Why did God also destroy animals in the Flood (Genesis 6-8)?

v.1-7MAN'S DEGRADATION TO CORRUPTION AND VIOLENCE (vv. 1-7)

v.8-22HOPE FOUND IN ONE MAN (vv. 8-22)

v.1-24PRESERVED THROUGH THE FLOOD (vv. 1-24)

v.1-22A RENEWED EARTH (vv. 1-22)

v.ch.6We are coming to the world we have been reading about destroyed by the flood. Hitherto it has been the old world with a wonderful series of principles in it, which is the character of Genesis, especially at the beginning.

v.1-2It was not long before mankind multiplied greatly on earth, and the dreadful effects of sin multiplied with them. This is emphasized in the corrupt mixture of “the sons of God” with “the daughters of men.” We have seen in Genesis 5 that the line of Seth maintained “the likeness of God” in some measure at least, therefore they are called “the sons of God:” they were separate from the evils of the line of Cain. So today in the coming out from among the ungodly and being separate, believers take a place where God says of them, “ye shall be my sons and daughters” (2 Cor. 6:17-18).

v.2Sadly, those of the line of Seth were seduced by the attractiveness of the women of Cain's line, and took wives just as they chose. It is the same today if a believer marries an unbeliever: there will be sad results, for God has plainly forbidden it.

v.2Some have supposed that “the sons of God” were fallen angels, connecting this with Job 1:6 where angels are clearly spoken of as “sons of God.” But men are more often in scripture called “sons of God” than angels are. Besides, angels are sexless (Matt. 22:30), and they do not have bodies: they are spirits (Heb. 1:14). It is unthinkable that God would create special bodies for fallen angels in order that they might take ungodly advantage of women.

v.1-2We have, now, arrived at a deeply-important and strongly-marked division of our book. Enoch has passed off the scene. His walk, as a stranger on earth, has terminated in his translation to heaven. He was taken away before human evil had risen to a head, and, therefore, before the divine judgement had been poured out. How little influence his course and translation had upon the world, is manifest from the first two verses of chapter 6. "And it came to pass, when men began to multiply on the face of the earth, and daughters were born to them, that the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose."

v.1-2The mingling of that which is of God with that which is of man, is a special form of evil, and a very effectual engine, in Satan's hand, for marring the testimony of Christ on the earth. This mingling may frequently wear the appearance of something very desirable; it may often look like a wider promulgation of that which is of God — a fuller and a more vigorous outgoing of a divine influence — a something to be rejoiced in rather than to be deplored: but our judgement as to this will depend entirely upon the point of view from which it is contemplated. If we look at it in the light of God's presence, we cannot possibly imagine, that an advantage is gained when the people of God mingle themselves with the children of this world; or when the truth of God is corrupted by human admixture. Such is not the divine method of promulgating truth, advancing the interests of those, who ought to occupy the place of witnesses for Him on the earth. Separation from all evil is God's principle; and this principle can never be infringed without serious damage to the truth.

v.1-2NOTE. - The occasion of the judgment was, the mixture of the heavenly family with the earthly - the daughters of men.

v.1-4As we open Genesis 6 we are carried on to the later centuries of the antediluvian age, when the population had considerably increased and human wickedness began to rise to a climax. Many have understood the term, "sons of God," to refer to men of Seth's line — the line of faith — who fell away and married daughters of Cain's line, but we agree with those who accept the term as meaning beings of an angelic order, as it clearly does in such scriptures as Job 1:6 and Job 2:1 and Job 38:7. How such connection can have been established, resulting in progeny superhuman in size and strength, we do not know, but we believe that Jude 6 and 7 confirm what we are saying. Sodom and Gomorrha went after "strange flesh," committing such enormous evil as is forbidden in Exodus 22:19, and these sons of God did the same thing in principle, by going after the daughters of men. Thereby they apostatized, leaving their first estate, and lest they should repeat the offence they are held in everlasting chains under darkness until eternal perdition falls upon them. They will be finally judged at the great day of the great white throne.

v.1-5Now it is of the deepest moment, that my reader should clearly understand the aim, the character, and the result of this union between "the sons of God" and the daughters of men. There is great danger, at the present day of compromising truth for the sake of union. This should be carefully guarded against. There can be no union attained at the expense of truth. The true Christian's motto should ever be — "maintain truth at all cost; if union can be promoted in this way, so much the better, but maintain the truth." The principle of expediency, on the contrary may be thus enunciated, — "promote union at all cost; if truth can be maintained as well, so much the better, but promote union." This latter principle can only be carried out at the expense of all that is divine in the way of testimony. There can, evidently, be no true testimony where truth is forfeited; and hence, in the case of the antediluvian world, we see that the unhallowed union between the holy and the profane-between that which was divine and that which was human, only had the effect of bringing the evil to a head, and then God's judgement was poured out.

v.3But this matter is plainly settled by God's word in verse 3: “The Lord said, My Spirit shall not always strive with man, for that he also is flesh.” It is clear that “the sons of God” were the responsible parties here: it was they who took wives, not the wives who took them. So God calls the sons of God “men,” insisting also that they are “flesh,” not spirit, as angels are. So early in history this event stands as a solemn warning to believers against yoking themselves with unbelievers. Such mixtures are often strongly censured in the Old Testament as well as in the New. Compare Ezra 9:1-4 and 2 Corinthians 6:14-18.

v.3God had by His Spirit been striving with men against their willful sin, but His patience would come to an end, though He would evidently allow them another 120 years before He would destroy civilization. Genesis 5:32 speaks of Noah being 500 years old, so that it seems that God spoke as He did in verse 3 twenty years before Noah became 500.

v.3In Genesis 6:3 the Spirit is said to strive with man in the testimony God had given by Noah; He preached by Noah to the spirits, now in prison, of men drowned at the flood.

v.3God gave men 120 years to repent. It was no question of age. Man never got 120 years as a fixed portion, though life was thus long in Moses' time.

v.3In verse 3, I suppose it is (the flesh) "leads him astray"; but God's Spirit should not always deal with man in remonstrance. He would judge him, but give him 120 years delay. I see no difficulty in "in that he also."

v.3De Wette reads "my Spirit shall not always strive with man on account of his going astray, he is flesh and his years," etc.

v.3Young - "in his folly (or error) he is flesh, and so let his days be," etc. All take it as wandering. The sense, after all, is the same, for "he is flesh" is the reason at any rate.

v.3The important question is the force of basar (flesh); now I do not think that, in the Old Testament, an instance can be found in which basar is used in contrast with "spirituality" - with "Spirit" or "the Spirit" and with "God," it is - but that turns the other way here; hence, because of flesh leading them astray cannot I think be the meaning, to say nothing of hu (also); "flesh" in this sense, is the discovery of Christianity, consequent on the Spirit being in the Christian down here.

v.3117 Thus hu basar goes together, and I apprehend it is, that God will not always go on striving uselessly with a mere mortal, fallen and resisting, and an occasion of disorder - evil, and flesh have not to be respected with patience for ever.

v.3He is flesh - mortal man - and not God; "the Egyptians are men, and not God - their horses flesh, and not Spirit." "He is flesh, and so let his days" - this with a slight change of stop, to give emphasis to hu basar, is De Wette's translation. But I apprehend De Wette applies 120 years to the length of life - this I believe to be a total mistake. It is the space allowed for preaching repentance, and the ark; "in their wanderings" would be quite as good as "because of," or better. It would then stand thus: "My Spirit shall not always strive with man (or amongst men) in their wanderings - he is flesh - but his days shall be 120 years."

v.4Before the sons of God took the daughters of men as wives, there were giants in the earth. There is no indication as to why men became giants (v. 4), but generally in scripture giants are connected with unbelief. The spiritual lesson from this is that unbelievers aspire to be great and outstanding, but a giant is an abnormal monstrosity.

v.4After that we read of the offspring of the sons of God and the daughters of men, becoming “mighty men, — men of renown.” Notice, they are still “men,” not angels. If a believer marries an unbeliever, the believer is responsible for the wrong, not the unbeliever. But the believer is thus using his many privileges and advantages in an unfaithful way. The unbelieving partner gets the advantage of these without being born again, and the result is that their children become prominent and influential in the world. In fact, a believer himself, if he uses his Christian capabilities for the world, may become great in the world, but is not true to his Lord. Thus, this mixture benefits the world in a material way, but the Lord is robbed of the honor that belongs to Him.

v.4In Genesis however, we are only told about the terrible effect of this in the world of men. The monstrous men produced were monsters of iniquity, filling the earth with violence and corruption. Yet man in his fallen condition is such that these monsters instead of being considered men of infamy were treated as men of renown. They were the originals doubtless from whom sprang those tales of "gods" and "goddesses" and "Titans," etc., which have come down to us in the writings of antiquity. They are popularly dismissed as fables, but it looks as if they have a larger basis of fact than many care to admit.

v.5This is great wickedness in the eyes of the Lord, for it is the basis of every other kind of evil. People want what they want now: they see opportunities for material prosperity and God is calmly ignored. “Every intent” of the thoughts of their hearts was only evil continually. The line of Seth had become just as independent and callous as the line of Cain. Seth himself was no doubt a believer, but by this time his seed had become faithless.

v.5How incisive is verse 5! Man's wickedness became great, or abundant, for he was wholly evil in the deepest springs of his being. His heart was evil; the thoughts of his heart were evil, and the imagination, which lay behind and prompted his thoughts, was evil. And all this was only evil — not one trace of good — and that continually. Thus before the flood we have exactly the same verdict as to man as is presented to us in Romans 3:10-18, by quotations extracted from scriptures, which describe the condition of men after the flood.

v.4-5In the narrative now before us, we see that the union of the sons of God with the daughters of men led to the most disastrous consequences. True, the fruit of that union seemed exceedingly fair, in man's judgement, as we read, "the same became mighty men which were of old, men of renown;" yet, God's judgement was quite different. He sees not as man sees. His thoughts are not as ours. "God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually." Such was man's condition before God — "evil only" — "evil continually." So much for the mingling of the holy with the profane. Thus it must ever be. If the holy seed will not maintain its purity, all must be forfeited as regards testimony on the earth. Satan's first effort was to frustrate God's purpose by putting the holy seed to death, and when that failed; he sought to gain his end by corrupting it.

v.5And now, my beloved Christian reader, what else have we wherewith to stand, in service for Christ, in an evil day, like the present? Surely, nothing; nor do we want ought else. The word of God, and the Holy Ghost by whom, alone, that word can be understood, applied or used, are all we want to equip us perfectly-to furnish us thoroughly, "to all good works," under whatever head those works may range themselves. (2 Tim. 3:16-17) What rest for the heart? What relief from all Satan's imagery, and man's imaginations! God's pure, incorruptible, eternal word May our hearts adore Him for the inestimable treasure "Every imagination of the thoughts of man's heart was only evil continually;" but God's word as the simple resting-place of Noah's heart.

v.6-7Certainly God knew from eternity past that man would so greatly corrupt himself, yet we are told in verse 6 that He repented that He had made man on the earth. This surely indicates the depth of sorrow that God feels in contemplating the sin of mankind. On the one hand God's great wisdom and power is seen in His creation and also in His marvelous work of recovery after man's ruin; but on the other hand we see the reality of the feelings of His heart in reference to His creatures willingly choosing to rebel against Him. Though God is absolutely sovereign, yet man is seriously responsible and must be made to feel the results of his willful sin. Thus, God decreed that He would “blot out man — from the face of the land.” Yet animals, creeping things and birds are included in this awesome destruction, for man's sin has involved the rest of the earthly creation. People may say that when they sin it is only themselves thy have damaged, but man's sin always affects others too, even unreasoning creatures.

v.6-7In verse 6 we are told how all this affected the Lord, and here for the first time we have human feelings attributed to God. Only thus could we have any understanding of such a matter, and there is nothing incongruous in it, inasmuch as man has been made in the image and likeness of God. Only there must be an intensity and elevation in the Divine thoughts and feelings altogether unknown by man. How great must have been His grief! All good at the outset, and now all so abominable, that nothing could meet the case but the total destruction of mankind, with but few exceptions, and also of the animate creation that had been committed to man's hand.

v.6-7God changes His mind, but only as to creation (v. 6) or the like - never when there is a purpose. It is, if the thing totally changes, that God judges differently about it. So it was now, and therefore God would destroy man. It is not as if some change took place in God, but the aspect of His mind is changed towards an object that has itself changed,

It is important to consider what subjects the scripture previously presents; they were substantially two - Adam and Noah; creation, and creation secured by government. That Adam was placed at the head of natural creation will be called in question by none. That Noah stood as the representative head of government I learn from the committal of the sword to him, or at least from the revelation of the principle to him, "Whoso sheddeth man's blood, by man shall his blood be shed." There might be repentance in these things, though in gift and calling of God there could be none. He was not declared as the God of Adam, or as the God of Noah; but He was the God of Abraham, the God of Isaac, and the God of Jacob; "this is my name for ever, and this is my memorial unto all generations," Ex. 3:15. Creation, in point of fact (as to its existing estate), was repented of - "God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually; and it repented the Lord that he had made man upon the earth, and it grieved him at his heart; and the Lord said, I will destroy"; and He did destroy, sparing favoured Noah; as it is written, "I will destroy man whom I have created from the face of the earth, both man and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them," Gen. 6:5-7. But God's calling is His purpose, and He hath sworn in His holiness, and He will not repent.

Certainly God knew from eternity past that man would so greatly corrupt himself, yet we are told in verse 6 that He repented that He had made man on the earth. This surely indicates the depth of sorrow that God feels in contemplating the sin of mankind. On the one hand God's great wisdom and power is seen in His creation and also in His marvelous work of recovery after man's ruin; but on the other hand we see the reality of the feelings of His heart in reference to His creatures willingly choosing to rebel against Him. Though God is absolutely sovereign, yet man is seriously responsible and must be made to feel the results of his willful sin. Thus, God decreed that He would "blot out man -- from the face of the land." Yet animals, creeping things and birds are included in this awesome destruction, for man's sin has involved the rest of the earthly creation. People may say that when they sin it is only themselves they have damaged, but man's sin always affects others too, even unreasoning creatures.

v.8-9One man alone found favor in the eyes of the Lord (v. 8). Noah was righteous as regards his human relationships and blameless in his personal character, because “he walked with God.” When the population of the earth had increased so tremendously, it is tragically sad to consider that only one man walked with God. In this he is typical of the Lord Jesus. Yet he does illustrate the fact that it is possible for a believer to walk in true, godly separation from an evil world, even when he has no fellowship of others in so doing. Sometimes a believer may find himself in such circumstances, though this is exceptional, for 2 Timothy 2:22 tells us, “pursue righteousness, faith, love, peace with those who call on the Lord out of a pure heart.” But in any case, a lonely path with God is infinitely better than having many friends without God's presence.

v.8There was just one man that found grace in the eyes of the Lord. In this connection nothing is said of his wife nor of his three sons and their wives. Noah was a man of faith. Shem may have been the same. Ham, we know was not, and of the others we have no information, but as Hebrews 11 says, "Noah … moved with fear, prepared an ark to the saving of his house." Faith on his part accepted the Divine warning, which moved him to fear. Fear moved him to act.

v.8-9Let us glance briefly at

v.8-9THE PREACHER HIMSELF.

v.8-9It is written: "Noah found grace in the eyes of the Lord." This comes before the statement, "Noah walked with God" (Gen. 6:8-9). This is ever God's order. No man can walk with God until he has tasted the grace of God. "Noah was a just man, and perfect in his generations." "Perfect" does not mean "sinless", his sad failure after he came out of the ark being sufficient proof (Gen. 9:21); but (as the margin suggests) Noah was an upright man, seeking to walk before God in integrity.

v.9Noah was a just man, and did know God.

v.8-9We have in Noah, the coming in of a new world after testimony to the old, and judgment in his circumstances, representing the Jewish remnant, as Enoch the Church. "The Lord cometh with" (not to) "to execute judgment against those who spake against him."

v.10-13Noah's three sons are again mentioned in verse 10, though evidently born after he was 500 years of age (Gen. 5:32). The most serious evil of man is then emphasized — his corruption before God — which led to an earth filled with violence (v. 11). Violence is of course against others, and people consider this the worst thing; but their corruption is against God, though they think lightly of it. If there were no corruption there would be no violence. But at this time “all flesh” had corrupted itself. God tells Noah that the end of all flesh was imminent because the earth was filled with violence, for violence was the glaring proof of man's corruption (v. 13). God would destroy the inhabitants with the earth.

Noah's three sons are again mentioned in verse 10, though evidently born after he was 500 years of age (ch.5:32). The most serious evil of man is then emphasized -- his corruption before God -- which led to an earth filled with violence (v.11). Violence is of course against others, and people consider this the worst thing; but their corruption is against God, though they think lightly of it. If there were no corruption there would be no violence. But at this time "all flesh" had corrupted itself. God tells Noah that the end of all flesh was imminent because the earth was filled with violence, for violence was the glaring proof of man's corruption (v.13). God would destroy the inhabitants with the earth.

v.11In chapter 6:11 are the two general characters seen in man; the earth was corrupt before God, and filled with violence. So it will be at the end: Babylon is corruption, and the beast is violence. So with ourselves, we find plenty of the corruption and of the violence too.

The three sons Noah begot are again named (Gen. 6:10); and solemnly runs the word: "And the earth was corrupt before God, and the earth was filled with violence. And God looked upon the earth, and, behold, it was corrupt, for all flesh had corrupted its way upon the earth" (Gen. 6:11-12).

Not a word here or elsewhere gives a hint of other gods or of image-worship for the true God. Scripture speaks of that religious abomination only after the deluge. But, apart from it, what floods of corruption drown men! It was so then, and violence too filled the earth. They are indeed the two ruling forms of human iniquity. But bad as the violence may have been, and it was great and prevalent everywhere, the corruption of the earth, and of all flesh in its way, we can read here at least as most of all odious in the eyes of God then.

For about sixteen or seventeen hundred years of this time of trial men are left to themselves (God never leaving Himself without a witness) till the flood, when the earth was "corrupt before God, and … was filled with violence. And God looked upon the earth, and behold it was corrupt: for all flesh had corrupted his way upon the earth." "The invisible things of him from the creation of the world" having been "clearly seen, being understood by the things that are made, even his eternal power and Godhead," leaving them "without excuse." And so God said, "The end of all flesh is come before me, for the earth is filled with violence through them: and behold I will destroy them with the earth." "And so he brought in the flood upon the world of the ungodly … and the world that then was being overflowed with water perished," and thus ended the trial of man left to himself.

v.14-16Yet a refuge was to be provided by the grace of God for those who realized their need of His grace. God instructed Noah to make a large ark of gopher wood, six times as long as it was wide, and with three decks, built with rooms, not only for people, but for animals also, covered with pitch inside and out (v. 14). One door is mentioned, which may seem inadequate for so large a ship, but it is typical of the fact that Christ alone is the door of salvation for mankind. It may be that the window “finished — to a cubit from the top” was an opening that encircled the whole ark, thus giving full ventilation, but capable of being closed. Of course there may have been other ventilation also, for we are not told the full details of the construction of this great vessel.

v.14-16Noah was the builder but God was the Designer of the ark. The door was in the side to allow easy access by men, but the window was above, to let in light from heaven and shut out any view of the watery waste presently to be. Its dimensions were large. The cubit is computed to have been from 18 to 22 inches in length, and as it was made simply to float and not shaped like a ship to travel, its cubic capacity must have been very great.

v.14-22What is often said of Noah's carpentry is man's imagination. Yet if he had plenty to do, he had plenty of time. But let us bear in mind that, as to preparing the ark, it is not necessary to suppose that he and his sons did it all by themselves. Such things are not much if no doctrine be founded upon them.

v.17God gave warning of the flood well in advance, and there was no doubt of its coming. All animate life on earth would be destroyed (v. 17). Similarly, God has given advance warning that He has appointed a day in which He will judge the world by that Man whom He has ordained, the Lord Jesus Christ (Acts 17:31). Men may mock at this, but it will come just as surely as the flood came. It is not simply that God allowed it to come, but He insists, “I, even I am bringing the flood of water upon the earth.”

v.18-20However, if judgment was ordained by God, salvation was just as absolutely ordained. God established a covenant with Noah to this effect, to preserve him and his family by means of the ark, the only exception to the awesome destruction of man's civilization. Animals were also included in this preservation, for a pair of every species was to be brought into the ark, and of birds also and creeping things. In the case of clean animals and birds we shall learn in Genesis 7:2-3 that this was expanded to seven of each.

v.21-22As to food, Noah was to bring in some of all kinds. A variety is of real value for the health of mankind. Noah was not to be a food faddist, demanding one kind of food and rejecting all others. God had made all. Of course if one is allergic to a certain food. it is only sensible to avoid this. The supply would have to be very large for the great number of animals as well as eight people. though it is possible that God would cause many of the animals to lapse into a state of hibernation during the 10 1/2 months in the ark. We may be sure that Noah was not ignorant of methods of food preservation, but nothing is said of this. The important matter is that he did as God told him (v. 22).

v.17-22Instructions also were given as to all that the ark was to contain; seven of the clean creatures and two of the rest, male and female, with a sufficiency of food for all. Nothing was left to arrangement or imagination; all was ordered by God from first to last. This is worthy of note for here we have the first illustration of salvation that the Bible furnishes. At a later date Jonah declared, "Salvation is of the Lord," and how fully this is so we discover, when coming to the New Testament we find unfolded the "so great salvation" that the Gospel declares. Chapter 6 closes with the statement that Noah was obedient in all particulars, doing just as he was told.

v.19-20Thus in relation to His place as creator God preserved two of every sort; in relation to His own moral government He would have seven taken into the ark — seven animals of each clean sort; of the unclean just enough would be there to preserve what He had made. It is evident therefore that in the one case we have that which was generally necessary, in the other case that which was special and due to the relationship in which man was placed with Jehovah. Thus it is seen at once that, instead of these wonderful communications being merely earlier and later legends put together by a still more modern editor, who tried to make something complete by stringing together what did not aptly fit, on the contrary, it is the Spirit of God who gives us various sides of the truth, each falling under the title and style suitable to God, according to that which was in hand. Put them out of their order, and all becomes confused; receive them as God has written them, and there is perfection in the measure in which you understand them.

v.2-3As to the "two of every sort" in chapter 7, and "seven clean" in verses 2, 3, the first were male and female, to keep them alive; when they were clean beasts, he took fourteen. I have no doubt the "clean" were what were customarily given for sacrifices. Who would offer a ravenous wild beast in sacrifice to God, but sheep or oxen? This difference of a provision for the race and for sacrifice is bound up with the different use respectively of God (Elohim) and of the LORD (Jehovah).

v.1Certainly so tremendous a project as the preparing of the ark would attract great attention by all the people, for in spite of Noah's preaching of righteousness (2 Peter 2:5), none were persuaded that God would judge the world by a flood. They likely considered him mentally affected and became “scoffers walking after their own lusts” (2 Peter 3:3-7). When the time came, God instructed Noah to enter the ark with all his household, not because his household is said to be righteous, but because God had seen Noah to be righteous, the only one in his generation. At least he had enough influence in his own family that they would willingly enter the ark also. Yet they were included on the basis of his faith, a principle of real importance in God's dealings. He is concerned not only as to individuals, but as to households.

v.1The first verse of Genesis 7 furnishes us with the first instance of how God, in dealing with men on the earth, links a man's house with himself — "thou and all thy house" occurs for the first time. Salvation from judgment poured out on earth is before us here, but in Acts 16:31 the same principle holds good in regard to eternal salvation. How thankful we should be for that word!

v.1-5In Genesis 7 we have another order of facts. It opens thus: "And Jehovah said to Noah, Come thou and all thy house into the ark." Is this merely the conserving of the creature? Not so. It is the language of One who has special relationships with Noah and with his family. "Come thou into the ark," says He; "for thee have I seen righteous before me in this generation." "Righteous" — is this a question of creation as such? It is not, but rather of moral relationship. "For thee have I seen righteous before me in this generation. Of every clean beast thou shalt take to thee by sevens, the male and his female: and of beasts that are not clean by two, the male and his female. Of fowls also of the air by sevens, the male and the female; to keep seed alive upon the face of all the earth." Certainly this is not mere creation in view, but special dealings of a moral sort. Almost every word gives evidence of it. "Of every clean beast thou shalt take to thee by sevens … and of beasts that are not clean by two." It is God providing not for the perpetuation of the creature merely, but with marked completeness for sacrifice. Consequently we have this perfect care over the maintenance of His rights and place as One that governed morally. "And Noah did according to all that Jehovah commanded."

The propriety of the change from Elohim (God) as in the latter half of Gen. 6, to Jehovah (the LORD) here is strikingly and beyond all just doubt confirmed by internal considerations. It is no longer the faithful Creator merely, but special relationship, and ends of a higher and more intimate nature. Hence we have a quite new call to the patriarch as one who had found grace in the eyes of Jehovah and was righteous before Him. "Of every clean beast thou shalt take to thee seven, seven, a male and its female, and of the beasts that [are] not clean two, a male and its female; also of birds of the heavens seven, seven: to keep seed alive on the face of all the earth."

v.184 But "Noah found grace in the eyes of Jehovah," that is, divine favour rested on him; personally righteous doubtless, but all through grace of course. Moses says, "If I have found grace in thy sight"; it is a common expression. In the next chapter God says of Noah, "Thee have I seen righteous before me in this generation." But the earth was completely filled with violence. Every imagination of the thoughts of man's heart was only evil continually; if sin comes in, it is sure to ripen up.

v.1-9Note the continued difference between God and Lord; God is a more secret, and at the same time universal name - Lord, of positive relationship. There is no question of sevens, or clean beasts with God, but with the Lord. God in speaking to Noah speaks of His own thoughts, and what is before Him; the Lord commands him in certain duties and relationships.

v.2It does not necessarily follow that clean and unclean were known, though there is some distinction when Noah was taking the animals into the ark. There we see that some were reckoned clean and some reckoned unclean. Cattle and beasts of the field were distinguished to Adam, and we find Abel a keeper of sheep. When Leviticus comes, it limits the offerings to sheep, goats, bullocks, and so on. It may have been instinct in man in a way at first, and that God put His positive sanction on it when He gave the law.

v.2-10God's instructions as to animals and birds are repeated in verses 2 and 3. Then a respite of seven days is given before the flood would come. This shows again the longsuffering of God. When men saw the large number of animals coming to the ark and then the family of Noah all entering this completed gigantic vessel, at least then they ought to have realized that this project was not merely conceived by Noah's imagination, in spite of the fact that rain had evidently never before fallen (Gen. 2:5-6). But God gave men another week to change their minds. Perhaps as those few days passed, people were becoming more confident each day that nothing was going to happen, rather than being sensibly concerned.

v.1-16If we read verses 1-16, we might be tempted to think that here was a good deal of repetition, but we believe the passage is so worded to impress us with two things: first, the exact and careful way in which Noah obeyed God's instructions; second, the exact ordering and timing of all God's actions in judgment; as also, that the great catastrophe was of a nature wholly transcending any ordinary convulsion of nature and altogether an act of God.

Is not this same care for His people seen in the long respite vouchsafed to the antediluvians? Not only is the long-suffering of God seen, who bore long with the sinners before the flood, and gave them space for repentance, when even every day that Noah worked at the ark, and every plank, and every nail, and every stroke of his hammer, was a warning, and a threatening of the impending judgement; but God could do nothing till Noah was safe in the ark, after He Himself had shut him in: even then there was a respite of seven days (perfect forbearance). But if Noah had been as long again, until he was shut up safe in the ark, so long would judgement have been delayed.

If the reader turns to a paragraph Bible, he will find these statements in two separate paragraphs, the first extending from Genesis 6:13 to the end of the chapter, and in it God is commanding, and God is obeyed by Noah. Observe, it is God here. The other expression referred to begins with chapter 7, and ends with the fifth verse, and here it is Jehovah commanding, and it concludes with, "thus Noah did, according to all that Jehovah commanded him." The first allusion to "Two of every sort shall come unto thee [Noah] to keep them alive," is God's (Elohim's) care of His creatures to preserve every kind alive in the earth. But when we read of His taking "of every clean beast by sevens, his male and his female," it is God as Jehovah who speaks. And why? Because He is now arranging as in relationship with man for sacrifices ― types of Christ. The paragraph, therefore, begins with, "Jehovah said unto Noah, Come, thou and all thy house, into the ark; for thee have I seen righteous before me in this generation." (Chap. 7:1.) How striking this is! It is God as Jehovah owning relationship on the ground of redemption with Noah, the man of faith, as we know he was. (See Heb. 11:7.) We are therefore told, in the next place, that he was to take clean beasts, by sevens, and also the fowl of the heaven by sevens, and it is then added, "to keep seed alive upon the face of all the earth," for the judgment of the deluge was at hand. Now, the reason of this addition to the general command of two of every sort is very manifest to souls who have to do with Christ, as taught and led by His Holy Spirit. It was Jehovah's mind that the accomplished work of Jesus, on which all our blessings are founded, should be frequently before Him in figure by the offering up of sacrifices. For this "clean beasts," and "fowls of the heaven" were indispensable, for surely nothing unclean could typify the Holy Saviour. Had there been only "two of every sort," the offering of some in sacrifice would have put an end to those particular kinds of created beings. So the "sevens" left ample room both for sacrifices, and "to keep seed alive on the face of all the earth." Thus Jehovah, who counted His people "righteous" on the principle of faith in a coming Redeemer, shadowed forth Christ in the "clean beasts" and "fowls" for sacrifices, as Adam and Noah in their measure also were figures of Him, as "the last Adam," in having dominion over the created things around them. We find that, no sooner did Noah emerge from the ark, and set foot on the purged earth, than he "builded an altar unto Jehovah, and took of every clean beast, and of every clean fowl, and offered burnt-offerings on the altar," which most blessedly typified Christ's sacrifice of Himself. "And Jehovah smelled a sweet savour; and Jehovah said in His heart, I will not again curse the ground any more for man's sake," etc. Now, where is the "inaccuracy"? Is it not clear that the "sevens" were actually needed for the sacrifice of "burnt-offerings;" and, if not provided for, would have at once exterminated some, at least, of the "two of every sort"? Where is the "contradiction"? If two applied to all unclean animals, and seven to clean ones, because of the requirements of sacrifices, where is the difficulty? The child of God, to whom the scriptures are "profitable," and for whose "comfort" they are written, finds a real delight in the contemplation of such passages of holy scripture, as opened up to him by the Holy Spirit; while the philosopher, and all other of the wise and prudent of this world, see nothing to interest, and try to see much to find fault with. Now we trust it is clear to our readers, why it is said of Noah, that "Jehovah shut him in," while in the same verse it is said, they "went in male and female of all flesh, as God commanded him." (Gen. 7:16.) The scriptures abound with such marks of their divinity. How true are our Saviour's words to the Father, "Thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father, for so it seemed good in thy sight." (Matt. 11:25-26.)

v.11-12The term, "windows of heaven," is very expressive. It denotes an outpouring from God above; it may be in blessing, as Malachi 3:10 shows, but here it was in judgment. The devastating waters descended for forty days and forty nights, a period that we meet again in the Scripture several times, indicating a full period of testing. But also there was from beneath a breaking up of the established order. What exactly is signified, when we read that, "the same day were all the fountains of the great deep broken up," it is impossible to say. The tremendous event had never happened before, and it will never happen again, for we read, "neither shall there any more be a flood to destroy the earth" (Genesis 9:11). So obviously we must be content to know that there were immense internal convulsions, that produced a mighty upsurge of earth's waters, to meet the waters descending from above.

v.11-12In verse 11 God gives the date of the beginning of the flood in relation to the age of Noah, not only the general time, but the exact day, the 17th day of the second month, in Noah's 600th year. The many dates, names and places recorded in scripture are an invitation to anyone to check as he pleases as to the accuracy of the word of God. In this verse we are told however that, not only were the windows of heaven opened, but first that the fountains of the great deep were broken up. This must have involved a tremendous tidal wave, the seas throwing up such waters as to cover the whole habitable earth. For it is claimed that the skies above us would be absolutely full to saturation point it they contained enough water to cover the earth to a depth of only thirty feet. One scientist has written that if a planet, — Saturn for instance, — were to come into close proximity to the earth, and make two passes around the earth, it could cause a tidal wave that would cover the whole earth, lasting 150 days. Of course, God could use such means as this if He pleased, or He could accomplish what He did apart from such means. But to add to the awesome inundation, the rain fell for forty days and forty nights (v. 12).

v.12-17As to the number "forty," it seems to me to have the sense of endurance in it. Forty stripes save one is thirty-nine; for they need a three-thonged rod, so that they could only give thirty-nine by the law, not to exceed forty. It is a length of duration and trial in that way, testing and patience and endurance. So Moses in his three periods of life. Again, Ezekiel lay forty days on his right side for Judah, as a sign, a day for a year, according to the years of Judah's iniquity (Ezek. 4). Jonah's proclamation was yet forty days and Nineveh shall be overthrown; though they did not yet come under the penalty, they were tried. Elijah had been forty days apart, as Israel of old in the wilderness forty years. Here it was till the ark floated.

v.13Verse 13 makes it plain that Noah and his family entered the ark on the very day that the storm broke. Noah had been a preacher of righteousness, just as Enoch had been a prophet of the Advent. He is the first preacher of whom we have any record, and his theme was that which stands in the very forefront of the Gospel that is preached today, as Romans 1:17 declares. Only today, it is God's righteousness revealed in Christ and established in His death and resurrection, which is presented as the basis of blessing for men. Noah had to preach God's righteousness as outraged by man's violence and corruption, and demanding judgment. Still to the very last day the door of the ark stood open, and nothing would have prevented a repentant man from entering, had such an one been found.

v.13-16The last day came however, and each of the four men and four women took the last decisive step which ensured their preservation from destruction. The decisive step for each was when they planted one foot on the ark, and removed the other from the earth that was under judgment. It was impossible to have one foot in and one foot out. It was either both feet in, or both feet out. Which thing is a useful parable for Gospel preachers today. Their action endorsed God's judgment against the world, and expressed their faith in the Divinely appointed way of salvation. Once inside the ark, "the Lord shut him in." When the Lord shuts, no man can open — not even Noah himself had he wished to do so. The shut door secured salvation for the eight souls, and ensured destruction for the world of the ungodly.

v.16So we find what shows the folly of this yet more in what follows: "And they that went in went in male and female of all flesh, as God commanded him; and Jehovah shut him in." The two terms occur in the very same verse; yet is there not an evident propriety in each case? Unquestionably. They went in male and female. What is the idea? Moral relationship? Not at all. "Male and female" has to do in itself with the constitution of the creature, nothing whatever necessarily with moral relationship. In male and female God acts according to His rights and wisdom in creation; and consequently there it is said, "as Elohim commanded him." But when all this is done with, who was it that shut Noah in? "Jehovah." There we have delight in the man who had found grace in His eyes. No doubt the mere act could have been effected in other ways. Noah might have been enabled to shut himself in; but how much more blessed that Jehovah should do it! There was no fear then. Had it been merely said that Elohim shut him in, it would have simply suggested the Creator's care of every creature; but Jehovah's shutting him in points to special relationship, and the interest taken in that righteous man. What can be more beautiful in its season?

v.13-16After all were in the ark (possibly by the end of the seven days' respite) God shut them in. It was not merely that Noah shut the door. Once God had shut the door, it could not be opened again to allow others in who might be so terrified when the rain began to fall that they would rush to seek refuge. It was too late when the door was closed. How solemn a lesson for those who neglect the salvation of their souls until too late!

v.16"All in whose nostrils is the breath of life" included man and beast; all go together in that kind of language. Then at the right time God takes Noah with his family, and all enter the ark, "and Jehovah shut him in."

v.4The ark being completed in the obedience of faith, the divine invitation was addressed to Noah: "Come thou and all thy house into the ark." "And the Lord shut him in" (Gen. 7:1-16). None can open the door that God is pleased to shut. Divinely secure, therefore, were all the denizens of that unique vessel. The judgement of God having exhausted itself, we read: "the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat" (Gen. 8:4). Surely no accident is here. The seventh month became the first at the time of the Exodus (Ex. 12:2); accordingly the ark rested three days after the day appointed for the sacrifice of the paschal lamb, the very day of our Lord's resurrection. The Saviour's triumphant return from amongst the dead is the public proof that the wrath of God in regard to the sins of His people has spent itself, and that rest and peace have been established for evermore.

v.17-24The flood waters, which brought destruction upon the world of the ungodly, had the effect of lifting the ark "up above the earth." This may serve to remind us that the salvation of God has an elevating effect at all times. Today, very specially, we are called to set our mind "on things above, not on things on the earth" (Col. 3:2). When "the waters prevailed exceedingly upon the earth," no flesh was visible, and nothing but death was to be seen. God's word as to "the end of all flesh" coming before Him, was fulfilled, for now all were either covered in the waters of judgment, or in the ark, as it rode between the waters surging from beneath and descending from above. Noah and his family were out of sight in the ark a figure of the new place which is ours "in Christ Jesus," involving the non-recognition of our old status in the flesh.

v.17-24How thankful we should be that judgment fell, not upon us but upon our gracious Saviour, just as the death-waters fell, not upon Noah but upon the ark. The whole episode is likened to baptism in 1 Peter 3:21, or rather, baptism is likened to it. The first mention of Christian baptism being administered is in Acts 2, where it is connected with the word, "Save yourselves from this untoward generation." The passing through death in a figure, and thus cutting all links with old associations is, we believe, the main thought in baptism. All Noah's links with the old world were cut by the baptism of the flood. Peter wrote to converted Jews, who had been severed by baptism from the mass of their nation, and thus saved from the governmental judgments about to fall on it. For us Gentiles baptism has the same significance, severing us — if we understand it and are practically true to it — from the world which is rushing on to judgment. Are we true to what baptism means?

v.19-23The duration of the flood and its eventually covering even the high mountains, insured that all human and animal life would be destroyed. Of course this did not affect the life in the seas. It is reported that there are some high hills in the mid-east almost covered with human and animal bones, perhaps the result of people and animals trying to reach the highest elevation they possibly could for safety, but all in vain.

v.24Of course the ark floated on the waters, and all inside were preserved. The ark itself is typical of the Lord Jesus, the one safe refuge from judgment for every child of Adam who will receive Christ as Savior. Evidently including the forty days of rain, the waters prevailed on the earth for 150 days (cf. v. 11 and Gen. 8:4).

v.19-24Its dimensions were such that "all the high hills, that were under the whole heaven were covered." This seems to indicate that it was universal, and it is certain that nothing of a local nature could possibly have lasted for so long. Moreover the breaking up of "the fountains of the great deep" very possibly involved great changes on the surface of the earth: in other words, the configuration of continents, mountains, seas, etc., may have been very different in the antediluvian age from their present form.

v.19-20I believe the flood was all over the earth, wherever man was. There is no mistake. People have called the universality in question, using general terms, as if it only covered the inhabited earth. But scripture says, "the mountains were covered," "and the tops of the mountains were seen," and so on; this looks like universality. You must let in a miracle in any case: and so it is all one after all. Suppose Mount Ararat, fifteen or sixteen thousand feet high, in northern Armenia, was covered; well, if the waters were not all round, and away too, they would have run off, and covered somewhere else; there must have been a miracle anyhow. The universality of the flood, absolute universality, seems to me to be positively meant and intended, because of destroying the world that then was. God puts an end to the whole system of the world. It was as complete a judgment of the earth and all that was on it, on the part of God, as it will be presently by fire. Everything in the whole order and system of the world that had life perished, "the earth standing out of the water and in the water, whereby the world that then was, being overflowed with water, perished": so Peter tells us, and anything that enfeebled it I should not admit: all mere physical things are consequent upon it. Either reject the word of God, or else Mount Ararat was covered. As to universal destruction, everything in the world was put an end to. The world that then was is distinct from the world that now is; and this is of immense moral import to us. God says He will never do it again, but the next time it will be by fire.

v.17-24You know there is much wickedness and fighting now. Perhaps you ask, "Why has not the judgment already come?" God has told us: "The Lord is not slack concerning His promise, as some men count slackness; but is long suffering to us-ward, not willing that any should perish, but that all should come to repentance." (2 Peter 3:9) Yes, it is because He loves you. He does not want you to suffer the everlasting fire. He is waiting for you to repent, to turn and believe in the Lord Jesus and to get eternal salvation. Jesus says, "He that heareth My word, and believeth on Him that sent Me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life." (John 5:24) Noah was safe in the ark; the rough waves struck it, but could not reach Noah. Thus the Lord Jesus is our refuge — our "ark". All the waves passed over Him. He has taken God's judgment against our sins. We trust in Him, as Noah trusted in the ark; and so we also shall get no judgment.

v.1-5The five months of floating on a shoreless sea would seem interminable to Noah and his family, and it can be well imagined that they would feel that God had forgotten them. “But God remembered Noah, and all the beasts and all the cattle that were with him in the ark,” — the wild beasts as well as domesticated animals. But a flood covering even the mountains would require a long length of time to subside, even with the wind God sent to help in this. However, the sources from which the water came were stopped. If a tidal wave had emanated from the seas, this ceased to exert its power, and of course the rain from heaven no longer fell. This itself would be a welcome relief to the people in the ark. Yet at the end of 150 days the ark only grounded in the mountains of Ararat: there was still no land visible (v. 4). Four and one half months later the tops of the mountains were seen (v. 5).

v.1The next chapter (Genesis 8) shows God's remembrance of Noah and every living thing. Here it would not have served His purpose to say, "Jehovah remembered every living thing," because every living thing was not in moral relationship with God. Noah was undoubtedly; but it is not always, nor here, the aim to draw attention to what was special.

v.1-12God remembered Noah and all that were alive with him in the ark, and He stopped the waters and sent the wind, which commenced the process of drying up the waters. The window of the ark being in the roof and not in the side of it, Noah must have had an imperfect knowledge of what was transpiring without, hence his action recorded in Genesis 8:6-12. A raven and a dove are birds of a different nature as to habits and food. The one feeding on carrion and other unclean things, the other a clean feeder. When first released there was plenty to attract the raven, but as yet nothing for the dove.

v.1-2We shall now return to Noah, and contemplate him in a new position. we have seen him building the ark, we have seen him in the ark, and we shall now view him going forth of the ark, and taking his place in the new world. "And God remembered Noah." The strange work of judgement being over, the saved family, and all in association with them, come into remembrance. "God made a wind to pass over the earth; and the waters assuaged; the fountains also of deep and the windows of heaven were stopped, and the rain from heaven was restrained. The beams of sun now begin to act upon a world that had been baptised with a baptism of judgement. Judgement is God's "strange work." He delights not in, though He is glorified by, it. Blessed be His name, He is ever ready to leave the place of judgement, and enter that of mercy, because He delights in mercy.

But they were more than safe. They were remembered — "God remembered Noah, and every living thing, and all the cattle that was with him in the ark." So did Joshua, in other days, remember Rahab. The scene of death and judgment lay all around our patriarch. It was one vast, and deep, and mighty ruin — an extended Jericho the accursed — another and a wider land of Pharaoh, with the doom of the Lord resting darkly and heavily upon it. But He who had already shut His remnant in, now remembers them; and in that remembrance there was present life, and, in prospect, a goodly inheritance.

v.6-9Allowing forty days more, Noah opened the window of the ark and sent out a raven, and the raven did not return (v. 7). He also sent out a dove as a test, but the dove did not find any favorable circumstances and returned to the ark (v. 9). The unclean raven would no doubt find carrion to feed upon, which would be offensive to the clean dove. The raven is typical of the unclean, sinful nature of man that finds pleasure in the corruptions of this world, while the dove pictures the pure, renewed nature of the believer that can find pleasure only in what is pure and holy.

v.8-11In the New Testament the dove becomes the emblem of the Spirit of God, and the expression used on the first occasion is worthy of note — "no rest for the sole of her foot." As yet the whole scene was a waste of death and corruption. On the second occasion the dove returned with, "an olive leaf pluckt off." Here was the first evidence of life appearing above the waters of death, for it was not a leaf that had been drifting among the debris but plucked off a living tree. Death entered by sin, and "so death passed upon all men" (Rom. 5:12), as much after the flood as before it. The first evidence of real life rising up beyond the scene of death was when Christ rose from the dead. Though the Spirit came at Pentecost as wind and fire, He came as a Witness to Christ risen and glorified.

v.12When the dove was sent forth for the third time she returned no more, but it is not added that she did find rest for the sole of her foot. That she found somewhere to perch is obvious, but the statement is omitted, we believe, because there is a typical or allegorical significance, which comes to light when we reach Matthew 3:16. When the Lord Jesus came forth there was at last found One, on whom the Spirit of God could permanently rest, and not before.

v.8-12So what is related here is intended to cast our minds on to the Gospels, which begin with the Lord Jesus entering a scene of death as the only One on whom the Spirit of God could rest, and they end with His coming forth in risen life — a life on the other side of death and beyond its reach — the necessary preparation to the coming of the Spirit. When we read of the Apostles that, "they were all filled with the Holy Ghost … and with great power gave the Apostles witness of the resurrection of the Lord Jesus" (Acts 4:31-33), we see what is indicated — though faintly perhaps — by the olive leaf in the mouth of the dove.

v.7-12Let us remember also that fallen human nature feeds on what is unclean, as does the raven. Only that which is born of the Spirit is spirit, and therefore like the dove feeds on what is clean. If we recognize this we shall be very careful as to that on which we feed our minds. It has been well said that for spiritual growth we must "starve the raven and feed the dove."

v.6-12"And it came to pass, at the end of forty days, that Noah opened the window of the ark which he had made: and he sent forth a raven, which went forth, to and fro, until the waters were dried up from off the earth." The unclean bird made its escape, and found, no doubt, a resting-place on some floating carcass. It sought not the ark again. Not so the dove. "She found no rest for the sole of her foot, and she returned to him into the ark … and again he sent forth the dove out of the ark: and the dove came in to him, in the evening; and, lo, in her mouth was an olive leaf, pluckt off." Sweet emblem of the renewed mind, which, amid the surrounding desolation, seeks and finds its rest and portion in Christ; and not only so, but also lays hold of the earnest of the inheritance, and furnishes the blessed proof, that judgement has passed away, and that a renewed earth is coming fully into view. The carnal mind, on the contrary, can rest in anything and everything but Christ. It can feed upon all uncleanness. "The olive leaf" has no attraction for it. It can find all it needs in a seen of death, and hence is not occupied with the thought of a new world and its glories; but the heart, that is taught and exercised by the Spirit of God, can only rest and rejoice in that in which He rests and rejoices. It rests in the Ark of His salvation "until the times of the restitution of all things." May it be thus with you and me, beloved render; may Jesus be the abiding rest and portion of our hearts, that so we may not seek them in a world which is under the judgement of God. The dove went back to Noah, and waited for his time of rest: and we should ever find our place with Christ, until the time of His exaltation, and glory, in the ages to come. "He that shall come, will come, and will not tarry." ALL we want, as to this, is a little patience. May God direct our hearts into His love, and into "the patience of Christ."

v.1-12After the heavy rain God spoke to the wind; the water went down. After five months, the ark landed on Mount Ararat. Later the tops of the hills were above the water. Noah let a raven out, but it did not come back; then a dove, but because of the water the dove had no rest for its feet, so it flew back to Noah. After seven days Noah let the dove out again, it came back with an olive leaf. So Noah knew the water had gone down. Again, after seven days, it did not come back. It had found trees and food.

v.13-14Now ten and a half months had passed since Noah's entering the ark. He removed the covering of the ark and found the face of the ground dry (v. 13). Yet of course it would be dry on the higher elevations where the ark was, while requiring more time in lower areas to have the waters recede. So that verse 14 tells us that it was about two months later that the earth was dried. This total time amounts to one year and ten days (cf. Gen. 7:11 and 8:14).

His faith had been tried not a little, but the prospect was comforting even from the first. "The face of the ground" was dry when he looked; and after near two months more "the earth was dry." But if thus and rightly exercised and comforted, he still waited on God's word to go out, as he went in at His word. He will not hasten in the impetuosity of nature and its self-confidence; he depends on God and obeys His word; and the word in due time was given, as it ever is to those who look up to Him.

v.15-19Nothing is said about anyone being anxious to leave the ark. Had they become so accustomed to living there that they were hesitant to leave? God gave them orders to go out, however, including all the humans and all the animals of every kind. Whether at first they returned there for shelter at night we are not told. The animals sent back into their natural habitat, would then “breed abundantly” and multiply.

v.15-21Noah did not go forth from the ark until God told him to do so. He went out as he came in, under direct instruction from God. And now we discover why the clean animals were taken into the ark in sevens and the unclean only in twos. True, it is an unclean world still, alas! and hence unclean animals easily thrive, and one pair would suffice for such, as against three pairs of the clean. But why the odd one in the seven? Because they were to be offered in sacrifice as a burnt offering at the very start of the renewed earth. The Lord knew that the flood had effected no change in human nature. Even in Noah and his family it was the same after the flood as before it. Verse 21 emphasizes this; and hence from the outset the new world could only continue on the basis of sacrifice.

v.4-19In due time the ark rests upon Ararat, and then follows the strikingly beautiful incident of the raven and the dove, which has been often before us, and from which therefore we may pass on. Afterwards God tells Noah to come forth — he and all the other creatures.

v.15-20"And God spake to Noah, saying, go forth of the ark." The same God that had said, "make thee an ark," and "come thou into the ark, "now says, "go forth of the ark." "And Noah went forth … and builded an altar to the Lord." ALL is simple obedience. There is the obedience of faith and the worship of faith: both go together. The altar is erected, where, just before, all had been a scene of death and judgement. The ark had borne Noah and his family safely over the waters of judgement. It had carried him from the old into the new world, where he now takes his place as a worshipper. And, be it observed, it was "to the Lord" he erected his altar. Superstition would have worshipped the ark, as being the means of salvation. It is ever the tendency of the heart to displace God by His ordinances. Now, the ark was a very marked and manifest ordinance; but Noah's faith passed beyond the ark to the God of the ark; and, hence, when he stepped out of it, instead of casting back a lingering look at it, or regarding it as an object of worship or veneration, he built an altar to the Lord, and worshipped Him: and the ark is never heard of again.

The time, however, for "rendering double" to this "prisoner of hope" (Zech. 9:12), comes in due course. "And God spake unto Noah, saying, Go forth of the ark, thou, and thy wife, and thy sons, and thy sons' wives with thee! 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." And Noah went forth. He landed on the renewed earth, where, at that mystic moment, all was, in a great sense, according to God's mind again, no longer corrupt, as when he had last trod it in its old estate, but clean, under the refining of the judgment.

v.20How good it is to see that Noah's first recorded act after leaving the ark is to build an altar to the Lord and offer one of every clean animal and every clean bird as burnt offerings to the Lord. He showed no resentment toward God at the thought of so terrible a flood, but became if anything a more decided worshiper of his great Creator. Evidently God's awesome judgment of the ungodly world increased within Noah a healthy, reverential fear of the God of all the earth.

v.20-21In Noah's sacrifice we have the third type of the death of Christ. The first type, in Genesis 3, set it forth as providing a covering for the guilty sinner. The second, Abel's offering in Genesis 4, as the basis of approach to God. Now we have it as presenting a "sweet savour," or, "a savour of rest," to God — that in which He finds His rest and delight, in the excellence of which the offerer finds the ground of his acceptance. The term, burnt offering, occurs here for the first time, the particular significance of which we discover when we come to the book of Leviticus.

v.20We see (chap. 8:20) that offerings were usual, as they had been from Abel and it was an act of faith. These were sweet savour offerings; the burnt-offering involves sin, but not so exactly sins. It is not a guilty conscience which brings a burnt-offering as such, Christ comes and offers Himself a sacrifice for sin, gives Himself up to absolute obedience to glorify God; and, the blood being shed, atonement is made; but the burnt-offering is the perfectness of His obedience in suffering everything for God's glory. Sin-offerings were not a sweet savour. The burnt-offering was the glorifying God in that place, taking up the righteousness of God against sin. In the sacrifice of sin-offering I see positive sin laid upon the victim.

v.2086 It is not exactly thanksgiving here, which would be more the character of a peace-offering. It was offering to God a full acknowledgment of Himself, as the basis of renewal after judgment. This is how Noah offered. Through the eternal Spirit Christ offered Himself without spot to God, to be a sacrifice. Many want to make out that He bore our sins up to the cross; but when He offered Himself, He was a spotless One, and the Lord laid our sins upon Him. In the two goats on the day of atonement the bringing up of Jehovah's lot was in order to the slaying; but the slaying followed; and when once it was slain, the blood could be taken in. So I find, after the gift of Himself, He is made sin, or the sins are laid upon Him. Besides the meeting of our responsibility, God was dishonoured about sin, and Christ stands in that place of dishonour for God's glory, not merely to put away my sins.

v.20-22Now it is this that gives the great character to Noah's act. He did not come with a sin-offering, as that would have been going to God for his sins, but with a burnt-offering, and Jehovah smelled a sweet savour. Of course there was no possible ground for any blessing except upon the footing of the sacrifice of Christ. Now we have, what we find in the case of Moses, the general coming in of sacrifice, in its result, as a ground of blessing. In chapter 6 "God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually, and it repented Jehovah that he had made man on the earth, and it grieved him at his heart." Now in chapter 8, when Noah offers, Jehovah smelled a sweet savour, and Jehovah said in His heart, "I will not again curse the ground any more for man's sake, for the imagination of man's heart is evil from his youth, neither will I again smite any more every living thing as I have done." The moment the sacrifice has come in, God says, as it were, "If I am to smite the people and to curse them, I must always be cursing them!" Now therefore He goes on the ground of sacrifice, because (this is the point) man is so bad. Previously the evil was before God, bringing His judgment. Now it is before Him, and through sacrifice, a reason for not cursing the ground any more.

v.20-21"And Noah," it is written in verse 20, "builded an altar." Unto whom? Unto God? Most appropriately it is to Jehovah now. Without loss, these two things could not be transposed. He took then, it is said, "of every clean beast, and of every clean fowl." Yes, Jehovah is in question. It is the relationship of Noah which appears here. It is the special place in which he stood that was witnessed by the sacrifice thereon offered. And there Jehovah, accepting the sweet savour, declares that He "will not again curse the ground any more for man's sake. For the imagination of man's heart is evil from his youth."

Before the flood Noah had been occupied with building an ark for himself and his household. After the flood he is found intent on building an altar for God. Preservation from the coming judgment, in obedience to God, necessarily was uppermost in his thoughts then — thanksgivings for the wonderful and perfect deliverance just experienced surely filled his mind now. So of every clean beast, and of every clean fowl he offered burnt-offerings to the Lord. He did not withhold one of the small stock of acceptable animals which issued forth with him from the ark. Taken in with him to preserve seed alive on the earth, it was right he felt to offer of them on the altar to God so by his offering we see expressed the thankfulness of his heart, but by it we discern something more, the ground on which all blessing could now rest — that of a sacrifice accepted by the Lord. Noah, clearly in his sacrifice, thought of the past, but did he understand anything of the future? The amount of his intelligence has not been revealed, for it would not concern us: but what God saw in the sacrifice, and how He could act in consequence, is set forth, for in that we are deeply interested. To it let us turn our attention.

v.21Because these offerings are all typical of the matchless sacrifice of the Lord Jesus, God smelled a sweet savor, and for this reason purposed that He would not again curse the ground for man's sake. The basis of this purpose is really the sacrifice of Christ pictured in the offerings, the only refuge for man. It is interesting too that, while in Genesis 6:5 we see that the reason for the flood was that “the wickedness of man was great in the earth, and every imagination of the thoughts of his heart was only evil continually,” yet this same fact becomes a reason that God would not curse the earth again (v. 21). Since the imagination of man's heart is evil from his youth, God would not again curse the earth or destroy every living thing out of it. The reason for this is that in the sacrifice of Christ there is a remedy for the evil nature of man. This is only implied here, whereas in the New Testament this marvelous truth is seen in the actual death of the Lord Jesus and the subsequent teachings as to all of its wonderful value.

v.21-22Here again how observable is the transparent and self-consistent truth of scripture. The Statement before us may look at first unaccountable; but when carefully weighed and reflected on, the propriety of it becomes manifest. That man's being evil was a ground for sending the flood we can all see; but what depth of grace in the declaration that God knew perfectly the ruined condition of man at the very time when He pledges His word that there shall come no more flood on the earth! This is brought before us here.

v.2187 It was so in the case of Moses and the people. "Jehovah said unto Moses, I have seen this people, and, behold, it is a stiff-necked people; now therefore let me alone, that my wrath may wax hot against them, and that I may consume them," Ex. 32:9-10. And then in Exodus 34:9, Moses pleads, "If now I have found grace in thy sight, O Jehovah, let my Lord, I pray thee, go among us, for it is a stiff-necked people." And we know, I know, that sin in me is the ground of my being lost; and yet sin in me is the very ground of my going to God to keep me, now that sacrifice has come in. It shews a wonderful character of grace, its overflowing fulness, to give, as the ground of God's being with us,, what was the ground of judgment; that is, when once sacrifice has come in.

v.20-21Here the restraint of this curse, on the earth, came in on the sweet savour of the sacrifice of Christ, viewing and in full view of the sin of man, which was the occasion of it - such was the new world, founded on that death and sacrifice.

v.21-22Thanks be to God, One has come who is before Him in unfailing sweet savour, so that if sin be in the background, there cannot but be also what He introduces of His own free grace. If His servant bids others behold the Lamb of God that takes away the sin of the world, how much more does God Himself behold Christ and His sacrifice! Need it be said that as far as its efficacy is concerned, and God's delight in it, He does not wait for the new heavens and the new earth, either to enjoy it Himself or make known its value to us? In short, Christ has intervened, and this most weighty consequence is connected with it — that, although everything manifests evil and ruin increasingly, God has triumphed in grace and in faith after the fall and before "the new heavens and the new earth, wherein dwells righteousness." God, having introduced His own Son, has won the victory, the fruits of which He gives to us by faith before our possession is displayed by and-by.

v.22From that time there would be a normal cycle of living conditions on earth so long as earth remains. After the awful catastrophe of the flood, who could foretell that for the rest of earth's history there would be a constant pattern of “seed-time and harvest, cold and heat, summer and winter, and day and night.” No-one but the Creator Himself would even venture to suggest this. In the New Testament, however (2 Peter 3:10), God has as definitely foretold that the earth is not going to remain as it is: “The heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.” God foretold the flood 120 years in advance: the flood came. He has foretold the constant cycle of seasons so long as the earth remains: this has been thoroughly accurate for thousands of years and will remain so until, as He has also foretold, the earth and its works shall be burned up. How vitally important it is that we believe the revelation of God!

v.21-22The promise, which closes Genesis 8, was based upon the sacrifice, as also was the blessing which opens Genesis 9. God knew what man would again prove himself to be, but He guaranteed that there should be no further judgment of the sort just executed. The flood had been of such magnitude that for just over a year seed-time and harvest, cold and heat, summer and winter, and even day and night, had been obliterated. This was never to occur again. Indeed Genesis 9:8-17 show that God established a definite covenant to this effect, the token of which is the rainbow.

v.21-22118 Note also, the ground was cursed for man's sake; this is arrested on the typical sacrifice, because God finds a savour of rest in that, and, on the recognition of the evil in man, which had led Him to destroy, declares He will no more smite, but the regular order of creation should subsist while the earth remained.