#9 Noah and the New Beginning (Part 1): God Established a New World Order for Man – Genesis 9:1-7
Some ministers title these verses (and verses 8‑17) “Rules of the Game,”[1] and I think it catches the significance of this section. A new beginning, with a new set of rules, is evident by the similarity of these verses to Genesis chapter one.
Here (Genesis 9:1) and there (Genesis 1:28) God blessed His creatures and told them to be fruitful and multiply. Here (Genesis 9:3) and there (Genesis 1:29‑30) God prescribed the food man could eat.
There are differences, however, which indicate that the new beginning is to be different from the old. God pronounced the original creation ‘good’ (cf. 1:21, 31). The world of Noah’s day received no such commendation, for the men who possessed it were sinful (8:21).
Adam was charged to subdue the earth and to rule over the animal kingdom (1:28). Noah was given no such command. Instead, God placed in the animals a fear of man by which man could achieve a measure of control over them. (The reason my dog obeys me—when he does—is because he fears me.)
While Adam and his contemporaries seem to have been vegetarians (Genesis 1:29‑30; cf. 9:3), Noah and his descendants could eat flesh (9:3‑4). There was, however, one stipulation. They could not eat the blood of the animal, for the life of the animal was in its blood. This was to teach man not only that God values life, but that He owns it. God allows man to take the life of animals in order to survive, but they must not eat the blood.
One may puzzle that flesh could be eaten after the flood, but not before (or so it seems). It may be that conditions on the earth so changed that protein was now necessary for life. More likely, man must be brought to the realization that, because of his sin, he could only live by the death of another. Man lives by the death of animals.
Most important of all, man is taught to reverence life. Men before the fall were obviously men of violence (cf. Genesis 6:11) who, like Cain (Genesis 4:8), and Lamech (Genesis 4:23‑24), had no regard for human life. This is more emphatically stated in verses 5 and 6 of chapter 9:
And surely I will require your lifeblood; from every beast I will require it. And from every man, from every man’s brother I will require the life of man. Whoever sheds man’s blood, by man his blood shall be shed, for in the image of God He made man.
The life of man was precious and belonged to God. It was God’s to give and His alone to take. Animals which shed man’s blood must be put to death (verse 5, cf. Exodus 21:28,29). Men who willfully take the life of another must be put to death ‘by man’ (verse 6; cf. Numbers 35:33).[2]
In addition to murder, suicide is prohibited by God’s command in these verses. Life belongs to God—not only the life of animals and of others, but our own as well. We must realize that suicide is taking our life into our own hands when God says it belongs to Him. In the words of Job, “The Lord gave, and the Lord has taken away” (Job 1:21).
This passage seems to shed light on the controversial subject of abortion also. Man is not to shed the blood of man. The life of man is in the blood (Genesis 9:4; Leviticus 17:11). Aside from many other considerations, must we not conclude that at the time a fetus has blood, it has life? Must we not also acknowledge that to shed this blood, to destroy this fetus, is to violate God’s command and to be subject to the death penalty?[3]
Man is created in the image of God (Genesis 1:27; 9:6). In view of this fact, murder is much more than an act of hostility against man—it is an affront to God. To attack man is to attack God in Whose image he was created.
We have said that murder is sin because life belongs to God. We have also shown that murder must be severely dealt with because the victim is a person created in the divine image. One further reason for capital punishment remains in this passage: man must shed the blood of the murderer because he is also a part of the divine image. “Whoever sheds man’s blood, by man his blood shall be shed, for in the image of God He made man” (verse 6).
God did not take the life of Cain when he killed his brother, Abel. I believe God allowed Cain to live so that we could see the consequences of allowing the murderer to go free. Lamech could kill a young lad for what may have been a mere insult and boast of it (Genesis 4:23‑24). The men who died in the flood were men of violence (6:11). God did punish sin, but He delayed the execution until the days of the flood so that we could learn the high price of allowing the murderer to go free.
Now that all mankind had perished because of his sin, God could require society to take the life of the murderer. In this act of capital punishment, man would act on behalf of God—he would reflect the moral image of God, namely, His indignation and sentence upon the murderer.
Man (and by this I understand Moses to be referring to society and its governmental agency) is required to execute the murderer to reflect the moral purity of His Creator. Government acts in God’s behalf in punishing the evildoer and rewarding those who do good:
Let every person be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God. Therefore he who resists authority has opposed the ordinance of God; and they who have opposed will receive condemnation upon themselves. For rulers are not a cause of fear for good behaviors but for evil. Do you want to have no fear of authority? Do what is good, and you will have praise from the same; for it is a minister of God to you for good. But if you do what is evil, be afraid; for it does not bear the sword for nothing; for it is a minister of Gods an avenger who brings wrath upon the one who practices evil (Romans 13:1‑4).
The ‘sword’ which Paul mentions in verse 4 is the sword used by the executioner to carry out capital punishment. Our Lord Himself gave testimony to the fact that government had been given the task of executing law‑breakers:
Pilate therefore said to Him ‘You do not speak to me? Do You not know that I have authority to release You, and I have authority to crucify You?’ Jesus answered, ‘You would have no authority over Me, unless it had been given you from above; for this reason, he who delivered Me up to you has the greater sin’ (John 19:10‑11).
The command concerning capital punishment is, I believe, the cornerstone of any society of sinful men. The animal kingdom is to be controlled, to a great extent, by means of their fear of man (9:2). Man’s sinful tendencies, also, are kept in check by his fear of the consequences. Any society which loses its reverence for life cannot endure long. For this reason, God instituted capital punishment as a gracious restraint upon man’s sinful tendency toward violence. Because of this, mankind can live in relative peace and security until God’s Messiah has dealt the death blow to sin.
And so a new age has dawned. Not an age of naive optimism, but one to be lived by clear commands.
(9:1-7) Introduction: remember Noah’s emotional state, his state of mind, as God began to speak to him and his sons.
Þ Noah had witnessed the terrifying judgment of God upon the whole earth: the volcanic eruption of the subterranean waters and the torrential downpour of a worldwide storm that lasted for forty days and nights.
Þ Noah had been cooped up in the ark for 370 days knowing that he and his dear family—only eight souls—were the only living survivors left upon earth.
Þ Noah had just stepped out upon some peak in the mountains of Ararat and what he saw was horrifying: the utter devastation of the earth; a barren earth with debris scattered all over its surface; here and there bones that had not been buried by the erosion from the receding waters; and then, most likely, he saw water still rushing and receding from the valleys below.
Þ Noah had been so gripped by the power and judgment of God—so stricken with reverence and fear for God—that he immediately turned to God in worship. The very first thing he did after disembarking was to build an altar and offer a sacrifice to God. But he did not sacrifice one animal: he sacrificed dozens of animals, one of every kind or species of animal. Noah was so thankful to God for saving him and so fearful of God’s awesome power and terrifying judgment—so appreciative and so fearful—that he just lifted up his heart to God time and again. Noah did just what genuine believers have often done: he recommitted his life to God, and he begged God to forgive his sins and to accept the praise of his heart for so great a deliverance and salvation. There was one difference, however, between Noah’s worship and all of us who have succeeded him: Noah was driven to worship God because he had been an eyewitness of the awesome power and terrifying judgment of God. He was stricken with an intense fear and reverence for God unparalleled in human history.
This was Noah’s emotional state, his state of mind. He and his dear family—only eight souls—were the only survivors upon earth. And the earth was barren, totally devastated. He had no idea what lay ahead; the future was uncertain. He felt what any of us would have felt: insecure, restless, unsure, hesitant, wondering, questioning what to do.
As stated, what Noah did was turn to God. He cast himself totally upon God and offered the largest sacrifice ever made to God. Noah wanted God to know that he was totally dependent upon Him—that he trusted God explicitly to instruct and guide him as he made a new beginning upon earth.
This God did. God knew Noah’s needs, knew his state of mind, his fear and uncertainty; but God also knew Noah’s dependence and trust upon God. Therefore, God met Noah, instructed and guided Noah. This is the great subject of this passage: “Noah and the New Beginning (Part 1): God Established a New World Order for Man.”
1. The blessing of God upon man (v.1).
2. The mission of man: to repopulate the earth (v.1).
3. The supremacy of man (v.2).
4. The provision of food for man (v.3-4).
5. The establishment of government for man (v.5).
6. The protection of life for man (v.5-7).
(9:1) Blessing: the new world order established the blessing of God upon man. Remember, Noah and his small family—only eight persons—were the only people left upon earth. They stood as the representatives of the whole human race. Noah was a second Adam, the head of the human race just as Adam had been the head at creation. Thus, whatever God established with Noah applied to the whole human race. Note the first thing God did:
“God blessed Noah and his sons” (Genesis 9:1).
In blessing Noah, God was giving the same blessing to all persons who were to be born in the future, to all the descendents of the human race. To bless means...
· to bestow a gift upon a person.
· to confer something upon a person: some benefit, pleasure, delight, or bliss (William Wilson. Wilson’s Old Testament Word Studies, p.42).
· to extend good will and good intentions toward a person (Matthew Henry’s Commentary, Vol.1, p.69).
· to act in love toward a person; to grant mercy and grace—abundantly.
This means a most wonderful thing: God was pouring out—abundantly pouring out—upon Noah and the human race...
· His mercy and grace
· His good will and intentions
· His pleasure and joy
· His great gifts
We are all enormously blessed with the mercy and grace of God, with His good will and great gifts. What are the gifts? The first gift is just this: the great blessing of God. He established His blessing upon us—upon the whole human race—when He blessed Noah and his sons. The specific blessings are spelled out in the next four notes.
The great problem is this: too many of us do not receive the great mercy and grace of God. Too many of us walk through life without God—ignoring, neglecting, even denying Him—never allowing God to have mercy and bestow His grace upon us. We never allow God to bless us, to look after and care for us. The great need of man today is to receive the mercy and grace of God, the blessings of God, which He has poured out upon the earth through His Son, the Lord Jesus Christ.
(9:1) Man, Purpose— Mission, of Man: the new world order established the mission of man.
“Be fruitful, and multiply, and replenish the earth” (Genesis 9:1).
The human race had been decimated, completely wiped out except for eight people: Noah and his small family (1 Peter 3:20). The earth had to be repopulated. Without people, God’s great purpose for the universe and man could never be fulfilled. Therefore, God gave man the great mission of repopulating the earth. Noah and his sons and all succeeding generations were to reproduce and fill the earth with human beings. This was the very same mission God had given to Adam and Eve.
There are five great reasons why God re-established the mission of reproduction for man.
1. Reproduction establishes the closest bond and union possible between husband and wife—a relationship of love, care, trust, and loyalty. God wanted Noah and his wife and his three sons and their wives to walk, work, and worship hand in hand as they journeyed through life together. The relationship established and built by husband and wife was to serve as the basis for all other relationships upon earth and within the societies and nations of earth. All groups—whether societies or nations—were to walk and work together in love, care, trust, and loyalty.
2. Reproduction establishes the family. Reproduction institutes the rule and principle of one man and one woman for each other. There was to be no separation or divorce—no split families, no children without a father or mother—when God first created man and woman and established the new world order with Noah and his sons.
3. Reproduction builds a much stronger love, trust, and loyalty within man and woman. Love, trust, and loyalty are weakened and destroyed when intimate relationships are carried on with other persons. When love, trust, and loyalty are weakened within the strongest bond known to man, that of the family, they are weakened in all the other relationships of life: at work, at play, and with one’s country.
4. Reproduction teaches man that all people are of one blood, from one source. Therefore, all people—all races and nations—are to live in peace and unity, working together to subdue the earth. There was to be no prejudice, discrimination, violence, greed, selfishness, or war upon earth—not originally, not when God first created man. And within the new world order, it is still God’s wish that men live in love and peace, without prejudice, discrimination, violence, greed, selfishness, or war.
5. Reproduction teaches that man is as important as woman and woman as man, that all succeeding generations of men and women are to be as highly esteemed as the first man and woman were. There is to be no abuse and no enslavement of women or men in God’s creation. Both are involved in the mission of God for the earth.
Donald Grey Barnhouse makes an interesting point. He says that man’s mission to be fruitful “does not refer, merely, to the reproduction of the species, but to fruitfulness in every good work before God (Colossians 1:10). Man is not here on earth to live according to his whim, but to live in accordance with God’s plan” (Genesis, p.61).
(9:2) Man, Purpose; Supremacy— Science— Animals: the new world order established the supremacy of man upon earth.
Note two significant facts.
1. Man’s supremacy over the earth—the great mission of man to subdue the earth—no longer exists, not in a perfect, absolute sense. Note that this Scripture does not mention that man is to subdue the earth. God’s new world order says nothing about man gaining supremacy over the earth. But this was not true with Adam. When God created Adam and Eve, He told them to subdue the earth (Genesis 1:28). This meant that man...
· was to rule over and master the earth.
· was to look after and care for the earth.
· was to investigate, research, and discover the earth’s resources.
· was to develop and use the earth’s resources.
· was to manage and supervise the earth with all its provision and resources.
But when Adam sinned, man’s ability to subdue the earth was marred and weakened—greatly so. Sin corrupted man, weakened his ability to subdue and manage the earth. Since man’s fall into sin, the earth and man are in a rage of violence and suffering...
· Nature runs wild with natural disaster after natural disaster: hurricanes, typhoons, cyclones, tornadoes, floods, volcanic eruptions, earthquakes, dangerous lightning, violent storms, locust plagues, famines, and on and on. Nature constantly runs wild.
· Man runs wild with violent act after violent act: child abuse, wife abuse, husband abuse, parent abuse, rape, assaults, maiming, murder, war, robbery, cheating, stealing, lying, assassination, terrorist acts, arson, and on and on.
· The earth is full of disease, pestilence, and accidents—all causing suffering and destroying life and huge sections of the earth and its resources.
The point is this: the earth—that is, its nature—is far from being under the control of man. It used to be when God first created man, but not now, not since man’s rebellion against God, not since man’s terrible fall into sin. Sin has marred and weakened man’s rule and sovereignty over the earth.
Does this mean that man should not seek to subdue the earth? No! For man’s mind and ability have not been totally destroyed, only corrupted and weakened. Man still has the ability to explore, invent, and develop the science and technology to tackle problems. Man...
· can develop technology to control some elements of the earth.
· can develop laws to control man’s behavior.
· can develop self-improvement training and counseling to help personal development and production.
But man will never be able to totally subdue the earth and himself; never be able to create a perfect environment and nature that is completely free from destruction, corruption, devastation, aging, tragedy, decay, deterioration, and death.
Is there no hope, then, that a perfect earth can ever be achieved? Yes! But not by man. Man’s rule and sovereignty over the earth has been forfeited by sin. Scripture declares that the earth and the evil of man’s nature will be conquered and overcome, but by God, not by man. God has promised to restore man’s sovereignty over the earth, in fact, over the whole universe. How? Through Jesus Christ. Jesus Christ has secured the right to rule and reign over the earth. He is going to return to the earth, establish His government, and restore man to his original position of dominion and sovereignty—right along with Himself.
This is the reason God’s new world order says nothing about man subduing the earth: he can’t, not perfectly, not in an absolute sense. Man no longer rules supremely over the earth, not since he sinned and rebelled against God. Only God can gain supremacy over the earth since sin. Only God can conquer the sin and corruption of the earth and restore perfection to the earth. Only God can regain and restore the supremacy of a perfect earth to man. And this He is doing through His Son, the Lord Jesus Christ. The mission of subduing the earth is now in the hands of God’s Son, not man. But man is to work at subduing and controlling all he can—under Christ and for the glory of Christ.
2. Man’s supremacy over the animals does still exist in the new world order. But the fall of man into sin has radically altered the relationship between animal and man. When God created Adam and Eve, He gave them dominion over the animals. Dominion means to rule over, to master, to control, to manage, to look after and care for. Originally, when God first created the animals and man, there was apparently no savagery among animals. Neither man nor animal ate other animals (Genesis 1:30, cp. Genesis 9:3). Man and animal lived side by side in peace and harmony and, apparently, with some affection for each other—at least among the higher order of animals. But man was the ruler, the dominating force, the leader among all the creatures of the earth.
But note what has happened since the fall and corruption of man and the world. Animals live in a world of savagery, having to struggle for food and fight for survival against other animals. And not only this, but as stated, the relationship between the animals and man has been tragically corrupted by the fall of man. Man would probably have been devoured and done away with long ago by the animal world if not for one thing: in the new world order God put an instinctive fear of man within animals. There is a natural instinct within animals to shrink and draw back from man. Fallen man does have dominion and supremacy over the animal world in the new world order, but it is based upon new terms: fear and terror, not harmony and affection. Man now rules the animal world by fear, not by affection.
Matthew Henry states it well: The horse and ox patiently submit to the bridle and yoke, and the sheep is dumb both before the shearer and before the butcher; for the fear and dread of man are upon them.... Those creatures that are any way hurtful to us are restrained...though now and then man may be hurt by some of them, they do not combine together to rise up in rebellion against man.... What is it that keeps wolves out of our towns, and lions out of our streets, and confines them to the wilderness, but this fear and dread?” (Matthew Henry’s Commentary, Vol.1, p.69).
A new day is coming when the original harmony and affection between animals and man will be restored. God promises a new age and a new day, a new earth and a new world, when perfection and peace shall reign upon the earth. The lamb will lie down with the lion. A renovated earth, a new heavens and earth, is coming.
(9:3-4) Food— Vegetation— Animals, Eating: the new world order established the provision of food for man.
1. Man was given the right to eat the flesh of living animals. When man fell into sin and when the earth suffered the devastation of the flood, the environment and vegetation of the earth apparently suffered terribly.
Þ The ability of the environment to provide the very best atmosphere and nutrients for man’s strength and life was apparently weakened. Man would no longer live as long as he had before the flood. Sin and the flood drastically altered man’s environment, food supply, strength, and life span. The earth could no longer have the environment nor produce the nutrients—the quality of food—that it once had.
Þ The ability of the earth to produce an overabundance of food was bound to have also been limited. The earth was no longer perfect: there was a limit to what the earth would now produce and supply. In addition to its limited supply capabilities, the earth would now suffer natural disasters that would destroy vegetation and food supplies, natural disaster such as flooding, storms, famines, heat waves, dry spells, and a host of other disorders within nature.
This was probably the reason God enlarged man’s food supply—within the new world order—to include animals. Man had been exclusively a vegetarian when he was first created (see note—§Genesis 1:29-30 for more discussion). But now, perhaps for the reason above, and perhaps for other reasons, God allows man to eat the flesh of all animals that live and move, animals such as fish, birds, cattle, and pigs.
Note: later on in history, a distinction would be made between clean and unclean animals for religious and ceremonial purposes, especially among the Jews. But under the new world order, for the purpose of food, man was given the right to use whatever animal he needed for food.
“For every creature of God is good, and nothing to be refused, if it be received with thanksgiving” (1 Tim. 4:4).
2. Man was given the right to continue eating whatever vegetation he desired.
3. God has set one exception to eating animals: man is not to eat an animal with its life—its blood—still in it. Live animals are not to be eaten, nor dead animals with their blood still in them. There are several good reasons for this restriction.
Þ It prevents disease.
Þ It prevents savagery, cruelty to animals.
Þ It teaches a connection between life and the blood.
Þ It reminds man of the blood of the atonement, the blood of the sacrifice, that is necessary for man to be accepted by God. This was definitely one of the reasons why God gave this instruction. This is clearly seen by the reference to the life of the animal being in the blood.
Every time we eat meat, we should think of the blood that was poured out to provide life for us, that is, the nourishment that we might live and not die from starvation. This thought, of course, points toward Jesus Christ, who died for us—shed His blood—that we might live forever.
(9:5) Government— Law— Judicial System: the new world order established government for man. Note what God is doing in these verses: He is establishing the law that is to protect the life of man. He is setting up the death penalty as the most basic law of the new world order. Life is the greatest possession a man has. If his life—the greatest possession he has—is to be protected, then all of his possessions are to be protected, for they are of less value. When God says that man’s greatest possession is to be protected, his life, God is automatically including man’s lesser possessions such as property, justice, and liberty. The greater includes the lesser: the life of man includes his liberty and the justice due him. His life involves all that he is and has. The law of protection involves the whole man: his life, and all that is included in his life. This is the reason God spells out the law governing murder, the taking of a man’s life. If man’s life is to be protected, then everything that involves his life is to be protected. Men are to develop and establish laws to protect all the possessions and the liberty and justice of a person.
The point is this: God is establishing government—laying the seed for government—in this passage. Noah and his sons and the succeeding generations of people were, no doubt, expected to take this most basic law and build both society and government upon it.
Note that both law and government were established by God: law and government are both divine institutions. Therefore, both the law and government are to be obeyed.
Þ Leupold says this:
“By this word [Scripture] government is instituted, this basis institution for the welfare of man. For if man receives power over other men’s lives under certain circumstances [to execute the death penalty upon murderers], then...power over the lesser things is naturally included, such as power over property to the extent of being able to demand various types of work and service as need may arise. Government, then, being grounded on this word, is not by human contract, or by surrender of certain powers, or by encroachment of priestcraft. It is a divine institution” (Genesis, Vol.1, p.333).
Þ James Montgomery Boice says:
“Government is...divinely established. That is, the authority of the state is from God and must be obeyed, save in those areas where from time to time it opposes itself to the greater authority which is God’s” (Genesis, An Expositional Commentary, Vol.1, p.307).
Þ Scripture says:
“Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation. For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same: for he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil. Wherefore ye must needs be subject, not only for wrath, but also for conscience sake” (Romans 13:1-5).
Þ James Montgomery Boice again says:
“There are two errors that people tend to make in regard to human government.
Þ “One is disregard for the state. It is a refusal to recognize its authority, expressed in a scorn of public leaders and a flaunting of perfectly valid laws. This is what Paul is primarily dealing with in Romans.
Þ “The other error is to regard the state more highly than we ought, believing that the government will solve our problems. This is the characteristic error of American democracy, particularly at the present time.”
(Genesis, An Expositional Commentary, Vol.1, p.307. This quote is separated into paragraphs for clarity.)
(9:5-7) Government— Murder— Life, Protection of: the new world order established the protection of life for man. This is a sinful, evil world; therefore, the passions of men must be controlled. Within society, passions are controlled and held in check by law. God knows this; therefore, God established the law protecting man’s life. God instituted the death penalty for the new world order.
Note three significant points.
1. The law governing animals. Animals are important to the earth and to man, to the environment and to nature, but they were created for man. Man is the summit of God’s creation, the primary being who is to carry out God’s purpose for the universe. Therefore, if an animal attacks and kills a person, the animal is to be put to death. Justice is to be executed upon the animal. Savage attacks by animals upon people are not to be allowed.
2. The law governing murderers. Wilful murderers are to face two judgments. Note exactly what Scripture says about capital punishment.
a. God Himself will punish murderers (Genesis 9:5c).
The Hebrew says: “At the hand of every man’s brother I will demand the life of man” (The Interlinear Bible, Vol.1, Translated by Jay P. Green, Sr. Grand Rapids, MI: Baker Book House, p.20).
Matthew Henry says:
“The righteous God will certainly [execute justice] for blood, though men cannot or do not. One time or other, in this world or in the next, he will both discover concealed murders, which are hidden from man’s eye, and punish avowed and justified murders, which are too great for man’s hand” (Matthew Henry’s Commentary, Vol.1, p.70).
b. Men are to execute justice upon murderers. Wilful murderers are to be punished by judges and jurors of men (Genesis 9:6).
“Whoever sheds man’s blood, by man shall his blood be shed” (Genesis 9:6).
Again, Matthew Henry has an excellent comment:
“By man shall his blood be shed, that is, by the magistrate, or whoever is appointed or allowed to be the avenger of blood. There are those who are ministers of God for this purpose, to be a protection to the innocent, by being a terror to the malicious and evil-doers, and they must not bear the sword in vain, Romans xiii. 4 [Romans 13:4].... Wilful murder ought always to be punished with death. It is a sin which the Lord would not pardon in a prince (2 Kings xxiv. 3, 4 [2 Kings 24:3-4]), and which therefore a prince should not pardon in a subject” (Matthew Henry’s Commentary, Vol.1, p.70).
3. There are two strong reasons why murder is to be punished.
a. Man’s value: man is of the highest value; he is made in the very image of God. This means a most significant thing:
Þ A person is to bear the image of God upon earth. He is to let God live within him, within his body, let God live and move and have His being within him. The person is to think, speak, and behave—let God think, speak, and behave within him—just like God would if God were walking within his body. The person is to bear and to live out the image of God upon earth.
Þ Now, to kill a person is to remove the image of God from the earth. It is just like removing God from the earth. Imagine a world without God, without His presence, love, care, concern, knowledge, and strength. To kill a person removes the person from the earth. All that he is, all that he was and could contribute to the earth and society, and all of his love, care, concern, knowledge, strength, and contributions are removed from the earth. When a person is murdered, a part of God’s very own image is removed from the earth. In a sense, when a person is murdered and taken from the earth, there is less of God’s image upon the earth. All that the person could have contributed to society and the earth is lost forever.
Murder is a serious offense to God, the most serious. Man is created in the very image of God. Therefore, if man is murdered, justice is to be executed. The murderer is to be put to death. The death penalty is to be enacted.
b. Man’s purpose also necessitates that a murderer be punished. Man’s basic purpose upon earth is to repopulate the earth, to continue producing people to fellowship with God, to worship and serve God. This does not mean that man is to overpopulate the earth, only that he is to keep it populated. If the savagery of men eliminated the human race, there would be no human beings left to fellowship with God, to worship or serve God. Thus, the primary purpose of man is to continue the human race, to continue producing and leading people to God. Note that the murderer acts against the great purpose of man: murder destroys human life, eliminates a person’s fellowship, worship, and service of God upon earth. This is the reason the murderer must be executed: he must not be allowed to take other lives, to destroy God’s purpose for man, that of fellowshipping with God and of producing other followers of God.
Noah and the New Beginning (Part 2): God Established a New Covenant with Man—The Noahic Covenant, 9:8-17
God’s covenant with Noah and his descendants displays many of the characteristics of subsequent covenants which God had made with man. For this reason, we shall highlight some of the covenant’s more obvious features.
(1) The Noahic Covenant was initiated and dictated by God. The sovereignty of God is clearly seen in this covenant. While some ancient covenants were the result of negotiation, this one was not. God initiated the covenant as an outward expression of His purpose revealed in Genesis 3:20‑22. God dictated the terms of the covenant to Noah, and there was no discussion.
A friend of mine owned a car that was ‘on its last leg.’ With my encouragement, he went to a car lot to find something more dependable. He found a car which showed promise but decided to give the matter more deliberation. When he got into his old car to leave, it wouldn’t start. As you can imagine, my friend was in no position to bargain. He took the other car without any negotiation concerning the price. That was precisely the situation of Noah. And I might add, would we dare to question God’s terms today? I think not!
(2) The Noahic Covenant was made with Noah and all successive generations: “And God said, ‘This is the sign of the covenant which I am making between Me and you and every living creation that is with you, for all successive generations;’” ( Genesis 9:12).
This covenant will remain in force until the time when our Lord returns to the earth to cleanse it by fire (II Peter 3:10).
(3) This is a universal covenant. While some covenants involve a small number, this particular covenant includes “all flesh.” That is, all living creatures, including man and animals:
Now behold, I Myself do establish My covenant with you, and with your descendants after you; and with every living creature that is with you, the birds, the cattle, and every beast of the earth with you; of all that comes out of the ark, even every beast of the earth (Genesis 9:9,10).
(4) The Noahic Covenant is an unconditional covenant. Some covenants were contingent upon both parties carrying out certain stipulations. Such was the case of the Mosaic covenant. If Israel kept the law of God, they would experience the blessings and prosperity of God. If not, they would be expelled from the land (Deuteronomy 28). The blessings of the Noahic covenant were not conditional. God would give regularity of seasons and would not destroy the earth by a flood simply because He said so. While certain commands were given to mankind in verses 1‑7, these are not viewed as conditions to the covenant. They are technically not included as a part of the covenant.
(5) This covenant was God’s promise never again to destroy the earth by a flood: “and I will remember My covenant, which is between Me and you and every living creature of all flesh; and never again shall the water become a flood to destroy all flesh” (Genesis 9:15).
God will destroy the earth by fire (II Peter 3:10), but only after salvation has been purchased by the Messiah and the elect are removed, even as Noah was protected from the wrath of God.
(6) The sign of the Noahic Covenant is the rainbow:
I set My bow in the cloud, and it shall be for a sign of a covenant between Me and the earth. And it shall come about, when I bring a cloud over the earth, that the bow shalt be seen in the cloud and I will remember My covenant, which is between Me and you and every living creature of all flesh; and never again shall the water become a flood to destroy all flesh (Genesis 9:13‑15).
Every covenant has its accompanying sign. The sign of the Abrahamic Covenant is circumcision (Genesis 17:15‑27); that of the Mosaic Covenant is the observance of the Sabbath day (Exodus 20:8‑11; 31:12‑17).
The “sign” of the rainbow is appropriate. It consists of the reflection of the rays of the sun in the particles of moisture in the clouds. The water which destroyed the earth causes the rainbow. Also, the rainbow appears at the end of a storm. So this sign assures man that the storm of God’s wrath (in a flood) is over.
Most interesting is the fact that the rainbow is not designed so much for man’s benefit (in this text, at least) but for God’s. God said that the rainbow would cause Him to remember His covenant with man. What a comfort to know that God’s faithfulness is our guarantee.
(9:8-17) Introduction: the flood was the most horrible of tragedies. Every living thing upon earth was wiped out except one small family—eight persons—and a boat load of animals. The trauma of witnessing such a scene must have been one of the most terrifying experiences possible.
Þ Imagine the trauma of living through a torrential rain that lasted 40 days and 40 nights—never a break in the rain—a rain so heavy and thick that a person could not see his hand in front of his face.
Þ Imagine the trauma of experiencing all the subterranean waters breaking loose from volcanic eruption after volcanic eruption, all the subterranean waters lying right underneath the crust of the earth bursting loose, shooting upward, and rushing madly about flooding the earth (Genesis 7:11).
Þ Imagine the trauma as the fact gradually dawned upon Noah and his dear family: their family was the only surviving family upon earth. All others had perished because they had cursed God, rejected and rebelled against Him, and refused to follow and obey Him.
Þ Imagine the trauma of living upon the boat for a whole year, of having a whole year to think about righteousness, sin, death, and the judgment of God.
Þ Imagine the trauma of knowing that you are a sinner and that God judges sin, judges sin beyond any question. Noah knew this. How then could he know that God would not rise up and judge him and his dear family when they sinned in the future, judge them as He had just done all other sinners? The trauma of such attacking thoughts must have stricken the survivors with terror.
Left only to themselves, Noah and the survivors would have been terrified; they would have lived in constant fear and terror. But they were not left to themselves: God was with them. God loved Noah and his dear family, loved them because they had trusted Him and were true followers of God.
Þ God cared about them, about their needs. God knew about their apprehension and fear, knew about the uneasiness, uncertainty, and insecurity that often attacked their hearts.
Þ God knew that Noah and his dear family needed one thing above all else: assurance—the assurance that the terrifying tragedy of the flood would never again take place. They needed to know, beyond a shadow of a doubt, that they and their seed would survive and replenish the earth. This assurance is just what God gives. This is the great subject of this passage: “Noah and the New Beginning (Part 2): God Established a New Covenant With Man.”
1. The author of the covenant (v.8).
2. The recipients of the covenant (v.9-10).
3. The covenant itself (v.11).
4. The sign of the covenant: the rainbow (v.12-16).
5. The assurance of the covenant: God and His Word (v.17).
(9:8) Covenant: note the author of the covenant. The author is God and God alone. Usually a covenant is an agreement between two parties. Each party agrees to do something; thereby a covenant of behavior is established between them. But not in this case, not in the Noahic covenant. In this covenant—the Noahic covenant—the promise of God will be fulfilled no matter what Noah and the rest of mankind do. This is what might be called...
· a one way covenant
· an unconditional covenant
· a covenant of promise
· a covenant of grace
Neither Noah nor any other person has to do anything in order to receive this promise of God. The Noahic covenant is an unconditional covenant, a covenant of promise, a covenant of grace, a covenant that is established and set up by God no matter how man behaves. God and God alone established the Noahic covenant. Note how clearly this is brought out:
Þ behold, I establish my covenant” (Genesis 9:9).
Þ “I will establish my covenant” (Genesis 9:11).
Þ “The covenant which I make” (Genesis 9:12).
Þ “I will remember my covenant” (Genesis 9:15).
Þ “The covenant, which I have established” (Genesis 9:17).
Again, this covenant—the Noahic covenant—is established by God and by God alone. No man had anything to do with setting up this covenant or promise of God.
(9:9-10) Covenant, Noahic: note the recipients of the covenant. God gave this promise, this covenant...
· to Noah and his sons.
· to their seed or descendents. (Remember, the word seed is the Biblical term for descendent and refers to all the descendents of Noah. This means that the Noahic covenant was given to the whole human race, for Noah stood at the head of the human race, as the father of all who were yet to be born upon the earth. All the seed—all of the human race—are traced back to Noah. But also remember this most important fact: when the word seed is used in connection with the promises or covenants of God, it is singular and refers primarily to the promised Savior or Messiah of the world, the Lord Jesus Christ Himself. Scripture itself tells us this [cp. Gal. 3:16]).
· to all animals.
This is a most wonderful fact: it means that the Noahic covenant is given to every living being upon earth, both man and animal. It means that we who live today—all of us—are the recipients of the Noahic covenant. These great promises of God are given to us and to all our children, even those who are yet to be born. These great promises are even given to the animals of the earth. What are the promises? What is the Noahic covenant established by God with us and the earth? This is the discussion of the next point.
3. (9:11) Covenant, Noahic— Flood, The Great— Promises: note the covenant itself. There were at least two, perhaps three, parts to the covenant.
1. The covenant was God’s own personal covenant, a covenant that already existed, that God had already established with man. This is seen in three facts.
a. God called the covenant “My covenant.” The words “my covenant” point to a covenant that already existed, that had already been established (“The Pulpit Commentary,” Vol.1, p.143).
b. Note the word established (qum). The Hebrew word can mean to fulfill, to carry out, to continue, or to keep (Victor Hamilton. The Book of Genesis, p.316). God could be saying that He was fulfilling and carrying out His own personal covenant, the covenant already established with man.
Now, to what covenant was God referring? There was only one major covenant existing prior to Noah: the covenant of the promised seed which had first been given to Adam.
Keep in mind the terrifying experience Noah had been through and his great need for assurance, his great need to feel safe and secure. God was now giving Noah great assurance, assuring Noah that he was counted godly and acceptable to God. In addition, God was reminding Noah of the earlier promise He had made, that Noah was to be a direct descendent of the promised seed, that he and his seed were to be the godly line through whom the Savior of the world was to come. (See note—§Genesis 6:18 for more discussion.)
c. There is a third fact that points to the promised seed being a part of God’s covenant with Noah. Standing there, Noah was the only living father upon earth. All other fathers had been destroyed in the flood. Noah stood as the father—the head—of the whole human race, as the father of all succeeding generations. It is almost impossible, if not totally impossible, to think that God would not cover His great promise with Noah, the promise or covenant of the promised seed, of the coming Savior to the world. God loves man too much—loved Noah too much—not to give the only surviving man upon earth the great assurance of salvation, the great hope of the coming Savior. God had given the assurance of the promised seed to Adam right after Adam had experienced his terrifying fall into sin. Why not now give the same assurance to Noah right after his terrifying experience?
The evidence of the verse points strongly to God doing just this. When God said, “I will establish [fulfill, continue, and carry out]—my covenant with you,” He was most likely talking about the covenant of the promised seed. When Noah heard these words, his heart must have been flooded with great peace and security, for he knew...
· that he was acceptable to God.
· that God was looking after and caring for him in a very special way.
· that God had chosen him for a great purpose, that of bearing the promised seed, the line through whom the Savior of the world would come.
2. The covenant was also the promise to never again destroy the earth with a universal flood. The Pulpit Commentary says this is but an enlargement of the covenant of the promised seed (the Adamic covenant). The covenant with Noah assures the continuation of the earth and of man so that God can fulfill His covenant of the promised seed (“The Pulpit Commentary,” Vol.1, p.143). The promise of the seed necessitated a safe earth for the survival and continuation of the human race. People had to survive upon earth for God to fulfill His covenant with Adam and Eve, the promise to send the Savior to the world.
Note that this part of the covenant with Noah said two things:
Þ Never again will all flesh—all life—be destroyed by a universal flood.
Þ Never again will the earth itself be destroyed by a universal flood.
Noah could ask for no greater assurance, no greater safety and security than this. As has been seen in the Introduction, Noah needed great assurance, for the flood had been a terrifying experience for him and his dear family (see Introduction note—§Genesis 9:8-17). God knew that they needed assurance to feel safe and secure as they marched forth into the new world. Noah needed to feel perfectly safe and secure...
· in order to function as a normal human being, emotionally stable and settled.
· in order to fulfill the will and purpose of God for man and the earth.
· in order to carry on life to the fullest.
God knew that Noah needed this kind of assurance, this kind of emotional security. This is the very reason God established this great covenant with Noah:
Þ a covenant that promised never again to destroy the earth with a universal flood.
Þ a covenant that was to fulfill and continue God’s own personal covenant with man, the great promise of the promised seed, the Savior of the world.
Remember, this covenant was given to the whole human race, to us all. We can have the same assurance, the same emotional safety and security that Noah experienced.
1) We can have assurance, feel safe and secure, that the earth will never again be judged and destroyed by a universal flood nor by any other worldwide disaster. Natural disasters will happen on a local basis: people and property will be destroyed here and there by floods, tornados, hurricanes, earthquakes, famine, and other natural disasters. But a universal flood—a worldwide natural disaster—will never again wipe out every living soul upon earth, not until the end time, the final judgment of the earth. People will be upon the earth as long as the earth stands.
2) We can have assurance, feel safe and secure, that the promised seed has come. Jesus Christ is the Savior of the world. Jesus Christ will do for us what He did for Noah: save us both now and eternally, save us from sin and death. But, just as a drowning man has to call and then reach up for someone to save him, so we have to call and reach up for the Lord. We have to call upon the Lord to save us; we have to take the hand of the Savior and follow Him in order to be saved. The promised seed, the Lord Jesus Christ, does not automatically save us. We choose whether or not to be saved; we choose whether or not to let Him save us. We can have assurance, feel safe and secure, if we call upon Him and let Him save us.
3) We can have assurance, feel safe and secure, against the terrible day of judgment to come, the judgment of the end time. We can know that we have eternal life, that we shall never die, but that we shall live with God forever and ever.
3. The covenant might also include the points covered in the New World Order established by God in the former outline. Many commentators do include the provisions covered there in the Noahic covenant.
Þ The regulation of seasons (Genesis 8:22 cp. Genesis 9:11).
Þ The mission of man: to repopulate the earth (Genesis 9:1, 7).
Þ The supremacy of man: to rule over the earth (Genesis 9:2).
Þ The provision of food for man (Genesis 9:3-4).
Þ The establishment of human government and of capital punishment (Genesis 9:5-7).
In summary, note that God’s covenant covers only a universal flood, not a local flood here and there upon earth. There have been and still will be local floods that destroy both lives and property so long as we live in a corruptible world where nature sometimes runs wild.
Note also that the Noahic covenant stands as strong evidence against all local flood theories. The local flood theories hold that The Great Flood was a local flood that covered only Noah’s local community or some larger but limited area. But note this: the covenant spelled out in Genesis 9:11 deals with a universal flood or else it is meaningless. How could the covenant be a promise that there would never again be a local flood to destroy the earth? There have been many local floods and many lives and properties destroyed by local floods down through history. As stated, the covenant itself gives evidence—strong evidence—that The Great Flood was just that, a great flood, a universal flood that wrecked the whole earth.
(9:12-16) Covenant, Noahic— Rainbow— Promises: note the sign of the covenant, the rainbow.
1. The rainbow is a sign given to all generations. It was not just a sign given to Noah and his family; it was a sign given to all of us, to all generations of people.
2. The rainbow is a sign set in the clouds by God Himself, set there for the purpose of being a sign of His great covenant with Noah and mankind.
a. Note that the rainbow is set in the clouds by God Himself. God Himself created the laws of nature that caused the rainbow to form. Picture a thunderstorm, the kind that usually comes in late afternoon in most lands. Imagine its thunderous roar and flashing lightning, the apprehension—sometimes fear—that strikes most hearts because of its dangerous winds and lightning. The rainbow appears after the storm when the rays of sunlight break through the clouds and the most beautiful colors are reflected in the breaking clouds, colors that form a bow across the sky.
The rainbow is a sign—a promise—set in the clouds by God Himself. The laws of nature that cause the rainbow to form were established and set in motion by God.
But, when did the rainbow first appear? After the flood or before the flood? Did The Great Flood cause violent changes in the atmosphere and cloud formations of the earth?
Þ If so, then the rainbow most likely appeared first in the days of Noah.
Þ If not, then the rainbow most likely already existed, and God simply pointed to it and made it a sign. God would simply be giving it a new meaning, a new significance, in the eyes of man.
b. Note that the rainbow is a sign that God will never again destroy the earth with a universal flood, a sign given to all generations (Genesis 9:12). The fact that God gave a sign to back up his covenant shows just how terrorized Noah was. Again, just imagine having witnessed the destruction of the whole earth by a torrential rain and the volcanic eruption of all the subterranean waters of the earth. Imagine your thoughts of God, of sin, and of judgment—how you would cry out for mercy—as you float around upon the waters in a barge-like boat for a whole year. Then imagine standing upon the earth alone, with no one except your own small family of eight persons. All of your friends and neighbors—all of your fellow human beings and all animals—were drowned and gone. Only you and your small family survived. Terror, fear, apprehension, wondering, and questioning would fill your soul and being. This was Noah. This was the reason he needed assurance from God. Noah was just what we would have been, literally terrorized. He needed to be reassured time and again by God that he would not suffer the judgment of God, never again, not like he had just witnessed.
This is what God was doing with the rainbow: giving Noah a double assurance of safety and security. God had just given him the assurance of His covenant of promise; now God, in mercy, gave Noah a double assurance, a sign that he nor his seed (descendents) would ever again experience the judgment of God in a universal flood. This is what the rainbow is all about: it is a sign of assurance, of safety and security, that never again will God judge the earth with a universal flood. Never again will all men be wiped off the face of the earth by a natural disaster such as the great and terrifying flood. The rainbow is God’s sign—His assurance—that the earth as a whole will never again be destroyed, not until the end time. Between now and the end of the world, large masses of people will continue upon the earth and will still have time to repent and turn to the promised seed of God, the Savior of the world. This is what the rainbow signifies: God’s mercy upon man and the earth, God’s mercy upon the corruptible earth and all the generations of sinful men.
3. The rainbow is a sign to provoke remembrance of the covenant and of the flood and its judgment by God. Note that God says He always remembers His covenant when the rainbow appears in the sky. God never forgets His covenant, but when the rainbow appears, He especially remembers the terrifying judgment of the flood and the great covenant He has made with man.
The point is this: we too should remember, but we often fail. Too often, when the rainbow appears, we just admire and point out its beauty and quickly move back to whatever we were doing. This, however, is not the purpose for which God gave the rainbow. God gave the rainbow for a sign...
· that we would remember and think upon the terrible judgment that fell upon the earth.
· that we would remember His great covenant, that never again would He judge the earth with a torrential flood.
· that we would remember the great mercy of God to sinful man, that He will save us if we will repent and turn to the promised seed and Savior, the Lord Jesus Christ.
4. The rainbow is a sign to provoke remembrance that the covenant is everlasting (Genesis 9:16). God will always remember this one thing:
Þ as long as the earth stands, all living creatures are safe from having to face a worldwide judgment from God. Life upon earth will never be wiped out, not completely, not fully, not by a flood nor by any other natural disaster. The species of both animal and man will continue to live upon the earth until God is ready to end human history and bring all men into final judgment.
The point is this: God remembers His covenant, that it is everlasting. The rainbow is a sign that He remembers.
We too should remember the terrifying judgment of God, in particular this fact: we can escape the final judgment of God as long as we are still living and turn to the promised seed, the Savior of the world, the Lord Jesus Christ.
(9:17) Assurance— Word of God: note the assurance of the covenant: God and His Word. This is the purpose of this verse: to give Noah and us absolute assurance—perfect safety and security—that His covenant is true. Note the words, “God said.” The covenant is assured...
· by God Himself
· by God’s Word
No greater assurance could stand behind a covenant. God’s promise that He would establish (fulfill, continue, and carry out) His covenant upon earth is assured.
Þ God has already sent the promised seed and Savior to earth, the Lord Jesus Christ.
Þ God has not judged and destroyed the earth with a universal flood, not since Noah’s day, and He never will.
In fact, no universal judgment will fall upon the earth that will destroy all life, not until the final end and judgment of the universe. That day is coming, but until then, any person living upon the earth has the opportunity of repenting and turning to the promised seed and Savior of the world, the Lord Jesus Christ.
This great covenant, the Noahic covenant, is assured. It shall stand fast until the end of the world. Both God and His Word give us this assurance.
“For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law [God’s Word], till all be fulfilled” (Matthew 5:18).
“Heaven and earth shall pass away, but my words shall not pass away” (Matthew 24:35).
“For ever, O LORD, thy word is settled in heaven” (Psalm 119:89).
“The grass withereth, the flower fadeth: but the word of our God shall stand for ever” (Isaiah 40:8).
“But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you” (1 Peter 1:25).
Noah and the Human Race: The Future of the Human Race Foretold, 9:18-29
(9:18-29) Introduction: this event of Scripture took place years after The Great Flood, probably several decades later. We know this because Canaan, the son of Ham, had already been born. When Noah and his three sons disembarked from the ark, the sons had no children. Canaan was the fourth son of Ham (Genesis 10:6), and he is already old enough to have apparently chosen to live an ungodly life. He was probably an adult, for it is unlikely a child would be cursed for irresponsible behavior (a child is usually corrected and taught, not cursed) (Genesis 9:25). All this points to this prophecy of the human race taking place during the later years of Noah’s life.
Noah stood at the head of the human race. He had produced the branches that were to bring forth all the races of the earth. This is the captivating subject of this passage: “Noah and the Human Race: The Future of the Human Race Foretold.”
1. The branches of the human race are given (v.18-19).
2. The sin and failure of the human race was continued (v.20-23).
3. The future of the human race was predicted (v.24-27).
4. The death of the human race was demonstrated (v.28-29).
(9:18-19) Race, Human— Mankind— History— Population— Forefathers— Humanity: the branches of the human race are given. Noah had three sons:
Þ Shem
Þ Ham
Þ Japheth
These three sons stand at the head of the three main branches of the human race. All the races and people of the earth can be traced back to one of these three branches. The races of the earth can look back at these three branches and find the very beginning of their...
· racial heritage
· roots
· heredity
· ancestry
· history
Note how clearly this is stated: the three branches produced the races that populated and spread out over the whole earth (Genesis 9:19). Shem, Ham, and Japheth gave rise to everyone who lives today, to all the races and people of the earth. After The Great Flood, the earth was repopulated by these three sons of Noah, sons who formed the three great branches of the human race.
This means that the human race—all people and all nations—have come from one source. All races are tied and bound together by a common ancestor. The unity of the human race is a fact; the universal brotherhood of man is a living reality. There should be no prejudice, discrimination, or classes among us. We are all brothers and sisters, bound together by a common ancestor. We are, therefore, to love one another, to practice brotherly love.
For