Gênesis 6
Charles Spurgeon · Citado em PreceptAustin
Gênesis 6
Spurgeon - “Enoch walked with God, and he was no more for God took him” (Gen 5:24+), and we read that Noah also “walked with God” (Gen 6:9). These two spent their lives in such constant communion with the Most High that they could be fully described as walking with God. Noah is the picture of one who is the Lord’s witness during evil days and lives through them faithfully, enduring unto the end. It was his to be delivered from death by death. The ark was, so to speak, a coffin to him: he entered it and became a dead man to the old world; within its enclosure, he was floated into a new world to become the founder and father of a new race. As in the figure of baptism we see life by burial, so it was with this chosen patriarch; he passed by burial in the ark into a new life. In Enoch we see a type of God’s people who will go home peacefully before the last closing struggle. Before the first clash of swords at Armageddon, such Enochs will be taken from the evil to come (ED: THAT IS A FASCINATING STATEMENT BY SPURGEON - IT SOUNDS LIKE HE ADVOCATES A PRE-TRIBULATION RAPTURE, THAT IS BEFORE ARMAGEDDON - Rev 16:16+!). But in Noah we see those who will engage in the conflict and bear themselves bravely amid backsliding and apostasy until they shall see the powers of evil trodden under their feet (Ro 16:20+) as straw is trodden for the dunghill. Noah believed in God in his ordinary life. Before the great test came, before he heard the oracle from the secret place, Noah believed in God. We know that he did, for we read that he walked with God, and in his common conduct he is described as being “a righteous man, without defect in his generations” (Gen 6:9). To be righteous in the sight of God is never possible apart from faith, for “the righteous shall live by his faithfulness” (Hab 2:4+). It is a great thing to have faith in the presence of a terrible trial, but the first essential is to have faith for ordinary everyday consumption. NET NOTE - There is a vast body of scholarly literature about the flood story. The following studies are particularly helpful: A. Heidel, The Gilgamesh epic and Old Testament parallels; (BORROW) M. Kessler, “Rhetorical Criticism of Genesis 7,” Rhetorical criticism : essays in honor of James Muilenburg (PTMS), 1–17; (BORROW) I. M. Kikawada and A. Quinn, Before Abraham was : the unity of Genesis 1-11; (BORROW) A. R. Millard, “A New Babylonian ‘Genesis Story’,” TynBul 18 (1967): 3–18; G. J. Wenham, “The Coherence of the Flood Narrative,” VT 28 (1978): 336–48. (Register for free account) W H Griffith Thomas - The entire section dealing with “the generations of Noah” (chap. 6:9 to 9:29) should be looked at as a whole, and its completeness noted:— 1. Noah and his Sons (Ge 6:9, 10). 2. The Sinfulness and Condemnation of the World (Ge 6:11–13). 3. The Divine Command (Ge 6:14–21). 4. The Obedience of Noah (Ge 6:22 to 7:9). 5. The Flood (Ge 7:10–24). 6. The Divine Preservation of the Ark (Ge 8:1–22). 7. The New Covenant (Ge 9:1–17). 8. The New Start (Ge 9:18–29). Righteous (adjective) (06662) saddiq from sadaq = to be just or righteous) is an adjective with describes one as upright or just. This root basically connotes conformity to an ethical or moral standard. And so saddiq pertains to a person being in accordance with a proper (right) standard (God's standard being the ultimate arbiter of what defines righteousness acceptable to God). Saddiq can also convey the sense of innocence (guiltless) when describing one having no sin or wrongdoing according to a right (righteous) standard (Ex 23:7). In the first use of saddiq in Scripture God says "Noah was a righteous (Lxx = dikaios) man." (Ge 6:9, 7:1 cp 2Pe 2:5-note) Saddiq describes Jehovah (Isa 26:7, 45:21, Jer 12:1, Lam 1:18, etc) In Ex 9:27 Pharaoh testified (correctly) "Jehovah is the Righteous One!" Messiah is called a "righteous Branch" (Jer 23:5), the "Righteous One" (Isa 24:16, Isa 53:11). In Jer 20:12 we see that the Righteous one "tests the righteous." Mal 3:18 gives an interesting working "definition" of righteous - "the righteous and the wicked...one who serves God and one who does not serve Him." The coming King (Messiah - first advent) is "just" (Lxx = dikaios) (Zech 9:9) (Of course He is also righteous in His Second Advent but that return is prophesied in Zech 9:10). In one of the most notable uses Hab 2:4-note says "the righteous (Lxx = dikaios) will live by his faith." Israel was accused by Jehovah of selling "the righteous for money." (Amos 2:6, cp Amos 5:12, Hab 1:4, 13-note, Isa 5:23-note) Hosea helps us understand "practical righteousness" writing that "the ways of the LORD are right (Hebrew = yashar = to be straight), and the righteous (Lxx = dikaios) will walk in them, but transgressors will stumble in them." (Jer 12:1, Hos 14:9) In a prophecy to be fulfilled when Messiah returns "Then all your people will be righteous (this parallels Ro 11:26-27-note when the remnant of the nation of Israel is delivered! cp Isa 26:2); They will possess the land forever (finally fulfilling the land promise to Jacob - national Israel will possess the land), the branch of My planting, the work of My hands, that I may be glorified Saddiq in the Pentateuch - Gen. 6:9; Gen. 7:1; Gen. 18:23; Gen. 18:24; Gen. 18:25; Gen. 18:26; Gen. 18:28; Gen. 20:4; Exod. 9:27; Exod. 23:7; Exod. 23:8; Deut. 4:8; Deut. 16:19; Deut. 25:1; Deut. 32:4 Blameless (without defect or blemish, perfect, integrity) (08549) tamim from the verb tamam = to be complete, entire or whole (literal sense in Lev 3:9, Ezek 15:5), refers to a action which is completed) has both physical (without defect) and spiritual (blameless, devout, upright) significance. Tamim has the fundamental idea of completeness or wholeness. Tamim deals primarily with a state of moral or ceremonial purity (e.g., animal sacrifices - 51x tamim refers to unblemished animals - Passover lamb in Ex 12:5 picturing of course Christ sinless perfection - 1Cor 5:7, "knew no sin" = 2Cor 5:21). Tamim can mean blameless, complete, whole, full, perfect. Tamim can refer to the "entirety" of a period of time (7 complete Sabbaths = Lev 23:15; full year = Lev 25:30). Joshua 10:13 records the miracle of the sun standing still for a "whole (tamim) day," allowing Joshua to extract vengeance on the Amorite coalition that had attacked him. Pr 1:12 refers metaphorically to the fate of the innocent being swallowed "whole" by the wicked, even as happens to those who go to the grave. NET NOTE - The Hebrew term תָּמִים (tamim, “blameless”) is used of men in Gen 17:1 (associated with the idiom “walk before,” which means “maintain a proper relationship with,” see Ge 24:40); Deut 18:13 (where it means “blameless” in the sense of not guilty of the idolatrous practices listed before this; see Josh 24:14); Ps 18:23, 26 (“blameless” in the sense of not having violated God’s commands); Ps 37:18 (in contrast to the wicked); Ps 101:2, 6 (in contrast to proud, deceitful slanderers; see Ps 15:2); Prov 2:21; Pr 11:5 (in contrast to the wicked); Pr 28:10; Job 12:4. Tamin - 85v - Gen. 6:9; Gen. 17:1; Exod. 12:5; Exod. 29:1; Lev. 1:3; Lev. 1:10; Lev. 3:1; Lev. 3:6; Lev. 3:9; Lev. 4:3; Lev. 4:23; Lev. 4:28; Lev. 4:32; Lev. 5:15; Lev. 5:18; Lev. 6:6; Lev. 9:2; Lev. 9:3; Lev. 14:10; Lev. 22:19; Lev. 22:21; Lev. 23:12; Lev. 23:15; Lev. 23:18; Lev. 25:30; Num. 6:14; Num. 19:2; Num. 28:3; Num. 28:9; Num. 28:11; Num. 28:19; Num. 28:31; Num. 29:2; Num. 29:8; Num. 29:13; Num. 29:17; Num. 29:20; Num. 29:23; Num. 29:26; Num. 29:29; Num. 29:32; Num. 29:36; Deut. 18:13; Deut. 32:4; Jos. 10:13; Jos. 24:14; Jdg. 9:16; Jdg. 9:19; 1 Sam. 14:41; 2 Sam. 22:24; 2 Sam. 22:26; 2 Sam. 22:31; 2 Sam. 22:33; Job 12:4; Job 36:4; Job 37:16; Ps. 15:2; Ps. 18:23; Ps. 18:25; Ps. 18:30; Ps. 18:32; Ps. 19:7; Ps. 37:18; Ps. 84:11; Ps. 101:2; Ps. 101:6; Ps. 119:1; Ps. 119:80; Prov. 1:12; Prov. 2:21; Prov. 11:5; Prov. 11:20; Prov. 28:10; Prov. 28:18; Ezek. 15:5; Ezek. 28:15; Ezek. 43:22; Ezek. 43:23; Ezek. 43:25; Ezek. 45:18; Ezek. 45:23; Ezek. 46:4; Ezek. 46:6; Ezek. 46:13; Amos 5:10 Qualified in God’s Eyes [Noah] walked faithfully with God. Genesis 6:9 Today's Scripture & Insight: Genesis 6:9–18 A technology-consulting firm hired me after college although I couldn’t write a line of computer code and had very little business knowledge. During the interview process for my entry-level position, I learned that the company did not place high value on work experience. Instead, personal qualities such as the ability to solve problems creatively, exercise good judgment, and work well with a team were more important. The company assumed new workers could be taught the necessary skills as long as they were the kind of people the company was looking for. Noah didn’t have the right resume for the job of constructing the ark—he wasn’t a boat builder or even a carpenter. Noah was a farmer, a man comfortable with dirt on his shirt and a plow in his hands. Yet as God decided how to deal with the evil in the world at that time, Noah stood out because “he walked faithfully with God” (Genesis 6:9). God valued the teachableness of Noah’s heart—the strength to resist the corruption around him and to do what was right. What character qualities do you need God to develop in you? Why is your character so important to God? Dear God, give me a heart that’s willing to serve You in any way. Equip me in the areas where I lack experience, and fill me with Your Spirit. F B
Gênesis 6
Spurgeon reminds us that "Behold is a word of wonder; it is intended to excite admiration. Wherever you see it hung out in Scripture, it is like an ancient sign-board, signifying that there are rich wares within, or like the hands which solid readers have observed in the margin of the older Puritanic books, drawing attention to something particularly worthy of observation." I would add, behold is like a divine highlighter, a divine underlining of an especially striking or important text. It says in effect "Listen up, all ye who would be wise in the ways of Jehovah!" Hinneh is translated in the Septuagint with the interjection idou (strictly speaking a command in the second person aorist imperative, middle voice) a demonstrative particle (used 1377 times in the Septuagint and NT) which is found especially in the Gospels of Matthew and Luke "and giving a peculiar vivacity to the style by bidding the reader or hearer to attend to what is said: "Behold! See! Lo!" (Thayer) The command is calling for urgent attention. Do this now! Don't delay! It could be loosely paraphrased "Pay attention!" or "Listen up!" to arouse attention and introduce a new and extraordinary fact of considerable importance. Genesis 6:13 Then God said to Noah, "The end of all flesh has come before Me; for the earth is filled with violence because of them; and behold, I am about to destroy them with the earth. The end - Jer 51:13 Eze 7:2-6 Am 8:2 1Pe 4:7 filled - Ge 6:4,11,12 49:5 Ho 4:1,2 and behold - Ge 6:17 with - or, from, Ge 7:23 the earth - Jer 4:23-28 Heb 11:7 2Pe 3:6,7,10-12 Genesis 6 Resources - Multiple sermons and commentaries Related Passages: Matthew 24:37-39+ “For the coming of the Son of Man will be just like the days of Noah. 38“For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark, 39and they did not understand until the flood came and took them all away; so will the coming of the Son of Man be. GOD'S VERDICT DELIVERED: GLOBAL DESTRUCTION FOR GLOBAL CORRUPTION Then - This marks progression in the narrative. The reader is being convinced of the abysmal, depraved state of the entire world which justly deserves God's punishment. God said to Noah, "The end of all flesh has come before Me - Before Me is before God's face. In other words, the idea is that this has gotten God's attention, so to speak, and prompts an apt response! He has seen enough to justify the end of all flesh. "The necessity of ending the life of all flesh on earth is an issue that has gotten the attention of God." (NET NOTE). Moral putridity can only be destroyed by a Divine judgment. - W H Griffith Thomas NET NOTE - The phrase “end of all flesh” occurs only here. The term “end” refers here to the end of “life,” as v. 3 and the following context (which describes how God destroys all flesh) make clear. The statement “the end has come” occurs in Ezek 7:2, 6, where it is used of divine judgment. For (term of explanation) the earth is filled (male; Lxx - pimplemi) with violence (chamas/hamas; Lxx = adikia an act that violates the standards of right conduct) because of them - God gives Noah a rational explanation for what He is about to decree (destruction) of all flesh. Fortunately the all flesh did not include Noah, which reflects the great mercy of God to not dispense with human beings whom He had created. It is interesting that God leaves out the gory details of the violence, but we can only imagine. I think of the heinous, demonically inspired, Third Reich which was like "evil on steroids," so to speak. What Hitler did was horrible, but imagine if this magnitude of evil (or even worse) had occurred on a global scale! And behold, (hinneh) I am about to destroy (shachath; Lxx = kataphtheiro) them with the earth - Here is God's verdict for the global corruption and violence. A global problem needs a global solution and God is just the One Who can accomplish it! We think the sins we commit only affect us or the one with whom we sin, but we must understand that our total environment is affected by our evil, and when the judgment of God is experienced, the whole environment is affected. NET NOTE - The participle, especially after הִנֵּה (hinneh) has an imminent future nuance. The Hiphil of שָׁחָת (shachath) here has the sense “to destroy” (in judgment). Note the wordplay involving this verb in Ge 6:11–13 (ED: shachath IS USED IN vv 11, 12, 13, 17): The earth is “ruined” because all flesh has acted in a morally “corrupt” manner. Consequently, God will “destroy” all flesh (the referent of the suffix “them”) along with the ruined earth. They had ruined themselves and the earth with violence, and now God would ruin them with judgment. Ray Pritchard - Jesus made a direct comparison between the days of Noah and the days preceding his return to the earth (Matthew 24:37-39). As it was then, so it shall be again. The past is the key to the future. Go back to Noah’s day and what do you find? Widespread unbelief and skepticism, a generation that had no time for the Almighty. Killing and violence on a daily basis. Human life was cheap. Sexual perversion was the rule of the day. Better yet, there were no rules. Men and women did as they pleased, and the result was a putrefying mass of evil so sickening that God decided to start all over again. On one level it was “business as usual,” on another level it was “sin to the 12th power.” That same combination of moral corruption and “business as usual” will be the order of the day when Jesus returns. (Noah’s Ark: A Picture of Salvation) QUESTION - Why did God also destroy animals in the Flood (Genesis 6-8)? ANSWER - God sent the Flood as a judgment on mankind’s wickedness. But it wasn’t only human beings who died. Most of the animals were also swept away. Genesis 6:7 states, “I will blot out man whom I have created from the face of the land, man and animals and creeping things and birds of the heavens, for I am sorry that I have made them.” Why did God destroy animal life in the Flood, since they were not guilty of sin? First, it should be noted that God did not destroy all animal life. Two of every kind of unclean animal were placed on the ark, and seven of every clean animal (Genesis 7:1–4). In addition, sea life was not harmed. The destruction included land animals and birds. God had a plan to recreate. Just as God had created human and animal life in the beginning of time, so now He would recreate human and animal life. Genesis 8 closes with the animals leaving the ark at the beginning a new world. They went with the command to go forth and multiply (Genesis 8:17). We can assume that, in some way, animal life had become corrupted along with human life. Genesis 6:13 states, “I have determined to make an end of all flesh, for the earth is filled with violence through them.” The phrase “all flesh” is used throughout the narrative to include both human and animal life. How was animal life corrupted? This is not explained. Some have suggested the use of animals in sinful, pagan sacrifices as the reason. Others have considered that the violence filling the earth was due, in part, to animals (this would correspond with the theory of large dinosaurs being destroyed by the Flood). Regardless of how the animals became corrupted, God viewed them as part of creation that needed to be recreated. Another concern was Noah’s welfare. Perhaps the land animals were destroyed so that Noah and his family could live safely after exiting the ark. Eight humans living in a world of unchecked wildlife would have had a slim chance of survival, most likely. But with only the animals on the ark, the ratio of animal life to human life would make living together much safer. God could have chosen a different method, but He chose to save Noah and his family, along with a large boat of animals, to restart life on earth. Elsewhere in the Old Testament, we see that a person’s sin can contaminate other people or animals at times (e.g., Joshua 7:24–25; Romans 8:19–22). In a ceremonial sense, perhaps, the animals that died in the Flood could be viewed as morally contaminated because of their association with humankind. They were part of that antediluvian, sin-infested world. In summary, God destroyed many animals in the Flood, but not all of them. In fact, He spared many more animals than He did humans. God chose to recreate using a limited number of animals, sparing only those land animals that He led to the ark. After the Flood, God provided for a safe coexistence between human and animal life. GotQuestions.org Genesis 6:14 "Make for yourself an ark of gopher wood; you shall make the ark with rooms, and shall cover it inside and out with pitch. Make - Mt 24:37-39+, Lk 17:26, 27+ 1Pe 3:20 shall cover (pitch it with pitch) - Ex 2:3 Genesis 6 Resources - Multiple sermons and commentaries GOD'S COMMAND TO MAKE AN ARK Make (a command in the Septuagint it is poieo in the aorist imperative - "JUST DO IT!") for yourself an ark (tebah; Lxx = kibotos) of gopher wood - Basically Noah was to make something akin to a "floating box!" Spurgeon called it a "coffin" for in effect Noah became dead to the world that was passing away in the flood. Noah obeyed this command because he believed the word of the Lord that there would be a flood even though it had not rained up to this time. THOUGHT - Noah's obedience is instructive to all saints of all ages for it illustrates genuine faith in action. In other words, Noah obeyed (action) because he believed (faith). When we obey God's Word given to us in love, we demonstrate that we believe God's word and that in fact we love God. As Jesus said "If you love Me, you will keep My commandments." (John 14:15). In sum, obedience demonstrates our faith is real and our love has fervor. Beloved, by God's grace and the enabling power of His Spirit , may we "not be sluggish, but imitators of those (LIKE NOAH) who through faith and patience inherit the promises." (Heb 6:12+). NET NOTE on gopher wood - A transliteration of the Hebrew term yields “gopher (גֹּפֶר, gofer) wood” (so KJV, NAB, NASB). While the exact nature of the wood involved is uncertain (cf. NLT “resinous wood”), many modern translations render the Hebrew term as “cypress” (so NEB, NIV, NRSV). you shall make the ark (tebah; Lxx = kibotos) with rooms - Clearly these would be for the animals. I am not sure a wolf and a lamb were ready to be roommates, but it will occur in the glorious Millennium (Isa 11:6+)! Jack Arnold on the dimensions of the Ark - It is given in terms of cubits. The Hebrews had a long cubit of 20.4 inches (Ezek. 40:5) and a common cubit of about 17.5 inches. On the basis of even the shorter cubit the site of the ark was 437.5 feet long, 72.92 feet wide and 43.75 feet high. Since it had three decks (6:16) it had a total deck area of approximately 95,770 square feet (equivalent to slightly more than the area of 20 standard college basketball courts, and its total volume was 1,396,000 cubic feet. The gross tonnage was about 13,960 tons, which would place it well within the category of large metal ocean-going vessels today. NOTE. The size is huge when compared to the battleship New Mexico (length: 624; width: 106 1/4 and depth: 29 1/2) or to the U.S.S. Mariposa, which had a tonnage of 14,512. POINT: The ark had the space of 522 stock cars on the railroad. The ark was not streamlined but was boxy, having a barge-like frame. It was built for stability and was almost impossible to capsize. Evidently the center of gravity was very low. NOTE: It was a huge vessel and took 120 years to build it. Noah spent much of his time warning men of the coming judgment (2 Pet. 2:5). But the uniformitarians (ungodly scientists) of his day no doubt ridiculed such preaching. They had never seen a flood, or even rain, and the huge box Noah was building must have been a source of rich amusement to them. Their ‘science so-called” had proved that a flood was impossible, and so they went on with no fear of judgment. And shall cover (kapar/kaphar) it inside and out with pitch (kopher; Lxx = asphaltos - tar, bitumen) - Note that the verb cover (kapar/kaphar) in this context literally means to cover over but in other uses kapar/kaphar means to make an atonement This would make the Ark waterproof. Pitch (kopher) refers to some type of petroleum based, dark material. Moses' mother waterproofed his basket with something similar (tar = chemar and pitch = od) in Exod. 2:3. Tar (chemar) was used the builders of the Tower of Babel used to hold the bricks together (Ge 11:3) Henry