Gênesis 8:1-5

NOTAS CRÍTICAS.-

Gênesis 8:4 . Ararat] “Uma região quase no meio da Armênia, entre os Araxes e os lagos Van e Urumia ( 2 Reis 19:37 , Isaías 37:38 : ['terra da Armênia,' lit.

'de Ararat'], mesmo agora chamado pelos armênios de Ararat, nas montanhas das quais a Arca de Noé repousava; às vezes usado em um sentido mais amplo de toda a Armênia ( Jeremias 51:27 ) em si. ” (Gesenius.) “É especialmente o presente Aghri Dagh ou o grande Ararat (Pers. Kuhi Nuch, i.

e. A montanha de Noé, nos clássicos ὁ Ἄβος, Armen. massis ) e Kutshuk Dagh ou o pequeno Ararat. ” (Furst.) “Como o vento seco muito provavelmente veio do leste ou do norte, é provável que a arca foi levada para a Ásia Menor e pegou terra em alguma colina nas margens do Eufrates. Não se pode supor que descansou em qualquer um dos picos agora chamados de Ararat, já que Ararat era um país, não uma montanha, e esses picos não parecem adequados para o propósito. ” (Murphy.) -

Gênesis 8:5 . E as águas diminuíram ] No Heb. a construção aqui muda de modo a conferir uma vida dramática e variedade à composição. Seguindo o idioma do original, podemos traduzirGênesis 8:4 assim: “Então a arca repousa, no sétimo mês, no dia dezessete do mês, nas montanhas de Ararat.

Mas as ÁGUAS vêm acontecendo e diminuindo até o décimo mês; no décimo mês, no primeiro dia do mês, apareceram os topos das montanhas ”. Observe a ênfase dada a “ AS ÁGUAS” e o contraste daí implícito: tanto quanto dizer: “A arca fica parada; não tão AS ÁGUAS - ELES continuar diminuindo por mais de dois meses mais.

“Assim como a natureza abomina o vácuo, a história sagrada abomina a monotonia. À medida que avança, o sentimento muda, as luzes e sombras são alteradas; tons baixos são ouvidos, vislumbres de novas visões são captados. A maneira sempre variável do original deve deliciar o estudante e admoestar o leitor público e o pregador. -

PRINCIPAIS HOMILÉTICA DO PARÁGRAFO. - Gênesis 8:1

A CESSAÇÃO GRADUAL DA RETRIBUIÇÃO DIVINA

I. Que é marcado por uma rica manifestação da misericórdia divina para aqueles que sobreviveram à terrível retribuição. “E Deus se lembrou de Noé, e de todos os seres vivos, e de todo o gado que estava com ele na arca.” Não devemos imaginar a partir deste versículo, que Deus, em qualquer momento durante o dilúvio, não se importou com a arca e seus habitantes privilegiados, mas simplesmente que agora Ele os tem em lembrança especial, estando prestes a livrá-los de seu confinamento temporário. .

A misericórdia divina é sempre rica para o homem, mas especialmente para o bem, nos momentos críticos de sua história. Noé estava realmente em posição de apreciar as atenções amorosas do céu. A lembrança divina também não se limitou a Noé e seus parentes, mas se estendeu aos animais sob seus cuidados; assim, extensa e abrangente é a providência de Deus em seu desígnio benéfico para com o amplo universo.

1. A lembrança de Deus de suas criaturas durante a cessação da retribuição é misericordiosa. É verdade que Noé era um bom homem e, ao entrar na arca, estava obedecendo a uma ordem divina, mas que direito intrínseco ele tinha a tal proteção distinta e à lembrança especial do céu? Ele só poderia recebê-lo como um dom imerecido de Deus. Deus se lembra do bem em suas aflições, e o que ele faz é o resultado de Sua própria disposição misericordiosa para com eles. Os homens só conseguiriam seu deserto se fossem deixados para perecer na arca, no grande desperdício de água em que ela navega. Qualquer coisa aquém disso é da abundante compaixão de Deus.

2. A lembrança de Deus de suas criaturas durante a cessação da retribuição é bem-vinda. Podemos imaginar prontamente que a arca não seria a morada mais confortável para Noé e seus camaradas, ela estaria confinada em seu espaço e certamente não sobre a escolha em suas companhias ou seleção em sua carga. E embora fosse admiravelmente adaptado ao uso imediato para o qual foi construído, não temos dúvidas de que seus ocupantes ficariam felizes em escapar de sua prisão.

A divina lembrança deles nessa época era o arauto de sua liberdade; agora eles logo pisarão na terra sólida mas silenciosa novamente. A lembrança de Deus de Suas criaturas depois dos tempos de julgamento é geralmente o sinal de bem a respeito delas, o símbolo de maior liberdade e de maior alegria, mesmo na esfera secular da vida.

3. A lembrança de Deus de suas criaturas durante a cessação da retribuição é condescendente. Que o Divino Rei do céu deva dar mesmo um pensamento passageiro a alguns indivíduos e animais, navegando em um mar largo, em uma arca de construção rústica, é de fato um mistério tão grande quanto a condescendência, e é uma evidência do cuidado que Ele estende a todas as suas obras. E assim é que Deus se adapta ao caráter moral do homem e à condição de todas as criaturas humanas, no sentido de que afoga os ímpios no julgamento, mas se lembra de seus servos no amor. Assim, Ele torna conhecidos Seus atributos para a raça.

II. Que seja marcado pela saída e operação de órgãos físicos apropriados. “E Deus fez passar um vento sobre a terra, e as águas abrandaram.” Tem havido muitas conjecturas com referência à natureza e operação desse vento; alguns escritores dizem que foi o Espírito Divino movendo-se sobre as águas, e outros, que foi o calor do sol que secou as águas.

Achamos que a controvérsia sobre este assunto é completamente desnecessária, pois não pode haver dúvida de que o vento era milagroso, enviado por Deus para o propósito que cumpriu. Ele controla os ventos. Jonah na tempestade. Os discípulos na tempestade. E assim Ele enviaria um grande vento para agitar as águas para que parassem de cobrir a terra. Deus freqüentemente envia seus mensageiros comuns para tarefas extraordinárias.

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

Gênesis 8:1. God’s gracious ones may be regarded as forsaken by the Lord. (Salmos 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 (Eclesiastes 9:15). The Sichemites may forget Gideon; but “God is not unfaithful to forget your work and labour of love,” saith the Apostle (Hebreus 6:10).

And there is a “book of remembrance written before him,” saith the prophet, “for them that fear the Lord.” (Malaquias 3:16.) A metaphor from kings that commonly keep a calendar or chronicle of such as have done them good service: as Ahasuerus (Ester 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” (Isaías 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).

Gênesis 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.” (Apocalipse 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.

Gênesis 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! Gênesis 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! Gênesis 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! Gênesis 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! Gênesis 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.”