EXPOSITION
And God spake—in continuation of the preceding discourse—unto Noah, and to his sons with him, saying.
And I, behold, I establish—literally, am causing to rise up or stand; ἀνιìστημι (LXX.)—my covenant (cf. Genesis 6:18) with you, and with your seed after you. I.e. the covenant contemplated all subsequent posterity in its provisions, and, along with the human family, the entire animal creation.
And with every living creature—literally, every soul (or breathing thing) that liveth, a generic designation of which the particulars are now specified—that is with you, of the fowl, of the cattle, and of every beast of the earth—literally, in fowl, &c.; i.e. belonging to these classes of animals (cf. Genesis 1:25, Genesis 1:30; Genesis 6:20; Genesis 8:17) with you; from all that go out of the ark,—not necessarily implying ('Speaker's Commentary,' Murphy), though in all probability it was the case, that there were animals which had never been in the ark; but simply an idiomatic phrase expressive of the totality of the animal creation (Alford)—to every beast of the earth. I.e. wild beast (Genesis 1:25), the chayyah of the land, which was not included among the animals that entered the ark (Murphy); or living creature (Genesis 2:19), referring here to the fishes of the sea, which were not included in the ark (Kalisch). That the entire brute creation was designed to be embraced in the Noachic covenant seems apparent from the use of the prepositions—בְּ describing the classes to which the animals belong, as in Genesis 7:21; מִן indicating one portion of the whole, the to minus aquo, and לְ the terminus ad quem—in their enumeration. Kalisch thinks the language applies only to the animals of Noah's time, and not to those of a later age, on the ground that "the destiny of the animals is everywhere connected with that of the human race;" but this is equivalent to their being included in the covenant.
And I will establish my covenant with you. Not form it for the first time, as if no such covenant had existed in antediluvian times (Knobel); but cause it to stand or permanently establish it, so that it shall no more be-in danger of being overthrown, as it recently has been. The word "my" points to a covenant already in existence, though not formally mentioned until the time of Noah (Genesis 6:18). The promise of the woman's seed, which formed the substance of the covenant during the interval from Adam to Noah, was from Noah's time downwards to be enlarged by a specific pledge of the stability of the earth and the safety of man (cf. Genesis 8:22). Neither shall all flesh—including the human race and animal creation. Cf. כָּל־בָּשָׂר mankind (Genesis vi 12), the lower creatures (Genesis 7:21)—be cut off any more by the waters of a flood. Literally, the flood just passed, which would no more return. Neither shall there any more be a flood (of any kind) to destroy the earth. Regions might be devastated and tribes of animals and men swept away, but never again would there be a universal destruction of the earth or of man.
And God said, This is the token—אוֹת (vide Genesis 1:14; Genesis 4:15)—of the covenant which I make—literally, am giving (cf. Genesis 17:2)—between me and you and every living creature that is with you, for perpetual generations. Le'doroth (vide Genesis 6:9); 'olam (from 'alam, to hide, to conceal), pr. that which is hidden; hence, specially, time of which either the beginning or the end is uncertain or undefined, the duration being usually determined by the nature of the case (vide Gesenius, 'Hebrews Lex.,' sub voce). Here the meaning is, that so long as there were circuits or generations of men upon the earth, so long would this covenant endure.
I do set. Literally, I have given, or placed, an indication that the atmospheric phenomenon referred to had already frequently appeared (Syriac, Arabic, Aben Ezra, Chrysostom, Calvin, Willet, Murphy, Wordsworth, Kalisch, Lange). The contrary opinion has been maintained that it now for the first time appeared (Bush, Keil, Delitzsch), or at least that the historian thought so (Knobel); but unless there had been no rain, or the laws of light and the atmospheric conditions of the earth had been different from what they are at present, it must have been a frequent spectacle in the primeval heavens. My bow. i.e. the rainbow, τοìξον (LXX.), (cf. Ezekiel 1:28). The ordinary rainbow consists of a series of successive zones or bands of polarized light, forming little concentric circles in the sky, and having a common center almost always below the horizon, and diametrically opposite to the sun. It is produced by the refraction and reflection of the sun's light through the spherical raindrops on which the rays fall, and, accordingly, must always appear, with a greater or a lesser degree of visibility, when the two material agencies come in contact The part of the sky on which the rainbow is thrown is much more bright within than without the bow. The outer space is dark, almost black; and the inner space, on the contrary, melts into the violet almost insensibly (Nichol's 'Cyclopedia of the Sciences,' art. Rainbow). It is here styled God's bow, as being his workmanship (cf. Ecclesiasticus 43:12), and his seal appended to his covenant (Genesis 9:17). In the cloud, עָנָן, that which veils the heavens, from a root signifying to cover (Gesenius). And it shall be for a token, לְאוֹת= εἰς σημεῖον, (LXX.). In Greek mythology the rainbow is designated by a name (Iris) which is at least connected with εἰìρω, to speak, and εἰρηìνη, peace; is represented as the daughter of Thaumas (wonder), and Electra (brightness) the daughter of Oceanus; is assigned the office of messenger to the king and queen of Olympus; and is depicted as set in heaven for a sign. The Persians seem to have associated the rainbow with similar ideas. An old picture, mentioned by Stolberg, represents a winged boy on a rainbow with an old man kneeling in a posture, of worship. The Hindoos describe the rainbow as a warlike weapon in the hands of Indras their god, "with which he hurls flashing darts upon the impious giants;" but also as a symbol of peace exhibited to man "when the combat of the heavens is silenced." By the Chinese it is regarded as the harbinger of troubles and misfortunes on earth, and by the old Scandinavians as a bridge uniting earth and heaven. Traditional reflections of the Biblical narrative, they do not "account for the application in the Pentateuch of the rainbow to a very remarkable purpose," or "explain why the New Testament represents the rainbow as an attribute of the Divine throne," or "why angels are sent as messengers on earth" (Kalisch); but are themselves accounted for and explained by it. The institution of the rainbow as a sign clearly negatives the idea (Aquinas, Cajetan) that it was originally and naturally a sign; which, if it was, "it was a lying sign," since the Flood came notwithstanding its prognostications (Willet). Of a covenant. "The bow in the hands of man was an instrument of battle (Genesis 48:22; Psalms 7:12; Proverbs 6:2; Zechariah 9:10); but the bow bent by the hand of God has become a symbol of peace" (Wordsworth). Between me and the earth.
And it shall come to pan, when I bring a cloud over the earth. Literally, in my clouding a cloud, i.e. gathering clouds, which naturally signify store of rain (1 Kings 18:44, 1 Kings 18:45). Clouds are often used to denote afflictions and dangers (cf. Ezekiel 30:3, Ezekiel 30:18; Ezekiel 32:7; Ezekiel 34:12; Joel 2:2). That the bow shall be seen in the cloud. Literally, and the bow is seen, which it always is when the sun's rays fall upon it, if the spectator's back is towards the light, and his face towards the cloud. Thus at the moment when danger seems to threaten most, the many-colored arch arrests the gaze.
And I will remember (cf. Genesis 8:1). An anthropomorphism introduced to remind man that God is ever faithful to his covenant engagements (Calvin). "God is said to remember, because he maketh us to know and to remember" (Chrysostom). My covenant (vide on Genesis 9:11), which is between me and you and every living creature of all flesh; and the waters shall no more become a flood—hayah with le—to become (cf. Genesis 2:7); literally, shall no more be (i.e. grow) to a flood; or, "and there shell no more be the waters to the extent of a flood "—to destroy all flesh.
And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant. Literally, the covenant of eternity. One of those pregnant Scripture sayings that have in them an almost inexhaustible fullness of meaning, which does not at first sight dis. close itself to the eye of the unreflecting reader. In so far as the Noachic covenant was simply a promise that there should be no recurrence of a flood, the covenant of eternity had a corresponding limit in its duration to the period of this present terrestrial economy. But, rightly viewed, the Noachic covenant was the original Adamic covenant set up again in a different form; and hence, when applied to it, the phrase covenant of eternity is entitled to retain its highest and fullest significance, as a covenant reaching from eternity to eternity. Between God and every living creature of all-flesh that is upon the earth.
And God said unto Noah, This is the token of the covenant. Murphy thinks that God here directed the patriarch's attention to an actual rainbow; it seems more natural to conclude that from the beginning of the interview (Genesis 8:20) the ark, altar, and worshippers were encircled by its variegated arch. Kalisch compares with the rainbow the other signs which God subsequently appended to his covenants; as, e.g; circumcision (Genesis 17:11), the passover (Exodus 12:13), the sabbath (Exodus 31:13). The Noachic covenant being universal, the sign was also universal—"τεìρας μεροìπων ἀνθρωìπων" (I1; 11.27), a sign to men of many tongues. The later covenants being limited to Israel, their signs were local and provisional, and have now been supplanted by the higher symbolism of the Christian Church, viz; baptism, the Lord's Supper, and the Christian sabbath. Which I have established. The different verbs used in this passage in connection with בְּרִית may be here brought together.
1. נָתַן (Genesis 9:12) representing the covenant as a gift of Divine grace.
2. קוּס (Hiph.; Genesis 9:9, Genesis 9:11, Genesis 9:17) exhibiting the covenant as something which God has both caused to stand and raised up when fallen.
3. זָכַר (Genesis 9:15) depicting the covenant as always present to the Divine mind. Tuch, Stahelin, and Delitzsch detect an idiosyncrasy of the Elohist in using the first and second of these verbs instead of כָּרַת, the favorite expression of the Jehovist. But כָּרַת is used by the Elohist in Genesis 21:27, Genesis 21:32, while in Deuteronomy 4:18 the Jehovist uses הֵקִיס. Between ms and all flesh that is upon the earth.
HOMILETICS
The covenant renewed.
I. THE AUTHOR OF THE COVENANT. God. This is evident from the nature of the case. In ordinary language a covenant signifies "a mutual contract between two (or more) parties"; cf. Genesis 21:27 (Abraham and Abimelech); Joshua 24:25 (Joshua and Israel); 1 Samuel 18:3 (Jonathan and David); 1 Kings 20:34 (Ahab and Benhadad);' comprehending a promise made by the one to the other, accompanied with a condition, upon the performance of which the accepter becomes entitled to the fulfillment of the promise" (Dick's 'Theol. Lect.,' 45.). Applied, however, to those transactions between God and man which took their rise subsequent to the fall, a covenant is an arrangement or disposition originated by God under which certain free and gracious promises are made over to man, which promises are ratified by sacrifice and impose certain obligations on their recipients, while they are usually connected with institutions illustrative of their nature. But, taking either definition of the term, it is obvious that the initial move-merit in any such transaction must belong to God; and with special emphasis does God claim to be the sole Author of the covenant established with Noah and his descendants (1 Kings 20:9, 1Ki 20:11, 1 Kings 20:12, 1 Kings 20:17).
II. THE PARTIES TO THE COVENANT, i.e. the persons interested in the covenant; viz; Noah and his posterity. But Noah and his sons at that time were—
1. The heads of the race. Hence the covenant may be said to have possessed a worldwide aspect. Because of their connection with Noah the entire family of man had an interest in its provisions.
2. The fathers of the Church. As believers Noah and his family had been saved; and with them, in the character of believers, the covenant was made. Hence it had also a special outlook to the Church, for whom it had a blessing quite distinct from that which it conferred upon the world as such.
III. THE SUBSTANCE OF THE COVENANT. Calling it so frequently as he does "my covenant" (Genesis 6:18; Genesis 7:9, Genesis 7:11), the Author of it seems desirous to connect it in our thoughts with that old covenant which, more than sixteen centuries earlier, he had established with mankind immediately after the fall. Now that covenant was in substance an arrangement, disposition, proposal, or promise of mercy and salvation; and that has been the essential element in every covenant that God has made with man. So to speak, God's covenant is just another name for his formal conveyance to mankind sinners of the free gift of Christ and his salvation.
IV. THE FORM OF THE COVENANT. While in every age essentially the same, the form of the covenant has been changing with the changing eras of human history. When we speak of a change of dispensation, the thing meant is a change upon the outward form or mode of representing the covenant—a dispensation being a Divine arrangement for communicating blessing. In prediluvian times the form which the covenant assumed was the promise of the woman's seed. From the Deluge onwards it was a promise of forbearance—" Neither shall all flesh he cut off any more by the waters of a flood; neither shall there he any more a flood to destroy the earth." In the patriarchal era it became the promise of a son "in whom all the families of the earth should be blessed" (Genesis 12:3; Genesis 18:18; Genesis 22:18). Under the Mosaic dispensation the promise of a prophet like unto Moses (Deuteronomy 18:15); during the monarchy the promise of a king to sit upon David's throne (2 Samuel 7:12); in the time of Isaiah the promise of a suffering servant of the Lord (Isaiah 42:1-23; Isaiah 53:1-23.); in the fullness of the times it assumed its permanent form, viz; that of the incarnation of the Lord Jesus Christ as the woman's seed, as Abraham's child, as David's son, as Jehovah's servant.
V. THE SEAL OF THE COVENANT. Covenant transactions under the old or Levitical dispensation were invariably accompanied with the offering up of sacrificial victims, as a public attestation of the binding character of the arrangement. The covenant which God made with Noah had also its sacrificial seal.
1. The meritorious sacrifice. The propitiatory offering of the Lord Jesus Christ, on the sole ground of which he is well pleased with and mercifully disposed towards the race of sinful man.
2. The typical sacrifice. The offering of Noah upon Ararat after emerging from the ark.
VI. THE SIGN OF THE COVENANT. The rainbow, which was—
1. A universal sign. The covenant having been made with the entire family of man, it was in a manner requisite that the sign should be one which was patent to the race; not limited and local and national, like circumcision, afterwards given to the Hebrews or Abrahamidae, but universal, ubiquitous, cosmopolitan; and such was the rainbow. This was a first mark of kindness on the part of God towards the family which he had taken into covenant with himself.
2. An attractive sign. Such as could not fail to arrest the g of those whose special interest it was to behold it. Nothing is more remarkable than the quickness with which it attracts the eye, and the pleasurable feelings which its sight enkindles. In its selection, then, to be a sign and symbol of his covenant, instead of something in itself repulsive or even indifferent, we can detect another proof of kindness on the part of God.
3. A seasonable sign. At the very moment, as it were, when nature's elements are threatening another deluge, the signal of heaven's clemency is hung out upon the watery sky to rebuke the fears of men. Another token of special kindness on the part of God.
4. A suggestive sign—suggestive of the covenant of grace. Possibly this was the chief reason why the rainbow was selected as the sign of the covenant; a further display of kindness on the part of God.
VII. THE PERPETUITY OF THE COVENANT.
1. To eternity (verse 16). In so far as it was a spiritual covenant with the believing Church, it was designed to be unto, as it had actually been from, everlasting.
2. For perpetual generations (verse 12). In so far as it was a providential covenant with the race, it was designed to continue to the end of time.
Lessons:—
1. The exceeding riches of Divine grace in dealing with men by way of a covenant.
2. The exceeding faithfulness of God in adhering to his covenant, notwithstanding man's sinfulness and provocation.
3. The exceeding hopefulness of man's position in being placed beneath a covenant of mercy.
HOMILIES BY R.A. REDFORD
The new Noachic covenant established.
I. It is a COVENANT OF LIFE. It embraces all the posterity of Noah, i.e. it is—
1. The new foundation on which humanity rests.
2. It passes through man to all flesh, to all living creatures.
3. The sign of it, the rainbow in the cloud, is also the emblem of the salvation which may be said to be typified in the deliverance of Noah and his family.
4. The background is the same element wherewith the world was destroyed, representing the righteousness of God as against the sin of man. On that righteousness God sets the sign of love, which is produced by the rays of light—the sun being the emblem of Divine goodness—radiating from the infinite center in the glorious Father of all. "And it shall come to pass, when I bring a cloud over the earth, that the bow shall be seen in the cloud."
II. GOD'S REVELATION SET BEFORE OUR FAITH.
1. It is waiting to be recognized. When we place ourselves in right relation to the revelations and promises of Jehovah we can always see the bow on the cloud of sense, on events—bright compassion on the darkest providence.
2. There is an interdependence between the objective and subjective. The rainbow is the natural result of an adjustment between the sun, the earth, the cloud falling in rain, and man, the beholder. Take the earth to represent the abiding laws of man's nature and God's righteousness, the falling cloud to represent the condemnation and punishment of human sin, the sun the revealed love and mercy of God sending forth its beams in the midst of the dispensation of judgment; then let there be faith in man to look up and rejoice in that which is set before him, and he will behold the rainbow of the covenant even on the very background of the condemnation.
III. TRANSFIGURED RIGHTEOUSNESS IN REDEMPTION. The cross at once condemnation and life. The same righteousness which once destroyed the earth is manifested in Christ Jesus—"righteousness unto all and upon all them that believe."
IV. UNION OF GOD AND MAN. God himself is said to look upon the sign of the covenant that he may remember. So man looking and God looking to the same pledge of salvation. "God was in Christ reconciled," &c; Their reconciliation is complete and established.—R.
HOMILIES BY J.F. MONTGOMERY
The bow in the cloud,
with deep joy and yet with awe must Noah have looked around him on leaving the ark. On every side signs of the mighty destruction; the earth scarcely dried, and the busy throng of men (Luke 17:27) all gone. Yet signs of new life; the earth putting forth verdure, as though preparing for a new and happier chapter of history. His first recorded act was sacrifice—an acknowledgment that his preserved life was God's gift, a new profession of faith in him. Then God gave the promise that no such destruction should again befall the earth, and so ordered the sign that the rain-cloud which might excite the fear should bring with it the rainbow, the pledge of the covenant. But as Genesis 6:18 foreshadowed the Christian covenant (1 Peter 3:21) in its aspect of deliverance from destruction, the text points to the same in its beating on daily life and service. The Godward life and renewal of the will which the law could not produce (Romans 8:3) is made sure to believers through the constraining power of the love of Christ (cf. 1 John 3:3; Revelation 12:11). And if clouds should cause fear, and God's face be hidden, and the energy of dedication grow languid, we are reminded (Romans 6:14; Galatians 5:24). And in the vision of the glorified Church (Revelation 4:3) the rainbow again appears, pointing back to the early sign, connecting them as parts of one scheme, and visibly setting forth the glory of God in his mercy and grace (cf. Exodus 33:19; Exodus 34:6; John 1:14).
I. THE COVENANT WAS MADE WITH NOAH AND HIS SEED AS CHILDREN OF FAITH. They had believed in God's revealed way of salvation and entered the ark (cf. Numbers 21:8). The root of a Christian life is belief in a finished redemption (2 Corinthians 5:14; 1 John 5:11); not belief that the doctrine is true, but trust in the fact as the one ground of hope. Hast thou acted on God's call; entered the ark; trusted Christ; none else, nothing else? Waitest thou for something in thyself? Noah did not think of fitness when told to enter. God calleth thee as unfit (cf. 1 Timothy 1:15). Try to believe; make a real effort.
II. THE POWER OF A CHRISTIAN LIFE; FAITH AS A HABIT OF THE MIND. Look to the bow. "Looking unto Jesus." The world is the field on which God's grace is shown; we are the actors by whom his work is done. How shall we do this? Beset by hindrances—love of the world, love of self, love of ease. We cannot of ourselves (cf. Luke 22:33, Luke 22:34; Romans 11:20). We are strong only in trusting to the power of the Lord (cf. 2 Corinthians 12:10; Philippians 4:13).
III. IN THIS THE HOLY SPIRIT IS OUR HELPER. His office is to reveal Christ to the soul. His help is promised if sought for.—M.