Abbildungen der Seite
PDF
EPUB

12 And the rain was upon the earth forty days | greatly upon the earth; and the ark went upon the and forty nights. face of the waters.

13 In the self-same day entered Noah, and Shem, and Ham, and Japheth, the sons of Noah, and Noah's wife, and the three wives of his sons with them, into the ark;

14 They, and every beast after his kind, and all the cattle after their kind, and every creeping thing that creepeth upon the earth after his kind, and every fowl after his kind, every bird of every

*sort.

[blocks in formation]

Noah's entrance into the ark, with his family and the creatures that were marked for preservation.

I. It is thus repeated, for the honour of Noah, whose faith and obedience herein shone so bright, by which he obtained a good report, and who herein appeared so great a favourite of Heaven, and so great a blessing to this earth.

II. Notice is here taken of the beasts going in each after his kind, according to the phrase used in the history of the creation, ch. 1. 21-25, to intimate that just as many kinds as were created at first, were saved now, and no more; and that this preservation was as a new creation; a life remarkably protected is, as it were, a new life.

III. Though all enmities and hostilities between the creatures ceased, for the present, and ravenous creatures were not only so mild and manageable, as that the wolf and the lamb lay down together, but so strangely altered, as that the lion did eat straw like an ox, Is. 11. 6, 7, yet, when this present occasion was over, the restraint was taken off, and they were still of the same kind as ever; for the ark did not alter their constitution. Hypocrites in the church, that externally conform to the laws of that ark, may yet be unchanged; and then it will appear, one time or other, what kind they are after.

IV. It is added, (and the circumstance deserves our notice,) The Lord shut him in, v. 16. As Noah continued his obedience to God, so God continued his care of Noah; and here it appeared to be a very distinguishing care; for the shutting of his door set up a partition wall between him and all the world besides. God shut the door, 1. To secure him, and keep him safe in the ark. The door must be shut very close, lest the waters should break in, and sink the ark, and very fast, lest any without should break it down. Thus God made up Noah, as he makes up his jewels, Mal. 3. 17. 2. To seclude all others, and keep them for ever out. Hitherto, the door of the ark stood open, and if any, even during the last seven days, had repented and believed, for aught I know, they might have been welcomed into the ark; but now, the door was shut, and they were cut off from all hopes of admittance: for God shutteth, and none can open.

V. There is much of our Gospel-duty and privilege to be seen in Noah's preservation in the ark. The apostle makes it a type of our baptism, that is, our Christianity, 1 Pet. 3. 20, 21. Observe then, 1. It is our great duty, in obedience to the Gospel-call, by a lively faith in Christ, to come into that way of salvation which God has provided for poor sinners. When Noah came into the ark, he quitted his own house and lands; so must we quit our own righteousness and our worldly possessions, whenever they come into competition with Christ. Noah must, for a while, submit to the confinements and inconveniences of the ark, in order to his preservation for a new world; so those that come into Christ to be saved by him, must deny themselves, both in sufferings and services. 2. Those that come into the ark themselves, should bring as many as they can in with them, by good instructions, by persuasions, and by a good example: What knowest thou, O man, but thou mayest thus save thy wife, (1 Cor. 7. 16,) as Noah did his. There is room enough in Christ for all comers. 3. Those that by faith come into Christ, the Ark, shall by the power of God be shut in, and kept as in a strong hold by the power of God, 1 Pet. 1. 5. God put Adam into paradise, but he did not shut him in, and so he threw himself out; but when he put Noah into the ark, he shut him in, and so, when he brings a soul to Christ, he insures the salvation: it is not in our own keeping, but in the Mediator's hand. 4. The door of mercy will shortly be shut against those that now make light of it. Now, knock, and it shall be opened; but the time will come, when it shall not, Luke 13. 25.

V. 17-20. We are here told,

1. How long the flood was increasing; forty days, v. 17. The profane world which believed not that it would come, probably, when it came, flattered themselves with hopes that it

19 And the waters prevailed exceedingly upon the earth; and all the high hills, that were under the whole heaven, were covered.

20 Fifteen cubits upward did the waters prevail; and the mountains were covered.

21 And all flesh died that moved upon the earth, both of fowl, and of cattle, and of beast, and of every creeping thing that creepeth upon the earth, and

every man.

22 All in whose nostrils was the breath of life, of all that was in the dry land, died.

23 And every living substance was destroyed which was upon the face of the ground, both man, and cattle, and the creeping things, and the fowl of the heaven; and they were destroyed from the earth: and Noah only remained alive, and they that were with him in the ark.

24 And the waters prevailed upon the earth an hundred and fifty days.

Jer. 3. 23. Job 22. 15-17. the breath of the spirit of life. i Ez. 14. 14, 20. Mal. 3, 17, 18. c. 8. 3.

would soon abate, and never come to extremity; but still it increased, it prevailed. Note, (1.) When God judges, he will overcome. If he begin, he will make an end; his way is perfect both in judgment and mercy. (2.) The gradual approaches and advances of God's judgments, which are designed to bring sinners to repentance, are often abused to the hardening of them in their presumption.

2. To what degree they increased; they rose so high, that not only the low flat countries were deluged, but, to make sure work, and that none might escape, the tops of the highest mountains were overflowed fifteen cubits, that is, seven yards and a half. So that in vain was salvation hoped for from hills or mountains, Jer. 3. 23. None of God's creatures are so high, but his power can overtop them; and he will make them know that wherein they deal proudly, he is above them. Perhaps the tops of the mountains were washed down by the strength of the waters, which helped much toward the prevailing of the waters above them; for it is said, Job 12. 15, He sends out the waters, and they not only overflow, but overturn, the earth. Thus the refuge of lies was swept away, and the waters overflowed the hiding-place of those sinners, (Is. 28. 17;) and in vain they fly to them for safety, Rev. 6. 16. Now the mountains departed, and the hills were removed, and nothing stood a man in stead but the covenant of peace, Is. 54. 10. There is no place on earth so high as to set men out of the reach of God's judgments, Jer. 49. 16. Ob. 3. 4. God's hand will find out all his enemies, Ps. 21. 8. Observe how exactly they are fathomed, (fifteen cubits,) not by Noah's plummet, but by his knowledge who weigheth the waters by measure, Job 28. 25.

3. What became of Noah's ark, when the waters thus increased; it was lift up above the earth, (v. 17,) and went upon the face of the waters, v. 18. When all other buildings were demolished by the waters, and buried under them, the ark alone subsisted. Observe, (1.) The waters which brake down every thing else, bare up the ark. That which to unbelievers is a savour of death unto death, is to the faithful a savour of life unto life. (2.) The more the waters increased, the higher the ark was lifted up toward heaven. Thus sanctified afflictions are spiritual promotions; and as troubles abound, consolations much more abound.

V. 21-24. Here is,

I. The general destruction of all flesh by the waters of the flood. Come and see the desolations which God makes in the earth, Ps. 46. 8, and how he lays heaps upon heaps. Never did death triumph, from its first entrance unto this day, as it did then. Come, and see Death upon his pale horse, and hell following with him, Rev. 6, 7, 8.

I

1. All the cattle, fowl, and creeping things, died, except the few that were in the ark. Observe how this is repeated, All flesh died, v. 21. All in whose nostrils was the breath of life, of all that was on the dry land, v. 22. Every living substance, v. 23. And why so? Man only had done wickedly, and justly is God's hand against him; but these sheep, what have they done? answer, (1.) We are sure God did them no wrong; he is the sovereign Lord of all life, for he is the sole Fountain and Author of it. He that made them as he pleased, might unmake them when he pleased; and who shall say unto him, What doest thou? May he not do what he will with his own, which were created for his pleasure? (2.) God did admirably serve the purposes of his own glory by their destruction, as well as by their creation. Herein his holiness and justice were greatly magnified; by this it appears that he hates sin, and is highly displeased with sinners, when even the inferior creatures, because they are the servants of man, and part of his possession, and because they have been abused to be the servants of sin, are destroyed with him. This makes the judgment the more remarkable, the more dreadful, and consequently, the more The destruction expressive of God's wrath and vengeance. of the creatures was their deliverance from the bondage of corruption, which deliverance the whole creation now groans after,

CHAPTER VIII.

In the close of the foregoing chapter, we left the world in ruins, and the church in straits; but in this chapter, we have the repair of the one, and the enlargement of the other. Now the scene alters, and another face of things begins to be preseated to us, and the brighter side of that cloud which there appeared so black and dark for though God contend long, he will not contend for ever, nor be always wroth. We have here, 1. The earth made anew, by the recess of the waters, and the appearing of the dry land, now a second tine, and both gradual. 1. The itarease of the waters is stayed, v. 1,2. 2. They begin sensibly to day v. 3. 3. After sixteen days' ebbing, the ark resta, v. 4. 4. After sixty days' ebeing, the tops of the mountains appeared above water, v. 5. 5. After forty days' ebbing, and twenty days before the mountains appeared, Noah began to sead out his spas, a raven and a dove, to gain intelligence, v. 6-12. 6. Two manths after the appearing of the tops of the mountains, the waters were one and the face of the earth was dry, v. 13, though not dried so as to be fit for man a c. 19. 29. Ex. 2. 24. Ps. 106. 4.

Rom. 8. 21, 22. It was likewise an instance of God's wisdom. As the creatures were made for man when he was made, so they were multiplied for him when he was multiplied: and therefore, now that mankind was reduced to so small a number, it was fit that the beasts should proportionably be reduced, otherwise they would have had the dominion, and would have replenished the earth, and the remnant of mankind that was left would have been overpowered by them. See how God considered this in another case, Ex. 23. 29: Lest the beast of the field multiply against thee.

2. All the men, women, and children, that were in the world, (except what were in the ark,) died. Every man, v. 21 and v. 23, and perhaps they were as many as are now upon the face of the earth, if not more. Now,

(1.) We may easily imagine what terror and consternation seized on them when they saw themselves surrounded. Our Saviour tells us, that till the very day that the flood came, they were eating and drinking, Luke 17. 26, 27, they were drowned in security and sensuality, before they were drowned in those waters; crying, Peace, peace, to themselves; deaf and blind to all divine warnings. In this posture death surprised them, as 1 Sam. 30. 16, 17. But O what an amazement were they in then! Now they see and feel that which they would not believe and fear, and are convinced of their folly when it is too late; now they find no place for repentance, though they seek it carefully with tears.

(2.) We may suppose that they tried all ways and means possible for their preservation, but all in vain. Some climb to the tops of trees or mountains, and spin out their terrors there awhile. But the flood reaches them, at last, and they are forced to die with the more deliberation. Some, it is likely, cling to the ark, and now hope that that may be their safety, which they had so long made their sport. Perhaps some get to the top of the ark, and hope to shift for themselves there; but either they perish there for want of food, or, by a speedier despatch, a dash of rain washes them off that deck. Others, it may be, hoped to prevail with Noah for admission into the ark, and pleaded old acquaintance, Have we not eaten and drunk in thy presence? Hast thou not taught in our streets? "Yes," might Noah say, "I have, many a time, to little purpose. I called, but ye refused; ye set at naught all my counsel, Prov. 1. 24, 25, and now it is not in my power to help you: God has shut the door, and I cannot open it." Thus it will be at the great day. Neither climbing high in an outward profession, nor claiming relation to good people, will bring men to beaven, Matt. 7. 22.-25. 8, 9. Those that are not found in Christ, the Ark, are certainly undone, undone for ever; salvation itself, cannot save them. See Is. 10. 3.

(3.) We may suppose that some of those who perished in the deluge, had themselves assisted Noah, or were employed by him, in the building of the ark, and yet were not so wise as by repentance to secure themselves a place in it. Thus wicked ministers, though they may have been instrumental to help others to heaven, will themselves be thrust down to hell.

Let us now pause awhile, and consider this tremendous judgment! Let our hearts meditate terror, the terror of this destruction: let us see, and say, It is a fearful thing to fall into the hands of the living God; who can stand before him when he is angry? Let us see, and say, It is an evil thing, and a bitter, to depart from God. The sin of sinners will, without repentance, be their ruin, first or last; if God be true it will. Though hand join in hand, yet the wicked shall not go unpunished. The righteous God knows how to bring a flood upon the world of the ungodly, 2 Pet. 2. 5. Eliphaz appeals to this story as a standing warning to a careless world, Job 22. 15, 16, Hast thou marked the old way, which wicked men have trodden, which where cut down out of time, and sent into eternity, whose foundation was overflown with the flood?

II. The special preservation of Noah and his family, v. 23, Noah only remained alive, and they that were with him in the ark. Observe, 1. Noah lives; when all about him were monuments of justice, thousands falling on his right hand, and ten thousands on his left, he was a monument of mercy; only with his eyes might he behold and see the reward of the wicked, Ps. 91. 7, 8. In the floods of great waters, they did not come nigh him, Ps. 32. 6. We have reason to think, that while the longsuffering of God waited, Noah not only preached to, but prayed for, that wicked world, and would have turned away the wrath; but his prayers return into his own bosom, and are answered only in his own escape; which is plainly referred to, Ez. 14. 14, Noah, Daniel, and Job shall but deliver their own souls. A mark of honour shall be set on intercessors. 2. He but lives. Noah remains alive, and that is all; he is, in effect, buried alive; cooped up in a small place, alarmed with the terrors of

till almost two months after, v. 14. II. Man placed anew upon the earth. In which, 1. Noah's discharge and departure out of the ark, v. 15-19. 2. His sacritice of praise, which he offered to God upon his enlargement, v. 20. 3. God's acceptance of his sacrifice, and the promise he made, thereupon, not to drown the world agam, v. 21, 22. And thus, at length, mercy rejoices against Judgment.

ND God remembered Noah, and every living Ah God

and

the ark: and God made a wind to pass over the earth; and the waters assuaged;

2 The fountains also of the deep, and the windows of heaven, were stopped; and the rain from heaven was restrained;

b Ps. 35.6. c Ex. 14. 21. d Prov. 8. 2. e Job 38. 37. Matt. 8. 27.

the descending rain, the increasing flood, and the shrieks and outeries of his perishing neighbours-his heart, overwhelmed with melancholy thoughts of the desolations made: but he comforts himself with this, that he is in the way of duty, and in the way of deliverance. And we are taught, Jer. 45. 4, 5, that when desolating judgments are abroad, we must not seek great or pleasant things to ourselves, but reckon it an unspeakable favour if we have our lives given us for a prey.

NOTES TO CHAPTER VIII.

V. 1-3. Here is,

I. An act of God's grace. God remembered Noah and every living thing. This is an expression after the manner of men; for not any of his creatures, Luke 12. 6, much less any of his people, are forgotten of God, Is. 49. 15, 16. But,

1. The whole race of mankind, except Noah and his family, was now extinguished, and gone into the land of forgetfulness, to be remembered no more; so that God's remembering Noah was the return of his mercy to mankind, of whom he would not make a full end. It is a strange expression, Ez. 5. 13, When I have accomplished my fury in them, I will be comforted. The demands of divine justice had been answered by the ruin of those sinners; he had eased him of his adversaries, Is. 1. 24, and now his spirit was quieted, Zech. 6. 8, and he remembered Noah and every living thing. He remembered mercy in wrath, Hab. 3. 2, remembered the days of old, Is. 63. 11, remembered the holy seed, and then remembered Noah.

2. Noah himself, though one that had found grace in the eyes of the Lord, yet seemed to be forgotten in the ark, and perhaps began to think himself so; for we do not find that God had told him how long he should be confined, and when he shall be released. Very good men have sometimes been ready to conclude themselves forgotten of God, especially when their afflictions have been unusually grievous and long. Perhaps Noah, though a great believer, yet when he found the flood continuing so long after it might reasonably be presumed to have done its work, was tempted to fear lest he that shut him in, would keep him in, and began to expostulate, Hou long wilt thou forget me? But at length, God returned in mercy to him, and that is expressed by remembering him. Note, Those that remember God, shall certainly be remembered by him, how desolate and disconsolate soever their condition may be. He will appoint them a set time, and remember them, Job 14. 13. 3. With Noah, God remembered every living thing; for though his delight is especially in the sons of men, yet he rejoices in all his works, and hates nothing that he has made. He takes special care not only of his people's persons, but of their possessions; of them and all that belongs to them. He considered the cattle of Nineveh, Jon. 4. 11.

II. An act of God's power over wind and water, neither of which is under man's control, but both at his beck. Observe, 1. He commanded the wind, and said to that, Go, and it went, in order to the carrying off of the flood. God made a wind to pass over the earth. See here, (1.) What was God's remembrance of Noah; it was his relieving of him. Note, Those whom God remembers, he remembers effectually for good; he remembers us to save us, that we may remember him to serve him. (2.) What a sovereign dominion God has over the winds! He has them in his fist, Prov. 30. 4, and brings them out of his treasure, Ps. 135. 7. He sends them when, and whither, and for what purposes he pleases. Even stormy winds fulfil his word, Ps. 148. 8. It should seem, while the waters increased, there was no wind; for that would have added to the toss of the ark; but now God sent a wind, when it would not be troublesome. Probably, it was a north wind, for that drives away rain. However, it was a drying wind, such a wind as God sent to divide the Red Sea before Israel, Ex. 14. 21.

2. He remanded the waters, and said to them, Come, and they came. (1.) He took away the cause. He sealed up the springs of those waters, the fountains of the great deep, and the windows of heaven. Note, [1] As God had a key to open, so he has a key to shut up again, and to stay the progress of judgments by stopping the causes of them: and the same hand that brings the desolation, must bring the deliverance; to that hand therefore our eye must ever be. He that wounds is alone able to heal. See Job 12. 14, 15. [2.] When afflictions have done the work for which they are sent, whether killing work or curing work, they shall be removed. God's word shall not return void, Is. 55. 10, 11. (2.) Then the effect ceased; not all at once, but by degrees. The waters assuaged, v. 1; returned from off the earth continually, v. 3, Heb. they were going and returning which denotes a gradual departure. The heat of the sun exhaled much, and perhaps the subterraneous caverns

3 And the waters returned from off the earth* continually and after the end of the hundred and fifty days the waters were abated.

:

4 And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat.

5 And the waters 'decreased continually until the tenth month in the tenth month, on the first day of the month, were the tops of the mountains seen. 6 And it came to pass, at the end of forty days, that Noah opened the window of the ark which he had made:

7 And he sent forth a raven, which went forth to and fro, until the waters were dried up from off the earth.

8 Also he sent forth a dove from him, to see if the waters were abated from off the face of the ground:

9 But the dove found no rest for the sole of her foot, and she returned unto him into the ark; for the waters were on the face of the whole earth. Then he put forth his hand, and took her, and $pulled her in unto him into the ark.

10 And he stayed yet other seven days, and again he sent forth the dove out of the ark:

in going and returning. f Jer. 51. 27. † were in going and decreasing. soaked in more. Note, As the earth was not drowned in a day, so it was not dried in a day. In the creation, it was but one day's work to clear the earth from the waters that covered it, and to make it dry land; nay, it was but half a day's work, ch. 1. 9, 10. But the work of creation being finished, this work of providence was effected by the concurring influence of second causes, yet thus enforced by the almighty power of God. God usually works deliverance for his people gradually, that the day of small things may not be despised, nor the day of great things despaired of, Zech. 4. 10. See Prov. 4. 18.

11 And the dove came into him in the evening; and, lo, in her mouth was an olive-leaf, pluckt off. So Noah knew that the waters were abated from off the earth.

12 And he stayed yet other seven days, and sent forth the dove, which returned not again unto him any more.

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: and Noah removed the covering of the ark, and looked, and, behold, the face of the ground was dry. 14 And in the second month, on the seven and twentieth day of the month, was the earth dried. 15 And God spake unto Noah, saying, 16 Go forth of the ark, thou, and thy wife, and thy sons, and thy sons' wives with thee.

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; that they may breed abundantly in the earth, and be fruitful, and multiply upon the earth.

18 And Noah went forth, and his sons, and his wife, and his sons' wives with him:

19 Every beast, every creeping thing, and every g c. 6. 16. in going forth and returning. § caused her to come. A c. 1. 22. time seven days after the first time, and the third time was after seven days too; and, probably, the first sending of her out was seven days after the sending forth of the raven, which intimates that it was done on the sabbath-day, which, it should seem, Noah religiously observed in the ark. Having kept the sabbath in a solemn assembly of his little church, he then expected special blessings from heaven, and inquired concerning them. Having directed his prayer, he looked up, Ps. 5. 3. (2.) The dove is an emblem of a gracious soul, which finding no rest for its foot, no solid peace or satisfaction in this world, this V. 4, 5. Here we have the effects and evidences of the deluged, defiling world, returns to Christ as to its Ark, as to its ebbings of the waters. 1. The ark rested. This was some Noah. The carnal heart, like the raven, takes up with the satisfaction to Noah, to feel the house he was in, upon firm world, and feeds on the carrions it finds there; but return thou ground, and no longer moveable. It rested upon a mountain, to thy rest, O my soul, to thy Noah, so the word is, Ps. 116. 7. whither it was directed, not by Noah's prudence, (he did not O that I had wings like a dove, to flee to him! Ps. 55. 6. And steer it,) but by the wise and gracious providence of God, that as Noah put forth his hand, and took the dove, and pulled her it might rest the sooner. Note, God has times and places of in to him, into the ark, so Christ will graciously preserve, and rest for his people after their tossings; and many a time he help, and welcome, those that fly to him for rest. (3.) The provides for their seasonable and comfortable settlement without olive-branch, which was an emblem of peace, was brought not their own contrivance, and quite beyond their own foresight, by the raven, a bird of prey, nor by a gay and proud peacock, The ark of the church, though sometimes tossed with tempests, but by a mild, patient, humble dove. It is a dove-like dispo and not comforted, Is. 54. 11, yet has its rests, Acts 9. 31.sition that brings into the soul earnests of rest and joy. (4.) 2. The tops of the mountains were seen, like little islands, Some make these things an allegory. The law was first sent appearing above the water. We must suppose that they were forth like the raven, but brought no tidings of the assuaging of seen by Noah and his sons; for there were none besides to see the waters of God's wrath, with which the world of mankind them: it is probable that they had looked through the window was deluged; therefore, in the fulness of time, God sent forth of the ark every day, like the longing mariners after a tedious his Gospel, as the dove, in the likeness of which the Holy Spirit voyage, to see if they could discover land, or as the prophet's descended, and this presents us with an olive-branch, and servant, 1 Kings 18. 43, 44, and at length they spy ground, and brings in a better hope. enter the day of the discovery in their journal. They felt V. 13, 14. Here is, 1. The ground dry, (v. 14,) that is, all ground above forty days before they saw it, according to Dr. the water carried off it, which, upon the first day of the first Lightfoot's computation, whence he infers that if the waters de-month, (a joyful new-year's-day it was,) Noah was himself an creased proportionably, the ark drew eleven cubits in water. eyewitness of. He removed the covering of the ark, not the V. 6-12. We have here an account of the spies which whole covering, but so much as would suffice to give him a Noah sent forth to bring him intelligence from abroad, a raven prospect of the earth about it; and a most comfortable prospect and a dove. Observe here, he had. For behold, behold and wonder, the face of the ground was dry. Note, (1.) It is a great mercy to see ground about us. Noah was more sensible of it than we are for mercies restored are much more affecting than mercies continued. (2.) The divine power which now renewed the face of the earth, can renew the face of an afflicted troubled soul, and of a distressed persecuted church. He can make dry ground to appear there where it seemed to have been lost and forgotten, Ps. 18. 16. 2. The ground dried, (v. 14,) so as to be a fit habitation for Noah. Observe, Though Noah saw the ground dry the first day of the first month, yet God would not suffer him to go out of the ark till the twenty-seventh day of the second month. II. That though Noah by faith expected his enlargement, Perhaps Noah, being somewhat weary of his restraint, would and by patience waited for it, yet he was inquisitive concerning have quitted the ark at first, but God, in kindness to him, orit, as one that thought it long to be thus confined. Note, De-dered him to stay so much longer. Note, God consults our sires of release out of trouble, earnest expectations of it, and benefit, rather than our desires; for he knows what is good for inquiries concerning its advances towards us, will very well us better than we do for ourselves, and how long it is fit our reconsist with the sincerity of faith and patience. He that be-straints should continue, and desired mercies should be delayed. lieves does not make haste to run before God, but he does make We would go out of the ark before the ground is dried; and haste to go forth to meet him, Is. 28. 16. Particularly, 1. Noah perhaps, if the door be shut, are ready to remove the covering, sent forth a raven through the window of the ark, which went and to climb up some other way; but we should be satisfied forth, as the Hebrew phrase is, going forth and returning, that that God's time of showing mercy is certainly the best time, is flying about, and feeding on the carcasses that floated, but re- when the mercy is ripe for us, and we are ready for it. turning to the ark for rest; probably, not in it, but upon it. V. 15-19. Here is, This gave Noah little satisfaction; therefore, 2. He sent forth a dove, which returned the first time with no good news, but, probably, wet and dirty; but, the second time, she brought an olive-leaf in her bill, which appeared to be first plucked off; a plain indication that now the trees, the fruit-trees, began to appear above water.

I. That though God had told Noah particularly when the flood would come, even to a day, (ch. 7. 4,) yet he did not give him a particular account by revelation at what times, and by what steps, it should go away. 1. Because the knowledge of the former was necessary to his preparing of the ark, and settling of himself in it; but the knowledge of the latter would serve only to gratify his curiosity, and the concealing of it from him would be the needful exercise of his faith and patience. And, 2. He could not foresee the flood, but by revelation; but he might, by ordinary means, discover the decrease of it, and therefore God was pleased to leave him to the use of them.

Note here, (1.) That Noah sent forth the dove the second

I. Noah's dismission out of the ark, v. 15-17. Observe, 1. Noah did not stir till God bid him. As he had a command to go into the ark, (ch. 7. 1,) so, how tedious soever his confinement there was, he would wait for a command to go out of it again. Note, We must in all our ways acknowledge God, and set him before us in all our removes, Those only go under God's protection, that follow God's

fowl, and whatsoever creepeth upon the earth, after their kinds, went forth out of the ark.

20 And Noah builded an altar unto the LORD; and took of every clean beast, and of every clean fowl, and offered burnt-offerings on the altar.

21 And the LORD smelled a sweet savour: *and the LORD said in his heart, I will not again 'curse

* families. i Lev. 11. ta savour of reat. k Lev. 1. 9. Is. 65. 5. Ez. 20. 41. 2 Cor. 2, 13, I c. 3. 17. 6. 17. 1 or, though.

direction, and submit to his government. Those that steadily adhere to God's word as their rule, and are guided by his grace as their principle, and take hints from his providence to assist them in their application of general directions to particular cases, may in faith see him guiding their motions in their march through this wilderness. 2. Though God detained him long, yet at last he gave him his discharge; for the vision is for an appointed time, and at the end it shall speak, it shall speak the truth, (Hab. 2. 3,) it shall not lie. 3. God had said, Come into the ark, which intimated that God went in with him; now he says, not, Come forth, but Go forth, which intimates that God, who went in with him, stood with him all the while, till he sent him out safe; for he has said, I will not leave thee. 4. Some observe, that when they were ordered into the ark, the men and the women were mentioned separately, ch. 6. 18. Thou and thy sons, and thy wife and thy sons' wives; whence they infer that, during the time of mourning, they were apart, and their wives apart, Zech. 12. 12. But now God did as it were new marry them, sending out Noah and his wife together, and his sons and their wives together, that they might be fruitful and multiply. 5. Noah is ordered to bring the creatures out with him; that having taken the care of feeding them so long, and been at so much pains about them, he might have the honour of leading them forth by their armies, and receiving their homage.

II. Noah's departure when he had his dismission. As he would not go out without leave, so he would not, out of fear or humour, stay in when he had leave, but was in all points observant of the heavenly vision. Though he had been now a full year and ten days a prisoner in the ark, yet when he found himself preserved there, not only for a new life, but for a new world, he saw no reason to complain of his long confinement. Now observe, 1. Noah and his family came out alive, though one of them was a wicked Ham, whom, though he escaped the flood, God's justice could have taken away by some other stroke. But they are all alive. Note, When families have been long continued together, and no breaches made upon them, it must be looked upon as a distinguishing favour, and attributed to the Lord's mercies. 2. Noah brought out all the creatures that went in with him, except the raven and the dove, who, probably, were ready to meet their mates at their coming out. Noah was able to give a very good account of his charge; for of all that were given him he had lost none, but was faithful to him that appointed him, pro hac vice-on this occasion, high steward of his household.

V. 20-22. Here is,

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 thing living, as I have done.

22 While the earth remaineth, "seedtime and harvest, and cold and heat, and summer and winter, and day and night, shall not cease.

m c. 6.5. Job 15. 14. Jer. 17. 9. Rom. 1. 21. n c. 9. 11, 15. § as yet all the days of the earth. o Is. 54. 9. Jer. 33. 20, 25.

smelled a sweet savour, or a savour of rest, from it; as it is in the Hebrew. As when he had made the world at first on the seventh day, he rested and was refreshed, so now that he had new-made it, in the sacrifice of the seventh he rested. He was pleased with Noah's pious zeal, and these hopeful beginnings of the new world, as men are with fragrant and agreeable smells: though his offering was small, it was according to his ability, and God accepted it. Having caused his anger to rest upon the world of sinners, he here caused his love to rest upon this little remnant of believers.

2. Hereupon he took up a resolution never to drown the world again. Herein he had an eye, not so much to Noah's sacrifice, as to Christ's sacrifice of himself, which was typified and represented by it, and which was indeed an offering of a sweet-smelling savour, Eph. 5. 2. Good security is here given, and that which may be relied upon.

(1.) That this judgment should never be repeated. Noah might think, "To what purpose should the world be repaired, when, in all probability, for the wickedness of it, it will quickly be in like manner ruined again?" "No," says God, "it never shall." It was said, ch. 6. 6, It repented the Lord that he had made man; now here it speaks as if it repented him that he had destroyed man; neither means a change of his mind, but both a change of his way. It repented him concerning his servants, Deut. 32. 36. Two ways this resolve is expressed: [1.] I will not again curse the ground, Hebrew, I will not add to curse the ground any more. God had cursed the ground upon the first entrance of sin, (ch. 3. 17;) when he had drowned it, he added to that curse; but now he determines not to add to it any more. [2.] Neither will I again smite any more every living thing, that is, it was determined that whatever ruin God might bring upon particular persons, or families, or countries, he would never again destroy the whole world, till the day shall come when time shall be no more. But the reason of this resolve is very surprising, for it seems the same in effect with the reason given for the destruction of this world, ch. 6. 5. Because the imagination of man's heart is evil from his youth. But there is this difference; there it is said, The imagination of man's heart is evil continually, that is, "His actual transgressions continually cry against him;" here it is said, It is evil from his youth or childhood. It is bred in the bone, he brought it into the world with him, he was shapen and conceived in it. Now, one would think, it should follow," Therefore that guilty race shall be wholly extinguished, and I will make a full end." No: "Therefore I will no more take this severe method; for, First, He is rather to be pitied, for it is all the effect of sin dwelling in him; and it is but what might be expected from such a degenerate race he is called a transgressor from the womb, and therefore it is not strange that he deals so very treacherously," Is. 48. 8. Thus God remembers that he is flesh, corrupt and sinful, Ps. 78. 39. Secondly, "He deserts, one flood must succeed another till all be destroyed." See here, 1. That outward judgments, though they may terrify and restrain men, yet cannot, of themselves, sanctify and renew them; the grace of God must work with those judgments. Man's nature was as sinful after the deluge as it had been before. That God's goodness takes occasion from man's badness to magnify itself the more; his reasons of mercy are all drawn from himself, not from any thing in us.

I. Noah's thankful acknowledgment of God's favour to him, in completing the mercy of his deliverance, v. 20. 1. He builded an altar. Hitherto he had done nothing without particular instructions and commands from God. He had a particular call into the ark, and another out of it; but altars and sacrifices being already of divine institution for reli-will be utterly ruined; for if he be dealt with according to his gious worship, he did not stay for a particular command thus to express his thankfulness. Those that have received mercy from God, should be forward in returning thanks; and do it, not of constraint, but willingly. God is pleased with freewill offerings, and praises that wait for him. Noah was now turned out into a cold and desolate world, where one would have thought his first care would have been to build a house for himself; but, behold, he begins with an altar for God: God, that is the first, must be first served; and he begins well that begins with God. 2. He offered a sacrifice upon his altar, of every clean beast, and of every clean fowl, one, the odd seventh that we read of, ch. 7. 2, 3.

Here observe, (1.) He offered only those that were clean; for it is not enough that we sacrifice, but we must sacrifice that which God appoints, according to the law of sacrifice, and not a corrupt thing. (2.) Though his stock of cattle was so small, and that rescued from ruin at so great an expense of care and pains, yet he did not grudge to give God his dues out of it. He night have said, "Have I but seven sheep to begin the world with, and must one of those seven be killed and burnt for sacrifice? Were it not better to defer it, till we have more plenty?" No, to prove the sincerity of his love and gratitude, he cheerfully gives the seventh to his God, as an acknowledgment that all was his, and owing to him. Serving God with our little, is the way to make it more; and we must never think that wasted, with which God is honoured. (3.) See here the antiquity of religion: the first thing we find done in the new world, was an act of worship, Jer. 6. 16. We are now to express our thankfulness, not by burnt-offerings, but by the sacrifices of praise, and the sacrifices of righteousness, by pious devotions, and a pious conversation.

II. God's gracious acceptance of Noah's thankfulness. It was a settled rule in the patriarchal age, If thou doest well, shalt thou not be accepted? Noah was so. For,

1. God was well pleased with the performance. v. 21. VOL. I.-8

He

(2.) That the course of nature should never be discontinued, v. 22, While the earth remaineth, and man upon it, there shall be summer and winter, not all winter as had been this last year; day and night," not all night, as probably it was while the rain was descending. Here, [1.] It plainly intimated that this earth is not to remain always; it, and all the works in it, must shortly be burnt up; and we look for new heavens and a new earth, when all these things must be dissolved. But, [2.] As long as it does remain, God's providence will carefully preserve the regular succession of times and seasons, and cause each to know its place. To this we owe it, that the world stands, and the wheel of nature keeps its track. See here how changeable the times are, and yet how unchangeable. First, The course of nature always changing. As it is with the times, so it is with the events of time, they are subject to vicissitudes, day and night, summer and winter, counterchanged. In heaven and hell it is not so, but on earth God hath set the one over against the other. Secondly, Yet never changed; it is constant in this inconstancy; these seasons have never ceased, nor shall cease, while the sun continues such a steady measurer of time, and the moon such a faithful witness in heaven. This is God's covenant of the day and of the night, the stability of which is mentioned for the confirming of our faith in the covenant of grace, which is no less inviolable, Jer. 33. 20. We see God's promises to the creatures made good, and thence may infer that his promises to all believers shall be so.

( 57 )

CHAPTER IX.
Both the world and the church were now again reduced to a family, the family of
Noah, of the affairs of which this chapter gives us an account, which we are the

more concerned to take cognizance of, because from this family we are all de-
scendants. Here is, I. The covenant of providence settled with Noah and his

Bons, v. 1-11. In this covenant, 1. God promises them to take care of their lives, so that (1.) They should replenish the earth, v. 1, 7. (2.) They should be safe from the insults of the brute creatures, which should stand in awe of them, v. 2. (3.) They should be allowed to eat flesh for the support of their lives; only they must not eat blood, v. 3, 4. (4.) The world should never be drowned again, v.-11. 2. God requires of them to take care of one another's lives, and of their own, v. 5, 6. II. The seal of that covenant, namely, the rainbow, v. 12-17. III. A particular passage of a story concerning Noah and his sons, which occasioned some prophecies that related to aftertimes. 1. Noah's sin and shame, v.

20, 21. 2. Ham's impudence and impiety, v. 22. 3. The pious modesty of Shern and Japheth, v. 23. 4. The curse of Canaan, and the blessing of Shem and

Japheth, v. 24-27. IV. The age and death of Noah, v. 28, 29.

AND Noahtful, and multiply,

ND God blessed Noah and his sons, and said and

[blocks in formation]

V. 1-7. We read, in the close of the foregoing chapter, the very kind things which the Lord said in his heart, concerning the remnant of mankind which was now left to be the seed of a new world. Now here we have those kind things spoken to them; in general, God blessed Noah and his sons, v. 1, that is, he assured them of his good will to them, and his gracious intentions concerning them. This follows from what he said in his heart. Note, All God's promises of good flow from his purposes of love, and the counsels of his own will. See Eph. 1. 11.-3. 11, and compare Jer. 29. 11, I know the thoughts that I think towards you. We read, ch. 8. 20, how Noah blessed God, by his altar and sacrifice. Now here we find God blessing Noah. Note, 1. God will graciously bless (that is, do well for) them who sincerely bless (that is, speak well of) him. 2. Those that are truly thankful for the mercies they have received, take the readiest way to have them confirmed and continued to them.

Now here we have the Magna Charta-the Great Charter of this new kingdom of nature which was now to be erected, and incorporated, the former charter having been forfeited and seized.

Jevery fowl of the air, upon all that moveth upon the earth, and upon all the fishes of the sea: into your hand are they delivered.

3 Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things.

4 But flesh with the life thereof, which is the blood thereof, shall ye not eat.

5 And surely your blood of your lives will I require; at the hand of every beast will I require it, sand at the hand of man; at the hand of every man's brother will I require the life of man.

6 Whoso sheddeth man's blood," by man shall his blood be shed: for in the image of God made he man.

7 And you, be ye fruitful, and multiply; bring forth abundantly in the earth, and multiply therein.

d c. 1. 29. e Rom. 14. 3. f Lev. 17. 10-14. 19. 26. Deut. 12 23. 1 Sam. 14. 34.
g Ex. 21. 12, 28. A Lev. 24. 17. 1 Kings 2. 5, 6, 32. i c. 1. 27.
enlarged the grant, and allowed man to eat flesh, which perhaps
man himself never thought of, till now that God directed him
to it, nor had any more desire to, than a sheep has to suck
blood like a wolf. But now man is allowed to feed upon flesh,
as freely and safely as upon the green herb.
Now here see,
(1.) That God is a good Master, and provides, not only that
we may live, but that we may live comfortably, in his service;
not for necessity only, but for delight. (2.) That every creature
of God is good, and nothing to be refused, 1 Tim. 4. 4. After-
ward, some meats that were proper enough for food, were
prohibited by the ceremonial law; but from the beginning, it
seems, it was not so, and therefore it is not so under the
Gospel.

II. The precepts and provisos of this charter are no less kind and gracious, and instances of God's good-will to man. The Jewish doctors speak so often of the seven precepts of Noah, or of the sons of Noah, which, they say, were to be observed by all nations, that it may not be amiss to set them down. The first against the worship of idols. The second against blasphemy, and requiring to bless the name of God. The third against murder. The fourth against incest and all uncleanness. The fifth against theft and rapine. The sixth

I. The grants of this charter are kind and gracious to men.requiring the administration of justice. The seventh against Here is,

eating of flesh with the life. These the Jews required the observation of from the proselytes of the gate. But the precepts here given all concern the life of man.

raw

1. A grant of lands of vast extent, and a promise of a great increase of men to occupy and enjoy them. The first blessing is here renewed, Be fruitful, and multiply, and replenish the earth, v. 1, and repeated, v. 7, for the race of mankind was, as it were, to begin again. Now, (1.) God sets the whole earth before them, tells them it is all their own, while it remains, to them and their heirs. Note, The earth God has given to the children of men, for a possession and habitation, Ps. 115. 16. Though it is not a paradise, but a wilderness rather, yet it is better than we deserve. Blessed be God, it is not hell. (2.) He gives them a blessing, by the force and virtue of which, mankind should be both multiplied and perpetuated upon earth; so that, in a little time, all the habitable parts of the earth should be more or less inhabited; and though one generation should pass away, yet another generation should come, while the world stands, so that the stream of the human race should be supplied with a constant succession, and run parallel with the current of time, till both be delivered up together into the ocean of eternity. Though death should still reign, and the Lord would still be known by his judgments, yet the earth should never again be dispeopled as now it was, but still reple-nifying that the life of the sacrifice was accepted for the life of nished, Acts 17. 24-26.

2. A grant of power over the inferior creatures, v. 2. He grants, (I.) A title to them. Into your hands they are delivered, for your use and benefit. (2.) A dominion over them, without which the title would avail little. The fear of you and the dread of you shall be upon every beast. This revives a former grant, ch. 1. 28, only with this difference, that man in innocence ruled by love, fallen man rules by fear. Now this grant remains in force, and thus far we have still the benefit of it. [1] That those creatures which are any way useful to us, are reclaimed, and we use them either for service, or food, or both, as they are capable. The horse and ox patiently submit to the bridle and yoke, and the sheep is dumb both before the shearer, and before the butcher; for the fear and dread of man are upon them. [2] Those creatures that are any way hurtful to us are restrained, so that though now and then man may be hurt by some of them, yet they do not combine together to rise up in rebellion against man, else God could by these destroy the world as effectually as he did by a deluge; it is one of God's sore judgments, Ez. 14. 21. What is it that keeps wolves out of our towns, and lions out of our streets, and confines them to the wilderness, but this fear and dread? Nay, some have been tamed, Jam. 3. 7.

1. Man must not prejudice his own life by eating that food which is unwholesome and prejudicial to his health, v. 4, Flesh with the life thereof, which is the blood thereof, that is, flesh, shall ye not cat, as the beasts of prey do." It was necessary to add this limitation to the grant of liberty to eat flesh, lest, instead of nourishing their bodies by it, they should destroy them. God would hereby show, (1.) That though they were lords of the creatures, yet they were subjects to the Creator, and under the restraint of his law. (2.) That they must not be greedy and hasty in taking their food, but stay the preparing of it; not like Saul's soldiers, 1 Sam. 14. 32, nor riotous eaters of flesh, Prov. 23. 20. (3.) That they must not be barbarous and cruel to the inferior creatures; they must be Lords, but not Tyrants; they might kill them for their profit, but not torment them for their pleasure; nor tear away the member of a creature while it was yet alive, and cat that. (4.) That during the continuance of the law of sacrifices, in which the blood made atonement for the soul, Lev. 17. 11, (sigthe sinner,) blood must not be looked upon as a common thing, but must be poured out before the Lord, 2 Sam. 23. 16, either upon his altar, or upon his earth. But now that the great and true sacrifice is offered, the obligation of the law ceases with the reason of it.

2. Man must not take away his own life, v. 5, Your blood of your lives will I require. Our lives are not so our own as that we may quit them at our own pleasure, but they are God's, and we must resign them at his pleasure; if we any way hasten our own deaths, we are accountable to God for it.

3. The beasts must not be suffered to hurt the life of man; at the hand of every beast will I require it. To show how tender God was of the life of man, though he had lately made such destruction of lives, he will have the beast put to death, that kills a man. This was confirmed by the law of Moses, Ex. 21. 28, and I think it would not be unsafe to observe it still. Thus God showed his hatred of the sin of murder, that men might hate it the more, and not only punish, but prevent it. And see Job 5. 23.

4. Wilful murderers must be put to death. This is the sin which is here designed to be restrained by the terror of punishment. (1.) God will punish murderers. At the hand of every man's brother will I require the life of man; that is, "I will 3. A grant of maintenance and subsistence, v. 3, Every avenge the blood of the murdered upon the murderer," 2 Chr. moving thing that liveth, shall be meat for you. Hitherto, most 24. 22. When God requires the life of a man at the hand of think, man had been confined to feed only upon the products of him that took it away unjustly, the murderer cannot render that, the earth, fruits, herbs, and roots, and all sorts of corn and and therefore must render his own in lieu of it, which is the milk; so was the first grant, ch. 1. 29. But the flood having only way left of making restitution. Note, The righteous God perhaps washed away much of the virtue of the earth, and so will certainly make inquisition for blood, though men cannot, or rendered its fruits less pleasing, and less nourishing; God now I do not, Ono time or other, in this world or in the next, he will

« ZurückWeiter »