Genesis 8:1-5

CRITICAL NOTES.—

Genesis 8:4. Ararat] “A region nearly in the middle of Armenia, between the Araxes and the lakes Van and Urumia (2 Kings 19:37, Isaiah 37:38: [‘land of Armenia,’ lit. ‘of Ararat’], even now called by the Armenians Ararat, on the mountains of which the Ark of Noah rested; sometimes used in a wider sense of the whole of Armenia (Jeremiah 51:27) itself.” (Gesenius.) “It is especially the present Aghri Dagh or the great Ararat (Pers. Kuhi Nuch, i.e. Noah’s mountain, in the classics ὁ Ἄβος, Armen. massis) and Kutshuk Dagh or little Ararat.” (Furst.) “As the drying wind most probably came from the east or north, it is likely that the ark was drifted towards Asia Minor, and caught land on some hill in the reaches of the Euphrates. It cannot be supposed that it rested on either of the peaks now called Ararat, as Ararat was a country, not a mountain, and these peaks do not seem suitable for the purpose.” (Murphy.)—

Genesis 8:5. And the waters decreased] In the Heb. the construction here so changes as to impart a dramatic life and variety to the composition. Following the idiom of the original, we may render Genesis 8:4 thus: “Then does the ark rest, in the seventh month, on the seventeenth day of the month, on the mountains of Ararat. But the WATERS have come to be going on and decreasing as far as the tenth month; in the tenth month, on the first day of the month, have appeared the tops of the mountains.” Note the emphasis thrown on “THE WATERS,” and the contrast thereby implied: as much as to say, “The ark becomes stationary; not so THE WATERS—THEY go on decreasing for more than two months more.” As nature abhors a vacuum, so does the sacred story abhor monotony. As it progresses, the feeling changes, the lights and shades are altered; under-tones are heard, glimpses of new views are caught. The ever-varying manner of the original should delight the student and admonish the public reader and the preacher.—

MAIN HOMILETICS OF THE PARAGRAPH.— Genesis 8:1

THE GRADUAL CESSATION OF DIVINE RETRIBUTION

I. That it is marked by a rich manifestation of Divine mercy to those who have survived the terrible retribution. “And God remembered Noah, and every living thing, and all the cattle that was with him in the ark.” We are not to imagine from this verse, that God, had at any time during the flood, been unmindful of the ark and its privileged inhabitants, but simply that now He has them in especial remembrance, being about to deliver them from their temporary confinement. The Divine mercy is always rich toward man, but especially toward the good, in critical junctures of their history. Noah was indeed in a position to appreciate the loving attentions of heaven. Nor was the Divine remembrance limited to Noah and his relatives, but it extended to the animals under his care; thus extensive and all including is the providence of God in its beneficent design toward the wide universe.

1. God’s remembrance of his creatures during the cessation of retribution is merciful. True, Noah was a good man, and, in entering the ark, was obeying a Divine command, but what intrinsic right had he to such distinguished protection, and to the special remembrance of heaven? He could only receive it as the unmerited gift of God. God remembers the good in their afflictions, and that he does so is the outcome of His own merciful disposition toward them. Men would only get their desert if they were left to perish in the ark, on the wide waste of water on which it sails. Anything short of this is of God’s abundant compassion.

2. God’s remembrance of his creatures during the cessation of retribution is welcome. We can readily imagine that the ark would not be the most comfortable abode for Noah and his comrades, it would be confined in its space, and certainly not over choice in its companionships or select in its cargo. And while it was admirably adapted to the immediate use for which it was constructed, yet we doubt not that its occupants would be glad to escape from its imprisonment. The Divine remembrance of them at this time was the herald of their freedom; now they will soon tread the solid but silent earth again. God’s remembrance of His creatures after times of judgment, is generally the signal of good concerning them, the token of greater liberty, and of enhanced joy, even in the secular realm of life.

3. God’s remembrance of his creatures during the cessation of retribution is condescending. That the Divine King of heaven should give even a transient thought to a few individuals and animals, sailing on a wide sea, in an ark of rude construction, is indeed as great a mystery as condescension, and is evidence of the care which He extends to all His works. And thus it is that God adapts Himself to the moral character of man, and to the condition of all human creatures, in that he drowns the wicked in judgment, but remembers his servants in love. Thus He makes known His attributes to the race.

II. That it is marked by the outgoing and operation of appropriate physical agencies. “And God made a wind to pass over the earth, and the waters assuaged.” There have been many conjectures in reference to the nature and operation of this wind; some writers say that it was the Divine Spirit moving upon the waters, and others, that it was the heat of the sun whereby the waters were dried up. We think controversy on this matter quite unnecessary, as there can be little doubt that the wind was miraculous, sent by God to the purpose it accomplished. He controls the winds. Jonah in the storm. The disciples in the tempest. And He would thus send out a great wind to agitate the waters that they might cease from covering the earth. God often sends his ordinary messengers on extraordinary errands. He has not to create or originate new forces to achieve new tasks, He can adapt the existing condition of nature to all the exigencies of life. And thus it happens that the cold bitter winds that blight our hopes, are sometimes commissioned to assuage our sorrows; one agency may be employed in manifold service. Hence we cannot antecedently estimate results by the agencies employed. The Divine Being generally works by instrumentality.

1. Appropriate.

2. Effective.

3. Natural. And in this way is the cessation of divine retribution brought about.

III. That it is marked by a staying and removal of the destructive agencies which have hitherto prevailed. “The fountains also of the great deep, and the windows of heaven were stopped, and the rain from heaven was restrained; and the waters returned from off the earth continually; and after the end of the hundred and fifty days the waters were abated.” And thus when the destructive elements have done their work, they are restrained by the authority which gave them their commission to go forth. There are perhaps few nations on the face of the globe but have experienced times of famine and pestilence, and how glad have been the indications that these destructive agencies have stayed their raging. These fierce agencies of the material universe, when let loose upon man, make terrible havoc; are almost irresistible; will neither yield to entreaty or to skill. They have their time, and when their mission is accomplished they return to their original tranquillity. Here we see:—

1. That the destructive agencies of the universe are awakened by sin.

2. That the destructive agencies of the universe are subdued by the power and grace of God.

3. That the destructive agencies of the universe are occasional and not habitual in their rule. The deluge of waters was not the frequent phenomenon of nature. but was a miracle wrought for the purposes of the degenerate age. The fierce agencies of the universe are under Divine control, they are not supreme, but are the emissaries of holy justice. The most awful retributions of God come to an end, and break again into the clear shining of His mercy.

IV. That it is marked by a gradual return to the ordinary things and method of life. “And the waters decreased continually until the tenth month: in the tenth month, on the first day of the month, were the tops of the mountains seen.” Thus the tops of the mountains were visible, though they would not be seen by the inmates of the ark, as the window was not in a convenient position to admit of this, and they would not be able to open the door. And so the retributive judgments of God return to the ordinary ways of life, they do not permanently set aside the original purpose of creation. This return to the ordinary condition of nature is:—

1. Continuous.

2. Rapid.

3. Minutely chronicled. The world is careful to note the day on which appeared the first indication of returning joy, when after a long period of sorrow the mountain tops of hope were again visible. It is fixed in the memory. It is written in the book. It is celebrated as a festival. LESSONS:

1. That the judgments of God, though long and severe, will come to an end.

2. That the cessation of Divine judgment is a time of hope for the good.

3. That the cessation of Divine judgment is the commencement of a new era in the life of man.

SUGGESTIVE COMMENTS ON THE VERSES

Genesis 8:1. God’s gracious ones may be regarded as forsaken by the Lord. (Psalms 13:1).

God’s free grace keepeth his saints in mind when they seem to be forgotten.
The manifestation of God’s care and help to his desolate ones is joined with his remembrance of them.
God careth for the lower creatures for the sake of his Church.
Grace can create means, and render them effectual to salvation.
At the call of God, that which would otherwise enrage the waters, shall appease them.
God repeals his judgment by means, as well as imposeth them.
“And God remembered Noah.” He might begin to think that God had forgotten him, having not heard from God for five months together, and not yet seeing how he could possibly escape. He had been a whole year in the ark; and now was ready to groan out that doleful Usquequo Domine: Hast thou forgotten to be merciful? etc. But forgetfulness befalls not the Almighty. The butler may forget Joseph, his father’s house; Ahasuerus may forget Mordecai; and the delivered city the poor man that by his wisdom preserved it (Ecclesiastes 9:15). The Sichemites may forget Gideon; but “God is not unfaithful to forget your work and labour of love,” saith the Apostle (Hebrews 6:10). And there is a “book of remembrance written before him,” saith the prophet, “for them that fear the Lord.” (Malachi 3:16.) A metaphor from kings that commonly keep a calendar or chronicle of such as have done them good service: as Ahasuerus (Esther 6:1), and Talmerlane, who had a catalogue of their names and good deserts, which he daily perused, oftentimes saying that day to be lost wherein he had not given them something. God also is said to have such a book of remembrance. Not that he hath so, or needeth to have; for all things, both past and future, are present with him: he hath the idea of them within himself, and every thought is before his eyes, so that he cannot be forgetful. But he is said to remember his people (so he is pleased to speak to our capacity) when he showed his care of us, and makes good his promise to us. We also are said to be his “remembrancers” (Isaiah 62:6) when we plead his promise, and press him to performance. Not that we persuade him thereby to do us good, but we persuade our own hearts to more faith, love, obedience, etc., whereby we become more capable of that good.—(Trapp).

Genesis 8:2. “And the rain from heaven was restrained.” These four keys, says the Rabbins, God keeps under his own girdle:

1. Of the womb;
2. Of the grave;
3. Of the rain;

4. Of the heart. “He openeth, and no man shutteth; he shutteth, and no man openeth.” (Revelation 3:7.)—(Trapp).

God’s method of healing is contrary to that of wounding. Wind, fountains of deep, and windows of heaven are at God’s disposal.
All creatures move with agility and constancy at God’s word for the deliverance of the Church.
God has his set time, and at that moment judgments must cease, and salvation appear to his saints.

Genesis 8:4. No hazards shall prevent the means appointed for the safety of the Church from perfecting it. The tossing of waters shall not endanger the ark, so long as God steers it.

God vouchsafes a partial rest unto his Church below, as an earnest of the full.
Time and place are appointed by God for performing mercy to his Church.
Waters must go and fall for the comfort of the Church, under the command of God.
Mercies are measured to months and days.
God gives His Church mercy, and to see it.
Now this mountain of Ararat is at least, according to the statements of the most recent visitors, 17,000 feet in height, that is to say, rather more than three times the height of the highest mountain in Scotland, Well, then, if the waters of the flood rose to such a height that they covered its summit, and by subsiding, enabled the ark to rest quietly on that summit, I cannot see how it is possible to escape the conclusion, which Hitchcock in his work on geology denies, however, that the waters did cover the whole habitable globe, round and round. The assertions of Scripture are so broad and so strong, that I cannot see how to escape their force. And then, the language is repeated: “abated from off the earth.”—“The waters prevailed upon the earth.” Now, let any honest, impartial reader of this chapter say what would be the impression upon his mind; and I am sure it would be, that the flood there described was universal. And, as I stated before, if the flood was not universal, if it was topical, why did Noah take into the ark creatures found in every climate of the earth? For instance, the raven, I believe, exists almost everywhere; the dove certainly is found in eastern, western, northern, and southern latitudes. What was the use of preserving a bird that must have lived everywhere? And, when the dove went out of the ark, why did she return to it? If you let out a dove between this and Boulogne, you will find that it will fly to the nearest dry land, probably to its own dovecote, as carrier-pigeons, it is well known, do. If this flood had not been universal, when the dove was let out, with its immense rapidity of wing, it would have soon reached that part of the globe that was not covered by the flood; but she “found no rest for the sole of her foot:” and the presumption, therefore, is, that the whole face of the earth was covered by this deluge.—(Dr. Cumming.)

1. The first difficulty in the way of supposing the flood to have been literally universal, is the great quantity of water that would have been requisite.
2. A second objection to such a universality is, the difficulty of providing for the animals in the ark.
3. The third and most important objection to this universality of the deluge is derived from the facts brought to light by modern science, respecting the distribution of animals and plants on the globe.—(Hitchcock.)

ILLUSTRATIONS
BY THE
REV. WM. ADAMSON

Longings! Genesis 8:1. As prisoners in castles look out of their grated windows at the smiling landscape, where the sun comes and goes; as we, from this life, as from dungeon bars, look forth to the heavenly land, and are refreshed with sweet visions of the home that shall be ours when we are free. And no doubt the longings of Noah and his family were intensely deep for the hour when once more they could leave their floating prison to rest beneath sunny skies, and to ramble amid verdant fields. So does the new creature groan and travail in pain for the moment when it shall be freed from this body of death, and rest upon the sunny slopes of the new earth wherein dwelleth righteousness. But patience! and thine eyes shall see, not in a swift glance cast, but for eternity, the land that is far off:—

“Yes! though the land be very far away,

A step, a moment, ends the toil, for thee;

Then changing grief for gladness, night for day,

Thine eyes shall see.”—Havergal.

Judgments! Genesis 8:5. After the tossings cease the window is opened, and the tops of the mountains are seen. Its light shines in from the new world. What is at first seen appears isolated. The waters still only permit glimpses, unconnected glimpses of the coming new earth. Yet there it is; and the hill tops are pledges of untold and unknown scenes of future joy. For many a day Noah, the spiritual man, has been shut up; but now the floods of regenerating judgment assuage, and the light breaks in. Now the new man belongs to the new creation; for the old man and his monstrous progeny are destroyed, and—

“Mercy’s voice

Is now heard pleading in the ear of God.”

Safety! Genesis 8:1. A ship was sailing in the Northern Sea, with wind and tide and surface current all against her. She was unable to make way. In this emergency the captain observed a majestic iceberg moving slowly and steadily in the very direction he desired to take. Perceiving that there was an undercurrent far below the surface, and acting on the extended base of the iceberg, he fastened his vessel to the mass of ice, and was carried surely and safely on his course against the wind and wave. Noah anchored his ark to the Providence of God. No sails were unfurled to the breeze, no oars were unshipped to move the lumbering ark, no rudder was employed to steer. The Providence of God was deeper than the winds and wave and contrary current; and to that, he fastened his barque with the strong cable of faith. Hence the security of the ark with its living freight:—

“Let cold-mouthed Boreas, or the hot-mouthed East,

Blow till they burst with spite;

All this may well confront, all this shall ne’er confound me.”—Quarles.

Protection! Genesis 8:4. Years ago, one of our fleets was terribly shattered by a violent gale. It was found that one of the ships was unaffected by the fierce tumult and commotion. Why? Because it was in what mariners designate so forcibly “the eye of the storm.” Noah was so situated. While all was desolation, he was safe. The storm of wind and rain and watery floods might toss and roar and leap; Noah’s ark was at rest—safe in “the eye of the storm.” And just as the ship’s compass is so adjusted as to keep its level amidst all the heavings of the sea; so the heaven-built structure was calm amid encircling billows. Amid the fluctuations of the sea of life, the Christian soul remains undisturbed—calm amid tumultuous motion—in “the eye of the storm.”

“Leave then thy foolish ranges,

For none can thee secure

But One who never changes,

Thy God, thy life, thy cure.”