Table of Contents
An Exposition on the
FIRST TEN CHAPTERS OF GENESIS
And Part of the Eleventh
by John Bunyan
CHAPTER VIII.
Ver. 1. 'And God remembered Noah, and every living thing, and all the cattle that was
with him in the ark; and God made a wind to pass over the earth, and the waters asswaged.'
Moses having thus related the judgment of the waters, as they respected the drowning of
the world, and so typed forth the last judgment: he now returneth to speak of them more
largely, as they were a type of the persecution and afflictions of the church, and so
sheweth how God delivered Noah from the merciless violence of the waves thereof.
'And God remembered Noah.' This word remembered is usual in scripture; both when God is
about to deliver his people out of affliction, and to grant them the petition which they
ask of him. It is said, 'God remembered Abraham; and sent Lot out of Sodom' (Gen 19:29);
that he remembered Rachel, and hearkened to her (30:22); that he also remembered his
covenant with Abraham, when he went to bring Israel out of their bondage (Exo 2:24).
Hence note, that Noah was not both in an afflicted and a praying condition; afflicted
with the dread of the waters, and prayed for their asswaging. It is a question accompanied
with astonishment, How the ark being of no bigger an hull or bulk should contain so many
creatures, with sustenance for them? And verily, I think that Noah himself was put to it,
to believe and wait for so long a time. But God remembered him, and also the beasts, and
every living thing that was with him, and began to put an end to these mighty afflictions,
by causing the waters to asswage.
'And God made a wind to pass over the earth.' The waters being here a type of
persecutors and persecution: this wind was a type of the breath of the Lord's mouth, by
which he is said to slay the wicked. 'He shall smite the earth with the rod of his mouth,
and with the breath of his lips shall he slay the wicked' (Isa 11:4). It was a wind also
that blew away the locusts of Egypt (Exo 10:19), which locusts were a type of our
graceless clergy, that have covered the ground of our land. *
* 'A graceless clergy'!! So numerous as to cover
the ground of our land!! How awful a fact--taking the name of God on polluted lips, and
professing to teach what they do not comprehend. Men in a state of rebellion against
heaven, calling upon others to submit to God's gospel. Solemn hypocrites, fearful will be
your end.--Ed.
Again the kingdom of Babel was to be destroyed by a destroying wind, which the Lord
would send against her (Jer 51:1,2), which Paul expounds to be by the breath of the Lord's
mouth, and by the brightness of his coming. This wind therefore, as I said, was a type of
the breathing of the Spirit of the Lord, by which means these tumultuous waves shall be
laid over, and God's ark in a while made to rest upon the top of his mountain (2 Sam
22:19). For by the breath of the Lord the earth is lightened, and by this lightning coals
are kindled; 'yea, he sent out his arrows and scattered them, and he shot out lightnings,
and discomfited them. Then the channels of waters were seen, and the foundations of the
world were discovered at thy rebuke, O Lord, at the blast of the breath of thy nostrils'
(Psa 18:14,15). 'And God made a wind to pass over the earth, and the waters asswaged.'
That is, in New Testament language, the afflictors and afflictions of the church did cease
and decay, and came to nought.
'And the waters asswaged': To wit, by the blowing of this wind, wherefore, as this wind
did assault the waters, so it did refresh the spirit of this servant of God, because by it
the affliction was driven away. Thus then by the wind of the Lord were these dry bones
refreshed, and made to stand upon their feet (Eze 37:9,10).
'And God made a wind to pass over.' And God made it; when God blows, the enemies of his
truth shall pass away like waters that fail.
Ver. 2. 'The fountains also of the deep and the windows of heaven were stopped, and the
rain from heaven was restrained.'
By these words we see, that when the church of God is afflicted, both heaven and hell
have their hand therein, but so as from a differing consideration, and to a diverse end.
From heaven it comes, that we may remember we have sinned, and that we may be made white,
and tried (Dan 11:35); but from hell, from the great deep, that we might sin the more, and
that we might despair, and be damned (Job 1:11; 2:5).
'And the fountains of the great deep.' When God begins to slack and abate the
afflictions of his church, he rebukes, as it were first, the powers of hell; for should he
take off his own hand, while they have leave to do what they list, the church for this
would be worse not better: But first he rebuketh them: 'The Lord rebuke thee, O Satan,'
that's the first; and then he clothes them 'with change of raiment' (Zech 3:1-5): The
fountains of the great deep were stopped, and then the bottles of heaven (Gen 15:14).
'And the rain from heaven was restrained,' or held back, or made to cease. Afflictions
are governed by God, both as to time, number, nature and measure. 'In measure when it
shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of his east
wind' (Isa 27:8). Our times therefore, and our conditions in those times, are in the hand
of God; yea, and so are our souls and bodies, to be kept and preserved from the evil,
while the rod of God is upon us (Jer 15:1-3).
Ver. 3. 'And the waters returned from off the earth continually: and after the end of
the hundred and fifty days the waters were abated.'
The verse before doth treat of the original, the fountains of the deep, and the windows
of heaven, that they were shut, or stopped; which being done, the effect beginneth to
cease. Hence note, that case and release from persecution and affliction cometh not by
chance, or by the good moods, or gentle dispositions of men, but the Lord doth hold them
back from sin, the Lord restraineth them. It is said 'the Lord stirred up the adversaries
of Solomon' (1 Kings 11:14,23). Again, when the Syrians fought against Jehoshaphat, 'the
Lord helped him, and God moved them to depart from him' (2 Chron 18:31). The Lord
sent the flood, and the Lord took it away.
'And the waters returned from off the earth continually.' When God ceaseth to be angry,
the hearts and dispositions of the adversaries shall be palliated, and made more flexible.
It is said, when the afflictions of Israel were ended in Egypt, the hearts of the people
were turned to pity them; yea, he caused them 'to be pitied of all those that carried them
captives' (Psa 106:46).
When you see therefore, that the hearts of kings and governors begin to be moderated
toward the church of God, then acknowledge that this is the hand of God. 'I,' saith he,
'will cause the enemy to entreat thee well in the time of evil, and in the time of
affliction' (Jer 15:11). For by waters here are typed out the great and mighty of the
world, by the flowing of them, their rage; and by their ebbing and returning their
stillness and moderation.
'And the waters returned.' That is, to the sea (Gen 1:9,10). 'He gathereth the waters
of the sea together as an heap: he layeth up the depth in store houses' (Psa 33:7).
By 'gathering up,' the persecutors may be understood, his gathering them to their
graves, as he did Herod, who stood in the way of Christ (Matt 2:19,20). And as he did
those in Ezekiel, who hindered the promotion of truth, and the exaltation of the gospel
(31:14).
'And after the end of the hundred and fifty days the waters were abated.' These words
then imply, that for so long time, Noah, and the church with him, were to exercise
patience. They also show us, That when the waters are up, they do not suddenly fall: They
were up four hundred years, from Abraham to Moses (Gen 15:13). They were up threescore and
ten years in the days of the captivity of Babylon (Jer 25:12; Zech 1:12). They were up ten
mystical days in the persecution that was in the days of Antipas (Rev 2:10). And are to be
up forty and two months, in the reign, and under the tyranny of antichrist (13:5). But
they will abate; the house of Saul will grow weaker; yea, they shall be gathered to their
sea, and shall be laid in the pit; yea, they shall not be on the earth, when God shall set
glory in the land of the living (Eze 26:19-21).
Ver. 4. 'And the ark rested in the seventh month, on the seventeenth day of the month,
upon the mountains of Ararat.'
These instances therefore were a type of Christ, the munition of rocks (Isa 33:16), who
is elsewhere called, the mountain of the Lord's house (Micah 4:1); the rock upon which he
will build his church, and the gates of hell shall not prevail against it (Matt 16:18).
For after the ark had felt the ground, or had got settlement upon the tops of these
mountains; however, the waters that came from the great deep, did notwithstanding, for
some time, shake, and make it stir, yet off from these mountains they could not get it
with all their rage and fury. It rested there; these gates of hell could not prevail. But
mark, it did rest on these mountains almost a quarter of a year, before any ground
appeared to Noah. A right figure of saving faith; for that maketh not outward observation
a ground and foundation for faith, but Christ the rock, who as to sense and feeling is at
first quite out of sight. Hence the hope of the godly is compared to the anchor of a ship,
which resteth on, or taketh hold of the rock that is now invisible under the water, at the
bottom of the sea (Heb 6:19).
This then should learn us to stay on the Lord Jesus, and there to rest when the waters
have drowned all the world, and when all the mountains and hills for help are as if they
were cast into the midst of the sea.
That is an excellent saying of the prophet, 'God is our refuge and strength, a
very present help in trouble. Therefore will not we fear, though the earth be removed, [as
now it seemed] and though the mountains be carried into the midst of the sea; Though
the waters thereof roar and be troubled; though the mountains shake with the
swelling thereof. Selah' (Psa 46:1-3).
Ver. 5. 'And the waters decreased continually until the tenth month: in the tenth month,
on the first day of the month, were the tops of the mountains seen.'
In the third verse we read, that after an hundred and fifty days' flood, the waters
returned; that is, began to return, from off the earth: Which beginning of their return,
was, because that God had mercifully remembered the prayer and affliction of Noah. Again,
in this verse we read, that from the day that the ark did rest upon the mountains of
Ararat, the waters decreased continually. Now the resting of the ark on the mountain, was
a figure of our trusting on Christ. Hence it follows, that the tumults and raging of the
mystical waters, are made to decrease by the power of faith: 'This is the victory, even
our faith' (1 John 5:4). As it is also said of Moses, 'By faith they passed through the
Red sea' (Heb 11:29). But above all take that as most pertinent, 'Through faith they
subdued kingdoms, - stopped the mouths of lions, - and turned to flight the armies of
aliens' (Heb 11:33,34). Here you see faith made the waters decrease; it took away the heat
and rage of the adversary.
'And the waters decreased continually until the tenth month, [another period of time,]
and in the first day of the tenth month were the tops of the mountains seen.' These
mountains were before the flood, a type of the hope of the hypocrites, and therefore then
were swallowed up, fifteen cubits under the waters. But now, methinks, they should be a
figure to the church of some visible ground of deliverance from the flood; for almost
three months the ark did rest on the invisible mountains of Ararat. But now are the tops
of the mountains seen: A further sign that the waters were abated; and a ground, that at
length they would be quite dried up. Let these mountains then be types of the high and
mighty, which God is used to stir up to deliver his church from the heat and rage of
tyranny and persecution, as they are often termed and called in scripture, the mountains
of Israel, for this very end. So then, from our thus considering the mountains, Two things
we are taught thereby.
1. That when the great ones of this world begin to discover themselves to the church,
by way of encouragement, it is a sign that the waters are now decreasing. Or thus: When
God lets us see the tops of the mountains, then we may certainly conclude, that the rage
of the waters abate.
Doubtless when God made promise of raising up Josias to Israel, in Canaan (1 Kings
13:1-3); and of raising up for them Cyrus, in Babylon (Isa 45; Eze 1:1-3). The thus
appearing of the tops of these mountains, was comfort to the church in her day of
affliction.
2. This should teach us while we are in affliction, to look this way and that, if it
may be that the tops of the mountains may be seen by us (1 Sam 11:1-3). For though it be
too much below a Christian to place his confidence in men, yet when God shall raise up
Josias or a Cyrus, we may take encouragement at this working of God. Therefore is that in
the Psalms read both ways, shall I look to the mountains? 'I will lift up mine eyes unto
the hills, from whence cometh my help. Yet so, as that he would also conclude his help did
come from the Lord' (Psa 121:1,2). So then, we must take heed that we look not to the
mountains [alone]. Again, it is our wisdom 'to look to the mountains': only look not to
them but when God discovers them. Look unto them if God discovereth them; yet then but so
as means of God's appointing. But again, God doth not let us see the hills for our help,
before we have first of all seen them drowned. Look not to them therefore while the water
is at the rising; but if they begin to cease their raging, if they begin to fall, and with
that the tops of the mountains be seen, you may look upon them with comfort, they are
tokens of God's deliverance.
Ver. 6. 'And it came to pass at the end of forty days, that Noah opened the window of
the ark which he had made.'
These forty days seem to commence from the discovery of the tops of the mountains.
Wherefore he did not presently go out of the ark, but stayed there above fourteen days
still, signifying unto us, that we must not be therefore delivered so soon as the tops of
the mountains are seen, but may yet be assaulted with the waters of the flood, days, and
weeks, and months, &c.
When Moses was sent to deliver Israel, they came not presently out of Egypt; neither
seemed their burthens ever the light to sense or feeling, though faith indeed did see the
end (Exo 5:15-23). Again, When he had brought them forth of Egypt, they came not in a day,
or a month, to Canaan; but, saith the Holy Ghost, He brought them out, (or, forth of
affliction) after that he had showed wonders and signs in the land of Egypt, and in the
Red sea, and in the wilderness forty years.
Let us therefore take heed of a feverish spirit, while we behold 'the tops of the
mountains'; possibly, for all they are visible tokens to us of deliverance, themselves may
be yet much under water. We see what work Moses, Gideon, Jephthah and Samson had to
deliver Israel, even after more than their tops were seen. Be content to stay yet forty
days. David stayed, after he was anointed, till years and times went over him, before he
could deliver Israel from the tyranny of its opposers.
'At the end of forty days Noah opened the window of the ark.' This opening of the
window also, was a type, that now he was preparing to take possession of the world. It
also might be a type of the opening the law and testimony, that light might by that come
into the church; for we find not that this window had any other use, but to be a
conveyance of light into the ark, and as a passage for the raven and the dove, as may be
further showed after. Now much like this, is that of John: 'The temple of God was opened
in heaven, and there was seen in his temple the ark of his testament' (Rev 11:19). And
again, 'I looked, and, behold, the temple of the tabernacle of the testimony in heaven was
opened.' And then, as the raven, and the dove came out of the window of the ark; so 'the
angels,' that is, the Lord's executioners, 'came out of the temple' that was opened in
heaven (Rev 15:5,6).
Hence note, That though men may be borne with, if they lie in their holes in the height
of the tempest; but to do it when the tops of the mountains were seen, if they then shall
forbear to open their window, they are worthy of blame indeed. When the lepers saw the
Assyrians were fled, and that liberty from heaven was granted to Samaria, then they feared
to conceal the thing any further; They feared, I say, that if they went not to the city to
declare it, some judgment of God would befall them (2 Kings 7:9).
Ver. 7, 8. 'And he sent forth a raven, which went forth to and fro, until the waters
were dried up from off the earth. Also he sent forth a dove from him, to see if the waters
were abated from off the face of the ground.'
Behold, the raven and dove are now sent out at the window of the ark, as the angels are
said to come out of the temple, when it was opened in heaven. This raven therefore, and
the dove, were figures and types of those angels (Rev 15:5,6).
But to speak to them both apart. The raven went forth, but returned not again to the
ark. This is intimated by these words, 'She went to and fro, until the waters were abated,
and dried up.' This is further evident by that antithesis that the word doth put between
the practice of the raven and the dove. The raven went forth, and went to and fro till the
waters were dried up. But mark it, 'But the dove found no rest for the sole of her foot,
and she returned unto him into the ark' (v 9). The raven then did find rest elsewhere, the
raven then returned not to him into the ark.
But what did the raven then do? Why, certainly she made a banquet of the carcasses of
the giants that were drowned by the flood; it fed upon the flesh of the men that had
sinned against the Lord.
The raven therefore was a type of those messengers that God sends out of his temple
against Antichrist; that is, for 'eating the flesh of kings, and the flesh of captains,
and the flesh of mighty men, and the flesh of horses.' He was, I say, a type of those
professors that God saith he hath a great sacrifice to sacrifice unto, a sort of
professors in his church; as the raven was one that had his being in the ark: These are
they which Ezekiel mentions, that were to eat flesh, and drink blood; to eat the fat till
they be filled, and to drink blood till they be drunken (39:17-20). These also are the
guests that Zephaniah mentions, and saith, God hath bidden to the same feast also
(1:7-14).
And let no man be offended that I say these birds are in the church: For one effect of
the sixth vial, was that battle of the great day of God Almighty (Rev 16:16). Further, The
angel that proclaims this feast, calls to those that are God's guests, by the name of,
'the fowls that fly in the midst of heaven': That they should 'come and gather together to
the supper of the great God: That they may eat the flesh of kings, and the flesh of
captains, and the flesh of mighty men,' &c. (Rev 19:17,18). Besides, this supper is
the effect of the going forth of the King of kings against the Antichristian whore, whose
going forth was at the opening of heaven, as the going forth of the raven was at the
opening of the window of the ark (v 11-16).
Note therefore, That God, in the overthrow of the kingdom of Antichrist, and at the
asswaging of the rage of her tumultuous waves, will send forth his birds amongst her fat
ones, to partake of the banquet that he hath appointed; who when they shall be tolerated
by that angel that standeth in the sun, will come down to their feast with such
greediness, that neither king nor captain shall keep them from their prey: They will eat
flesh, and fat, till they be full, and drink the blood till they be drunk.
'Also he sent forth a dove from him, to see if the waters were abated.' This dove was a
type of another sort of professors in the church, that are of a more gentle nature (Matt
10:16); for all the saints are not for such work as the raven; they are not all for
feeding upon the carcasses, the kingdoms and estates of the Antichristian party, but are
for spending their time, and for bending their spirits to a more spiritual and retired
work; even as the dove is said to be harmless, and to mourn for communion with her
companion (Isa 38:14), and that is content if she hath her nest in the sides of the rock,
Christ (Jer 48:28). Wherefore he adds,
Ver. 9. 'But the dove found no rest for the sole of her foot, and she returned unto him
into the ark, for the waters were on the face of the whole earth,' &c.
The dove could not live as the raven; the raven being content, so long as she found the
carcasses; but the dove found no rest till she returned again to Noah.
The raven therefore, though he was in the ark, was not a type of the most spiritual
Christian; nay rather, I think, of the worldly professor, who gets into the church in the
time of her affliction, as Ziba did into the army of David, in the day of his trouble; not
for love to the grace of David, but that, if time should serve, he might be made the Lord
of his master's inheritance (2 Sam 16:1-4). But David was content to let him go with him,
and that too as under such a consideration: as Christ also lets these ravens to herd with
his innocent doves; because he hath flesh to give them, which the doves care not for
eating. *
* This should prompt every professing Christian
to self-examination--Am I of the raven class, or that of the dove? May my heart, while
trembling at the thought that there are ravens in the church, appeal to the
heart-searching God, 'Lord, is it I?'--Ed.
'But the dove found no rest.' It seems the raven did, as it is also with some
professors, who when they by their profession have advanced themselves to some worldly
honour, they have ease and rest, though, like the raven, they have it by going out of the
church.
'But the dove found no rest.' Though all the enemies of God lay tumbling in the sea,
this could not satisfy a gracious soul: divide her from the ark, and she finds no rest,
she is not at ease till she be with Noah.
'And she returned unto him into the ark; - and he put forth his hand, and took her, and
pulled her in unto him into the ark' (v 9).
Noah here was a type of Christ, who took the dove unto him: And it shows us, That
Christ hath a bosom open for the cries and complaints of his people; for the dove returned
a-weary with the tidings of this, that the waters still raged. A fit figure of those of
the saints that are groaning and weary under the oppression and cruelty of the enemy.
Hence note, That though thou hast no other tidings to Christ but sighs and groans, and
weariness, because of the rage of the waters; yet he will not despise thee; yea, he
invites thee, as weary, to come (Matt 11:28-30).
Ver. 10. 'And he stayed yet other seven days; and again he sent forth the dove out of
the ark.'
This staying shows us, That he exercised patience, waiting God's leisure till the flood
should be taken away. This grace therefore had yet seven day's work to do, before he
obtained any further testimony that the waters were decreasing. O this staying work is
hard work! Alas! sometimes patience is accompanied with so much heat and feverishness,
that every hour seems seven until the end of the trial, and the blessing promised be
possessed by the waiting soul. It may be Noah might not be altogether herein a stranger: I
am sure the Psalmist was not, in that he often under affliction, cries, But how long, O
Lord! for ever! (Psa 6:3; 79:5; 13:1; 74:1; 89:46). Make haste! O Lord, how long! (90:13;
94:3).
'And again he sent forth the dove.' The first time he sent her, she brought no good
news, but came panting and weary home; yet he sends her a second time.
This should teach us, not to make conclusions too suddenly about God's dispensation,
saying it must be now or never; for it may be the seven days are not out. The men of David
said, This is the day that the Lord will give thee the kingdom of Israel: But David
perceived otherwise, and therefore adds yet to his temperance, patience (1 Sam 24:1-4;
26:8-10). Not sullenly saying like that wicked king, Why should I wait on the Lord any
longer? (2 Kings 6:32). But comforts himself with the truth of the promise, saying, His
time shall come to die, &c. He that believeth, maketh not haste, but waiteth
patiently, for the perfecting God's work in God's time. That is excellent in the song: 'I
charge you [saith the church] that ye stir not up, nor awake my love, until he
please' (Cant 8:4). Noah was much for this, wherefore he stayed yet other seven days.
'And again he sent forth the dove.' Elias did much like this, when his servant, at the
first sending, brought him no tidings of rain, he gave him his errand again, saying, Go
again: go seven times (1 Kings 18:43-45). As Noah here did with the dove, and again he
sent her. Seeming delays are no hindrance to faith; they ought to try it, and put it into
exercise: As here it was with this good man about the waters of the flood; he fainted not,
but believed to see the goodness of the Lord. That in the prophet is notable as to this,
'The vision is yet for an appointed time, but at the end it shall speak, and not
lie: thought it tarry, wait for it; because it will surely come, it will not tarry' (Hab
2:3).
Ver. 11. 'And the dove came in to him in the evening; and lo! in her mouth was
an olive-leaf plucked off: so Noah knew that the waters were abated from off the earth.'
'And the dove came in to him in the evening.' Wherefore his patience was tried this day
also. All the day he heard nothing of his dove. Surely she could not keep the wing all the
day. Is she drowned I tro? Is she lost? O, no! She comes at last, though she stayed long.
Samuel also stayed long before he came to Saul; but Saul could not wait as Noah did,
therefore he had not the benefit of the mercy promised.
'The dove came in to him in the evening, and lo, in her mouth was an olive-leaf,'
&c. Now he is recompensed for the exercise of patience: As also was Abraham when God
gave him Isaac; for after he had patiently endured, he obtained the promise.
'And lo, an olive-leaf.' A sign that God was going through with his work of diminishing
the waters: A sign, I say, and a good experience of the continued love of God to his
servant; according to that of Paul, 'patience worketh experience'; that is, it at last
obtaineth the blessing promised, and so settleth the soul in a fresh experience of the
love and faithfulness of God.
And lo! This word Lo, it is, as it were an appeal to all readers to judge, whether God
to Noah was faithful or no. So then, this was not written for his sake only, but for us
also that believe in God, that we might now exercise patience, as Noah; and obtain the
tokens of God's goodness, as he; for lo the dove, at last, though 'twas night first, came
to Noah into the ark, 'and lo in her mouth was an olive-leaf plucked off: so Noah
knew that the waters were abated.'
'An olive-leaf plucked off.' These words, an olive-leaf plucked off, do intimate, that
Noah was now inquisitive and searching how the dove obtained the leaf; that is, whether
she found it as dead, and upon the waters; or whether she plucked it off some tree: But he
found by the greenness and freshness of the slip, that she plucked it off from the olive.
Wherefore, he had good ground now to be comforted; for if this leaf was plucked off from a
tree, then the waters could not be deep; especially, because as the story tells us, the
olive used also to stand in the bottoms, or valleys.
This should teach us, That not over highly we conclude messages or tokens, to be signs
of God's mercy. There are lying visions, and they are causes of banishment; they we should
beware of, or else we are not only at present deceived, but our faith is in danger of the
rocks; for not a few have cast up all, because the truth of some seeming vision hath
failed. Mark how David handleth the messenger that brought him tidings of the death of
Saul: says he, How dost thou know that Saul is dead? What proof canst thou make of the
truth of this story? (1 Sam 1:1-10). So should we say of all those visions or messengers
that come to persuade us, that either inward or outward deliverance is for us at the door.
Prove these stories; look if they be not dead and lifeless fancies; see if you can find
that they were plucked off from the tree that is green.
Ver. 12. 'And he stayed yet other seven days; and sent forth the dove; which returned
not again unto him any more.'
We read before of forty days' patience, and after that of seven days' patience; and
that after the waters began to return from off the earth, and here again of seven days
more. Whence not, That the best of God's people, in the times of trials, find their
patience too short-winded to hold out the whole length of a trial, unless the time be, as
it were, cut in pieces. The prophet when he was to lay siege against Jerusalem, he must
rest the one side, by turning him upon the other (Eze 4:2-6). It was with holy Job
exceeding hard, when he might not have time to swallow his spittle, when he might not a
little sit down and rest him. And if you observe him, he doth not desire an absolute
deliverance as yet, but only time to take wind and breathe awhile; and then, if God will,
to engage in the combat again: * 'How long [saith he] wilt thou not depart from me.'
Depart: what quite? O! No, saith he, I beg not that absolutely, but only so long as till a
man might 'swallow down his spittle' (Job 7:19). This the church in Ezra's time took as an
exceeding favour. 'And now [say they] for a little space, grace hath been shewed
from the Lord our God, to leave us a remnant to escape, and to give us a nail in his holy
place, that our God may lighten our eyes, and give us a little reviving in our bondage'
(Ezra 9:8).
* This may have suggested an idea to Bunyan in
writing the second part of his Pilgrim. In the battle between Great Heart and Giant Maul
the sophist, after an hour's hard fighting, 'they sat down to rest them, but Mr. Great
Heart betook him to prayer. When they had rested them, and taken breath, they both fell to
it again.'--Ed.
'And he stayed yet other seven days.' Note again, That it is not God's way with his
people to shew them all their troubles at once; but first he shews them a part; first
forty days, after that seven other days, and yet again seven days more; that, they coming
upon them by piecemeal, they may the better be able to travel through them. While Israel
was in affliction in Egypt, they knew not the trial that would meet them at the Red Sea.
Again, When they had gone through that, they little thought that yet 'for forty years they
must be tempted and proved in the wilderness.'
And thus it was with this blessed Noah; he thought that by the first seven days his
trials might be ended. But behold, there is yet seven days more behind: 'and he stayed yet
other seven days.'
Further: There may also be by these words thus much insinuated, That these periods of
time might be also of Noah's prefixing: and if so, then note, That the people of God in
these days are not the first that have been under mistake, as to the timing of their
afflictions. Noah counted it would end many days before it ended indeed, even seven days,
and seven days, and seven days to that; for he sent forth his dove about the beginning of
the first month, in which month also were his two seven days' trials. Again, after that he
had stayed two seven days more, to wit, to the end of that first month. Again, he stayed
almost four sevens more; for he came not out of the ark till the twenty-seventh day of the
second month.
Hence therefore let Christians beware that they set not times for God, lest all men see
their folly. 'It is not for you to know the times or the seasons, which the Father hath
put in his own power' (Acts 1:7). Yea, I say again, take heed lest that for thy setting of
God a seven days' time, he set not thee so many as seven times seven.
'And he sent forth the dove, which returned not again unto him any more.' This is the
third time that the dove was sent to see how the waters were abated on the face of the
earth. The first time she, by her restlessness, bespake the waters to be high and mighty.
The second time, by her olive-leaf, she notifieth that the waters were low and ebbing. But
this third time, she seems to be weary or her service, she returned not again to him any
more; yet in her so absenting herself, she gives confirmation to Noah, that the waters
were even in a manner quite gone. If he will take this for a proof let him, if not, let
him hang in suspense with himself. Hence note, that God will not be always testifying, by
renewing of his tokens, to that about which we have had sufficient conviction before; for
in so doing he should gratify and humour our unbelief. Noah had received already two
sufficient testimonies that the waters were decreasing. First by his seeing the tops of
the mountains, and then by the olive-leaf; but notwithstanding these two testimonies, his
unbelief in part remains; but God will not humour such a groundless mistrust, by giving
him any further token, than the very absenting of the dove. Much like this was that of
Samson's father; the angel once had told his wife, that she should have a son that should
deliver Israel; well, Manoah heard of this, he also desired that he might see that man
that had told his wife this happy news. Now God thus far condescends, as to send the angel
a second time; but then, this being now a sufficient antidote against their unbelief, the
angel after the next departing, was not seen again of them at all. But saith the word, The
angel of the Lord did no more appear to Manoah, and to his wife: So that now they must
live by faith, or not at all (Judg 13:3,9,21).
God's dealing with his people with respect to their spiritual condition, is much like
this. The Holy Ghost doth not use to confirm us by new revelations of grace and
justification, so often as by our fond doubts or mistrust we call for and desire the same.
But having confirmed in us the testimony of Christ, it may be twice or thrice, (for the
testimony of two men are true) he then expects we should live by faith. And observe it, if
we have after such testimony joyful communion with God, it is either by retreating to
former experience, or by arguing according to faith; that because God hath done thus
before, he therefore hath given me interest in such and such promises and mercies besides.
I speak now of the first seals of the love of God to the soul, after we have been
sufficiently tossed upon the waves of unbelief, as Noah was by the waters of the flood:
such seals are few, the Lord gave them to Solomon twice (1 Kings 11:9). And also twice to
his servant Paul (Acts 22:6,18). 'Tis enough that they have seen 'the tops of the
mountains,' and have had brought to them the olive-leaf. Let them now believe this
confirmation of mercy is sufficient, and if they will not believe now, they shall not be
established.
Ver. 13. 'And it came to pass in the six hundredth and first year, in the first month,
the fist day of the month, the waters were dried up from off the earth: and Noah
removed the covering of the ark, and looked, and behold, the face of the ground was dry.'
'And it came to pass.' That is, by the working of God, that the waters were dried up.
This came to pass in God's time, to wit, in 'the six hundredth and first year, in the
first month, the first day of the month'; not in the times of Noah's
prefixing. God's time is THE time, the best time, because it is the time appointed by him
for the proof and trial of our graces, and that in which so much, and so much of the rage
of the enemy, and of the power of God's mercy, may the better be discovered unto us; 'I
the Lord will hasten it in HIS time' (Isa 60:22), not before, though we were the signet
upon his right hand (Jer 22:24).
Noah the only man with God in that generation, could not be restored before the time;
no more could Israel from the thraldom of Egypt (Exo 13:4). Yea, the Son of God himself
must here give place and be content. And when Satan had ended all the temptation,
when he 'had ended all, - then he departed from him for a season' (Luke 4:13).
'And Noah removed the covering of the ark, and looked.' The failing again of his
expected comforter, caused him to be up and doing; probably he had not as yet uncovered
the ark, that is, to look round about him had the dove by returning pleased his humour;
but she failing him, he stirs up himself, Thus it should also be with the Christian now:
doth he dove forbear to come to thee with a leaf in her bill as before, let not this make
thee sullen and mistrustful, but uncover the ark, and look, and by looking thou shalt see
a further testimony of what thou receivedst by the first manifestations: 'He looked, and
behold the earth was dry.' Paul tells us, that by looking we have a testimony like, or as
that, which at first was given us by the Spirit of the Lord (2 Cor 3:18). 'And behold the
face of the earth was dry.'
Ver. 14. 'And in the second month, on the seven and twentieth day of the month, was the
earth dried.'
This prospect was like the rain that we read of in another place, that confirmed God's
inheritance when it was weary: It was a comfortable sight to Noah to see that the face of
the earth was dry; and now he could wait upon God with less trial and strain to his
patience the remaining days, which were fifty and four, to wit, from the first of the
first, to the twenty-seventh of the second month, than he could one of the sevens that he
met with before. Indeed the path is narrowest just at entrance as also our nature is then
the most untoward; but after we are in, the walk seems to be wider and easy; the flesh is
also then more mortified and conformable. The walk is but a cubit wide at the door, but
inward ten times as broad (Eze 42:4,11).
'And in the second month, on the seven and twentieth day of the month, was the earth
dried.' So that from the first day it began to rain, which was the seventeenth day of the
second month in the year before, unto this day, was Noah in the ark; it was just a year
and ten days. That was the time then that God had appointed to try his servant Noah, by
the waters of the flood: in which time he was so effectually crucified to the things of
the world, that he was as if he was never more to enjoy the same. Wherefore Peter making
mention of this estate of his, he tells us, it was even like unto our baptism; wherein we
profess ourselves dead to the world, and alive to God by Jesus Christ (1 Peter 3:21).
In the first verse of this chapter, we read that God remembered Noah; but till now we
read not, that the face of the earth was dried. Hence note that our being under the rage
of the enemy, doth not argue that we are therefore forgotten of God, 'he remembereth us in
our low estate,' even when tossed to and fro by the waters of a flood of temptations.
Ver. 15, 16. 'And God spake unto Noah, saying, Go forth of the ark, thou, and thy wife,
and thy sons, and thy sons' wives with thee.'
Now we are come to the end of the trial, and so to the time of Noah's deliverance, and
behold as he went in, so he came out: He went into the ark at the commandment of the Lord.
'And the Lord said unto Noah, Come thou and all thy house into the ark' (Gen 7:1). And
here again, 'And God spake unto Noah, saying, Go forth of the ark.' Hence note, that
notwithstanding the earth was dry about fifty-four days before, yet Noah waited for the
word of God for his commission to bring him forth of the ark. Providence seemed to smile
before, in that the earth was dry, to which had but Noah added reason, he must have
concluded, the time is come for me to go forth of the ark. But Noah knew, that as well the
providences of God, as the waters of the flood might be to try his dependence on the word
of the Lord: wherefore, though he saw this, yet because he had no answer of God, he will
not take the opportunity.
It is dangerous, or at least very difficult, to make the most smiling providence of God
our rule to act by: Had David done it, he had killed Saul before the time, But David
respected the word of God (2 Sam 24:17-20). Elisha also would not suffer the king to make
that improvement of the providence of God, which reason should be put in execution, when
he rebuked the king's desire that he had to have killed the Syrians, and commanded that
bread should be set before them, that they might eat, and go home again to their master (2
Kings 6:19-23). Hear the word of the Lord, ye that tremble at his word. 'At the
commandment of the Lord the children of Israel journeyed, and at the commandment of the
Lord they pitched. - - At the commandment of the Lord they rested in their tents, and at
the commandment of the Lord they journeyed; they kept the charge of the Lord, at the
commandment of the Lord, by the hand of Moses' (Num 9:18-23).
'Go forth of the ark, thou, and thy wife, and thy sons, and thy sons' wives with thee.'
When God delivereth, he delivereth completely. Thus Israel also went out of Egypt,
they, their wives, their children, with their flocks and herds, not an hoof was left
behind (Exo 10:24-26). When David's time was come to possess the kingdom, he brought along
with him those six hundred men that had been his companions in his suffering state, every
man with his household. But I say, he went up to possess it, not simply by the voice of
providence, though Saul was dead, but 'David inquired of the Lord, saying, Shall I go up
into any of the cities of Judah?' Nay, a general answer, even from God, would not satisfy
this holy man. 'The Lord said, - Go, but David replied, Whither shall I go? and he said
unto Hebron' (1 Sam 2:1). Oh! it is safe to regard the word of the Lord; this makes us all
come safe to land. When men wrest themselves from under the hand of God, taking such
opportunities for their deliverance, which are laid before them only for trial of
obedience to the word: they may, it is probable, have a seeming success; the end will be
as with Zedekiah king of Judah, affliction with addition. The Jews that were left in the
land of Israel, from the hand of the king of Babylon, would flee to the land of Egypt (Jer
41:17), that they might have quietness there, but they went without the word of God, and
therefore their rest brought them to their ruin (42; 43).
Noah therefore chose the safest way, even to stay in the ark, till God's word came. As
it is also said of Joseph, 'The word of the Lord tried him'; till the word of the Lord
came to deliver him, and then he had deliverance indeed (Psa 105:19), as Noah also and
David had safe deliverance for himself and relations.
Ver. 17. 'Bring forth with thee every living thing that is with thee, of all
flesh, both of fowl, and of cattle, and of every creeping thing that creepeth upon
the earth; that they may breed abundantly in the earth, and be fruitful, and multiply upon
the earth.'
Noah was not only to have in this deliverance, respect to himself and family, but to
the good of all the world. Men's spirits are too narrow for the mind of God, when their
chief end, or their only design in their enjoying this or the other mercy, is for the sake
of their ownselves only. It cannot be according to God, that such desires should be
encouraged: 'none of us liveth unto himself,' why then should we desire life only for
ourselves.
The church cries thus, 'God be merciful unto us, and bless us; and cause his
face to shine upon us.' Why? 'That thy way may be known upon earth, thy saving health
among all nations' (Psa 67:1,2).
So David, 'Restore unto me the joy of thy salvation; and uphold me with thy free
spirit. Then will I teach transgressors thy ways; and sinners shall be converted
unto thee' (Psa 51:12,13). So then, we must not desire to come out of trials and
afflictions alone, or by ourselves, but that in our deliverance the salvation of many may
be concerned. It is said, when Israel went up out of Egypt, there went up with them 'a
mixed multitude,' to wit, of Egyptians, and other nations: This going out of captivity was
right, they carried out with them the fowls, the beasts, and the creeping things; to wit,
the heathens of other lands, and so added increase to the church of God (Exo 12:37,38). In
Esther's time also, when the Jews came from under the snare of Haman, they brought with
them to God many of the people of the provinces. 'Many of the people of the land became
Jews' (Esth 8:17).
These words therefore, 'bring forth with thee every living thing,' &c. are not
lightly to be passed over; for they shew us, that we ought in our deliverance to have
special respect to the deliverance of others. And if our deliverance be with the word and
liking of God, it must needs have this effect. 'When I shall bring again their captivity,
the captivity of Sodom and her daughters, and the captivity of Samaria, and her daughters,
then will I bring again the captivity of thy captives in the midst of them' (Eze
17:53).
And indeed there is reason for this, for in every affliction and persecution, the
devil's design is to impair Christ's kingdom: wherefore no marvel, that God designeth in
our deliverance, the impairing and lessening the kingdom of sin and Satan. Wherefore, O
thou church of God in England, which art now upon the waves of affliction, and temptation,
when thou comest out of the furnace, if thou come out at the bidding of God, there shall
come out with thee the fowl, the beast, and abundance of creeping things. 'O Judah, he
hath set an harvest for thee, when I returned the captivity of my people' (Hosea 6:11).
'That they may breed abundantly in the earth, and be fruitful, and multiply upon the
earth.'
This was God's end in preserving the creatures from the flood, that again the earth
might be replenished therewith. The same end he hath in his suffering of the persecutors,
and all manner of adversity to take away but 'a part,' some (Amos 7:4). Some of them they
shall kill and crucify, leaving a remnant alive in the world, namely, that they might
breed abundantly in the earth, and be fruitful, and multiply upon the earth. As he saith
by the prophet Isaiah, 'He shall cause them that come of Jacob to take root: Israel shall
blossom and bud, and fill the face of the world with fruit' (Isa 27:6). And this after
their deliverance from persecution: According as he saith again, 'The remnant that is
escaped of the house of Judah, shall again take root downward, and bear fruit upward: For
out of Jerusalem shall go forth a remnant' that is yet to replenish the earth with
converts (37:32). As Luke observes, that when the churches in Judea, Galilee, and Samaria
had rest, they 'walking in the fear of the Lord, and in the comfort of the Holy Ghost,
were multiplied' (Acts 9:31).
Ver. 18. 'And Noah went forth, and his sons, and his wife, and his sons' wives with
him.' Obedience is better than sacrifice. Noah is at the beck of God, what he bid him do,
that does he; and indeed this is in truth to worship God, yea, this is to know and worship
God. It is said of Abraham, when he went at God's command to offer up Isaac, that he
counted it going to worship the Lord (Gen 22:5). And God saith of Hezekiah, that he did
'judgment and justice,' judging the cause of the poor and needy; and then adds, Is not
this 'to know me, saith the Lord?' (Jer 22:15,16). I bring these to shew, that obedience
to the word of God, is the true character of God's people in all ages; and this very text,
as also such others before, is on purpose recorded by the Holy Ghost, to shew you, that
Noah was obedient in all things; yea, I may add, these commands were to discover the proof
of him, whether he would be obedient in all things; and this was also his way with New
Testament churches (2 Cor 2:9). The sincerity of love, and of the uprightness of the
heart, is greatly discovered by the commandments of God. 'He that hath my commandments,
and keepeth them,' saith Christ, 'he it is that loveth me' &c. (John 14:21).
Ver. 19. 'Every beast, every creeping thing, and every fowl, and whatsoever
creepeth upon the earth after their kinds, went forth out of the ark.'
These words are yet a further expression of the sincerity of Noah's obedience, for that
he at the command of God, did carefully search and seek out every little creeping thing
that God had brought to him into the ark. Obedience in little things do ofttimes prove us
most; for we through the pride of our hearts are apt to look over little things, because
though commanded, they are but little (Jer 23:38). O, but Noah was of another spirit, he
carefully looked after little things, even after every thing, 'whatsoever creepeth upon
the earth'; and not only so, but sought diligently that they might go out in order, to
wit, male and female, according to their kind. Sometimes God would have men exact to a
word, sometimes exact to a tache, or pin, or loop (Exo 36:12,13); sometimes to a step (Eze
40:3,4,37). Be careful then in little things, but yet leave not the other undone (Matt
23:23).
Indeed the command of God is great; if HE therefore commands us to worship him, though
but with a bird, we must not count such ordinances insignificant, or below a human
creature (Lev 14:52).
Ver. 20. 'And Noah builded an altar unto the LORD, and took of every clean beast, and
of every clean fowl, and offered burnt-offerings on the altar.'
This is the fist work that we read Noah did, when he came forth of the ark; and it
shews us, that at this time he had a deep sense of the distinguishing mercy of God. And
indeed he had sufficient cause to wonder, for the whole world was drowned, save only
himself, and they that were with him in the ark.
But I say, this was the first work, to wit, 'to worship God.' Hence note, That a sense
of mercy, of distinguishing mercy, naturally engageth the heart to worship. It is said of
Moses, when the name of the Lord was proclaimed before him, as 'merciful and gracious, -
and abundant in goodness and truth, - and that he pardoned iniquity, transgression and
sin'; that he 'made haste, and bowed his head toward the earth, and worshipped' (Exo
34:8).
'And Noah builded an altar.' Although this altar be the first that we read of, yet
forasmuch as there was before a blessed church, and also an open profession of godliness,
together with offering sacrifice, in all probability this was not the first altar that was
builded unto the Lord. Besides, we read not of any immediate revelation, from which Noah
had light and instruction to build it. The text only saith, he built an altar unto the
Lord; which may be aptly expounded, according as he was wont in the other world.
This altar was a type of Christ, as capacitated to bear the sin of the world (for the
altar was it, upon which the sacrifices were burnt;) wherefore it, in mine opinion, in
special respected his Godhead, by the power of which he offered himself, that is, his
flesh. Again it is said, 'The altar sanctifieth the gift' (Matt 23:19). So did the Godhead
the humanity of Christ, through which 'eternal Spirit, he offered himself without spot to
God' (Heb 9:14). By this altar then this blessed man preached to his family the Godhead
and eternity of Christ.
'And took of every clean beast, and of every clean fowl.' These beasts and fowls were
types of the flesh of the Son of God, as Paul in the ninth and tenth chapters to the
Hebrews affirms; wherefore by this act he also preached to his family the incarnation of
the Lord Christ, how that 'in the fulness of time' he should in our flesh offer himself a
sacrifice for us; for as all the ordinances of the New Testament ministration preach to
us, That Christ is come; so all the ordinances of worship under the Old Testament preached
to them that were under it, Christ, as yet TO come.
'Of every clean beast and of every clean fowl.' This was to shew, That when Christ did
come, he should not take hold of the Jew, and exclude the Gentile; but that in his flesh
he should present unto God EVERY clean beast, and EVERY clean fowl; that is, all the
elect, both of Jew and Gentile (Acts 10:11-16).
And it was requisite that this by Noah should be preached, because the whole world was
yet in his family; from whence, at the multiplication of men, if through their rebellion
and idolatry they lost not this doctrine, they might to all their offspring preach the
Lord Jesus.
Wherefore, the doctrine of the gospel, had the world been faithful, might have been to
this day retained amongst them that now are the most barbarous people. *
* Instead of progressing to the meridian sunshine
of Christianity, they have retrograded to a darker gloom than the twilight of Judaism.
Still, some vestiges of knowledge remain--some idea of a future state, and of sacrifice
for sin. Christian, how blessed art thou! How ought your light to shine among men, to the
glory of your heavenly Father!--Ed.
Ver. 21. 'And the Lord smelled a sweet savour; [a savour of rest;] and the Lord said in
his heart, I will not again curse the ground any more for man's sake; for the imagination
of man's heart is evil from his youth; neither will I again smite any more every
living thing, as I have done.'
These words more fully shew, that this sacrifice of Noah was a type of the offering up
of the body of Jesus Christ, he being said to be that blessed sacrifice that is as perfume
in the nostrils of God: 'He gave himself for us an offering and a sacrifice to God for a
sweet-smelling savour' (Eph 5:2). Besides, this offering of Noah was a burnt-offering to
God; which burning signified, the curse of God, which Christ was made in his death for us.
Wherefore, the burnt offerings were all along a type of him; as by reading the epistle to
the Hebrews you may see: 'It is the burnt-offering, [saith God,] because of the burning
upon the altar all night unto the morning, and the fire of the altar shall be burning in
it' (Lev 6:9). Which was a type of the fire of the law, and the guilt of sin, that Christ,
when he offered himself, should undergo for the sins of man.
'And the Lord smelled a sweet savour.' This signifies the content and satisfaction that
for the sin of the world, God should have by the offering upon of his Son for us upon the
cross: Wherefore, he is said to be now 'in Christ, reconciling the world unto himself, not
imputing their trespasses unto them' (2 Cor 5:19).
Now it is observable, That Noah was a man of faith long before this. Hence note two
things.
1. That men, even of eminent faith have yet need of a continual remembrance of the
death and sufferings of Christ; yea, and that in the most plain and easiest manner to
understand.
2. They have need also, notwithstanding they have faith before, to present themselves
before God, through Jesus Christ our Lord: For as our persons are not accepted, but in and
through him, no more are our performances; yea, though they be spiritual services or
sacrifices; it is the blood that maketh the atonement, as well for work as persons (Lev
17:11; Heb 9:21). As he saith in another place, I will accept you with your sweet savour,
but not without it (1 Peter 2:5; Eze 20:41). As he also said to his church in Egypt, 'When
I see the blood, I will pass over you, and the plague shall not be upon you to destroy you,
when I smite the land of Egypt' (Exo 12:13).
'And the Lord said in his heart, I will not again curse,' &c. By heart here, we may
understand two things.
1. That God was altogether unfeigned in this promise. He spake it from his very heart:
which we use to count the most sincere expressing of our mind: According to that of the
prophet, 'Yea, I will rejoice over them to do them good, and I will plant them in this
land assuredly - [in truth, in stability,] with my whole heart, and with my whole soul'
(Jer 32:41). Mark, I will rejoice to do it, I will do it assuredly, I will do it in truth,
even 'with my whole heart, and with my whole soul.'
2. By his saying, 'In his heart,' we may understand the secrecy of his purpose; for
this doctrine, Of not cursing again, it is hid from all but those to whom it is revealed
by the Spirit of God. For this purpose, in the heart of God, is one of the depths, or of
the deep things of God, which the spirit of a man cannot understand. 'Who hath known the
mind of the Lord?' None of all the sons of men, but those that have the Holy Ghost:
Therefore Paul applieth that to himself and fellows, as that which is peculiar to them to
know, 'We have the mind of Christ' (1 Cor 2:16). It is said, that after Christ had by his
parables preached his gospel to the world, he in private 'expounded all things to his
disciples' (Mark 4:34).
Hence note, That they that will hear God speak this, they must be near his very heart.
They that are in his heart, may hear it: but to them that are without, in parables. This
secret, in revelation of the gospel, is also expressed in other terms: as, That the Lord
spake 'in mine ears' (Isa 5:9), and 'it was revealed in mine ears' (Isa 22:14). And again,
'Hear now this word that I speak in thine ears' (Jer 28:7).
'I will not again curse the ground any more.' These words are also under Moses' veil;
for in them is contained the sin of the world, and damnation thereof. He said, when he was
to bring the flood, that the 'earth was corrupt,' and that he would 'destroy the earth'
(6:11,13); but his great meaning, was, of the sinners that dwelt therein; as the effect of
that flood declared. So he saith again, he will not bring any more a flood to destroy the
earth; and that the bow in the cloud should be a sign of peace between him and the earth:
By all which is meant in special, the men that dwell on the earth (Psa 114:7; Deu 32:1;
Jer 6:19; 22:29); and they are called, the Ground, and the Earth, because they came from
thence. So then, there is, as it were, the foundation of all spiritual blessedness couched
under these words, 'I will not curse the ground, I will not destroy man.' And that this
must needs be the meaning thereof, consider, that this promise ariseth from the sweet
savour that he smelt before in the burnt-offering; which was a figure of Christ, who was
'made a curse for us' (Gal 3:13), to deliver us from the curse of the law; that we might
through him obtain the blessing of forgiveness of sins; to which the curse stands directly
opposite.
'I will not again curse the ground for man's sake; for the imagination of man's heart is
evil from his youth.' The imagination of man's heart was the ground of this dreadful
curse; and the effect of this curse, was, to lay them up in chains in hell: Wherefore
Peter saith, These men are 'now in prison.' The curse therefore, in its most eminent
extension, reached the souls of those ungodly ones that were swept away with the flood.
But it seems a strange argument, or reason rendered of God, why again he would not curse
the ground, if it was because of the evil imagination of man's heart, this being the only
argument that prevailed with him to send the flood. The meaning therefore is rather this,
That because of the satisfaction that Christ hath given to God for sin, therefore he said
in his heart, he would 'not again curse the ground,' for the evil imagination of man; that
is, he would not do it, for want of a sacrifice that had in it a sufficient propitiation
(John 3:18,19).
Hence note, That the great cause now of man's condemnation, is not because of his
inherent pollution, but because he accepteth not, with Noah, of the satisfaction made by
Christ; for to all them that have so accepted thereof, there is now no curse nor
condemnation (Rom 8:1), though still the imagination of their heart be evil. 'If any man
sin, we have an advocate with the Father, Jesus Christ the righteous' (1 John 2:1).
'For the imagination of man's heart is evil from his youth.' These words seem to
insinuate the cause of these evil imaginations; and that is, from the corruption of their
youth. Now how soon their youth was corrupted, David shows by these words, 'I was shapen
in iniquity; and in sin did my mother conceive me' (Psa 51:5). Ezekiel also shows, we were
polluted in the day that we were born (Eze 16:1-8). Further, God to Moses strongly affirms
it, in that he commands, That for the firstborn, in whom the rest were included, an
offering should be offered, by that they were a month old (Exo 13:13; 34:20). God seems
therefore, by this word, to look back to the transgression of our first parents, by whom
sin came into our natures; and by so doing he not only intimateth, yea, promiseth a pardon
to personal miscarriages; but assureth us, That neither them, nor yet our inward
pollutions, shall destroy us, because of the rest that he found before in Christ (Rom 5).
'Neither will I again smite any more every living thing, as I have done.' The creatures
therefore also have some kind of benefit by the death and blood of Christ; that is, so as
to live, and have a being; for infinite justice is so perfectly just, as that without a
sacrifice it could not have suffered the world to stand, after sin was in the world, but
must have destroyed, for the sake of sin, the world which he had made.
For although it be foully absurd to say that beasts and fowls are defiled with sin, as
man; yet doubtless they received detriment thereby. 'The creature was made subject to
vanity, by reason of him who hath subjected the same,' &c. That is, by Adam's sin.
Which vanity they also show by divers of their practise; as both in their enmity to man,
and one to another, with which they were not created; this came by the sin of man. Now
that man lives, yea, that beasts live, it is because of the offering up of Christ:
Wherefore it is said in that of the Colossians, The gospel is 'preached to every
creature'; in every creature under heaven; to wit, in that they live and have a being
(1:23).
'Neither will I again smite any more every living thing, as I have done.' These words,
as I have done, doth not exempt the creature from every judgment of God, but from this, or
such as this; for we know, that other judgments do befall ungodly men now; and if they
continue in final impenitence, they shall partake of far greater judgments than to be
drowned by the waters of a flood. 'The wicked is reserved unto judgment' (Job 21:30). Yea,
the heavens and the earth that now are, are 'reserved unto fire, - and perdition of
ungodly men' (2 Peter 3:7).
Ver. 22. 'While the earth remaineth, seed time and harvest, and cold and heat, and
summer and winter, and day and night, shall not cease.'
'While the earth remaineth.' These words may have respect both to the words before, and
to them that follow after. If they respect the words before, then they are as limits to
that large promise, of not destroying the world again: not but that the day will come, as
I said, in which another general judgment, and that too far more dreadful than this of
water, will overflow the world, and every living thing shall again be cut off from the
face of all the earth: as now by rain of water, then by rain of fire and
brimstone: Which day and sore judgment, God showed unto men, when he burned Sodom and
Gomorrah with 'fire and brimstone from heaven.' But,
'While the earth remaineth,' this shall not be. But in the end, then indeed both it and
'the works that are therein, shall [as Peter saith] be burned up' (2 Peter 3:10). But so
long as it remaineth, that is, until it be overtaken with this second, and that too the
beginning of eternal judgment, no universal judgment shall overrun the earth: For albeit
that since that flood, the earth hath been smitten with many a curse; yet it hath been but
here and there, not in every place at once. Famines, and earthquakes, and pestilences,
have been in divers places, but yet at the same time hath there been seed time and harvest
also (Mark 13:8; Luke 21:11).
'Seed time and harvest, and cold and heat, and summer and winter, and day and night,
shall not cease.' These words were some of the first, with that of 'the bow in the cloud,'
that prevailed with me to believe that the scriptures were the word of God.
For my reason tells me, they are, and have continued a true prophecy, from the day that
they were related; otherwise the world could not have subsisted; for take away seed time
and harvest, cold and heat, &c., and an end is put to the * beginning of the universe.
* 'The beginning,' the foundation; that which is
essential to the existence, as, 'The fear of the Lord is the beginning of wisdom.' Take
away the fear of the Lord, and this heavenly wisdom ceaseth to exist.--Ed.
Besides, if these words be taken in a spiritual sense, they have also stood true from
that very day; otherwise the church had ceased to have a being long before this: For take
away seed time and harvest from the church, with cold and heat, and day and night, and
those ordinances of heaven are taken from her, which were ordained for her begetting and
continuation. This head might with much largeness be insisted on; but to pass it, and to
come to the next chapter.
