral government, and rules the wildest outbursts of physical agents. The Lord as king ‘sitteth upon the flood,’ and opens or seals the fountains of the great deep as He will. Scripture does not tell of the links between the First Cause and the physical effect. It brings the latter close up to the former. The last link touches the fixed staple, and all between may be ignored.
But the patient expectance of Noah comes out strongly in the story, as well as the gradualness of God’s working. Not till ‘forty days’-a round number-after the land appeared, did He do anything. He waited quietly till the path was plain. Eager impatience does not become those who trust in God. It is not said that the raven was sent out to see if the waters were abated. No purpose is named, nor is it said that it returned at all. ‘To and fro’ may mean over the waste of waters, not back and forward to and from the ark. The raven, from its blackness, its habit of feeding on carrion, its fierceness, was a bird of ill-omen, and sending it forth has a grim suggestion that it would find food enough, and ‘rest for the sole of its foot,’ among the swollen corpses floating on the dark waters. The dove, on the other hand, is the emblem of gentleness, purity, and tenderness. She went forth, the very embodiment of meek hope that wings its way over dark and desolate scenes of calamity and judgment, and, though disappointed at first, patiently waits till the waters sink further, discerns the earliest signs of their drying up, and comes back to the sender with a report which is a prophecy: ‘Your peace shall return to you again.’ Happy they who send forth, not the raven, but the dove, from their patient hearts. Their gentle wishes come back with confirmation of their hopes, ‘as doves to their windows.’
3. But Noah did not leave the ark, though ‘the earth was dry.’ God had ‘shut him in,’ and it must be God who brings him out. We have to take heed of precipitate departure from the place where He has fixed us. Like Israel in the desert, it must be ‘at the commandment of the Lord’ that we pitch the camp, and at the commandment of the Lord that we journey. Till He speaks we must remain, and as soon as He speaks we must remove. ‘God spake unto Noah, saying, Go forth . . .and Noah went forth.’ Thus prompt must be our obedience. A sacrifice of gratitude is the fit close of each epoch in our lives, and the fit beginning of each new one. Before he thought of anything else, Noah built his altar. All our deeds should be set in a golden ring of thankfulness. So the past is hallowed, and the future secure of God’s protection. It is no unworthy conception of God which underlies the strongly human expression that he ‘smelled the sweet savour.’ He delights in our offerings, and our trustful, grateful love is ‘an odour of a sweet smell, a sacrifice acceptable’ to Him. The pledge that He will not any more curse the ground for man’s sake is occasioned by the sacrifice, but is grounded on what seems, at first sight, a reason for the very opposite conclusion. Man’s evil heart the reason for God’s forbearance? Yes, because it is ‘ evil from his youth .’ He deals with men as knowing our frame, the corruption of our nature, and the need that the tree should be made good before it can bring forth good fruit. Therefore He will not smite, but rather seek to draw to repentance by His goodness, and by the faithful continuance of His beneficence in the steadfast covenant of revolving seasons, ‘filling our hearts with food and gladness.’
Genesis
‘CLEAR SHINING AFTER RAIN’
Gen_8:1 - Gen_8:22 .
The universal tradition of a deluge is most naturally accounted for by admitting that there was a ‘universal deluge.’ But ‘universal’ does not apply to the extent as embracing the whole earth, but as affecting the small area then inhabited-an area which was probably not greater than the valleys of the Euphrates and Tigris. The story in Genesis is the Hebrew version of the universal tradition, and its plain affinity to the cuneiform narratives is to be frankly accepted. But the relationship of these two is not certain. Are they mother and daughter, or are they sisters? The theory that the narrative in Genesis is derived from the Babylonian, and is a purified, elevated rendering of it, is not so likely as that both are renderings of a more primitive account, to which the Hebrew narrative has kept true, while the other has tainted it with polytheistic ideas. In this passage the cessation of the flood is the theme, and it brings out both the love of the God who sent the awful punishment, and the patient godliness of the man who was spared from it. So it completes the teaching of the flood, and proclaims that God ‘in wrath remembers mercy.’
1. ‘God remembered Noah.’ That is a strong ‘anthropomorphism,’ like many other things in Genesis-very natural when these records were written, and bearing a true meaning for all times. It might seem as if, in the wild rush of the waters from beneath and from above, the little handful in the ark were forgotten. Had the Judge of all the earth, while executing ‘terrible things in righteousness,’ leisure to think of them who were ‘afar off upon the sea’? Was it a blind wrath that had been let loose? No; in all the severity there was tender regard for those worthy of it. Judgment was discriminating. The sunshine of love broke through even the rain-clouds of the flood.
So the blessed lesson is taught that, in the widest sweep of the most stormy judgments, there are those who abide safely, fearing no evil. Though the waters are out, there is a rock on which we may stand safe, above their highest wave. And why did God ‘remember Noah’? It was not favouritism, arbitrary and immoral. Noah was bid to build the ark, because he was ‘righteous’ in a world of evil-doers; he was ‘remembered’ in the ark, because he had believed God’s warning, obeyed God’s command as seeing the judgment ‘not seen as yet,’ and so ‘became heir of the righteousness which is by faith.’ They who trust God, and, trusting Him, realise as if present the future judgment, and, ‘moved with fear,’ take refuge in the ark, are never forgot by Him, even while the world is drowned. They live in His heart, and in due time He will show that He remembers them.
2. The gradual subsidence of the flood is told with singular exactitude of dates, which are certainly peculiar if they are not historical. The slow decrease negatives the explanation of the story as being the exaggerated remembrance of some tidal-wave caused by earthquake and the like. Precisely five months after the flood began, the ark grounded, and the two sources, the rain from above and the ‘fountains of the deep’ that is, probably, the sea, were ‘restrained,’ and a high wind set in. That date marked the end of the increase of the waters, and consequently the beginning of their decrease. Seven months and ten days elapsed between it and the complete restoration of the earth to its previous condition. That time was divided into stages. Two months and a half passed before the highest land emerged; two months more and the surface was all visible; a month and twenty-seven days more before ‘the earth was dry.’ The frequent recurrence of the sacred numbers, seven and ten, is noticeable. The length of time required for the restorative process witnesses to the magnitude of the catastrophe, impresses the imagination, and suggests the majestic slowness of the divine working, and how He uses natural processes for His purposes of moral government, and rules the wildest outbursts of physical agents. The Lord as king ‘sitteth upon the flood,’ and opens or seals the fountains of the great deep as He will. Scripture does not tell of the links between the First Cause and the physical effect. It brings the latter close up to the former. The last link touches the fixed staple, and all between may be ignored.
But the patient expectance of Noah comes out strongly in the story, as well as the gradualness of God’s working. Not till ‘forty days’-a round number-after the land appeared, did He do anything. He waited quietly till the path was plain. Eager impatience does not become those who trust in God. It is not said that the raven was sent out to see if the waters were abated. No purpose is named, nor is it said that it returned at all. ‘To and fro’ may mean over the waste of waters, not back and forward to and from the ark. The raven, from its blackness, its habit of feeding on carrion, its fierceness, was a bird of ill-omen, and sending it forth has a grim suggestion that it would find food enough, and ‘rest for the sole of its foot,’ among the swollen corpses floating on the dark waters. The dove, on the other hand, is the emblem of gentleness, purity, and tenderness. She went forth, the very embodiment of meek hope that wings its way over dark and desolate scenes of calamity and judgment, and, though disappointed at first, patiently waits till the waters sink further, discerns the earliest signs of their drying up, and comes back to the sender with a report which is a prophecy: ‘Your peace shall return to you again.’ Happy they who send forth, not the raven, but the dove, from their patient hearts. Their gentle wishes come back with confirmation of their hopes, ‘as doves to their windows.’
3. But Noah did not leave the ark, though ‘the earth was dry.’ God had ‘shut him in,’ and it must be God who brings him out. We have to take heed of precipitate departure from the place where He has fixed us. Like Israel in the desert, it must be ‘at the commandment of the Lord’ that we pitch the camp, and at the commandment of the Lord that we journey. Till He speaks we must remain, and as soon as He speaks we must remove. ‘God spake unto Noah, saying, Go forth . . .and Noah went forth.’ Thus prompt must be our obedience. A sacrifice of gratitude is the fit close of each epoch in our lives, and the fit beginning of each new one. Before he thought of anything else, Noah built his altar. All our deeds should be set in a golden ring of thankfulness. So the past is hallowed, and the future secure of God’s protection. It is no unworthy conception of God which underlies the strongly human expression that he ‘smelled the sweet savour.’ He delights in our offerings, and our trustful, grateful love is ‘an odour of a sweet smell, a sacrifice acceptable’ to Him. The pledge that He will not any more curse the ground for man’s sake is occasioned by the sacrifice, but is grounded on what seems, at first sight, a reason for the very opposite conclusion. Man’s evil heart the reason for God’s forbearance? Yes, because it is ‘ evil from his youth .’ He deals with men as knowing our frame, the corruption of our nature, and the need that the tree should be made good before it can bring forth good fruit. Therefore He will not smite, but rather seek to draw to repentance by His goodness, and by the faithful continuance of His beneficence in the steadfast covenant of revolving seasons, ‘filling our hearts with food and gladness.’