Bible Study: Genesis

Lesson 7: Genesis 6- 9: The Flood, Part Two

The Flood, Part 4

7. verses 8:20-9:17

a. This section may be outlined as follows (Wenham, 188):

8:20-22 God's intention: continuance of created order

9:1-17 God's blessing

1-7 "be fruitful ... fill the earth" 8-11 the eternal covenant 12-17 the sign of the covenant

b. There are numerous parallels between this scene and the matching opening scene.

i. In the first the earth was "filled" with violence, now Noah is commanded to "fill" the earth. In addition, measures are taken to curb future violence. ii. phraseology (6:17-18; 9:8-11)

-- "I myself am about to bring the flood ... to ruin all flesh."

-- "I myself am about to confirm my covenant ... and there will never again be a flood to ruin the earth."

iii. In 9:12-17, God's "seeing" of the rainbow contrasts with his "seeing" the corruption of the earth in 6:12.

c. Verses 8:20-22 include the first recorded building of an altar, the first recorded burnt offering and the only occasion of God actually being said to "smell" a sacrifice.

d. "Soothing" is linguistically related to the name Noah. The terminology is common in Leviticus (1:9, 2:2, 3:5, etc.) and refers to the "restful, soothing, pacifying effect on God." (Wenham, 189) The sacrifice has both a propitiatory and thanksgiving quality.

e. The smelling of the pleasing aroma is directly connected with God's promise to never curse the ground again. Notice also, that God's perception of humanity has not changed from the start of the story. The difference arises from the execution of the flood and the sacrifice offered by Noah. Noah's sacrifice is effective for all of mankind, he is acting as the later priests who make atonement for the nation. In this regard, he is likewise a type of Christ. The poetic reference to the rhythms of nature indicate the preserving function of God's covenant.

f. Moberly notices a similarity between this account and Ex. 33:3 and 34:9 where at first "you are a stiff-necked people" is given as the reason for judgment and later as justification for mercy. (cited by Wenham, 191)

"Each time the same question is raised. How, before God, can a sinful world (in general) or a sinful people, even God's chosen people (in particular), exist without being destroyed? Each time the answer is given that if the sin is answered solely by the judgment there is also mercy, a mercy which depends entirely on the character of God and is given to an unchangingly sinful people."

g. Verses 9:1-7 are set off by an inclusion involving "fruitful/increase." The section has strong links to Genesis one.

i. The terminology used to describe mankind's relationship to the animal kingdom is "distinctly military" terminology. It speaks of the animosity that characterizes the post-fall situation; but mankind is clearly given the ruling prerogative if now by force.

ii. There is an emphasis by repetition on the sanctity of human life. Three times God is said to require the blood of man, that is require a reckoning for its being shed. A poetic chiasm states in clearest terms to principle of talion for human life:

"Whoever sheds be shed." the blood shall his blood of man, by man

The rational for this principle lies in the fact that humanity still bears the image of God.

iii. The command to replenish the earth is reiterated.

h. God's covenant confirmed (9:8-17)

i. The covenant is universal in scope including not only Noah and his family, but all creation as well. The partners in the covenant are referred to five different ways in verses 12-17. It is with God and "you and every living being that was with you" (12), "me and the earth" (13), "you and every living being among all flesh" (15), "every living being among all flesh which is on the earth" (16), and "all flesh which is on the earth" (17). ii. The covenant is presented in three speeches by God, v. 9-11, v. 12-16, and 17 arranged concentrically:

9-11 "confirm (establish) the covenant" 12a "sign of the covenant" 12b covenant "for farthest generations" 13-16 "my bow" 16 "eternal covenant" 17 "sign of the covenant" 17 "confirm" (establish) the covenant

Confirm is used to "ratify legal agreements already initiated" (Wenham, 194).

iii. The unilateral promise of the covenant is to never again visit the earth with cataclysmic judgment in the form of a flood.

iv. The sign of the covenant is the [rain]bow. It is the bow of a warrior. In ANE mythologies stars in the shape of a bow were associated with the hostility of the gods (Waltke, 146). However, Kline explains, "The symbol of divine bellicosity and hostility has been transformed into a token of reconciliation between God and man" (Kline, 152). The sign may also be self-maledictory in that it may be seen pointing toward God. More recently some commentators have abandoned this interpretation (Wenham, following Westermann).

v. It is not necessary to view this as the creation of the rainbow, but rather "signs of biblical covenants consecrate already common events and invest them with new and sacred significance" (Waltke, 146). The sign in this case is a reminder to God, not to man.

vi. God promises to "see" and "remember" his sign. The seeing matches the seeing of humanities corruption in the opening scene and to remember again is to act in accordance with a covenant, in this case to not destroy the earth.

  1  2  3  4  5  6