Gênesis 6
Warren Wiersbe · Citado em PreceptAustin
Gênesis 6
Wiersbe writes that "Both Jesus and Peter used the flood to illustrate future events that will involve the whole world: the return of Christ (Matt. 24:37–39; Luke 17:26–27) and the worldwide judgment of fire (2 Peter 3:3–7). If the flood was only local, these analogies are false and misleading. Walter Kaiser - Genesis 6:1–4 Who Married the Daughters of Men? - Hard Sayings of the Bible Few texts in the history of interpretation have aroused more curiosity and divergence of opinion than Genesis 6:1–4. It is at once tantalizing and deeply puzzling. What is most difficult is the identification of the main participants in this short narrative—the “sons of God,” the “daughters of men” and the “Nephilim” (or “giants”). An impressive array of scholars has lined up for each of the three major positions taken on the identification of these three groups of participants. The three positions may be labeled “the cosmologically mixed races view” (angels and humans), “the religiously mixed races view” (godly Sethites and worldly Cainites) and “the sociologically mixed races view” (despotic male aristocrats and beautiful female commoners). By all odds, the view that may perhaps claim the greatest antiquity is the cosmologically mixed races, or the angel theory, view. The pseudepigraphal and noncanonical 1 Enoch, dating from around 200 B.C., claims in 6:1–7:6 that two hundred angels in heaven, under the leadership of Semayaz, noticed that the humans had unusually beautiful daughters. These they desired for themselves, so they took a mutual oath to go down to earth together, and each took a wife. They taught these wives magical medicine, incantations, the cutting of roots and the care of plants. When the women became pregnant, they gave birth to giants that reached three hundred cubits. The giants in turn consumed all the food, thereby arousing the deep hatred of the earthlings. The giants turned to devouring the people along with the birds, wild beasts, reptiles and fish. Then it was that the earth, having had enough of these huge bullies, brought an accusation against them. The famous Jewish historian Josephus (born 37 B.C.) also appears to follow this angel theory. He wrote, “Many angels accompanied with women, and begat sons that proved unjust” (Antiquities 1.3.1). Likewise, the Greek translation of the Bible of the third century B.C. reads “angels of God” for the phrase “sons of God” in Genesis 6:2. In spite of the antiquity of the cosmologically mixed races view, there are such overwhelming problems with it that it is not recommended as the solution to this problem. While it is true, of course, that the term “sons of God” does occur in Job 1:6, 2:1 and 38:7 with the meaning “angels” (and that the phrase “sons of the mighty” appears in Ps 29:1 and 89:6 with the meaning “angels”), it does not fit well here for several reasons. Nowhere else in Scripture are we told that angels married humans. In fact, our Lord specifically stated that angels do not marry (Mk 12:25). And though the Septuagint translated the expression as being equivalent to “angels,” it is in fact only the Alexandrian manuscript that does so. The critical edition by Alfred Rahlfs does not reflect the angelic interpretation. Even more serious is the problem of why judgment should fall on the humans and on the earth if the angels of heaven were the cause of the trouble. God should have flooded heaven, not earth. The culprits came from above; the women seem to have been doing nothing except being beautiful! Some, however, will appeal to the New Testament passages of 1 Peter 3:18–20, 2 Peter 2:4 and Jude 6–7 for further support of the angel theory. But these passages do not say anything about angelic marriages. To argue from the phrase “in a similar way” in Jude 7 that the sin of Sodom and Gomorrah is the same as the sin of Genesis 6:1–4 claims too much, for the sin of sodomy is not the same thing as marrying a wife from another part of the universe! In fact, “in a similar way” does not compare the sin of the angels with the sin of the men of Sodom and Gomorrah; instead, it compares the sin of Sodom and Gomorrah with the sins of “the cities about them” (that is, Admah and Zeboiim; see Deut 29:23 and Hos 11:8). Thus the sins of Jude’s angels (Jude 6) and the sins of the five cities of the plain (Jude 7) are held up as warnings of the judgment that could come to others. The fall of the angels that Jude mentions is that which took place when Lucifer fell. To connect this fall with the time of the flood because of the proximity of the references in Jude 4–7 would demand that we connect the flood with the overthrow of the five cities of the plain. But the events listed in Jude are successive, not simultaneous: (1) the fall in eternity of Satan (Jude 4), (2) the preaching of Noah prior to the flood (Jude 5) and (3) the overthrow of Sodom and Gomorrah (Jude 6). To allege that “giants” were the results of such sexual unions is once again to go beyond any data we possess in Scripture. Did the angels procreate without the use of natural bodies? Or did they already possess natural bodies? Or did they create for themselves natural bodies by the use of some mysterious, intrinsic, but rebellious power? Any and all answers to such questions would be purely speculative. To use extracanonical evidence such as 1 Enoch as a witness against or even for Scripture would be unprecedented. The religiously mixed races view identifies the “sons of God” as the godly line of Seth. Given the sin they committed, they are generally looked on as the apostate line of Seth. “The daughters of men” are equated with the ungodly line of Cain. The sin condemned, then, would be the sin of being “unequally yoked”—that is, the marriage of believers to unbelievers. This view also fails to meet the test of consistency with the biblical data and context. It uses the term men in verses 1 and 2 in two different senses: in verse 1 “men” is used to indicate humanity generically, while in verse 2 it is understood to refer to the Cainite line specifically. Suggesting such an abrupt change in meaning without any indication in the text is unwarranted. But even more alarming is the problem of the offspring. Why would religiously mixed marriages produce nepnîlm-gibbôrîm (or, as some translate this Hebrew expression, “giants”)? Does the mixture of pagan and godly genes assure that the offspring’s DNA will be wild and grotesque? This religiously mixed view should be abandoned as well as the cosmologically mixed view. Neither one can stand the weight of the evidence of the passage. The preferable interpretation of this passage is the sociologically mixed view. “Sons of God” is an early, but typical, reference to the titularies for kings, nobles and aristocrats in the ancient Near Eastern setting. These power-hungry despots not only lusted after power but also were powerfully driven to become “men of a name” (or “men of renown”—Gen 6:4). In their thirst for recognition and reputation, they despotically usurped control of the states they governed as if they were accountable to no one but themselves. Thus they perverted the whole concept of the state and the provision that God had made for some immediate amelioration of earth’s injustices and inequities (Gen 6:5–6; see also Gen 10:8–12). They also became polygamous, taking and marrying “any of [the women] they chose” (Gen 6:2). What evidence can be produced for the correctness of this view? There are five lines of evidence. (1) The ancient Aramaic Targums render “sons of God” as “sons of nobles” (Targums of Onkelos), and the Greek translation of Symmachus reads “the sons of the kings or lords.” (2) The word gods (Hebrew elōhîm) is used in Scripture for men who served as magistrates or judges (“Then his master must take him before the judges [elōhîm],” Ex 21:6; see also Ex 22:8; Ps 82:1, 6). (3) Structurally, the account of the Cainite Lamech (Gen 4:19–24) and that of the “sons of God” in Genesis 6:1–4 are very much alike. In each there is the taking of wives, the bearing of children and the dynastic exploits. The former passage ends with a boast of judgment by Lamech, and the other ends with God’s decree of judgment. Lamech practiced bigamy (Gen 4:19), and he enforced his policies by using tyranny. The portraits are parallel and depict states of tyranny, corruption and polygamy. (4) Near Eastern discoveries have validated the pagan use of all sorts of gods’ and goddesses’ names in order to give more clout and prestige to the governments of Egypt and Mesopotamia—hence the title “sons of God.” The fifth and final line of evidence concerns the nepīlîm/gibbôrôm of Genesis 6:4. The word nepīlîm occurs only here and in Numbers 13:33, where it refers to the Anakim, who were people of great stature. The root meaning of the word nepīlîm is “to fall.” However in Genesis 6:4 the nepīlîm are associated with the term gibbôrôm. The word gibbôrôm comes from gibbôrôm, meaning “a mighty man of valor, strength, wealth or power.” Nimrod, in Genesis 10:8, was such a gibbôrôm. He also was clearly a king in the land of Shinar. Hence the meaning of nepīlîm/gibbôrôm is not “giants,” but something more like “princes,” “aristocrats” or “great men.” Genesis 6:1–4, therefore, is best understood as depicting ambitious, despotic and autocratic rulers seizing both women and power in an attempt to gain all the authority and notoriety they could from those within their reach. Their progeny were, not surprisingly, adversely affected, and so it was that God was grieved over the increased wickedness on planet Earth. Every inclination of the hearts and thoughts of humanity was evil. Thus the flood had to come to judge humankind for the perversion of authority, the state, justice and human sexuality. Norman Geisler - When Critics Ask - GENESIS 6:2—Were the “Sons of God” angels who married women? PROBLEM: The phrase “sons of God” is used exclusively in the OT to refer to angels (Job 1:6; 2:1; 38:7). However, the NT informs us that angels “neither marry nor are given in marriage” (Matt. 22:30). Furthermore, if angels married, their children would be half human and half angel. But, angels cannot be redeemed (Heb. 2:14–16; 2 Peter 2:4; Jude 6). SOLUTION: There are several possible interpretations other than insisting that angels cohabited with humans. Some Bible scholars believe “sons of God” refers to the godly line of Seth (from whom the redeemer was to come—Gen. 4:26), who intermingled with the godless line of Cain. They point out that (a) this fits the immediate context, (b) it avoids the problems with the angels view, and (c) it accords with the fact that humans are also referred to in the OT as God’s “sons” (Isa. 43:6). Other scholars believe that “sons of God” refers to great men of old, men of renown. They point to the fact that the text refers to “giants” and “mighty men” (v. 4). This also avoids the problems of angels (spirits) cohabiting with humans. Still others combine these views and speculate that the “sons of God” were angels who “did not keep their proper domain” (Jude 6) and possessed real human beings, moving them to interbreed with “the daughters of men,” thus producing a superior breed whose offspring were the “giants” and “men of renown.” This view seems to explain all the data without the insuperable problems of angels, who are bodiless (Heb. 1:14) and sexless spirits (Matt. 22:30), cohabiting with humans. Genesis 6:3 Then the LORD said, "My Spirit shall not strive with man forever, because he also is flesh; nevertheless his days shall be one hundred and twenty years." See over 60 translations LXE And the Lord God said, My Spirit shall certainly not remain among these men forever, because they are flesh, but their days shall be an hundred and twenty years. AMP Then the Lord said, “My Spirit shall not strive and remain with man forever, because he is indeed flesh [sinful, corrupt—given over to sensual appetites]; nevertheless his days shall yet be a hundred and twenty years.” AMPC Then the Lord said, My Spirit shall not forever dwell and strive with man, for he also is flesh; but his days shall yet be 120 years. CSB And the Lord said, “My Spirit will not remain with mankind forever, because they are corrupt. Their days will be 120 years.” EXB The Lord said, “My Spirit will not ·remain in [or contend with] human beings forever, because they are ·flesh [mortal]. ·They will live [Their days will be] only 120 years.” NLT Then the Lord said, “My Spirit will not put up with humans for such a long time, for they are only mortal flesh. In the future, their normal lifespan will be no more than 120 years.” My - Nu 11:17 Ne 9:30 Isa 5:4 63:10 Jer 11:7,11 Ac 7:51 Ga 5:16,17 1Th 5:19 1Pe 3:18-20 Jude 1:14,15 is - Ps 78:39 Joh 3:6 Ro 8:1-13 Ga 5:16-24 1Pe 3:20 Genesis 6 Resources - Multiple sermons and commentaries MY SPIRIT WILL NOT STRIVE FOREVER Then - This indicates progression in a narrative. The LORD said - This is clearly Jehovah making the declaration. My Spirit shall not strive with man forever, because he also is flesh - My Spirit is surely the Holy Spirit. Shall not strive is a prophetic promise where the verb strive is difficult to interpret because the Hebrew verb can be translated strive with or abide in. We can see these differences reflected in the translations so that the NIV has "My Spirit will not contend with man forever." and the ESV has "My Spirit will not abide in man forever." Wycliffe Bible Commentary comments that "This Hebrew verb may be translated either strive with or abide in. The first translation would represent God as continually using force on rebellious man to hold him in line and to keep him from utter destruction as a result of his sinful behavior. The second view would represent God as determined to withdraw the vital breath of life from man, with the result, of course, that death would ensue. In the first interpretation, the spirit (rûaḥ) is considered an ethical principle used to restrain or to control the created one, the result being ethical behavior. In the other, the spirit (rûaḥ) is considered a vital principle given to the inanimate bit of clay to provide life, motivation, and power for living. When that rûaḥ is withdrawn by the divine hand, judgment is complete. This divine announcement came from Jehovah when He found his creatures dominated by sin. It is God's declaration that he must abandon man to the doom of death. Sin had set in motion that which would guarantee death. (BORROW Wycliffe Bible Commentary) John MacArthur favors the idea of strive with writing that "The Holy Spirit played a most active role in the OT. The Spirit had been striving to call men to repentance and righteousness, especially as Scripture notes, through the preaching of Enoch and Noah (1Pe 3:20; 2Pe 2:5; Jude 14)." (See Study Notes) David
Gênesis 6
Wiersbe - The people of that day “married and were given in marriage” (Matt. 24:37–39+) and thought nothing of the warning that Enoch and Noah gave about the coming judgment. Human history was now at the place where only Noah and his family—eight people—believed God and obeyed His Word. God’s Spirit was striving with lost people, but they resisted the call of God, and God was grieved at what man was doing. (Bible Exposition Commentary) J
Gênesis 6
Wiersbe - Psalm 139:19–22 Confronting Evil (BORROW Prayer, praise & promises : a daily walk through the Psalms) MANY PEOPLE ARE BOTHERED BY THE PROBLEM OF EVIL. THEY SAY, “If God is a loving and good God, why does He allow evil?” David did not ignore this problem, nor did he give in to it. Instead, he made a decision and took his stand with God. Only our God can permit evil and be able to overrule it to accomplish His purposes. As David confronted the problem of evil in the world, he did so in stages. Stage one: He evaluated (Ps 139:22). David looked at the wicked, violent, blasphemous, deceitful, and rebellious crowd. He showed courage and honesty in taking his stand against them. When we start asking ourselves, Is it safe? or, Is it popular? we have moved away from biblical ethics and integrity. Stage two: He grieved (Ps 139:21). God the Father grieves (Gen. 6:6), God the Son grieves (Mark 3:5), and God the Holy Spirit grieves (Eph. 4:30) over sin. We also ought to grieve over sin. When Nehemiah heard that the walls of Jerusalem were destroyed, he sat and wept (Neh. 1:4). Today, we need people who will sit down long enough to weep over sin. Stage three: He hated (Ps 139:21–22). We could use a little more holy anger today. Christians sometimes are too bland, too complacent, and too comfortable. Love and hate are not contradictory when dealing with sin. Jesus showed both compassion toward sinners and hatred of sin. Stage four: He decided (Ps 139:19). David decided to separate himself from evil (Ps. 119:115). We need to stand among sinners as the salt of the earth and the light of the world, but we need to have contact without contamination. Stage five: He trusted (Ps 139:19). We must leave vengeance with God; He will punish the wicked (Rom. 12:19). Our job is to give ourselves to Him and do the work He wants us to do. If you fail to make a decision, the world will make it for you. Take your stand with God and use David’s experience as a guide for confronting evil.
Gênesis 6
Wiersbe has an interesting analysis he entitles "The schedule of the flood." If we count the year of Adam’s creation as 1, then Noah was born in the year 1056. Genesis 6:3 indicates that God gave Noah 120 years to build the ark and preach (1 Peter 3:20), which means he was 480 years old when he started (Ge 7:11). This would be the year 1536. The flood came in Noah’s 600th year, which would be 1656, and in the year 1657, his 601st year, Noah and his family were back on dry ground (Ge 8:13ff). The events on the ark began on the tenth day of the second month (2/10) of 1656, when Noah and His family entered the ark (Ge 7:1–9). The floods came on 2/17 (Ge 7:10–11); the rains stopped on 3/26 (Ge 7:12); and the ark rested on Mt. Ararat on 7/17 (Ge 8:1–4). On 10/1 the family could see the tops of the mountains (Ge 8:5). On 11/11, Noah sent out the raven (Ge 8:6–9). On 11/18, he sent the dove, which brought back the olive branch (Ge 8:10–11). A week later on 11/25, Noah again sent out the dove and it did not return (Ge 8:12). On the first day of the first month of the next year (1657), Noah removed the covering of the ark and surveyed the earth (Ge 8:13). On 2/27, they all left the ark (Ge 8:14ff). (BORROW Wiersbe's Expository Outlines on the Old Testament ) Perish (01478)(gava) means to expire (very apropos for flesh drowning and no longer able to inspire!), to die, to perish. Death in the flood (Ge 6:17, 7:21). Death of the patriarchs (Gen 25:8, 17, 35:29, 49:33). Breathing out (Job 34:14, Ps 104:29). Baker says gava "is apparently from a root meaning to breathe out." Bush says " The term signifies not so precisely to die, as to be brought into that state of painful suffocation which is very likely to end in death." It is used to describe a natural death (Gen. 25:8), death by dehydration (Num. 20:3), execution (Achan, Josh. 22:20) and divine judgment (Num. 17:12f). In an incredible prophetic passage gava is used to predict the future death of 2/3's of the nation of Israel (Zech 13:8+)! QUESTION - What does the Bible say about uniformitarianism vs. catastrophism? ANSWER - Geologically speaking, uniformitarianism is the idea that geological processes (rates of erosion and uplift, etc.) are essentially the same today as they were in the unobservable past. According to this principle, we should be able to make accurate determinations about processes in the past simply by observing processes in the present. This principle is often summed up aphoristically in the phrase “the present is the key to the past.” A strict uniformitarian would look at a canyon with a river running through the bottom and see millions of years of slow, gradual erosion caused by that river. Catastrophism is the idea that natural disasters (floods, earthquakes, etc.) can dramatically alter the surface of the earth very quickly and that we can be certain that at least some of the geological features we see today were formed rapidly during past catastrophes rather than by the slow, gradual processes of uniformitarianism. We must, therefore, take the possible effects of unknown catastrophes into consideration when studying the history of the earth’s surface. A catastrophist would look at the same canyon with the river running through the bottom and wonder if it was the result of gradual uniformitarian or rapid catastrophic erosion (like the canyon rapidly formed by the Toutle River washing out a mudslide following the Mt. St. Helens eruption in Washington State). The uniformitarianism-versus-catastrophism debate is essentially this: how much can geologists rely on extrapolations of present-day geological processes when postulating the history and age of geological phenomena? Of course, you won’t find the words uniformitarianism or catastrophism anywhere in the Bible. The Bible does say that Earth was inundated in a global deluge (Noah’s flood). Thus, any geological phenomena caused by gradual uniformitarian processes prior to that catastrophe were either eroded by the flood’s waters or else lost under the massive amounts of sedimentation deposited during the flood. We cannot necessarily rely upon uniformitarian reasoning when examining anything affected by this flood.GotQuestions.org Norman Geisler - WAS THE FLOOD A REAL EVENT? When Skeptics Ask (BORROW) As with the Creation accounts, the Flood narrative in Genesis can be shown to be more realistic and less mythological than the other ancient versions, indicating its authenticity. The superficial similarities point not toward plagiarism by Moses, but toward a historical core of events that gave rise to all. While the names may change (Noah is called Ziusudra by the Sumerians and Utnapishtim by the Babylonians), the basic story doesn’t. A man is told to build a ship to specific dimensions because God(s) is going to flood the world. He does it, rides out the storm, and offers sacrifice on exiting the boat. The Deity(ies) responds with remorse over the destruction of life and makes a covenant with the man. These core events point to a historical basis. Similar accounts are found all over the world. The Flood is told of by the Greeks, the Hindus, the Chinese, the Mexicans, the Algonquins, and the Hawaiians. Also, one list of Sumerian kings treats the Flood as a real event. After naming eight kings who lived extraordinarily long lives (tens of thousands of years), this sentence interrupts the list: “[Then] the Flood swept over [the earth] and when kingship was lowered [again] from heaven, kingship was [first] in Kish.”3 But is there good reason to believe that Moses has given us the most historically reliable record? A lot of things suggest that to be the case. The other versions contain elaborations that display corruption. Only in Genesis is the year of the Flood given, as well as dates for the whole chronology relative to Noah’s life. In fact, Genesis reads almost like a diary or ship’s log of the events. The cubical Babylonian ship could not have saved anyone from the Flood. The raging waters would be constantly turning it over on every side. However, the biblical ark is rectangular—long, wide, and low—so that it would ride the rough seas well. The length of the rainfall in the pagan accounts (seven days) is not enough time for the devastation they describe. The waters would have to rise at least above most mountains, to a height of above 17,000 feet, and it is more reasonable to assume a longer rainfall to do this. The idea that all of the floodwaters subsided in one day is equally absurd. There is also a striking note of realism because, in the other accounts, the hero is granted immortality and exalted, while in the Bible, we see that Noah sinned. Only a version that seeks to tell the truth would include this. Wait a Minute -- It would seem like the most natural thing in the world to argue that if there are flood stories in the Middle East, Asia, Hawaii, North America, and Mexico, then the Flood must have happened in all those places. But wait a minute, if there was a Flood, and Noah’s kin were the only survivors, then there wasn’t anyone left in all those other places to tell the story. Doesn’t that prove that it is all just a popular legend? We have to admit that these worldwide stories don’t prove that the Flood occurred in all these places. Rather, it shows that all of these stories had a common origin. If Noah and his family were indeed the only survivors, and these survivors spread all over the earth, then they took with them the tale of the Flood as a part of the folklore to explain why they were going to new lands. These stories don’t necessarily prove the worldwide nature of the deluge, but they do indicate a reliable tradition that it really happened. Some have suggested that this was a severe but local flood, not a worldwide flood. There is geological evidence to support a worldwide Flood. Partial skeletons of recent animals are found in deep fissures in several parts of the world, and the Flood seems to be the best explanation for these skeletons. Rehwinkel (BORROW The Flood in the light of the Bible, geology and archaeology) indicates that these fissures occur even in hills of considerable height, and they extend from 140 feet to 300 feet. Since no skeleton is complete, it is safe to conclude that none of these animals (mammoths, bears, wolves, oxen, hyenas, rhinoceros, aurochs, deer and many smaller mammals) fell into these fissures alive, nor were they rolled there by streams. Yet because of the calcite cementing of these heterogeneous bones together, they must necessarily have been deposited underwater. Such fissures have been discovered in Odessa by the Black Sea, in the island of Kythera off the Peloponnesus, in the island of Malta, in the Rock of Gibraltar, and even at Agate Springs, Nebraska.… This is exactly the kind of evidence that a brief but violent episode of this sort would be expected to show within the short span of one year.4 The widespread findings of these skeletons make a worldwide Flood likely (cf. Gen. 6–9; 2 Peter 3:5–7). Genesis 6:18 "But I will establish My covenant with you; and you shall enter the ark--you and your sons and your wife, and your sons' wives with you. establish - Ge 9:9,11 17:4,7,21 come - Ge 7:1,7,13 Isa 26:20 Heb 11:7 1Pe 3:20 2Pe 2:5 Genesis 6 Resources - Multiple sermons and commentaries Related Passages: Psalm 25:14 The secret of the LORD is for those who fear Him (LIKE NOAH - Heb 11:7 = "in reverence"), And He will make them know His covenant (AS IN Ge 6:18!). GOD'S COVENANT WITH NOAH But - This is another one of those merciful ("mercy filled") terms of contrasts (cf "But God" - Eph 2:4+), marking a 180 degree change of direction in this case from divine destruction to divine favor. I will establish My covenant (berit/berith/beriyth) with you - Elohim (Ge 6:13) elaborates on His covenant in Genesis 9:9,11 Moses recording "Now behold (hinneh), I Myself do establish My covenant with you, and with your descendants after you....“I establish My covenant with you; and all flesh shall never again be cut off by the water of the flood, neither shall there again be a flood to destroy the earth.” Note that God initiates the covenant and He will keep the covenant. There are no conditions that man must meet in the Noahic Covenant. Genesis 6:18 is the first use of covenant (berit/berith/beriyth) in the Bible and is further described in Ge 9:8-17. Remember that covenant was the most solemn, binding arrangement two parties could enter into in the ancient world. In this case this is an unconditional covenant with an unchanging Partner, the LORD God Himself. And you shall enter the Ark (tebah; Lxx = kibotos)--you and your sons and your wife, and your sons' wives with you - Note that the covenant was specifically between God and Noah, but Noah's offspring were beneficiaries of the covenant promises. Clearly they were watching Noah and saw his faith (Heb 11:7+) validated by his actions. Ray Pritchard applies this passage to us today - When Noah entered the ark, his wife went with him. When Noah and Mrs. Noah entered the ark, their boys went with them. When the boys entered the ark, their wives went with them. I don’t know how much faith they had, but they had enough to follow the head of the family. And Noah had enough faith to inspire all of them to follow his example. That’s the power of a godly leader. Noah’s faith saved his entire family. He believed so deeply and obeyed so completely and walked so intimately with God that it was natural for his entire family to do what he did. They believed because he believed. This is the power of a godly example. It is also the power of a godly husband and father. Men, God holds you accountable to set the pace for your entire family. Your wife looks to you for leadership. Your sons and daughters will be like you, for better or for worse. If you abdicate your responsibility, your wife will never be able to fully take your place. And if you live out your faith every day, it’s natural and normal to expect your family to follow in your steps. (Noah’s Ark: A Picture of Salvation) The Ark is clearly a picture of that which delivers or saves from destruction, and as such clearly being safe in the Ark is a foreshadowing of being safe in Christ, safe from God's wrath forever. It is interesting to note that the Hebrew word for Ark (tebah) is also used in Ex 2:3,5+ of the "box" or "basket" that in a sense rescued Moses from the Pharaoh's death sentence for Hebrew males ("every son who is born you are to case into the Nile" Ex 1:22+), the "ark" providentially bringing him safely into the household of Pharaoh's daughter. Covenant (01285) berit/berith/beriyth means covenant, treaty, compact, agreement between two parties (first use in God's covenant with Noah - Ge 6:18, 9:9, 11, 12, 13, 15, 16, 17). Beriyth describes a compact made by passing between pieces of flesh. Covenant is a solemn, binding arrangement between two parties and entails a variety of responsibilities, benefits and penalties depending on the specific covenant which is being studied. OT covenants were made between God and man (eg, God with Noah - Ge 6:18, with Abram - Ge 15:18) or between men (Abraham and Abimelech - Ge 21:27, Isaac and Abimelech - Ge 26:28, Jacob and Laban - Ge 31:44) (For summary of covenants see - Covenant in the Bible). Berit/berith/beriyth in the Pentateuch - Gen. 6:18; Gen. 9:9; Gen. 9:11; Gen. 9:12; Gen. 9:13; Gen. 9:15; Gen. 9:16; Gen. 9:17; Gen. 14:13; Gen. 15:18; Gen. 17:2; Gen. 17:4; Gen. 17:7; Gen. 17:9; Gen. 17:10; Gen. 17:11; Gen. 17:13; Gen. 17:14; Gen. 17:19; Gen. 17:21; Gen. 21:27; Gen. 21:32; Gen. 26:28; Gen. 31:44; Exod. 2:24; Exod. 6:4; Exod. 6:5; Exod. 19:5; Exod. 23:32; Exod. 24:7; Exod. 24:8; Exod. 31:16; Exod. 34:10; Exod. 34:12; Exod. 34:15; Exod. 34:27; Exod. 34:28; Lev. 2:13; Lev. 24:8; Lev. 26:9; Lev. 26:15; Lev. 26:25; Lev. 26:42; Lev. 26:44; Lev. 26:45; Num. 10:33; Num. 14:44; Num. 18:19; Num. 25:12; Num. 25:13; Deut. 4:13; Deut. 4:23; Deut. 4:31; Deut. 5:2; Deut. 5:3; Deut. 7:2; Deut. 7:9; Deut. 7:12; Deut. 8:18; Deut. 9:9; Deut. 9:11; Deut. 9:15; Deut. 10:8; Deut. 17:2; Deut. 29:1; Deut. 29:9; Deut. 29:12; Deut. 29:14; Deut. 29:21; Deut. 29:25; Deut. 31:9; Deut. 31:16; Deut. 31:20; Deut. 31:25; Deut. 31:26; Deut. 33:9; Andrew Murray, the gifted nineteen century writer in Two Covenants speaks to the importance of studying covenant writing "Blessed is the man who truly knows God as his God; who knows what the Covenant promises him; what unwavering confidence of expectation it secures, that all its [covenant's] terms will be fulfilled to him; what a claim and hold it gives him on the Covenant-keeping God Himself. To many a man, who has never thought much of the Covenant, a true and living faith in it would mean the transformation of his whole life. (ED: GOD'S SPIRIT USED THE TRUTH OF COVENANT TO SAVE MY MARRIAGE!) The full knowledge of what God wants to do for him; the assurance that it will be done by an Almighty Power; the being drawn to God Himself in personal surrender, and dependence, and waiting to have it done; all this would make the Covenant the very gate of heaven. May the Holy Spirit give us some vision of its glory." (Two Covenants) Ark (08392) tebah is a box like structure which is used in only two settings in the OT - a "big box" referring to Noah's Ark (26 times). It is not the word used later for the “ark of the covenant,” but it is the word used for the ark of bulrushes in which Moses was hidden as a baby (Ex 2:3; 2:5+). In both situations the occupants were in danger of dying (God's judgment in the flood and Pharaoh's decree to kill the male infants) and in both situations the occupants were rescued from the water. So in both "divine rescues" the result was not just salvation for Noah and Moses, but respectfully the salvation and perpetuation of the human race and the deliverance of the Chose People. (See Epic of Gilgamesh which is a secular writing that parallels the Biblical account of the flood). Ronald Youngblood adds that "Noah's ark as a symbol of salvation is compared to the ordinance of baptism in 1 Peter 3:20f+, and as a symbol of God's protection from external evil, it was frequently sketched by the early Christians on the walls of the catacombs under the streets of ancient Rome." (TWOT) Tebah - 28x/25v - ark(26), basket(2). - Gen. 6:14; Gen. 6:15; Gen. 6:16; Gen. 6:18; Gen. 6:19; Gen. 7:1; Gen. 7:7; Gen. 7:9; Gen. 7:13; Gen. 7:15; Gen. 7:17; Gen. 7:18; Gen. 7:23; Gen. 8:1; Gen. 8:4; Gen. 8:6; Gen. 8:9; Gen. 8:10; Gen. 8:13; Gen. 8:16; Gen. 8:19; Gen. 9:10; Gen. 9:18; Exod. 2:3; Exod. 2:5 Ark in the Greek Septuagint (2787)(kibotos) means box, a wooden box, a coffer, a chest, a sea-faring vessel or boat like the ark (Latin - arca) of Noah (Moffatt says something like a barge) Note that kibotos is used for the Ark (aron) of the Covenant even though that Hebrew word for Ark (aron) is different than the Hebrew word for Noah's Ark (Mt 24:37-39+, Lk 17:26, 27+; Heb 11:7; 1 Pt 3:20, 4Macc 15:31). The ark of the covenant in the Holy of Holies (Heb 9:4; Rev 11:19). Kibotos - 6v - ark (6) - Matt. 24:38; Lk. 17:27; Heb. 9:4; Heb. 11:7; 1 Pet. 3:20; Rev. 11:19. QUESTION - What is the Noahic Covenant? ANSWER - The Noahic Covenant, found in Genesis 9:8-17, is the promise that God made to Noah and his descendants after the flood which destroyed the world. The Noahic Covenant has several distinguishing features. First, it is an unconditional covenant. Second, it was made to Noah and all his descendants as well as “every living creature” and the earth in general (Genesis 9:8-10). Third, it was sealed with a sign, the rainbow. The Noahic Covenant is an unconditional covenant because it does not depend upon anything Noah or his descendants had to do to fulfill the covenant. The promise is based upon God’s faithfulness alone. Because of God’s faithfulness to always do what He says He will do, we can know today with certainty that there will never be another worldwide flood as there was in the days of Noah, no matter how wicked mankind becomes. Neither the wickedness nor the righteousness of mankind affects this unconditional covenant. There is no "condition" under which God will renege on His promise. This does not mean that God will never again destroy the earth, however. He has promised to one day destroy the earth by fire (2 Peter 3:10, 11; Revelation 20:9, 21:1 ) in the terrible events known as the “day of the Lord.” After the flood God promised that He would never again send a worldwide flood to destroy the earth as an act of His divine judgment for sin. As a sign to remind Noah and his descendants of His covenantal promise, God “set the rainbow in the cloud” (Genesis 9:12-13). Just as circumcision was the sign of the Abrahamic Covenant, the rainbow is the sign of the Noahic Covenant. The lesson to us is that when we see a rainbow we should always be reminded of God’s faithfulness and His amazing grace. We should also be reminded that our God is a holy and righteous God who has a holy hatred for sin and who will not allow sin to go unpunished forever. Also, just as God provided a way for Noah and his family to be saved in the ark, He also has provided a way for us to be saved through Jesus Christ. Noah and his family were saved from the wrath of God that came in the flood, just as those who are in Christ are saved from the “wrath to come” (1 Thessalonians 1:10). GotQuestions.org COVENANT -- SUMMARY OF FOUNDATIONAL TRUTHS COVENANT IN SCRIPTURE Hebrew: Beriyth/ Berit Greek: Diatheke WHO IS INITIATOR WHO ARE PARTIES INVOLVED WHAT REASON FOR COVENANT IS THERE SACRIFICE ARE OFFSPRING AFFECTED? IS THERE PROMISE OR OATH? IS THERE A SIGN OR WITNESS? WHAT IS LENGTH OF COVENANT? IS THERE A MEAL, AN ALTAR A NAME CHANGE? Noahic GOD > MAN (1st mention of covenant) Unconditional God "I Myself" Ge 9:9 Unconditional covenant = declares God's purpose will be fulfilled regardless of man's response. This does not mean man makes no response but man's response doesn't leave fulfillment of covenant in doubt. Noah obeyed - he built ark in faith (Lesson - True faith obeys!) Heb 11:7-note Even an unconditional Covenant entails responsibility! God & Noah Noah means rest, relief, quiet Ge 5:29 "rest from our work" "There it is: God obligating Himself to preserve man in the midst of judgment. Without anything on Noah's part-without any commitment, pledge, or guarantee-God obligated Himself -- Do you catch the faint but sweet scent of grace wafting in the wind?" (Arthur) Context: Divine Judgment Read Ge 6:1, 2, 3, 4, 5 Wickedness of man was great warranting Ge 6:11, 12, 13 --Corrupt = 3x --Filled with violence = 2x God sorry He made man... He was grieved "It broke His heart" (NLT) Preserve life Why? To fulfill His promise in Ge 3:15 to bring forth Messiah who would bruise the head of Satan (cp Ro 16:20-note) YES ’every clean animal...’ (blood) (Costly-sacrificial = 1/7 of his clean animals - Ge 7:2) Why? This was an act of worship & gratitude in response to God’s covenant faithfulness in sparing Noah and his family. YES Sons...wife... son’s wives descendants every living creature the earth To keep alive This is the reason for this covenant - if all died God could not keep Ge 3:15 I will never again destroy every living thing x3 Ge 8:21, 9:11, 15 Will not curse ground again Seasons, day/night shall not cease No Global Flood RAINBOW ‘My bow in the cloud’ The Rainbow "is the sign of the covenant" Hebrew for "bow" also describes the weapon of war ("bow and arrow")! EVERLASTING "I will look upon it to remember the everlasting covenant" (cf "all successive generations" Ge 9:12) Application: God will not forget any of His covenants. When man looked at the bow he remembers the covenant - be mindful that God is also looking at the bow and as He looks He too remembers! Could that be why we see a rainbow in Rev 4:3-note? "Noah built an altar to Jehovah" (See Altar) (Hebrew word for altar means "place of sacrifice" - NB: Use of this word implies blood) Application: Speaks of (1) Expresses gratitude for salvation (2) Sacrificial - offered 1/7th of clean animals (cp Ge 7:2) (3) Emphasis on blood as way to approach God (cp Ge 3:21, 4:4) (4) Consecration to God (surrender) (cp NT parallel in Ro 12:1-note) Abrahamic (see below for the repeating of this covenant to Isaac & Jacob) GOD > MAN Ge 17:2,4 Unconditional God Ge 17:7, 15:18 God Alone (symbolized by "a smoking oven & a flaming torch" Ge 15:17) passed through the pieces of flesh Abram was in a deep sleep (LXX = ekstasis = trance) God & Abraham In you (Abram) all the families of the earth shall be blessed = prophecy of the Messiah Ge 12:1, 2, 3 YES Abram cut animals in two, each half laid opposite other (blood) Compare Je 34:18, 19, 20 YES I will give the land to your descendants forever. Ge 13:15 Jehovah cut covenant "to your seed I have given this land" (note past tense - God promised it - it is as good as done!) The Lord God's promises to Abraham: Descendant or "The Seed" (Masc. Sing. ~ Messiah) Ge 22:17,18 (cf Ga 3:16, Ac 3:25) Descendants as numerous as stars Ge 15:5 Land Ge 13:15, 15:7, 18 Be their God Circumcision (or see here) "And you shall be circumcised in the flesh of your foreskin; and it shall be the sign of the covenant between Me and you. EVERLASTING Ge 17:7,8 --------- El Shaddai promises "I will establish My covenant between Me & you & your descendants (seed) after you throughout their generations for an everlasting covenant." Isaac, Abraham's seed, is prophesied & granted the covenant promises. Ge 17:19, 20, 21 NAME CHANGE 1) Abram ("exalted father") to Abraham ("father of a multitude") 2) Sarai (meaning ? some say "contentious", others "princess") to Sarah ("princess") Ge 17:5,15 MAN > MAN Ge 21:27,32 Abimelech This man was a Philistine ruler over a pagan people, and yet he was the initiator of the covenant Implication? Pagans understood the solemn and binding nature of covenant Abraham & Abimelech FEAR God was with Abe Water Rights Not Stated but see ''the two of them made (Karath - cut) a covenant''. The fact that Abraham had given him sheep and oxen in the same verse strongly suggests they walked between the flesh of these slain animals as they "cut covenant" (blood) YES "Swear to me here by God that you will not deal falsely with me, or with my offspring, or with my posterity..." Ge 21:23 Abraham would not deal falsely with Abimelech (read Genesis 20 for why he may have prescribed this condition) but in kindness (a covenant word) Ge 21:23 The two of them took an oath Ge 21:31,32 Abraham gave Abimelech seven ewe lambs Ge 21:28, 29, 30 Abraham planted a Tamarisk (See ill. in pagan culture) EVERLASTING Ge 21:23 Abraham "called on the name of the LORD, the Everlasting God" (El Olam) Beersheba ("well of seven fold oath" or "well of the oath") Ge 21:31 MAN > MAN Abimelech This is probably the same one who cut covenant with Abraham (Ahuzzath & Phicol) Ge 26:26 Isaac & Abimelech (et. al.) FEAR: Abimelech saw that the Lord was with Isaac ‘Do us no harm’ In essence a "peace treaty" The phrase "let us make (cut) a covenant" (suggests blood) Ge 26:28 Not Stated: Note that if this Abimelech is the same king the covenant he cut with Isaac's father Abraham should have been sufficient to ensure peace, pointing that men's covenants are not as trustworthy as God's covenants to men! (Abimelech) said, 'Let there now be an oath between us, even between you and us, and let us make a covenant with you, Ge 26:28 They exchanged oaths (See ill. in pagan culture) -- -- Isaac ‘made them a feast’ Abrahamic GOD > ISAAC Ge 26:24,25 Unconditional God Reaffirms the Abrahamic Covenant to Abraham's Seed God & Isaac Ge 26:24,25 Preservation of the seed I am with you, I will bless you & multiply your seed Ge 26:24 Not clear Hebrew for Altar = "place of sacrifice" (suggests blood) YES Jehovah promises Isaac "I will establish the oath which I swore to your father Abraham Ge 26:3 -- "multiply your descendants" in Ge 26:24 implies Everlasting Isaac built an altar at Beersheba Abrahamic GOD > JACOB Unconditional God Reaffirms the Abrahamic Covenant God & Jacob Reaffirms God's Covenant with Abraham To do what God had He had promised Ge 28:15 -- YES Ge 28:13, 14, 15 Ge 28:15 See also Abrahamic Covenant Pillar Jacob set it up as a pillar, and poured oil on its top Ge 28:18 Everlasting Name change Luz called Bethel (House of God) MAN > MAN Laban "So now come let us make a covenant you & I & let it be a witness between you & me" Ge 31:44 Jacob & Laban FEAR (distrust) I will not pass by this heap to you for harm... you will not pass by this heap & this pillar to me for harm. YES "Then Jacob offered a sacrifice (blood) on the mountain & called his kinsmen to the meal & they ate the meal & spent the night on the mountain" Ge 31:54 YES "If you mistreat my daughters or if you take wives besides my daughters, although no man is with us see God is witness between you & me." Ge 31:50 Not to mistreat daughters or take other wives Ge 31:50 Jacob swore by the fear (God) of his father Isaac. Four Witnesses! Covenant a witness Ge 31:44 Heap- witness Pillar- witness Ge 31:51, 52 -- 1) Jegar-sahadutha (heap of witness) 2) Jacob called it Galeed (heap of witness) 3) Mizpah = Watch tower Ge 31:47, 48, 49 Meal Mosaic GOD > MAN Ex 34:27,28 Conditional God Ex 34:27 God, Moses & Israel Ex 34:27 Conditional = fulfillment depends on recipients obeying -- YES 1/2 of blood on altar; 1/2 blood in basins sprinkled on people (swore to obey) Ex 24:6, 7, 8 "the blood of the covenant" -- Israel Made a Promise: ‘’All that the Lord has spoken we will do.’’ Ex 24:3,7 Twelve pillars at the foot of Mt Sinai Ex 24:4 One of the purposes of "pillars" is to help remember the covenant conditions -- Altar at foot of Mt Sinai Ex 24:4 Meal Shared a common meal New — Covenant GOD > MAN Lk 22:20 ("New covenant") Unconditional Jesus instituted with His disciples at time of the Passover Meal the night before He was crucified (Mt 26:19-28) God/Man Isa 42:6 Messiah = Covenant Messenger of covenant to His Temple =1st advent "refiner's fire" =2nd advent For the forgiveness of sins Mt 26:28 YES ‘My body’ ‘My blood of the covenant" Mt 26:28 YES THE NEW COVENANT (prophesied - promised) Jer 31:31, 32, 33, 34 THE NEW COVENANT (promise fulfilled) "This is My body which is given for you; do this in remembrance (memorial) of Me." Lk 22:19 Reminds us of costliness of Covenant Eternal Covenant He 13:20-note NEW COVENANT MEAL Mt 26:26, 27,28 1Co 11:23, 24, 25, 26 Shared a common meal Resources Related to Covenant: Covenant: As It Relates to Marriage Covenant: Why Study It? Covenant: Introduction Lesson 1 Covenant: Summary Table Lesson 2 Covenant: The Exchange of Robes Lesson 3 Covenant: The Exchange of Armor and Belts Lesson 4 Covenant: Solemn and Binding Lesson 5 Covenant: A Walk Into Death Lesson 6 Covenant: The Oneness of Covenant Covenant: Oneness Notes Lesson 7 Covenant: Withholding Nothing from God Lesson 8 Covenant: Abrahamic versus Mosaic Lesson 9 Covenant: New Covenant in the Old Testament Lesson 10 Covenant: Why the New is Better Lesson 11 Covenant: Abrahamic vs Old vs New New Covenant in the Old Testament Name change Covenant Meal Friend a covenant word (notes) Covenant memorial Phylacteries in OT Commingling of blood (notes) Common life of covenant Striking of hands Genesis 6:19 "And of every living thing of all flesh, you shall bring two of every kind into the ark, to keep them alive with you; they shall be male and female. two - Ge 7:2,3,8,9,15,16 Ge 8:17 Ps 36:6 Genesis 6 Resources - Multiple sermons and commentaries Related Passage: Psalms 36:6 Your righteousness is like the mountains of God; Your judgments are like a great deep. O LORD, You preserve man and beast. Genesis 8:17 “Bring out with you every living thing of all flesh that is with you, birds and animals and every creeping thing that creeps on the earth, that they may breed abundantly on the earth, and be fruitful and multiply on the earth.” BRING ONE MALE AND ONE FEMALE OF ALL ANIMALS Note this famous picture is beautiful but is not biblically accurate (note all the windows). And of every living thing of all flesh, you shall bring two of every kind into the ark (tebah; Lxx = kibotos), to keep them alive with you; they shall be male and female. - The purpose of the Ark was "to keep...alive." The text says you shall bring two of every kind (Noah's responsibility), but clearly God's sovereignty made sure that all the animals were brought to Noah (note this pattern all through Scripture - God's Sovereignty/Man's Responsibility). As an aside, can you imagine the amazement on the faces of the neighbors as they watched this zoo parade into the Ark! And yet even this striking supernatural revelation (it has to be supernatural to get the animals to obey Noah) still did not convince the scoffers and skeptics to heed Noah's warnings (2Pe 2:5, Heb 11:7). Henry