Gênesis 7
Charles Spurgeon · Citado em PreceptAustin
Gênesis 7
Spurgeon - Notice that the Lord did not say to Noah, “Go into the ark,” but “Come,” plainly implying that God was himself in the ark, waiting to receive Noah and his family into the big ship that was to be their place of refuge while all the other people on the face of the earth were drowned. The distinctive word of the gospel is a drawing word: “Come.” Jesus says, “Come unto me, all ye that labour and are heavy laden, and I will give you rest;” and he will say to his people at the last, “Come, ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world.” “Depart” is the word of justice and judgment, but “Come” is the word of mercy and grace. “The Lord said unto Noah, Come thou and all thy house into the ark;” — For - term of explanation - What is Yahweh explaining to Noah? He is saying basically "you're the remnant and there are no more." He is explaining why Noah could enter the Ark. Only the righteous could enter the Ark. You alone I have seen to be righteous (saddiq; Lxx = dikaios) before Me in this time - I have seen speaks of -God's evaluative discernment which of course is always flawless. Before Me means in My sight, before My face, speaking of God's omniscience for "The eyes of the LORD are in every place, watching the evil (see Ge 6:5+) and the good." (Pr 15:3+) In this case, God saw the "good" in a man named Noah. Righteous (saddiq; Lxx = dikaios) does not mean Noah was sinless, but that he had been declared righteous by God (he was "positionally righteous"), by grace (Ge 6:8+) through faith as explained in Hebrews 11:7... By faith (pistis) Noah, being warned (chrematizo) by God about things not yet seen, in reverence (eulabeomai) prepared an ark for the salvation (soteria) of his household, by which he condemned the world, and became an heir of the righteousness which is according to faith (pistis). (NOTE: THIS PASSAGE IS "BOOKENDED" BY FAITH!) Spurgeon on I have seen (you) to be righteous - Therefore God drew a distinction between him and the unrighteous, for he always hath a special regard for godly people. (Read Psalm 1:1-3+ and then Ps 1:4-6). This must have been a striking statement to Noah, to realize 8 people were all that were salvageable from the entire population of the world. In truth Yahweh is speaking only to Noah but we have to assume that the other 7 individuals were also righteous although that is not definitively stated. We saw in Ge 6:9+ that "Noah was a righteous man, blameless in his time; Noah walked with God." God never actually says his family is righteous but by implication they must have been because God excludes those who are not righteous from receiving an invitation to a divine cruise. W H Griffith Thomas on I have seen - The thought of God watching His servants is at once a joy and a responsibility, an inspiration and a warning. When the life is wholly surrendered to God and lived in genuine sincerity the thought of 'Thou God seest me' is a delight. Not seldom in Holy Scripture have we expressions telling us that God is 'well pleased'96 with His faithful servants. The thought that our life can give pleasure to God is one of the greatest incentives to holy living. (Genesis 7 At the Flood)
Gênesis 7
Spurgeon - From A Family Sermon ‘And the LORD said unto Noah, Come thou and all thy house into the ark … And Noah went in, and his sons, and his wife, and his sons’ wives with him, into the ark, because of the waters of the flood.’ Genesis 7:1, 7 From the time of Noah’s entrance he is to find all his pleasure in the ark. There are no outdoor amusements for him or his family; he cannot even find pleasure in the scenery, for that is blotted out by the deluges of rain; the valleys have vanished and even the hills have disappeared as the deluge has increased. If he is to find any pleasure, he must find it inside the ark. It was a melancholy prospect indeed, if he could look out from the window, but his joy and delight lay within the chambers of the ark, for there was he saved and there he dwelt with God. All his food also to supply his necessities he must find inside the ark. He had no barn nor warehouse to look to, and there was no port at which he could take in cargo. Whatever need might arise must be met by the stores within the ark, for there was nothing outside but death. All his work was inside the ark too. He had nothing to do now except within that vessel, no fields to plough, no shops to keep, nothing to do but what was inside the ark. Now, when a soul comes to Christ, it commits itself to him for everything: Christ must feed it; you must no longer eat for your soul anything but the bread of heaven; Jesus must become meat and drink to you for his ‘flesh is meat indeed’ and his ‘blood is drink indeed’. Now you are to find your pleasure in him, your choicest delights, your sweetest joys, all in Christ Jesus, who is our hope, crown, delight and heaven. Henceforth your service must be to him only. ‘Ye are not your own. For ye are bought with a price’, and all that you have to do in this world now lies within the circumference of Christ’s will. The commonest duties of life are now to be brought within the sacred circle. You have nothing to do outside in the waters of sin, self and Satan. You need neither fish in the waters of sin, nor go boating upon the waves of worldliness; you are in danger if you do James Smith - THE ARK OF SALVATION Genesis 7:1–7 Since Cain and Abel there have always been two classes in the world. The Cain posterity are mighty in their own eyes, while in the eyes of God they are only evil, and that continually. The Abel line, like Noah, find grace in the eyes of the Lord. The only hope for man is that he “finds grace.” Christ, the Divine Ark, is God’s open door of mercy for all who will enter. I. The Place of Refuge. “Ark!” This was God’s appointed way of salvation. The ark was— 1. A PLACE OF SAFETY. No condemnation here. God is our refuge. Hid with Christ in God. 2. A PLACE OF SEPARATION. Saved ones are always set apart for God (Psa. 4:3). Separated from sin and judgment to be witnesses for Him. 3. A PLACE OF SAFETY. Noah’s wants were all met in his hiding-place (Isa. 32:2; Phil. 4:19). II. The Divine Invitation. God said, “Come unto.” It is with God’s own invitation that men have to do (Matt. 11:28). Instead of obeying and entering in— 1. SOME LOOK AT IT. Their interest only constrains them to take a passing glance at the great provision. 2. SOME TALK ABOUT IT. Their curiosity is awakened. 3. SOME SNEER AT IT. Laughing at these who accept. III. The Acceptance of the Offer. (Ge 7:7). 1. NOAH WENT IN. He believed for himself, and took the decided step. 2. HIS WIFE WENT IN. Sad when a house is divided on this momentous subject. What if the husband had not gone? 3. HIS SONS WENT IN. The promise is to you, and to your children. 4. HIS SONS’ WIVES WENT IN. “Believe, … and thou shalt be saved, and thy house” (Acts 16:31). Croft Pentz Noah and the Ark Genesis 6:5–22; 7:1–24 I. THE PROBLEM—Ge 6:5 A. Greatness of sin—“Wickedness of man was great in the earth.” B. Grief of sin—“That every imagination of the thoughts of his heart was only evil continually.” II. THE PLAN—Ge 6:6–7 A. Problem—v. 6. God was sorry. God had been pleased after creation with all He had made (Gen. 1:31). But now, God was sorry He had made man. B. Plan—v. 7. God said He would destroy man and creation. God must always deal with sin and destroy it. Remember, man had 120 years to repent (Ge 6:3). III. THE PERSON—Ge 6:8–9 A. Person—v. 8. Nothing is said of Noah until he was 500 years old. He lived to be 950 (Gen. 9:29). Noah’s grandfather was Methuselah, the oldest man in the Bible—969 years old (Gen. 5:27). B. Personality—v. 9. Note two things about Noah: (1) He was a just man—meaning he lived right. (2) He was perfect. This does not mean that he had attained sinless perfection. It means that he lived according to God’s will. IV. THE PLIGHT—Ge 6:11–13 A. Degradation of the earth—vv. 11–12. It was corrupt. It was sinful. Although God had created man perfect, after the first sin of Adam and Eve, sin grew worse. B. Destruction of the earth—v. 13. God, who had created man, would destroy man. According to the Scofield Bible, 1,651 years had passed from the time of creation until this time. V. THE PREPARATION—Ge 6:14–22 A. Size of the ark—Ge 6:14–16. The Living Bible says the ark was 450 feet long, 75 feet high, 45 feet wide. (A football field is 360 feet long including the end zones—this will give you an idea how long the ark really was.) It was three stories high. There was only one window, near the top. It took Noah 120 years to build. B. Safety in the ark—Ge 6:17–22. Only the people and animals who were in the ark were safe from the flood God would send to destroy the earth. (It never had rained before.) Noah did all that God told him to do. C. Symbol of the ark—Jesus is like the ark. Unless we are in Him, we cannot be safe. Outside of Christ there is no safety. VI. THE PROTECTION—Ge 7:1–24 A. Design—Ge 7:1–16. The animals went into the ark two by two, except that there were seven of the animals that could be used for sacrifice. Noah and his wife, their three sons and their wives went into the ark. All others died. An estimated 137 million people lived at that time. B. Death—Ge 7:17–24. It rained for forty days and nights. All living things died. If man rejects God, there is no other way … no other hope. Croft Pentz - Noah Obeys God -- Genesis 6–8 I. SPECIAL Noah walked with God—Ge 6:9 A. Agreement (Amos 3:3). To walk together, both must agree. This is why many don’t walk with God—they can’t agree with Him. B. Acceptance (Gal. 5:16). If we walk in the Spirit, we will not fulfill the lusts of the flesh. II. SEPARATION Noah was a just (righteous) man—Ge 6:9 A. Source of righteousness (2 Cor. 5:17). Begins with salvation. B. Separation and righteousness (2 Cor. 6:17) C. Sanctification and righteousness (2 Cor. 7:1) III. SURRENDER Noah was a consecrated man—Ge 6:9 He was perfect (He did God’s perfect will). Note three types of God’s will in Romans 12:2. A. Good. This means the new convert. B. Acceptable. This means the growing Christian. C. Perfect. This means the mature Christian. IV. SUBSERVIENT Noah was an obedient man—Ge 6:22; 7:5 A. The plan. Build an ark. God would destroy the sinful world. B. The problem. Build an ark on dry ground? It had never rained before. God would destroy the world by rain? Noah didn’t understand, but he obeyed God fully! V. STABILITY Noah was a faithful man. Noah worked for 120 years in building the ark—Ge 6:3 A. Word. He was faithful to God’s word and prepared an ark (see Heb. 11:7). B. Work. He worked because he had faith (see James 2:17). Faith believes before it sees (Heb. 11:1; see also Heb. 11:6). VI. SERVICE Noah preached God’s Word (2 Peter 2:5). “A preacher of righteousness.” A. Concern. He was interested in man’s safety. B. Compassion. He was interested in man’s soul. VII. SALVATION All died except Noah’s family, which was saved—Ge 7:23 A. God’s plan (John 1:12). Accept Him and be saved. B. God’s provision (John 3:1–8). If you are not born again, then you are lost. C H Spurgeon - excerpt from introduction to the sermon - A FAMILY SERMON (Genesis 7:1,7) GOD in infinite grace had entered into covenant with Noah that he would preserve him and his family alive. The tenor of that covenant you will find in the 18th verse of the 6th chapter. “With thee will I establish my covenant; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons’ wives with thee.” There was a positive foretelling of Noah’s coming into the ark and finding safety. The thing was fixed, and ordained so to be, and yet, when the time came, Noah was not carried into the ark by force, nor lifted into it against his will by a benevolent violence. He was bidden to come into the ark in the most natural manner possible; and he entered it voluntarily and cheerfully. He and his family left their houses to find a home in the ark, and so they were saved. The covenant promise and purpose were fulfilled, but Noah acted in perfect freedom, as much choosing to go into the ark as others chose to keep out. Now, beloved, there is a decree in heaven ordaining the salvation of the Lord’s chosen people. It is useless to deny that decree, for even if it were not so, yet no difficulty would be withdrawn, it would only be shifted to another place. Some of us, instead of denying predestination, like to think upon it, and find rivers of consolation springing from the everlasting purpose of the living God. But, albeit that God hath purposed and decreed the salvation of his elect, yet this by no means prevents our speaking in the Lord’s name to all men; nor does it set aside the necessity that those men should cheerfully accept the gospel of God, and arouse themselves to obey its command, by the power of grace. My hearer, I cannot tell whether thy name is written in the Lamb’s book of life from before the foundation of the world, but I can assure thee that to thee is the word of this salvation sent, and that it bids thee believe in the Lord Jesus Christ, with this assurance—that if thou doest so thou shalt be saved, for so hath the Lord most solemnly declared. The method of the divine arrangement involves an active consent on our part and a willing obedience to the gospel command. The purpose is sure, but it is unknown and unrevealed till the gospel is made known and brought home with effectual power so that the heart accepts it, the spirit obeys it, and the man is saved—saved as a free agent, saved as a voluntary being, yet not saved apart from the secret, almighty purpose of the Most High, nor without the effectual working of his grace. And so we come here, at this time, believing that there are some in this house concerning whom the Lord hath purposed that they shall be Christ’s in the day of his appearing. We address you all hoping that the Spirit of God will apply the word with special power to the chosen, that they may see that they themselves must believe in Jesus,—that they must be actively awakened to repentance, to prayer, to a change of life, to confidence in Christ. When this shall happen, then shall the covenant purpose be known to them, and fulfilled in them, for they shall be saved from the wrath to come. Not knowing, therefore, who is to come into this net, we cast it into the sea, believing that Christ knows every fish in the sea and what fish will come to the net. We do not wish to know this ourselves, for it is quite enough for us to know how to cast in the net and to be fishers of men. The practical work belongs to us, and the result we leave with the Lord. There are two things in the two texts. The first is the call,—“The Lord said unto Noah, Come thou and all thy house into the ark.” The second is the obedience to the call,—“And Noah went in, and his sons, and his wife, and his sons’ wives with him, into the ark.” I. First, then, THE CALL. C H Spurgeon - excerpt from introduction to the sermon- NOAH’S EMINENCE (Genesis 7:1) GOD keeps his eyes upon the sons of men, and he searches among them for certain individuals upon whom he delights to fix his gaze. These are not the kings and princes; these are not the men of talent or of fashion; these are not the men who are regarded by their fellows as famous. When God speaks of having seen Noah, he speaks of having seen one of the kind of men for whom he was looking, namely, a righteous man. There is not a righteous man upon the earth whom God does not see. He may be in a very obscure position, his circumstances may be those of poverty, he may be anything but famous; but so long as he is righteous, God delights to look upon him. He looks upon him so as to take care of him; so that, if destruction is to come upon the face of the earth, an ark is to be prepared for the preservation of righteous Noah and his family. “The eyes of the Lord are upon the righteous, and his ears are open unto their cry.” Whoever else he does not see, he is sure to see the righteous; but “the face of the Lord is against them that do evil, to cut off the remembrance of them from the earth.” Now, what God delights to look upon, we should delight to look upon, so we will fix our mind’s eye upon the righteous man mentioned in our text, and notice, first, the eminence of Noah’s character; secondly, try to find out wherein that eminence consisted; and, thirdly, consider the gracious reward given to him because of that eminence. I. So, first, we are to notice THE EMINENCE OF NOAH’S CHARACTER Genesis 7:2 "You shall take with you of every clean animal by sevens, a male and his female; and of the animals that are not clean two, a male and his female; every clean - Ge 7:8 Ge 6:19-21 8:20 Lev 11:1-47 De 14:1-21 Ac 10:11-15 not - Lev 10:10 Eze 44:23 Genesis 7 Resources - Multiple sermons and commentaries GOD MULTIPLES CLEAN ANIMALS BY SEVEN You shall take with you of every clean (tahor) animal by sevens, a male and his female - This is added instruction to Ge 6:19 where Noah was told "you shall bring two of every kind into the ark." The key phrase is Ge 6:20 where God promises the animals will "will come to you." This clearly was a supernatural "migration" so to speak. Seven in Genesis - Gen. 5:7; Gen. 5:26; Gen. 5:31; Gen. 7:2; Gen. 7:3; Gen. 7:4; Gen. 7:10; Gen. 7:11; Gen. 8:4; Gen. 8:10; Gen. 8:12; Gen. 8:14; Gen. 11:21; Gen. 21:28; Gen. 21:29; Gen. 21:30; Gen. 23:1; Gen. 25:17; Gen. 29:18; Gen. 29:20; Gen. 29:27; Gen. 29:30; Gen. 31:23; Gen. 33:3; Gen. 37:2; Gen. 41:2; Gen. 41:3; Gen. 41:4; Gen. 41:5; Gen. 41:6; Gen. 41:7; Gen. 41:18; Gen. 41:19; Gen. 41:20; Gen. 41:22; Gen. 41:23; Gen. 41:24; Gen. 41:26; Gen. 41:27; Gen. 41:29; Gen. 41:30; Gen. 41:34; Gen. 41:36; Gen. 41:47; Gen. 41:48; Gen. 41:53; Gen. 41:54; Gen. 46:25; Gen. 47:28; Gen. 50:10 Henry
Gênesis 7
Spurgeon - Of the clean creatures which might be offered in sacrifice to God you see that there was a larger proportion than there was of the unclean, that there might be sufficient for sacrifice without the destruction of any species. The unclean beasts were mostly killers and devourers of others, and therefore their number we to be less than that of the clean species. Oh, that the day might soon come when there would be more of clean men and women than of unclean, when there would be fewer sinners than godly people in the world, though even then there would be the ungodly “by two” like the unclean beasts. Gleason Archer -New International Encyclopedia of Bible Difficulties - How can Genesis 6:19 be reconciled with Genesis 7:2? Genesis 6:19 relates God’s command to Noah: “You are to bring into the ark two of all living creatures, male and female, to keep them alive with you” (NIV). Genesis 7:2–3 records God’s additional instruction: “Take with you seven of every kind of clean animal, a male and its mate, and two of every kind of unclean animal, a male and its mate, and also seven of every kind of bird, male and female, to keep their various kinds alive throughout the earth.” Some have suggested that these diverse numbers, two and seven, involve some sort of contradiction and indicate conflicting traditions later combined by some redactor who didn’t notice the difference between the two. It seems strange that this point should ever have been raised, since the reason for having seven of the clean species is perfectly evident: they were to be used for sacrificial worship after the Flood had receded (as indeed they were, according to Gen. 8:20: “Then Noah built an altar to the LORD and, taking some of all the clean animals and clean birds, he sacrificed burnt offerings on it”). Obviously if there had not been more than two of each of these clean species, they would have been rendered extinct by their being sacrificed on the altar. But in the case of the unclean animals and birds, a single pair would suffice, since they would not be needed for blood sacrifice. Walter Kaiser - Genesis 6:19–20; 7:2–3 How Many Animals Went into the Ark? - Hard Sayings of the Bible During the last century and a half, the prevailing nonevangelical interpretation of the Noah story has been that this is not one story but at least two separate stories poorly patched together in an attempt to make them one unified whole. Evidence offered for the existence of two original stories is the fact that Noah is first told to take two of each kind of animal on board the ark and then to take seven of each clean kind. In the final analysis, according to one eminent critical scholar, there is only one piece of evidence for the disunity of the Noah story, and that is repetition or repeated occurrence. The repetition, he reasoned, makes no sense unless two or more narratives have been conflated. Repetition can sometimes be a sign of divergent traditions and of an editor having welded together several versions of the same story, or even different stories. But there are other explanations for this same phenomenon. Repetition is one of the most fundamental tools of the literary artist. Its presence does not necessarily indicate that the literary piece is a composite hodgepodge reflecting heterogeneous elements of mixed sources, oral or written. To claim, as many have done, that Genesis 6:19–20 came from a priestly source around 450 B.C. and that Genesis 7:2–3 came from an earlier Yahwistic source around 850 B.C. is to say that the editor of the material let the contradiction stand. There is no need for such extravagant theories of origins, especially since we have a second-millennium flood story from Mesopotamia, the Gilgamesh Epic, with many of the same details. The Gilgamesh Epic, only unearthed in this century, could hardly have incorporated the so-called priestly and Yahwistic sources from the fifth and ninth centuries B.C., having been written and buried long before then. Why then must we suppose that Genesis incorporates such allegedly later sources? The truth is that there is no inherent incompatibility between the two texts as they presently stand. Genesis 7:2–3 is just more precise than 6:19–20 on the question of the types and numbers of animals and birds that would board the ark. Noah’s first instruction was to admit pairs of all kinds of creatures on the ark to preserve their lives (Gen 6:19–20). That was the basic formula. Then he was given more specific instructions about admitting seven pairs of each of the clean animals and seven pairs of each kind of bird. The purpose of this measure was to become clear only after the flood. Birds would be needed to reconnoiter the earth (Gen 8:7–12), and the clean animals and birds would be offered in sacrifice to the Lord (Gen 8:20). If Noah had taken only one pair of each and then offered each of these pairs in sacrifice, these species would have become completely extinct. The simplest and most adequate explanation is that chapter 6 of Genesis contains general summary directions—take two of each. After Noah had understood these general instructions, God spoke more specifically about the role the clean beasts and birds were to play. Scripture does not indicate how the distinction between “clean” and “unclean” arose. Later on the Mosaic law would sanction this distinction and formally define it. But we are left without any indication of the origin of the distinction, just as we are left in the dark regarding how and when the whole idea of sacrifices started. Cain and Abel both sacrificed, but a formal declaration inaugurating this ritual is not recorded. If some analysts still wish to excise the clean animals from the so-called priestly account of the Genesis flood story, they only introduce into what they are calling the Yahwistic account the very sort of repetition that they had earlier taken as a sign of divergent sources. This is too high a price to pay just to avoid admitting that perhaps the accounts of the boarding of pairs of unclean animals are connected with the boarding of seven pairs of clean animals. Genesis 7:6–15 does not support a Yahwistic-and-priestly-source explanation; indeed, it causes unusual trouble for such an analysis of the material. QUESTION - What made some animals clean and others unclean (Genesis 7)? ANSWER - Noah took two of every kind of animal into the ark, right? Not exactly. The Bible states, “Take with you seven pairs of every kind of clean animal, a male and its mate, and one pair of every kind of unclean animal, a male and its mate, and also seven pairs of every kind of bird, male and female, to keep their various kinds alive throughout the earth” (Genesis 7:2–3). The Hebrew phrase translated “seven pairs” literally means “seven sevens,” so there is some question as to whether Noah took seven specimens of each “clean” species (three pairs and an extra) or seven pairs. Either way, he was told to take more clean animals than unclean on the ark. Only the unclean animals came in pairs (Genesis 6:19). Leviticus 11 defines the difference between clean and unclean animals, but Noah lived before the giving of the Law. We are not told how Noah knew which animals were clean and unclean, but he obviously knew the difference. Sacrifices to God were made before the Mosaic Law (Genesis 4:4), which means God had somehow communicated to man what animals were suitable for sacrifice (and, later, for eating). Leviticus 11 specifies which birds, land animals, and sea creatures were clean and unclean. Here are a few of the clean and unclean animals in those lists: Clean animals: land animals that chew the cud and have a divided hoof, such as cattle, deer, goats, and sheep; seafood with both fins and scales, such as bluegill, grouper, and cod; certain birds, including chickens, doves, and ducks; and even some insects, such as grasshoppers and locusts. Unclean animals: land animals that either do not chew the cud or do not have a split hoof, such as pigs, dogs, cats, horses, donkeys, and rats; seafood lacking either fins or scales, such as shellfish, lobster, oysters, and catfish; some birds, such as owls, hawks, and vultures; and other animals, such as reptiles and amphibians. While the New Testament teaches that we are no longer judged regarding what foods we eat (Colossians 2:16), nutritionists have noted that the listings of clean and unclean foods in the Old Testament actually provide a guideline for a healthy diet. In a time period lacking modern food safety techniques, a diet consisting of only clean animals would have protected people against many health problems. Ultimately, God’s distinction between clean and unclean animals was about more than one’s diet. Many of God’s regulations were to remind His people, Israel, that they were set apart to worship the one, true God. The original audience of Genesis 7, during Moses’ day, would have associated the reference to clean animals with the animals God had given them for food as well as sacrifice. It would only make sense to include more clean animals than unclean on the ark. Noah made a sacrifice immediately after the Flood (Genesis 8:20). Since seven (or seven pairs) of every clean animal had been aboard, the sacrifices would still have left plenty of animals to begin replenishing the earth.GotQuestions.org Genesis 7:3 also of the birds of the sky, by sevens, male and female, to keep offspring alive on the face of all the earth. Genesis 7 Resources - Multiple sermons and commentaries BIRDS ALSO BY THE SEVENS Also of the birds of the sky, by sevens, male and female, to keep offspring alive on the face of all the earth - Although God adds the instruction for birds by sevens, He does not distinguish clean and unclean (not all birds were "clean" - Lev 20:25). If the Flood were only local, the ark would not have been needed at all. In Ge 7:2, 3 God says that Noah must take some of every kind of animal “to keep offspring alive on the face of all the earth.” That would not be necessary if the flood were only local. THIS WAS A GLOBAL FLOOD WHETHER YOU BELIEVE THAT OR NOT! Henry Morris on keep offspring alive - God's purpose for the ark was to "keep seed alive" in the earth, a statement meaningful only in the context of a universal flood. The ark was far too large to accommodate merely a local or regional fauna. In fact, if the Flood were only local, the ark would not have been needed at all. Noah's family, as well as the birds and beasts, could far more easily have simply migrated away from the region to be flooded. SYMBOLIC NUMBERS IN SCRIPTURE, Genesis 7:4 "For after seven more days, I will send rain on the earth forty days and forty nights; and I will blot out from the face of the land every living thing that I have made." For - Ge 7:10 2:5 6:3 8:10,12 29:27,28 Job 28:25 36:27-32 37:11,12 Am 4:7 forty days - Ge 7:12,17 and every - Ge 7:21-23 6:17 destroy - Heb. blot out, Ge 7:21,23 6:7,13,17 Ex 32:32,33 Job 22:16 Ps 69:28 Rev 3:5 Genesis 7 Resources - Multiple sermons and commentaries Related Passages: Psalm 29:10 The LORD sat as King at the flood; Yes, the LORD sits as King forever. SPURGEON'S COMMENT - Flood follows tempest, but Jehovah is ready for the emergency. No deluge can undermine the foundation of his throne. He is calm and unmoved, however much the deep may roar and be troubled: his government rules the most unstable and boisterous of created things. Far out on the wild waste of waters, Jehovah "plants his footsteps in the sea, and rides upon the storm, "Yea, the Lord sitteth King for ever. Jesus has the government upon his shoulders eternally: our interests in the most stormy times are safe in his hands. Satan is not a king, but Jehovah Jesus is; therefore let us worship him, and rejoice evermore. ANOTHER INSTRUCTION IN "SEVEN" For after seven more days, I will send rain on the earth forty days and forty nights - God says in 7 days they earth (that sounds like earth and not a local or regional rainfall) the rain will fall round the clock for 40 days and nights. SYMBOLIC NUMBERS IN SCRIPTURE Why seven more days? John MacArthur astutely observes that in His great mercy "God allowed one more week for sinners to repent. rain…forty days and forty nights. A worldwide rain for this length of time is impossible in post-Flood atmospheric conditions, but not then. The canopy that covered the whole earth (see note on under the firmament in Ge 1:7), a thermal water blanket encircling the earth, was to be condensed and dumped all over the globe (Ge 7:10). (See MSB Notes) Related Resources: What was the firmament in the Bible? | GotQuestions.org Henry
Gênesis 7
Spurgeon - It is the prerogative of the king to have the power of life and death, and it is the sole prerogative of the King of kings that — “He can create, and he can destroy.” But what destructive power is brought into operation because of human sin! Sin must be a very heinous thing, since God, Who despiseth not the work of his own hands, will sooner break up the human race, and destroy every thing that liveth rather than that sin should continue to defile the earth. He has destroyed the earth once by water because of sin, and he will the second time destroy it by fire for the selfsame reason. Wherever sin is, God will hunt it; with barbed arrows will he shoot at it; he will cut it in pieces with his sharp two-edged sword, for he cannot endure sin. Oh, how foolish are they who harbour it in their own bosoms, for it will bring destruction to them if they keep it there! Steven
Gênesis 7
Spurgeon - He was nearly five hundred years old when he began to preach about the flood, — a good old age to take up such a subject. For a hundred and twenty years he pursued his theme, — three times as long as most men are ever able to preach, and now at last God’s time of long-suffering is over, and he proves the truthfulness of the testimony of his servant by sending the flood that Noah had foretold. Genesis 7:7 Then Noah and his sons and his wife and his sons' wives with him entered the ark because of the water of the flood. Ge 7:1,13-15 6:18 Pr 22:3 Mt 24:37-39+, Lk 17:26, 27+ Heb 6:18 11:7 1Pe 3:20 2Pe 2:5 Genesis 7 Resources - Multiple sermons and commentaries NOAH'S STEP OF FAITH Then - Marks progression in the narrative. Noah and his sons and his wife and his sons' wives with him entered the ark (tebah; Lxx = kibotos) In Ge 7:1 he was told to enter (or come) and now they are entering. Jack Arnold on why Noah obeying God and entering the Ark was such a great step of faith - This was a great step of faith for Noah. He had prepared for 120 years for this event. He constructed the ark in obedience to the word of God in the face of ridicule and contempt by his contemporaries. There were no physical signs of coming judgment (ED: READ THAT AGAIN!). The skies were clear of clouds, the sun was rising and setting, as it had for generations (ED: ARNOLD EMBELLISHES A BIT BUT HE IS PROBABLY ACCURATE). Business was going on as usual, people were eating, drinking and getting married (ED: JESUS CONFIRMED THIS IN Mt 24:37-39+; Lk 17:26, 27+). There were no physical signs of impending judgment. Yet, the Flood came as God had said it would, and Noah’s faith was rewarded. Because (term of explanation) of the water of the flood (mabbul; Lxx = kataklusmos - English cataclysm) - One has to wonder what the lost world is thinking watching Noah herding the animals into the Ark? We have no record of any of the lost coming to ask Noah for a boarding pass? Flood (03999)(mabbul) is a term used only for the global flood of Noah's day, even the one use outside of Genesis and even there may allude to the great flood (Ps 29:10). It is significant that mabbûl always occurs with the definite article ("THE" SPECIFIC UNIQUE ONE OF A KIND FLOOD) when it refers to Noah's flood (e.g., Ge 6:17; 9:28) and without the article when it refers to some future, destructive flood which God promises He will never send (Ge 9:11, 15). Mabbul used for the flood and then explained by the phrase "waters upon the earth." Note that other lesser floods are denoted by various other Hebrew words. This Flood was not to be comparable to other later local floods; it was to be absolutely unique in all history. This word is related to an Assyrian word meaning “destruction.” The phrase “a flood of waters” could thus well be translated by “the hydraulic cataclysm.” NET NOTE - The noun מַּבּוּל (mabbul, “flood”) appears only in Ps 29:10 and in Gen 6–11, where it refers to the Noahic flood. Some see a reference to that event here. The presence of the article (perhaps indicating uniqueness) and the switch to the perfect verbal form (which could be taken as describing a past situation) might support this. However, the immediate context indicates that the referent of מַּבּוּל is the “surging waters” mentioned in Ps 29:3. The article indicates waters that are definite in the mind of the speaker and the perfect is probably descriptive in function, like “thunders” in Ps 29:3. However, even though the historical flood is not the primary referent here, there may be a literary allusion involved. The psalmist views the threatening chaotic sea as a contemporary manifestation of the destructive waters of old. Walter Kaiser on mabbul - A technical term reserved for the watery catastrophe which God brought on the earth during the days of Noah. That event was so well known that mabbûl usually occurs with the definite article (except in Genesis 9:11, 15). mabbûl is used only once outside Genesis 7-11. Psalm 29:10 says that "the Lord sits upon the flood, indeed, the Lord is enthroned king forever." Instead of Baal, the god of storm and thunder who according to the Ugaritic myths defeated yam the sea god, the Lord's voice is heard in the thunder, and it is he who reigns over the destructive forces of nature, in this case the storm so beautifully described in Psalm 29. All attempted etymologies for this word have failed because of linguistic difficulties. A few of the suggestions have been: the Akkadian root nbl "to destroy," Akkadian abūbu from the alleged wabūbu "cyclone," Akkadian bubbulu, biblu, bibbulu "inundation," which is the best suggestion yet. But it also fails since the term is not used in any of the Akkadian flood stories. Hebrew ybl "to flow, stream" or nbl "waterskin" have also been suggested. But these suggestions are not linguistically supported and appear to be parents to the unwarranted thought that mabbûl refers to a "heavenly ocean" or a "heavenly store of water in jars." While God himself brought the waters of the flood on the earth because of man's sin (Genesis 6:17; Genesis 7:6), afterward he covenanted never again to destroy the earth with water (Genesis 9:11, 15). Thus God's own can be certain that the earth will endure until the desired eschaton comes. (See TWOT) Mabbul - 13x/12v - flood(13) Gen. 6:17; Gen. 7:6; Gen. 7:7; Gen. 7:10; Gen. 7:17; Gen. 9:11; Gen. 9:15; Gen. 9:28; Gen. 10:1; Gen. 10:32; Gen. 11:10; Ps. 29:10 Flood (2627)(kataklusmos [English = cataclysm] from kata = intensifies meaning + kludon = dashing or surging wave, a surge, a violent agitation of the sea from kluzo = to billow, dash over, dash against) is a noun that refers to an inundation, a deluge and all 4 NT uses (3 by Jesus Himself) refer to Noah's flood (Mt 24:38,39, Lk 17:27+, 2Pe 2:5+). Central to the word is the idea of a violent torrent of water. More than a great body of water, the emphasis is upon its destructive force. It pictures the water as swift and turbulent. In sum, all of the NT uses and most of the uses in the Septuagint refer to the Genesis flood (exceptions - Ps 32:6, Da 9:26, Nah 1:8). The related verb katakluzo means to surge over completely, to inundate (cover with a flood, figuratively to overwhelm), to deluge, to overflow or to submerge. Kataklusmos in the NT - 4x in 4v - Mt 24:38, 39; Luke 17:27; 2Pe 2:5 - Kataklusmos occurs 16x in 15v in the Septuagint, most describing the Genesis flood - Gen 6:17; 7:6,7, 10, 17; 9:11, 15, 28; 10:1, 32; 11:10; Ps 29:10; 32:6; Dan 9:26; Nah 1:5 THE ARK A BEAUTIFUL PICTURE OF CHRIST One Door into the Ark One door into Salvation Ark Saved from Physical Judgment Christ saves from Spiritual Judgment Ark Saved from Temporal Judgment Christ saves from Eternal Judgment Ark was entered by faith Christ is received by faith God closed the door, sealing them secure God seals believers with His Spirit until the day of redemption Genesis 7:8 Of clean animals and animals that are not clean and birds and everything that creeps on the ground, Genesis 7 Resources - Multiple sermons and commentaries ANIMAL PARADE BEGINS Of clean animals and animals that are not clean and birds and everything that creeps on the ground - Imagine snakes crawling and birds flying and Noah is in control because God is supernaturally controlling the parade of animals. Genesis 7:8-9 is a repetition of Genesis 6:18-19 and the reference to the “clean” animals in Genesis 7:8 is a repetition of Genesis 7:2-3. Spurgeon - This largest and most complete menagerie that was ever gathered together was not collected by human skill; divine power alone could have accomplished such a task as that. Genesis 7:9 there went into the ark to Noah by twos, male and female, as God had commanded Noah. Ge 7:16 2:19 Isa 11:6-9 65:25 Jer 8:7 Ac 10:11,12 Ga 3:28 Col 3:11 Genesis 7 Resources - Multiple sermons and commentaries ANIMALS GO ORDERLY TWO BY TWO there went into the ark (tebah; Lxx = kibotos) to Noah by twos, male and female, as God had commanded Noah - Clearly God is supernaturally orchestrating the animal parade but Noah is still responsible to carry it out (God's Sovereignty/Man's responsibility). Spurgeon - They “went in.” Noah had not to hunt or search for them, but they came according to God’s plan and purpose, even as, concerning the salvation which is by Christ Jesus, his people shall be willing to come to him in the day of his power; with joyfulness shall they come into the ark of their salvation. Matthew
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Spurgeon - Perhaps the world was in its prime, when the trees were in bloom, and the birds were singing in their branches, and the flowers were blooming on the earth, “the same day were all the fountains of the great deep broken up, and the windows of heaven were opened.” Genesis 7:11 In the six hundredth year of Noah's life, in the second month, on the seventeenth day of the month, on the same day all the fountains of the great deep burst open, and the floodgates of the sky were opened. second month - The first month was Tishri, which answers to the latter end of September and first half of October; the second was Marchesvan, which answers to part of October and part of November. all - Ge 1:7 6:17 8:2 Job 28:4 38:8-11 Ps 33:7 74:15 Pr 8:28,29 Isa 24:19 Jer 5:22 51:16 Eze 26:19 Am 9:5,6 Mt 24:37-39+, Lk 17:26, 27+ 1Th 5:3 windows or floodgates - arubbah, Ge 1:7 8:2 2Ki 7:2,19 Ps 78:23,24 Mal 3:10 Genesis 7 Resources - Multiple sermons and commentaries WATER FROM BELOW AND FROM ABOVE In the six hundredth year of Noah's life, in the second month, on the seventeenth day of the month (See Chronology) - Why does the Spirit give such specific (exact) dating of the events related to the flood? One logical conclusion is that the specific dating emphasizes the reality of the event. This was a historical event! It really happened! God had patiently waited for over a year for sinners to repent but to no avail and now the waters of judgment must come. One is reminded of Peter's words that "The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance." (2Pe 3:9+) We see here that there is an end to His patience! So what's the takeaway.... “Seek the Lord while He may be found, Call upon Him while He is near” -- Isaiah 55:6
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Spurgeon - These eight persons are very carefully mentioned. “The Lord knoweth them that are his,” “and they shall be mine, saith the Lord of hosts, in that day when I make up” — or, shut up — “my jewels,” as he was about to do in the case. In similar fashion, God makes a very careful enumeration of all those who believe in him, precious are they in his sight, and they shall be preserved when all others are destroyed. Alexander Maclaren said "For a hundred and twenty years the wits laughed, and the “common-sense” people wondered, and the patient saint went on hammering and pitching at his ark. But one morning it began to rain; and by degrees, somehow, Noah did not seem quite such a fool. The jests would look rather different when the water was up to the knees of the jesters; and their sarcasms would stick in their throats as they drowned. So is it always. So it will be at the last great day. The men who lived for the future, by faith in Christ, will be found out to have been the wise men when the future has become the present, and the present has become the past, and is gone for ever; while they who had no aims beyond the things of time, which are now sunk beneath the dreary horizon, will awake too late to the conviction that they are outside the ark of safety, and that their truest epitaph is, “Thou fool.” (Exposition on Genesis 6) Herbert Lockyer- Noah's Wife, Sons' Wives Genesis 6:18; 7:1, 7, 13; 8:16, 18 While nothing is said of the uprightness of Noah's wife, whose name we do not know, his three sons whose names are given, and their wives who are unnamed, all of them must have shared the righteousness God commended in Noah (7:1), otherwise they would not have been saved by water (1 Peter 3:20). They were among the uncorrupted flesh and were included in the divine invitation, "Come thou and all thy house into the ark." As Noah was 600 years old when the Flood came (7:6), he had had a long life walking with God. He had endured much scorn from the ungodly as he went on building the ark, and preaching righteousness, calling on the ungodly to repent before judgment fell. During all those trying years, and in the tremendous venture of going into the ark with all its living cargo, Noah's wife must have been a source of great encouragement to him. In his sons and their wives he found those in full sympathy with his faith and witness, and thus became the source of a new race on a purified earth. All the nations of the earth sprang from the children of the nameless wives of Shem, Ham and Japheth, who bore their children after they settled again upon the earth (Genesis 9:8, 9). (BORROW All the women of the Bible : the life and times of all the women of the Bible) Genesis 7:14 they and every beast after its kind, and all the cattle after their kind, and every creeping thing that creeps on the earth after its kind, and every bird after its kind, all sorts of birds. They - Ge 7:2,3,8,9 Genesis 7 Resources - Multiple sermons and commentaries ALL ABOARD FOR ALL THE ANIMALS! They (the 8 humans) and every beast (chayyah - wild animals) after its kind (min - species), and all the cattle (behemah - domestic animals) after their kind, and every creeping thing that creeps on the earth after its kind, and every bird after its kind, all sorts of birds - Imagine what the scoffers were thinking as they watched this orderly "animal parade" (surely supernaturally enabled)! Every creeping thing is Hebrew remes (Lxx - herpeton = reptile, creeping animal; Latin serpo; hence, serpent) which refers to “creepers-crawlers” including insects, small reptiles, most amphibians and small mammals. Spurgeon - “Every bird of every sort,” that is, every kind of bird; they are all mentioned over again. God makes much of salvation, oh, that we also did! We may recount and rehearse the story of our rescue from universal destruction, and we need not be afraid or ashamed of repeating it. As the Holy Ghost repeats the words we have here, you and I may often tell out the story of our salvation, and dwell upon the minute particulars of it, for every item of it is full of instruction. Genesis 7:15 So they went into the ark to Noah, by twos of all flesh in which was the breath of life. Ge 6:20 Isa 11:6 Genesis 7 Resources - Multiple sermons and commentaries Related Passage: Genesis 6:20 “Of the birds after their kind, and of the animals after their kind, of every creeping thing of the ground after its kind, two of every kind will come to you to keep them alive. ALL FLESH THAT WOULD SURVIVE ENTERS ARK So they went into the ark (tebah; Lxx = kibotos) to Noah, by twos of all flesh in which was the breath of life - They went into the Ark with Noah, once again alluding to the Creator's control over His creatures. Breath of life occurs 5x/5v - Gen. 2:7; Gen. 6:17; Gen. 7:15; Isa. 2:22; Rev. 11:11 Warren Wiersbe "They didn’t know how long they would live in the ark, but the Lord knew, and that’s really all that mattered. “My times are in Your hands” (Ps 31:15 nkjv)..(Bible Exposition Commentary - OT) Morris on two of all flesh - Two of every kind of land animal entered the ark, including those animals (for example, dinosaurs) that have become extinct in the millennia following the Flood. The animals were all young animals, since they would have to spend the year in the ark without reproducing and then emerge to repopulate the earth after the Flood. The animals entering the ark possessed genes for the remarkable physiologic abilities of migration and hibernation. These were not needed in the equable climates of the primeval world, but would be vital for survival in the post-Flood world. After being installed in their respective "rooms" in the ark, and after a good meal, most of them probably spent most of the Flood year in a state of hibernation. C H Spurgeon - excerpt from introduction to the sermon- THE PARABLE OF THE ARK (Genesis 7:15) CHRIST always taught by parables. Hence the popularity and the power of his teaching. The masses never were, and perhaps, never will be, able to receive instruction in any other way than by parabolic illustrations. He who would be a successful minister must open his mouth in parables; he who would win the hearts of the multitude must closely imitate his Master, and preach in parables which all men can understand. I believe there are few living men who are able to devise a parable. Those who do possess this rare ability are very scarce indeed; nor do I myself profess to belong to the honourable confraternity. I have sometimes endeavoured to fashion a parable; and though I found it easy, at times, to manufacture a figure, yet a parable I can by no means make. I am happy to say it is not required of me to do so, for God’s Word, if it be rightly used, is suggestive of a thousand parables; and I have no reason to fear that I shall be short of subjects for preaching, when I am able to find such parables as I do in God’s Word. I shall preach to you this evening a parable. It shall be the parable of the ark. While I do so, you must understand that the ark was a real thing,—that it was really made to float upon the waters, and carry in it Noah and his family, and “two and two of all flesh.” This is a fact, not a myth; but I shall take this real fact, and use it as a parable. Making the ark represent salvation, I shall preach to all who are within sound of my voice the parable of the ark. The ark, which saved from the floods of water, is a beautiful picture of Jesus Christ as the means of salvation, by whom multitudes of all flesh are preserved, and saved from perishing in the floods of eternal perdition. I. First, then, in working out this parable I shall remark, that THERE IS BUT ONE MEANS OF SALVATION. Genesis 7:16 Those that entered, male and female of all flesh, entered as God had commanded him; and the LORD closed it behind him. as - Ge 7:2,3 the - 2Ki 4:4,5 De 33:27 Ps 46:2 91:1-10 Pr 3:23 Mt 25:10 Lu 13:25 Joh 10:27-30 1Pe 1:5 Genesis 7 Resources - Multiple sermons and commentaries Related Passages: Revelation 3:7+ “And to the angel of the church in Philadelphia write: He who is holy, who is true, who has the key of David, who opens and no one will shut, and who shuts and no one opens, says this Revelation 22:15+ Outside are the dogs and the sorcerers and the immoral persons and the murderers and the idolaters (SOUNDS LIKE A GOOD DESCRIPTION OF THOSE IN Ge 6:5+), and everyone who loves and practices lying. Luke 13:24-28+ “Strive (present imperative see our need to depend on the Holy Spirit to obey) to enter through the narrow door (BEFORE IT IS CLOSED BY JEHOVAH! cf Mt 7:13,14+) ; for many, I tell you, will seek to enter and will not be able (SEE THE DEPICTION BELOW OF THOSE TRYING TO ENTER THE ARK!). 25 “Once the head of the house gets up and shuts the door, and you begin to stand outside and knock on the door, saying, ‘Lord, open up (aorist imperative) to us!’ then He will answer and say to you, ‘I do not know where you are from.’ 26 “Then you will begin to say, ‘We ate and drank in Your presence, and You taught in our streets’; 27 and He will say, ‘I tell you, I do not know where you are from; DEPART (aorist imperative, cf Mt 7:23+) FROM ME, ALL YOU EVILDOERS.’ 28 “In that place there will be weeping and gnashing of teeth when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, but yourselves being thrown out (NET NOTE ON "being thrown out" - "he present accusative participle, ekballomenous, related to the object humas, seems to suggest that these evildoers will witness their own expulsion from the kingdom".) JEHOVAH CLOSED THE DOOR TO THE ARK Those that entered, male and female of all flesh, entered as God had commanded him - Note the great phrase as God had commanded him - imagine not obeying at this juncture! THOUGHT - Oh, for this statement as God had commanded to be the warp and the weft of our life beloved. This is only possible as we remain filled with (controlled by) the Spirit (Eph 5:18+) for then we are supernaturally enabled to obey God's command to walk (conduct our day to day life) by the Spirit (Gal 5:16+). God grant us the grace to walk like Noah walked, close to Thee, pleasing Thee, obeying Thee, all for Thy great glory and honor. In Jesus' mighty Name. Amen. (Pray that now beloved!) And the LORD (Jehovah) closed it behind him - What did that mean? Noah was now delivered from the darkness and depravity of the violent, corrupt earth. There was now a clear separation between the ungodly and the godly! One is reminded of Psalm 1:6 stating that "the LORD (Jehovah) knows (yada - speaks of know intimately) the way of the righteous (NOAH), but the way of the wicked (ALL THE LOST WORLD) will perish." Morris on closed it behind - How He did this is not recorded, but somehow the door to the Ark was shut and sealed, without the help of any human hands. This provided a final assurance to the occupants that they were in the will of God and under His protection. The old world was forever dead to them from that moment on. Their life was henceforth a new life and they were to live in a new world. The Ark of safety endured the batterings of the Flood for them, as the Flood destroyed the world of the ungodly which would otherwise soon have destroyed them. So Christ, in dying for our sins, triumphed over sin “that He might deliver (exaireo = RESCUE) us from this present evil world, according to the will of God and our Father” (Galatians 1:4+). (BORROW The Genesis Record: A Scientific and Devotional Commentary on the Book of Beginnings) Spurgeon - Now the jewels are all in, and therefore the casket is closed. Note that only Jehovah could close the door! Recall the title Jesus gives Himself in the Revelation declaring He is the One Who "opens and no one will shut, and Who shuts and no one opens." (Rev 3:7+) The hand of the Holy One of Israel shut the door to the ark and created a clear divide between those who would live and those who would die (cf the "great chasm fixed" in Lk 16:26+). Genesis 7:21 makes it clear, EVERY LIVING CREATURE that remained on the earth perished in the flood. When the door to the ark was shut, there was no provision for those who remained behind to live. THOUGHT - The Door of salvation does not remain open forever Jim Wilson - During the age of grace, we have the chance to prepare to meet our maker, but I don't want you to think that you have unlimited time-you don't. There is a difference between unlimited time and an unspecified time. Like in the parable, the maidens didn't know the specific time that the groom would come, but that didn't mean their time was unlimited. How much time do you have to prepare to meet your maker? I don't know. And neither do you. YOU HAVE UNTIL GOD STOPS DEALING WITH YOU. Don't think for a minute that God will always deal with you. In Exodus 8:15 Pharaoh hardened his heart, it says, "But when Pharaoh saw that there was relief, he hardened his heart and did not listen to them, as the Lord had said." Several more times, the scripture says that Pharaoh hardened his heart and then in Exodus 9:12 it says "And the Lord hardened Pharaoh's heart, and he did not listen to them, just as the Lord had spoken to Moses." Pharaoh's deadline was unspecified, but it wasn't unlimited. The time came where he could no longer do the right thing because God hardened his heart. If the Spirit of God is dealing with you, don't waste away your opportunity to respond, because today could be the day that He stops. (Fresh Sermons) Steven
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Spurgeon - Shut in or shut out (full sermon) ‘The LORD shut him in.’ Genesis 7:16 The Lord shut Noah in. Take notice that this was very close shutting, so as to keep out the water. I fancy that if you saw a huge vessel lying upon the dry land where the floods would come to float it, you would be very anxious about that great opening in its side. It was evidently a huge doorway, for a pair of elephants had passed through it, so that it was a gaping leak which would take in enough water in an hour to sink the ark to the bottom. How could the great door be closed? All the timbers are watertight, and the ship is well calked, and pitched inside and outside with pitch; but all will go for nothing unless we can secure the big door. Merely to shut the door will be of no use. When the rain begins to fall in torrents from above, and the waters leap up from below, and the ship commences to rise, she will take in any quantity of water at the points where the door fits into the wood. Shipwrights will be wanted, and the calkers must come, and the men with the pitch. No shipwright could manage to shut so huge a door close enough for safety unless you gave him time, and called in the help of other workers. Hence ‘the LORD shut him in’ because nobody else could safely be trusted to shut such a door, against which a forty days’ tempest was to beat most furiously. What a mercy it is that when we get into Christ by faith, and are shut in from the world with him, we are perfectly safe, because the Lord himself has shut us in. We are not only brought to Christ Jesus by divine power, but we are preserved in Christ Jesus unto eternal life by the same divine might. C H Spurgeon - Morning and Evening - “The Lord shut him in.” —Genesis 7:16 Noah was shut in away from all the world by the hand of divine love. The door of electing purpose interposes between us and the world which lieth in the wicked one. We are not of the world even as our Lord Jesus was not of the world. Into the sin, the gaiety, the pursuits of the multitude we cannot enter; we cannot play in the streets of Vanity Fair with the children of darkness, for our heavenly Father has shut us in. Noah was shut in with his God. “Come thou into the ark,” was the Lord’s invitation, by which he clearly showed that he himself intended to dwell in the ark with his servant and his family. Thus all the chosen dwell in God and God in them. Happy people to be enclosed in the same circle which contains God in the Trinity of his persons, Father, Son, and Spirit. Let us never be inattentive to that gracious call, “Come, my people, enter thou into thy chambers, and shut thy doors about thee, and hide thyself as it were for a little moment until the indignation be overpast.” Noah was so shut in that no evil could reach him. Floods did but lift him heavenward, and winds did but waft him on his way. Outside of the ark all was ruin, but inside all was rest and peace. Without Christ we perish, but in Christ Jesus there is perfect safety. Noah was so shut in that he could not even desire to come out, and those who are in Christ Jesus are in him for ever. They shall go no more out for ever, for eternal faithfulness has shut them in, and infernal malice cannot drag them out. The Prince of the house of David shutteth and no man openeth; and when once in the last days as Master of the house he shall rise up and shut the door, it will be in vain for mere professors to knock, and cry Lord, Lord open unto us, for that same door which shuts in the wise virgins will shut out the foolish for ever. Lord, shut me in by thy grace. J J Knapp in Loins Girded - “The Lord shut him in.” —Genesis 7:16 Noah was shut in away from all the world by the hand of divine love. The door of electing purpose interposes between us and the world which lieth in the wicked one. We are not of the world even as our Lord Jesus was not of the world. Into the sin, the gaiety, the pursuits of the multitude we cannot enter; we cannot play in the streets of Vanity Fair with the children of darkness, for our heavenly Father has shut us in. Noah was shut in with his God. “Come thou into the ark,” was the Lord’s invitation, by which he clearly showed that he himself intended to dwell in the ark with his servant and his family. Thus all the chosen dwell in God and God in them. Happy people to be enclosed in the same circle which contains God in the Trinity of his persons, Father, Son, and Spirit. Let us never be inattentive to that gracious call, “Come, my people, enter thou into thy chambers, and shut thy doors about thee, and hide thyself as it were for a little moment until the indignation be overpast.” Noah was so shut in that no evil could reach him. Floods did but lift him heavenward, and winds did but waft him on his way. Outside of the ark all was ruin, but inside all was rest and peace. Without Christ we perish, but in Christ Jesus there is perfect safety. Noah was so shut in that he could not even desire to come out, and those who are in Christ Jesus are in him for ever. They shall go no more out for ever, for eternal faithfulness has shut them in, and infernal malice cannot drag them out. The Prince of the house of David shutteth and no man openeth; and when once in the last days as Master of the house he shall rise up and shut the door, it will be in vain for mere professors to knock, and cry Lord, Lord open unto us, for that same door which shuts in the wise virgins will shut out the foolish for ever. Lord, shut me in by thy grace. Robert Hawker - And the Lord shut him in.—Gen. 7:16. IT was a sweet invitation to the patriarch Noah, when the Lord called him to the ark. Jehovah did not say, Go thou into the ark; but “Come.” So saith Jesus to his people: “Come with me, from Lebanon, my spouse; with me, from Lebanon.” Yes, precious Jesus! to be with thee is heaven; for thou thyself art the heaven of the soul. But observe further, my soul: when Noah had entered the ark, what kept him there? “The Lord shut him in.” Yes! neither bolts nor bars were his security; but God himself, in his covenant engagements, kept him. The Patriarch could no more get out, than the unbelieving carnal throng (who, perhaps, hung about the ark when they saw the flood arise, and felt its power) could get in. Precious Jesus! and what is it keeps thy people now? Is it not thyself? Are not thy redeemed eternally secure in thee, and thy blood and righteousness, as Noah in the ark? Yes! thou who hast the key of all things; thou openest, and none shutteth; thou shuttest, and none openeth. In thee my soul is kept secure; for the Lord Jehovah hath shut me in; and I shall ride out all the storms and floods of sin and Satan, and Noah-like, rise above the fountains of the greatest deeps, being shut in in the ark Christ Jesus. G Campbell
Gênesis 7
Spurgeon - Just as it had been foretold, for God’s providence always tallies with his promises or with his threats. “Hath he said, and shall he not do it?” You can see it begin to move until it is afloat. The same effect is often produced on us; when the flood of affliction is deep, then we begin to rise. Oh, how often have we been lifted up above the earth by the very force that threatened to drench and drown us! David said, “It is good for me that I have been afflicted,” and many another saint can say that he never was floated until the floods were out, but then he left the worldliness with which he had been satisfied before, and he began to rise to a higher level than he had previously attained. Henry
Gênesis 7
Spurgeon - If Moses had meant to describe a partial deluge upon only a small part of the earth, he used very misleading language; but if he meant to teach was that the deluge was universal, he used the very word which we might have expected that he would use. I should think that no person, merely by reading this chapter, would arrive at the conclusion that has been reached by some of our very learned men, — too learned to hold the simple truth. It looks as if the deluge must have been universal when we read that not only did the waters prevail exceedingly upon the earth, but that “all the high hills, that were under the whole heaven;” that is, all beneath the canopy of the sky, “were covered.” What could be more plain and clear than that? Believer's Study Bible on high mountains everywhere under the heavens were covered - The author implies that the highest waters covered the Ararat mountain range, the height of which is approximately 16,000 ft. (8:4). Surely a flood more than 3 miles in depth could not be confined to any portion of the earth. The Hebrew word kol, used twice in the verse (translated "all" and "the whole") adds to the impression that the Flood was a universal phenomenon. No one could have escaped the catastrophe except those in the ark. The amount of repetition in Ge 7:17-24 marks these verses as the climax of the flood account. John
Gênesis 7
Spurgeon - This is the counterpart of what will follow the preaching of the gospel those who are in Christ shall live, shall rise, and reign with him for ever but none of those who are outside of Christ shall so live. “Noah only remained alive, and they that were with him in the ark.” Note the verb left (sha'ar/sa'ar) which can also be rendered remnant. In effect in preserving Noah and family, God left a remnant of mankind as a manifestation of His boundless mercy. That He preserved Noah was wholly based on His amazing grace not Noah's worthiness. This idea of a remnant of righteous men and women is very important in regard to the nation of Israel. While most of Israel was not a righteous remnant but perished over the millennia, God has remained faithful to His covenant with Abraham, Isaac and Jacob to preserve a faithful remnant of the nation of Israel. See the study of Remnant of Israel.