Genesis 9:1-17

The Flood

This narrative records the judgment of God upon the sinful forefathers of mankind, and His preservation of a righteous family, in whom the divine purposes for men might be carried out. The spiritual teaching of Noah's deliverance has always been recognised by Christians, who see in the ark a symbol of the Church into which they are admitted by baptism, God thereby graciously providing for their deliverance from the wrath and destruction due to sin. The story of the Flood was fittingly used by our Lord and the NT. writers to convey lessons of judgment (Matthew 24:37; Luke 17:26; 2 Peter 3:5), righteousness (2 Peter 2:5), repentance (1 Peter 3:20), and faith (Hebrews 11:7).

No section of these early Chapter s of Genesis has excited more interest than the account of this terrible catastrophe. Traditions of a great primeval deluge, similar to the one here recorded, exist in the annals of many nations besides the Hebrews. Of these the Babylonian Flood story is the most closely allied to the Bible narrative. Josephus and Eusebius both preserve fragments of a history of Chaldea which was written by Berosus, a priest of Babylon 250 b.c., and which he had gathered from the archives of the temple of Bel at Babylon. Among these fragments is a record of the Flood story as it occurred in his country. Two thousand years later, in 1872, Mr. G. Smith of the British Museum discovered fragments of a tablet of baked clay at Nineveh, inscribed in the cuneiform character, and of greater antiquity than the chronicle of Berosus, which strikingly confirm the latter's account of the Flood. As is well known, the Hebrews and Babylonians belonged to the same Semitic stock, and the ancestors of the Hebrew race came from Babylonia. A comparison of the biblical and Babylonian stories shows clearly that they are two versions of the same narrative, although great differences exist in the religious standpoint. See art. 'Genesis and the Babylonian Inscriptions.' The question has been discussed whether the Flood was limited in its extent to the early home of man and the birth-place of the tradition, viz. Central Asia, or whether it was world-wide. Various scientific objections to a universal immersion of the earth have been brought forward, such as its inconsistency with the existing distribution of animals, the impossibility of the different species of animals finding accommodation in the ark, the want of sufficient moisture in our world, either in the form of vapour or in that of water, to cover the highest mountains, and the disturbance to the solar system which would have been caused by the sudden creation of the amount required. In considering these objections, we must remember that the impression of a general divine judgment would be quite adequately produced by the submergence of the comparatively small district inhabited at the time by man; also, that the preservation of the record could only be due to the survivors, whose ideas of the extent of the catastrophe were drawn from their personal experiences, and the limited geographical knowledge of the time. In this way the statements of Genesis 6:17 and Genesis 7:4; Genesis 7:21 may be satisfactorily accounted for. 'The language relating to the catastrophe is that of an ancient legend, describing a prehistoric event. It must be judged as such. Allowance must be made, both for the exaggeration of poetical description and for the influence of oral traditions during generations, if not centuries, before the beginnings of Hebrew literature' (Bishop Ryle). We need not hesitate, therefore, to accept the opinion now generally held that the Flood was only local in its extent.

The scene of the Flood is indicated by the traditions. Both mention the mountainous range on the borders of Armenia, Mesopotamia and Kurdistan as the region where the ark rested. The Babylonian account also places the building of the 'ship' at Shurippak, a city on the Euphrates. This district was the original home of both Hebrews and Babylonians; and it is reasonable to conclude that the two accounts preserve the tradition of a calamitous occurrence in the early annals of their race, which left a lasting impression upon the two peoples, and which they both regarded as a divine visitation.

A word must be added regarding the natural phenomena which occasioned the catastrophe. The chief cause may have been, in addition to excessive rains, an earthquake which drove the waters of the Persian Gulf over the lowlying plains of Babylonia, turning them into an inland sea. Something of this kind is suggested in Genesis 7:11. The same agency may have driven the ark towards the mountains. Such upheavals of ocean beds, or subsidences of the earth, resulting in a disastrous inrush of the ocean, have occurred in modern times. In 1819, in a district known as the Runn of Cutch in India, 2,000 sq. m. of land were turned into an inland sea, owing to sudden depression of land followed by an earthquake.

The whole story emphasises the righteousness of God, who is 'of purer eyes than to behold iniquity,' His stern punishment of sin, and His abundant mercy towards them that fear Him.

The narrative of the Flood affords an illustration of the composite character of Genesis. Many difficulties in the story are removed if we assume that the narrator made use of two distinct traditions. To the Priestly document may be assigned Genesis 6:9; Genesis 7:6; Genesis 7:11; Genesis 7:13; Genesis 7:18; Genesis 7:24; Genesis 8:12; Genesis 8:3; Genesis 8:13; Genesis 8:14; Genesis 9:1. This furnishes the groundwork of the story; the vv. assigned to the Primitive document are Genesis 7:1; Genesis 7:7; Genesis 7:12; Genesis 7:16; Genesis 7:22; Genesis 8:2; Genesis 8:3; Genesis 8:6; Genesis 8:13; Genesis 8:20. In Genesis 7:7 the Primitive account has, been modified by the introduction of some expressions from the Priestly narrative. The following are the chief points in which the two versions of the Flood story differ from each other. According to the Priestly narrative only one pair of every kind of creature is preserved in the ark; the cause of the deluge is the opening of the fountains of the great deep as well as of the windows of heaven; the waters prevail for an hundred and fifty days; it is five months after the beginning of the Flood when the ark rests on the mountains of Ararat; more than two months still pass before the mountain tops are visible; other two months elapse before the waters disappear; and almost two months more before the ground is perfectly dry; God's promise is, that He will not again destroy the earth with a Flood. According to the Primitive document, seven pairs of all clean beasts and fowls, and one pair of all unclean animals, are taken into the ark; the Flood is caused simply by a prolonged rain which lasts for forty days and nights; forty days after the rain ceases, Noah sends forth a raven and a dove; seven days later, the dove is sent out a second time, and again after other seven days; the ground is then dry; God promises to curse the ground no more, and to maintain the fixed order of all natural seasons. God's covenant with Noah is peculiar to the former, and Noah's sacrifice to the latter account.