CRITICAL NOTES.—
Genesis 7:1. Righteous.] The radical notion of this important word in Hebrew is, by Gesenius and Davies, affirmed to be that of “straightness,” the quality of going evenly and directly to the end aimed at; but, by Fürst, is taken to be “firmness, hardness, hence strength, victoriousness.” Either conception is interesting, and well fitted to give food for reflection. It is, perhaps, still more significant that Fürst regards the adjective tzad-diq as derived from the PIEL conjugation of tza-dhaq viz. tzid-dêq, which signifies “to justify, make appear just, declare just;” and, hence, gives to the adjective something of the same forensic force, “justified.” The evangelical importance of this can scarcely be overstated. And there are other critical and general reasons which may be brought forward in support of this account of the formation of the word tzaddiq. 1.) The use of the “verb of becoming” (ha-yah) in ch. Genesis 6:9, should be noticed: “Noah had become a righteous and complete man.” He had become so—how? 2) The writer to the Hebrews (ch. Genesis 11:7) says that Noah “became heir of the righteousness which is by faith.” Plainly then Noah was justified by faith. From this point of view we can welcome the comment of Murphy: “To be just is to be right in point of law, and thereby entitled to all the blessings of the acquitted and justified. When applied to the guilty, this epithet implies pardon of sin, among other benefits of grace. It also presupposes that spiritual change by which the soul returns from estrangement to reconciliation with God. Hence Noah is not only just but perfect:”—perhaps we might more exactly say, “complete,” “ready.” He was ready for the future, ready for the flood; it was meet that he should escape the flood, and become the progenitor of a new world. From this point of view, we can apprize the dicta of those who presume to attempt to set the Bible against itself by affirming that this story of Noah knows nothing of a fall!—
MAIN HOMILETICS OF THE PARAGRAPH.— Genesis 7:1-10
THE ARK COMPLETED; OR, THE TERMINATION OF DEFINITE MORAL SERVICE
The ark was now finished, and Noah was commanded to enter it. Unless the good man had obeyed the Divine call and gone with his family into the ark, all his labour would have been in vain, he would have perished in the deluge. Christian service makes many demands, and to fail in one, is often to fail in all, it needs great fidelity and care from the time the first board of the ark is placed, till the last nail is struck, and the door is shut by heaven. It is not enough for man’s salvation that provision is made for it, he must, by practical and personal effort, avail himself of it, or he will perish within its reach. The completion of the ark was:—
I. The termination of an arduous work. Now for nearly one hundred and twenty years, Noah had been engaged in building this wondrous floating chest in which he and his family were to be sheltered during the impending deluge:—
1. This termination would be a relief to his physical energies. There can be little doubt that the building of this ark was a great tax upon the physical energy of Noah, it would involve the putting forth of every muscular activity within him, and day by day he would go home wearied with his toil. And this had been repeated day by day for over a century of time. Surely then the end of the enterprise would be gladly welcomed by him as a relief from such constant and arduous labour. And frequently the service of God requires great physical energy on the part of those to whom it is entrusted, it often requires a strong body as well as a strong soul to do the work of God efficiently, and hence its triumphant finish is welcome to the tired manhood. For the divinity of the service is no guarantee against the fatigue experienced in the lowest realm of work. The activities of men weary in spiritual service as in the most material duties of life. Moral service has a material side, for though it requires faith in God as a primary condition, it also requires the building of the ark, and it is here that fatigue overtakes the good man. This is a necessary consequence of our mortal circumstances, and in heaven will be superseded by an endurance which shall never tire.
2. This termination would be a relief to his mental anxieties. Truly the building of the ark in such times, under such conditions, and with the thoughts which must have been supremely potent within the mind of Noah, would be a great mental anxiety to him. He would not contemplate the mere building of the ark in itself, but in its relation to the world which was shortly to be destroyed. The moral condition of those around would be a continued pain to him. Then in the building of the ark, he would require all his mental energies, so that he might work out the design given to him by God, that he might make the best use of his materials, and that he might so control those who joined him in his labour that they might continue to do so to the end. It would be no easy matter to get fellow-helpers in so unpopular a task, hence his anxiety to retain those he had. In fact, it is impossible for us in these days to estimate the mental anxiety through which this good man passed during these years of extraordinary service; hence we can imagine the completion of the ark would be a welcome relief. The service of the Christian life does involve much anxiety as to the rectitude of the conscience, and the bearing of its issue upon our eternal destiny, and especially when it is connected with the retributions of God. Its completion in heaven will be a glad relief to the anxious soul.
3. Its termination would inspire a sad but holy pride within his heart. When Noah saw the ark completed before him in its rude strength, we can imagine that a feeling of sacred pride would arise within his heart, but soon would sorrow mingle with it as he thought of the doom so near at hand, which would sweep the unholy multitudes, and, amongst them, some of his own relatives, into a watery grave. And so Christian service often reviews its work, its calm faith, its patient energy, and its palpable result, with sacred joy, but when it is associated with the judgments of heaven upon the ungodly, the joy merges into grief and prayer. The best moral workman cannot stand unmoved by his ark, when he contemplates the deluge soon to overtake the degenerate crowds around, whom he would fain persuade to participate in the refuge he has built. Thus we see that the completion of service is the end of arduous work, and is succeeded by the rest of the ark. But this rest is only comparative and temporary. Providence never allows a great soul to be long idle. There is too much in the world for it to do, and there are but few to do it. There is only one Noah in a crowd.
II. The indication of abounding mercy. “For yet seven days, and I will cause it to rain upon the earth forty days and forty nights, &c., (Genesis 5:4). Here we find that God did not send the flood upon the ancient and degenerate world immediately the ark was built, but gave seven days interval between the completion of the ark and the outpouring of the final and terrible doom; in this we see a beautiful and winning pattern of the Divine mercy. The sinners of the age had already had one hundred and twenty years’ warning, and had taken no heed of it, yet God lingers over them with tender compassion, as though He would rather their salvation even yet. Even now they might have entered the ark had any been so disposed. Thus the completion of the ark was made the occasion of a sublime manifestation of the compassion of God toward the sinner. And so the moral service of the good, when retributive in its character, is generally the time when Divine mercy makes its last appeal to those who are on the verge of the second death.
1. This indication of mercy was unique. Its occasion was unique. Neither before or since has the world been threatened with a like calamity. And the compassion itself was alone in its beauty and meaning.
2. This indication of mercy was pathetic.
3. This indication of mercy was rejected. The people regarded not the completion of the ark, they heeded not the mercy which would have saved them at the eleventh hour.
III. The signal for a wondrous phenomenon.—“Of clean beasts, and of beasts that are not clean, and of fowls, and of everything that creepeth upon the earth, there went in two and two unto Noah into the ark.” (Genesis 7:8-9). Soon upon the completion of the ark, the animals which are to be preserved from the ravages of the deluge, are guided by an unseen but Divine hand, to the ark. A powerful and similar instinct takes possession of all, and guides them to the scene of their intended safety. Some critics are unable to account for this strange phenomenon, they are at a loss to comprehend how animals of varied dispositions and habits should thus be brought together. This was the design of God, and was no doubt accomplished by His power. And so the completion of christian service is often followed by the most wondrous and inexplicable events, strange to men, understood by the good, arranged by God. Who can predict the mysterious phenomena which shall follow the completion of all the christian service of life; then the elements will melt with fervent heat, and the rocks will cover the world in their ruins!
IV. The Prophecy of an important future.—The completion of the ark, and the entrance of Noah and his family into it, is a prophecy of important things to come, when the ark of the world’s salvation shall be finished, when the last soul shall have entered, and when eternity shall take the place of time. Then Christ shall yield up the tokens of His mediatorial office to the Father of the universe, the good shall enter into their eternal safety, and the threatened retribution shall come upon the wicked. LESSONS:
1. Let the good anticipate the time when all the fatigue and anxiety of moral service shall be at an end.
2. Let them contemplate the joy of successful service for God.
3. Let them enter into all the meaning and phenomena of christian service.
SUGGESTIVE COMMENTS ON THE VERSES
GOD’S INVITATION TO THE FAMILIES OF THE GOOD
I. That the families of the good are exposed to moral danger. They live in a degenerate world which is threatened by the retributions of God; they are surrounded, in all the enterprises and relations of life, by unholy companions; they are charmed by the pleasures of the world; they are tempted by the things they see, and their moral welfare is imperilled by the tumult of unhappy circumstances. Especially are the young members of the families of the good exposed to moral danger, through the vile publications of the press, the corruptions of the age, and through the passionate impulses of their own hearts.
1. This danger is imminent.
2. It is alarming.
3. It should be fully recognised.
4. It should be provided against. God sees the perils to which the families of the good are exposed through the conditions of their earthly life and temporal circumstances.
II. That the families of the good are invited to moral safety.
1. They are invited to this safety after their own effort, in harmony with the Divine purpose concerning them. Noah and his family had built the ark of safety they were invited to enter. They were not indolent in their desire to be saved from the coming storm. And so, there is a part which all pious families must take, a plan with which they must co-operate before they have any right to anticipate the Divine help. The parent who does not, by all the means in his power, seek the moral safety of his children, by judicious oversight, and by prayerful instruction, cannot expect God to open a door into any ark of safety for them. He can only expect that they will be amongst the lost in the coming deluge.
1. The purpose concerning them was Divine in authority.
2. It was merciful in its intention.
3. It was sufficient to its design. This purpose of salvation toward Noah and his family was from heaven; men can only keep their families from the evil of the world as they are Divinely instructed. It was full of mercy to the entire family circle, and exhibited the wonderous providence of God in His care for the families of the good.
III. That the families of the good should be immediate in their response to the Divine regard for their safety. How often do we see amongst the children of the best parents an utter disregard of all religious claims; it may be that the parents have not sought to turn the feet of their children toward the ark.
THE HOUSE IN THE ARK
I. An exhibition of Divine care. It was entirely an exhibition of Divine care that the ark was built and in readiness for this terrible emergency, as Noah would never have built it but for the command of God. So when we see a whole family walking in the paths, and enjoying the moral safety, of religion we cannot but behold and admire the manifold mercy and care of God.
II. A manifestation of parental love. Parents sometimes say that they love their children, and certainly they strive to surround them with all the temporal comforts of life, and yet neglect their eternal welfare. How is such neglect compatible with real love? A parent whose love for his children is true and worthy, will manifest it by a supreme effort to awaken within them desires and thoughts after God and purity.
III. The ideal and joy of domestic life. When the entire family and household is in the ark of moral safety, then domestic life reaches its highest dignity, its truest beauty, and its fullest joy. Is your house in the ark?
TRUE MORAL RECTITUDE
“For thee have I seen righteous before me in this generation.”
I. True moral rectitude maintained in degenerate times. Noah had retained his integrity of soul when the world beside him was impure. A pure soul can maintain its integrity against the multitude who go to do evil. Sinful companions and degenerate times are no excuse for faltering moral goodness. The goodness of Noah was
(1) Real.
(2) Unique.
(3) Stalwart.
II. True moral rectitude observed by God.
1. It is personally observed by God. “For thee have I seen righteous before me.” Though the Divine Being has the vast concerns of the great universe to watch over, yet He has the disposition and the time to observe solitary moral goodness. God’s eye is always upon the good, to mark the bright unfolding of their daily life.
2. It was observed by God in its relation to the age in which the good man lived. “In this generation.” The darkness of the age enhanced the lustre of Noah’s rectitude. Every good man’s life bears a certain relation to the age and community in which its lot has fallen. No man liveth unto himself. We should serve our generation by the will of God.
III. True moral rectitude rewarded by God.
1. Rewarded by distinct commendation. God calls Noah a righteous man. And to be designated such by the infallible Judge were certainly the greatest honour for the human soul.
2. Rewarded by domestic safety. The moral rectitude of the good exerts a saving and protective influence on all their domestic relationships. It environs the home with the love of heaven. Are you a righteous man, not before men, but in the sight of God?
1. God speaks to the good.
2. About their families.
3. About their security.
A righteous man:—
1. A pattern.
2. A possibility.
3. A prophecy.
4. A benediction.
A righteous man:—
1. Heaven’s representative.
2. The world’s hero.
3. The safety of home.
The call itself is very kind, like that of a tender father to his children, to come in-doors when he sees night or a storm coming, come thou, and all thy house, that small family which thou hast, into the ark. Observe Noah did not go into the ark till God bade him; though he knew it was designed for his place of refuge, yet he waited for a renewed command, and had it. It is very comfortable to follow the calls of Providence, and to see God going before us in every step we take.—(Henry and Scott.)
Commands for duty Jehovah giveth, that His servants may see the performance of His promise.
The use of means must be, as well as having means, in order to salvation.
All souls appointed to salvation must enter the ark.
Providence of grace maketh souls righteous by looking on them. It giveth what it seeth.
That is righteousness indeed which standeth before God’s face.
Genesis 7:2-3. It is God’s prerogative only to judge creatures clean or unclean.
The distinction of clean and unclean among creatures is from special use, not from nature.
Clean and unclean creatures have their preservation from the word of God.
The certain number of creatures is given by God in the preservation of them.
God’s aim is in seven to two, that he would have cleanness outgrow uncleanness.
Beasts and fowls of heaven are God’s care, to keep them for man.
This is plainly not the first appointment of a difference between clean and unclean beasts. The distinction is spoken of as, before this time familiarly known and recognized. And what was the ground of this distinction? It could not certainly be anything in the nature of the beasts themselves, for we now regard them all indiscriminately as on the same footing, and we have undoubted Divine warrant for doing so. Nor could it be anything in their comparative fitness for being used as food, for animal food was not yet allowed. The distinction could have respect only to the rite of sacrifice. Hence arises another irresistible argument for the Divine origin and the Divine authority of that rite, and a proof also of the substantial identity of the patriarchal and the Mosaic institutions. The same standing ordinance of animal sacrifice—and the same separation of certain classes of animals from others as alone being clean and proper for that purpose—prevailed in both. The religion, in fact, in its faith and in its worship was exactly the same. In the present instance, in the order given to save so many of these clean beasts, there may have been regard had to the liberty which was to be granted to man after the flood to use them for food, as well as to the necessity of their being a supply of sacrifices. And in general, the clean beasts, and especially the fowls, were those which it was most important for the speedy replenishing and quickening of the earth, to keep alive in the greatest numbers.—(Dr. Candlish.)
Natural propagation by sexes is the ordinance of God.
God giveth the quickening power to all creatures on the earth.
God warns in season whom he means to save.
THE DIVINE THREAT OF DESTRUCTION
I. Very soon to be executed. “For yet seven days,” etc. The deluge, which had been predicted for nearly one hundred and twenty years, was near at hand. The immediate preparations were being completed. God’s threats of judgment upon the sin of man are frequent, and repeated at important intervals. In one brief period the world would become silent as the tomb. Yet there was time for safety.
II. Very merciful in its commencement. “I will cause it to rain upon the earth.” Thus the fountains of the great deep were not to be broken up at the onset, there was to be a progress in the impending doom. The judgments of God are gradual in their severity. Even during the continuance of the rain there would be time to repent. How men reject the mercy of God.
III. Very terrible in its destruction. “And every living substance that I have made will I destroy from off the face of the earth.”
1. The destruction was determined.
2. The destruction was universal.
3. The destruction was piteous. If we could have surveyed the universal ruin, how forcibly should we have seen the retributive providence of God and the fearful destiny of sin.
IV. Very significant in its indication. Men appeal to the Fatherhood of God as a reason why the wicked should not meet with continued punishment in the future; what do they say about the punishment which was inflicted upon the world in olden times? Men might have argued that such a destruction would be repugnant to the Divine Fatherhood. Yet it occurred. And what if the continued punishment of the finally impenitent should ultimately prove to be a fact?
THE OBEDIENCE OF NOAH TO THE COMMANDS OF GOD
I. It was obedience rendered under the most trying circumstances. Noah was now on the threshhold of the doom threatened upon the degenerate world. He knew it. God had told him. The good man’s heart was sad. He was full of wonder in reference to what would be his future experiences. He had not succeeded as a preacher. He had no converts to share the safety of his ark. But these sentiments of grief and wonder did not interrupt his loyal obedience to the commands of God. His earnest labours gave him little time to indulge the feelings of his heart. He walked by faith and not by feeling or sight.
II. It was obedience rendered in the most arduous work. It was no easy task in which Noah’s obedience was remarkable. His was not merely the obedience of the ordinary Christian life; but it was the obedience of a saintly hero to a special and Divinely-given duty. He had obeyed God in building the ark; he had now to obey Him in furnishing it for the exigencies of the future. His obedience was co-extensive with his duty.
III. It was obedience rendered in the most heroic manner. Noah was a man capable of long and brave endurance; the energies of his soul were equal to the tasks of heaven. It required a brave man to act in these circumstances.
OLD AGE
I. Sublime in its rectitude. Noah was now advancing into old age. Yet as his physical energy declines, the moral fortitude of his nature is increased. He was righteous before God. He was a pattern to men in wicked times. He was an obedient servant of the Eternal. The purity, strength, and nobleness of his character were brought out by the wondrous circumstances in which he was called to be the chief actor.
II. Active in its faith. Noah believed God. Believed His word concerning the threatened doom. He relied upon the character and perfections of God. Thus faith was the sustaining principle of his energetic soul. And but for it his advancing age would not have been so grand and dignified as it was. Faith in God is the dignity of the aged.
III. Eventful in its history. The entire life, but especially the advancing age of Noah, was eventful. The building of the ark. The occurrences of the flood. Men sometimes become heroes in their old age. The greatest events come to them late in life. So it was with Noah.
IV. Regal in its blessing. Noah was blessed with the favour of Heaven, with the commendation of God, and with safety in wondrous times of peril. Old age, when obedient to the command of God, is sure to be rich in benediction. It shall never lack due reward from approving heaven.
POPULAR REASONS FOR A RELIGIOUS LIFE
Genesis 7:7. “Because of the waters of the flood.” There are many motives urging men to seek the safety of their souls.
I. Because religion is commanded. Some men are good, because God requires moral rectitude from all His creatures, they feel it right to be pure. They wish to be happy, and they find that the truest happiness is the outcome of goodness.
II. Because others are Religious. Multitudes are animated by a desire to cultivate a good life because their comrades do. They enter the ark because of the crowds that are seen wending their way to its door.
III. Because religion is a safety. We are told that Noah’s family went into the ark “because of the waters of the flood.” Many only become religious when they see the troubles of life coming upon them; they regard piety as a refuge from peril.
Genesis 7:8-10. Times of forbearance and vengeance are surely and distinctly stated by God.
God’s time of patience being expired vengeance will come. “They went in two and two,” of their own accord by divine instinct. Noah was not put to the pains of hunting for them, or driving them in. Only he seems to have been six days in receiving and disposing of them in their several cells, and fetching in food. When God bids us to do this or that, never stand to cast perils; but set upon the work, yield “the obedience of faith,” and fear nothing. The creatures came in to Noah without his care and cost. He had no more to do but to take them in and place them [Trapp].
Divine Threatenings:—
1. That they will surely be executed.
2. At the time announced.
3. In the manner predicted.
4. With the result indicated
ILLUSTRATIONS
BY THE
REV. WM. ADAMSON
Submission! Genesis 7:1. Oaks may fall when reeds brave the wind. These giants fought the winds of Divine Judgment and fell; while Noah—like the bending reed so slight and frail—escaped the storm:—
“And every wrong and every woe, when put beneath our feet,
As stepping-stones may help us on to His high mercy-seat.
Earnestness! Genesis 7:1. Robert Hall, in his Village Dialogues, refers to a Mr. Merriman, a preacher, who used to be seen at every fair and revel, but was seldom to be found in the pulpit. When he was converted he began to preach with tears running down his cheeks. He could not contemplate unmoved the pitiable condition of many of his hearers—unprepared to die. Fleming mentions one John Welsh, who was often found on the coldest winter nights weeping on the ground, and wrestling with the Lord on account of his people. When his wife pressed him for an explanation of his distress, he said: “I have the souls of three thousand to answer for; while I know not how it is with many of them.” No doubt Noah had his thousands, over whom he wept—with whom he pleaded—for whom he prayed, that they might be persuaded to participate in the Refuge-Ark.
“He spread before them, and with gentlest tone,
Did urge them to the shelter of that ark
Which rides the wrathful deluge.”—Sigourney.
Antediluvians! Genesis 7:4. These men were very anxious about the body, but troubled themselves but little about the soul. How foolish for a man, who has received a richly-carved and precious statue from abroad, to be very much concerned about the case in which it was packed, and to leave the statue to roll out into the gutter. Every man has had committed to him a statue moulded by the most ancient of sculptors—God. What folly then for him to be solicitous about the case in which God has packed it—I mean the body, and to leave the soul to roll into the mire of sin and death? Is it wise,
“Or right, or safe, for some chance gains to-day,
To dare the vengeance from to-morrow’s skies?”
Gospel-Light! Genesis 7:6. This thrilling event loses well-nigh all its interest for us apart from Christ. He is in this incident as the sunlight in the else-darkened chamber; and this incident is in Him bright as the cold green log, which is cast into the flaming furnace, glows through and through with ruddy and transforming heat:—
“And it will live and shine when all beside
Has perished in the wreck of earthly things.”
Parental Piety! Genesis 7:7. Among those who rose for prayers one night at a school-house meeting were three adult children of an aged father. The old man’s heart was deeply moved as he saw them rise. He was now to reap the fruit of all his years of sowing principles of piety in their youthful minds. when he rose to speak, the room was silent, and many cheeks wet with tears. With a full heart and tremulous voice the aged father once more urged his offspring, with a simple earnestness that thrilled every heart, to give their hearts to the Lord. And as they rode home at night along the prairie slopes in the beautiful moonlight, his quivering voice could still be heard proclaiming the blessings of Christ to his children:—The sound was balm,
“A seraph-whisper to their wounded heart,
Lulling the storm of sorrow to a calm.”—Edmeston.
Righteous! Genesis 7:1. Francis de Sales remarks that as the mother-o’-pearl fish lives in the sea without receiving a drop of salt water, so the godly live in an ungodly world without becoming ungodly. As towards the Chelidonian Islands springs of fresh water may be found in the midst of the sea—and as the firefly passes through the flame without burning its wing, so a vigourous Christian may live in the world without being affected with any of its humours.
“Some souls are serfs among the free,
While others nobly thrive.”—Procter.
Home Piety! Genesis 7:7. At the time of the recent Indian outbreak, the missionary among them was advised of his danger, just as his family were engaging in prayer. They went through their united devotions as usual; and before they were done, the savages were in the house. Taking a few necessaries, they hastened to conceal themselves. Though often in sight of the Indians and of burning buildings, they escaped all injury, and made a long journey in an open country without hurt. Doubtless the God whom they honoured sent an angel-guard to defend them against all their enemies. And such a guard had the devout family of Noah. Many a time did his words fret and irritate the workmen and neighbours, until they were well-nigh ready to stone him; but as God preserved Enoch in one way, and David in another, so did He protect this pious household—shutting the mouths of the lions.
Forbearance! Genesis 7:4. As an old thief who has a long time escaped detection and punishment is emboldened to proceed to greater crime, thinking that he shall always escape; so, many impenitent go on in sin, thinking that—because God does not at once punish them—therefore, they shall escape altogether.
“Woe! Woe! to the sinner; his hopes, bright but vain,
Will turn to despair, and his pleasures to pain;
To whom in the day of distress will he fly?—Hunter.
Instruction! Genesis 7:5. As to the antediluvian sinners, the 120 years were designed as a breathing time for repentance, so God made it a period of instruction for Noah. During all that time, he was learning—learning more about God, about His holiness and grace—about, it may be, His sublime scheme of redemption in Christ. Noah, like all saints, had to be schooled. He had to get new gleams of practical wisdom throughout those years—gleams which were to lighten the gloom of the weary and monotonous sojourn in the ark. No doubt, like ourselves, he did not relish the schooling. Perhaps he was angry rather than thoughtful when some new thought came to him, or some new truth flashed its bull’s-eye glare upon him; just as when one gets a new piece of furniture, all the other pieces have to be arranged and re-arranged in order to make it straight. Noah had a long education for the ark-life; and no doubt he appreciated its advantages while the huge, rude pile floated amid showers and seas, and chanted the grand anthem:—
“’Tis glorious to suffer,
’Tis majesty to wait.”
Endurance! Genesis 7:5. A virtuous and well-disposed person is like a good metal—the more it is fired, the more it is fined. The more Noah was opposed, the more he was approved. Wrongs might well try and touch him, but they could not imprint on him any false stamp.
“Content all honour to forego,
But that which come from God.”—Kelly.
Obedience! Genesis 7:5. Is there not one force which goes far to throw down the dark barriers that separate man from man, and man from woman—one mighty emotion, whose breath makes them melt like wax, and souls blend together, and be one in thought and will—in purpose and hope? And when that one uniting force in human society—love built upon confidence—is diverted from the poor finite creatures, and transferred from one another to Him, then the soul cleaves to God as ivy tendrils to the oak, and the soul knows no higher delight—no supremer ecstasy than to do His will. As Bishop Hall says, there is no perfume so sweet as the holy obedience of the faithful. What a quiet safety—what an heavenly peace doth it work in the soul, in the midst of all the inundations of evil.
“I run no risk, for come what will,
Thou always hast Thy way.”
Animal Life! Genesis 7:9. In the morning, writes Spurgeon, when the ark-door was opened, there might be seen in the sky a pair of eagles and a pair of sparrows—a pair of vultures a and pair of humming-birds—a pair of all kinds of birds that ever cut the azure, that ever floated on the wing, or that ever whispered their song to the evening gales. Snails came creeping along. Here a pair of snakes—there a pair of mice presented themselves—behind them a pair of lizards or locusts. So there are some who fly so high in knowledge that few are ever able to scan their great and extensive wisdom; while there are others so ignorant that they can hardly read their Bibles. Yet both must come to the ONE Door—Jesus Christ, who says: “I am the Door.”
“Blest Saviour, then, in love,
Fear and distress remove;
O bear me safe above,
A ransomed soul.”—Palmer.