| Back to Home Page | Back to Book Index
|
Genesis Chapter
Eight
Genesis 8
Chapter Contents
God remembers Noah
and dries up the waters. (1-3) The
ark rests on Ararat
Noah sends forth a raven and a dove. (4-12) Noah being
commanded
goes out of the ark. (13-19) Noah offers sacrifice
God promises to
curse the earth no more. (20-22)
Commentary on Genesis 8:1-3
The whole race of mankind
except Noah and his family
were now dead
so that God's remembering Noah
was the return of his mercy to
mankind
of whom he would not make a full end. The demands of Divine justice
had been answered by the ruin of sinners. God sent his wind to dry the earth
and seal up his waters. The same hand that brings the desolation
must bring
the deliverance; to that hand
therefore
we must ever look. When afflictions
have done the work for which they are sent
whether killing work or curing
work
they will be taken away. As the earth was not drowned in a day
so it was
not dried in a day. God usually works deliverance for his people gradually
that the day of small things may not be despised
nor the day of great things
despaired of.
Commentary on Genesis 8:4-12
The ark rested upon a mountain
whither it was directed by
the wise and gracious providence of God
that might rest the sooner. God has
times and places of rest for his people after their tossing; and many times he
provides for their seasonable and comfortable settlement
without their own
contrivance
and quite beyond their own foresight. God had told Noah when the
flood would come
yet he did not give him an account by revelation
at what
times and by what steps it should go away. The knowledge of the former was
necessary to his preparing the ark; but the knowledge of the latter would serve
only to gratify curiosity; and concealing it from him would exercise his faith
and patience. Noah sent forth a raven from the ark
which went flying about
and feeding on the carcasses that floated. Noah then sent forth a dove
which
returned the first time without good news; but the second time
she brought an
olive leaf in her bill
plucked off
plainly showing that trees
fruit trees
began to appear above water. Noah sent forth the dove the second time
seven
days after the first
and the third time was after seven days also; probably on
the sabbath day. Having kept the sabbath with his little church
he expected
especial blessings from Heaven
and inquired concerning them. The dove is an
emblem of a gracious soul
that
finding no solid peace of satisfaction in this
deluged
defiling world
returns to Christ as to its ark
as to its Noah
its
rest. The defiling world
returns to Christ as to its ark
as to its Noah
its
rest. The carnal heart
like the raven
takes up with the world
and feeds on
the carrion it finds there; but return thou to my rest
O my soul; to thy Noah
so the word is
Psalm 116:7. And as Noah put forth his hand
and
took the dove
and pulled her to him
into the ark
so Christ will save
and
help
and welcome those that flee to him for rest.
Commentary on Genesis 8:13-19
God consults our benefit
rather than our desires; he
knows what is good for us better than we do for ourselves
and how long it is
fit our restraints should continue
and desired mercies should be delayed. We
would go out of the ark before the ground is dried; and perhaps
if the door
is shut
are ready to thrust off the covering
and to climb up some other way;
but God's time of showing mercy is the best time. As Noah had a command to go
into the ark
so
how tedious soever his confinement there was
he would wait
for a command to go out of it again. We must in all our ways acknowledge God
and set him before us in all our removals. Those only go under God's
protection
who follow God's direction
and submit to him.
Commentary on Genesis 8:20-22
Noah was now gone out into a desolate world
where
one
might have thought
his first care would have been to build a house for
himself
but he begins with an alter for God. He begins well
that begins with
God. Though Noah's stock of cattle was small
and that saved at great care and
pains
yet he did not grudge to serve God out of it. Serving God with our
little is the way to make it more; we must never think that is wasted with
which God is honoured. The first thing done in the new world was an act of
worship. We are now to express our thankfulness
not by burnt-offerings
but by
praise
and pious devotions and conversation. God was well pleased with what
was done. But the burning flesh could no more please God
than the blood of
bulls and goats
except as typical of the sacrifice of Christ
and expressing
Noah's humble faith and devotedness to God. The flood washed away the race of
wicked men
but it did not remove sin from man's nature
who being conceived
and born in sin
thinks
devises
and loves wickedness
even from his youth
and that as much since the flood as before. But God graciously declared he
never would drown the world again. While the earth remains
and man upon it
there shall be summer and winter. It is plain that this earth is not to remain
always. It
and all the works in it
must shortly be burned up; and we look for
new heavens and a new earth
when all these things shall be dissolved. But as
long as it does remain
God's providence will cause the course of times and
seasons to go on
and makes each to know its place. And on this word we depend
that thus it shall be. We see God's promises to the creatures made good
and
may infer that his promises to all believers shall be so.
── Matthew Henry《Concise Commentary on Genesis》
Genesis 8
Verse 1
[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;
And God remembered Noah and every living
thing — This is an expression after the manner of
men
for not any of his creatures
much less any of his people are forgotten of
God. But the whole race of mankind
except Noah and his family
was now
extinguished
and gone into the land of forgetfulness
so that God's
remembering Noah was the return of his mercy to mankind
of whom he would not
make a full end. Noah himself
tho' one that had found grace in the eyes of the
Lord
yet seemed to be forgotten in the ark; but at length God returned in
mercy to him
and that is expressed by his remembering him.
Verse 3
[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 waters returned from off the earth
continually — Heb. they were going and returning; a
gradual departure. The heat of the sun exhaled much
and perhaps the
subterraneous caverns soaked in more.
Verse 4
[4] And
the ark rested in the seventh month
on the seventeenth day of the month
upon
the mountains of Ararat.
And the ark rested —
upon the mountains of Ararat - Or
Armenia
whether it was directed
not by
Noah's prudence
but the wise providence of God.
Verse 5
[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.
The tops of the mountains were seen — Like little islands appearing above water. They felt ground above forty
days before they saw it
according to Dr. Lightfoots's computation
whence he
infers that if the waters decreased proportionably
the ark drew eleven cubits
in water.
Verse 7
[7] And he sent forth a raven
which went forth to and fro
until the waters
were dried up from off the earth.
Noah sent forth a raven through the window of
the ark
which went forth
as the Hebrew phrase is
going forth and returning
that is
flying about
but returning to the ark for rest; probably not in it
but upon it. This gave Noah little satisfaction: therefore
Verse 8
[8] Also
he sent forth a dove from him
to see if the waters were abated from off the
face of the ground;
He sent forth a dove — Which returned the first time with no good news
but probably wet and
dirty; but the second time she brought an olive leaf in her bill
which
appeared to be fresh plucked off; a plain indication that now the trees began
to appear above water. Note here
that Noah set forth the dove the second time
seven days after the first time
and the third time was after seven days too:
and probably the first sending of her out was seven days after the sending
forth of the raven. The olive branch is an emblem of peace.
Verse 13
[13] And
it came to pass in the six hundredth and first year
in the first month
the
first 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.
Noah removed the covering of the ark — Not the whole covering
but so much as would suffice to give him a
prospect of the earth about it: and behold the face of the ground was dry.
Verse 14
[14] And
in the second month
on the seven and twentieth day of the month
was the earth
dried.
The earth was dried — So
as to be a fit habitation for Noah.
Verse 20
[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.
And Noah builded an altar — Hitherto he had done nothing without particular instructions and
commands from God but altars and sacrifices being already of Divine
institution
he did not stay for a particular command thus to express his
thankfulness.
And he offered on the altar
of every clean
beast and of every clean fowl — One
the odd seventh that we read of
Genesis 7:2
3.
Verse 21
[21] And
the LORD smelled a sweet savour; 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 thing
living
as I have done.
And God smelled a sweet savour — Or a savour of rest from it
as it is in the Hebrew. He was well pleased
with Noah's pious zeal
and these hopeful beginnings of the new world
as men
are with fragrant and agreeable smells. I will not again curse the ground
Heb.
I will not add to curse the ground any more — God had cursed the ground upon the first entrance of sin
Genesis 3:17
when he drowned it he added to
that curse: but now he determines not to add to it any more.
Neither will I again smite any more every
living thing — That is
it was determined that whatever
ruin God might bring upon particular persons
families or countries
he would
never again destroy the whole world
'till the day when time shall be no more.
But the reason of this resolve is surprising; for it seems the same with the
reason given for the destruction of the world
Genesis 6:5. Because the imagination of man's
heart is evil from his youth. But there is this difference: there it is said
the imagination of man's heart is evil continually
that is
his actual
transgressions continually cry against him; here it is said
that it is evil
from his youth or childhood; he brought it into the world with him
he was
shapen and conceived in it. Now one would think it should follow
therefore
that guilty race shall be wholly extinguished: No; therefore I will no more
take this severe method; for he is rather to be pitied: and it is but what
might be expected from such a degenerate race. So that if he be dealt with
according to his deserts
one flood must succeed another 'till all be
destroyed. God also promises
that the course of nature should never be
discontinued. While the earth remaineth
and man upon it
there shall be summer
and winter
not all winter
as had been this last year; day and night
not all
night
as probably it was while the rain was descending. Here it is plainly
intimated that this earth is not to remain always; it and all the works therein
must shortly be burnt up. But as long as it doth remain
God's providence will
carefully preserve the regular succession of times and seasons. To this we owe
it
that the world stands
and the wheel of nature keeps its tack. See here how
changeable the times are
and yet how unchangeable! 1. The course of nature
always changing. As it is with the times
so it is with the events of time
they are subject to vicissitudes
day and night
summer and winter
counterchanged. In heaven and hell it is not so; but on earth God hath set the
one over against the other. 2. Yet never changed; it is constant in this
inconstancy; these seasons have never ceased
nor shall cease while the sun
continues such a steady measurer of time
and the moon such a faithful witness
in heaven. This is God's covenant of the day and of the night
the stability of
which is mentioned for the confirming our faith in the covenant of grace
which
is no less inviolable
Jeremiah 33:20. We see God's promises to the
creatures made good
and thence may infer that his promises to believers shall
be so.
── John Wesley《Explanatory Notes on
Genesis》
08 Chapter 8
Verses 1-5
The waters assuaged
The gradual cessation of Divine retribution
I.
THAT
IT IS MARKED BY A RICH MANIFESTATION OF DIVINE MERCY TO THOSE WHO HAVE SURVIVED
THE TERRIBLE RETRIBUTION.
1. God’s remembrance of His creatures during the cessation of
retribution is merciful.
2. God’s remembrance of His creatures during the cessation of
retribution is welcome.
3. God’s remembrance of His creatures during the cessation of
retribution is condescending.
II. THAT IT IS
MARKED BY THE OUTGOING AND OPERATION OF APPROPRIATE PHYSICAL AGENCIES. “And God
made a wind to pass over the earth
and the waters assuaged.” There have been
many conjectures in reference to the nature and operation of this wind; some
writers say that it was the Divine Spirit moving upon the waters
and others
that it was the heat of the sun whereby the waters were dried up. We think
controversy on this matter quite unnecessary
as there can be little doubt that
the wind was miraculous
sent by God to the purpose it accomplished. He
controls the winds. The Divine Being generally works by instrumentality.
1. Appropriate.
2. Effective.
3. Natural. Anti in this way is the cessation of Divine retribution
brought about.
III. THAT IT IS
MARKED BY A STAYING AND REMOVAL OF THE DESTRUCTIVE AGENCIES WHICH HAVE HITHERTO
PREVAILED. Here we see--
1. That the destructive agencies of the universe are awakened by
sin.
2. That the destructive agencies of the universe are subdued by the
power and grace of God.
3. That the destructive agencies of the universe are occasional and
not habitual in their rule.
IV. THAT IT IS
MARKED BY A GRADUAL RETURN TO THE ORDINARY THINGS AND METHOD OF LIFE. This
return to the ordinary condition of nature is--
1. Continuous.
2. Rapid.
3. Minutely chronicled.
The world is careful to note the day on which appeared the first
indication of returning joy
when after a long period of sorrow the mountain
tops of hope were again visible. It is fixed in the memory. It is written in
the book. It is celebrated as a festival. Lessons--
1. That the judgments of God
though long and severe
will come to
an end.
2. That the cessation of Divine judgment is a time of hope for the
good.
3. That the cessation of Divine judgment is the commencement of a
new era in the life of man. (J. S. Exell
M. A.)
The ark rested in the
seventh month
on the seventeenth day of the month
upon the mountains of
Ararat
The village of the ark
On the slopes of Ararat was the second cradle of the race
the
first village reared in a world of unseen graves.
I. It was THE
VILLAGE OF THE ARK
a building fashioned and fabricated from the forests of a
drowned and buried world. To the world’s first fathers it must have seemed a
hallowed and venerable form.
II. The village of
the ark was THE VILLAGE OF SACRIFICE. They built a sacrificial altar in which
fear raised the stones
tradition furnished the sacrifice
and faith kindled
the flame.
III. The first
village was THE VILLAGE OF THE RAINBOW. It had been seen before in the old
world
but now it was seen as a sign of God’s mercy
His covenant in Creation.
IV. The village of
the ark gives us our FIRST CODE OF LAWS. As man first steps forth with the
shadows of the Fall around him
scarce a principle seems to mark the presence
of law. Here we advance quite another stage
to a new world; the principles of
law are not many
but they have multiplied. As sins grow
laws grow. Around the
first village pealed remote mutterings of storms to come.
V. The village of
the ark was THE VILLAGE OF SIN. Even to Noah
the most righteous of men
sin
came out of the simple pursuit of husbandry. A great
good man
the survivor of
a lost world
the stem and inheritor of a new
he came to the moment in life of
dreadful overcoming. (E. P. Hood.)
Mount Ararat; or
The landing of the ark
I. SIN PUNISHED.
Mount Ararat was a solemn witness to the severity of God’s judgments upon a
guilty world.
II. GRACE
REVEALED. Mount Ararat saw Divine grace displayed to sinful men.
III. SALVATION
ENJOYED. Mount Ararat beheld salvation enjoyed by believing sinners: This
temporal deliverance was a type of the spiritual. Immeasurably grander
however
will be the salvation of the saints.
1. In respect of its character
being spiritual instead of merely
temporal.
2. In respect of its measures
being complete and not merely
partial.
3. In respect of its duration
being eternal
and not merely for a
brief term of years.
IV. GRATITUDE
EXPRESSED. Mount Ararat heard the adorations and thanksgivings of a redeemed
family.
V. SAFETY
CONFIRMED. Mount Ararat listened to the voice of God confirming the salvation
of His people. (T. Whitelaw
M. A.)
The resting of Noah’s ark
The ark of Noah
so far as man was concerned
was left alone upon
the waters--no human hand steered it
no human counsel guided it. It was like
many a poor soul which is struggling
perhaps
its heavenward way through
difficulties and fears
without one earthly friend to comfort it
or one heart
in all the world to which to turn for solace and advice. And yet not alone was
it tossed and heaved upon this solitary waste. There was an arm unseen
directing it
there was strength unseen supporting it
and love unseen that was
wafting it. The inhabitants of the ark
at that time
constituted the whole
body of God’s believing people. “Are there few that shall be saved?” asked one
of old. Yes
they are few
but they are all that can be saved; all that
by the
largest stretch of mercy
consistent with God’s justice
can be brought in
shall be brought in. There is no class on earth
if I may so speak
which has
not got its representative in heaven. For 150 days--and when
we would ask you
was waiting time stretched out so long?--for 150 days Noah was left without any
visible token of God’s care
when
as the narrative simply and beautifully goes
on
“God remembered Noah
and every living thing
and all the cattle that was
with him in the ark.” Yes; for everything when it comes into covenant with God
becomes
from that moment
dear to God. You may be the least--you may be the
vilest of all His creatures
but if you are in the ark
if you are a Christian
God must love you. If the whole world is crying in terror
to a good and
merciful God we must go: He has a store for His children. How many a man has
had reason to look back and say
“That long
tedious affliction which seemed to
me as if it would never end--what has it been to me but the saving of my soul?
It has been thesnatching of me from that destruction where thousands of my
companions have perished
and where perhaps I should have been this day
but
for God afflicting me”? The heaviest storm that follows you must one day be
calmed; the rudest wind that assails you must one day be hushed. The waters at
last began to assuage
and on the seventeenth day of the seventh month--it is
well for the mind to keep an accurate record of the date of mercies--the ark
rested upon the mountains of Ararat. But Noah was not so soon as this to be
released from his confinement
his term was not yet half completed: five months
he had been locked in the ark
but seven months more must he yet remain in it.
It is natural to imagine
that this last seven months must have seemed to pass
more slowly than all the time while they were lying on the waves. If the
troubled time of life brings its trials
so also does its calms. It is a hard
thing to sit still
and very often there are the greatest perils in the still
seasons of life. When is it that the soul of man is so tempted to presumption
and self-righteous confidence? When is it that we become careless? When is it
that the practical duties of life are neglected
and we sit down it a most
dangerous spiritual slumber? Is it not in seasons when we have been imagining
that we have reached a place of rest; when the soul
through an overweening
confidence
abandons its efforts as if the work were done
and settles down on
its lees? Oh
when I think of the dangers of life’s calms
I bless God
that
the voyage is generally a rough one! When I remember the trials of the resting
ark
I bless God that it is kept so long struggling in the storm! We look at
the ark resting seven months upon the mountains of Ararat. What a lesson have
we here against impatience! Did Noah and his family complain that they had to
wait so long? Oh
no; on the contrary
we know the feelings of the mariner
after a long and dangerous voyage
when he is becalmed within sight of his
native land
how he looks at the land and longs to spring upon the shore
--and
much more than that
probably
was Noah’s felling;--but nowmark his conduct: no
impatient prayer escapes his lips
no restlessness seems to disturb his mind
his faith--as God will expect all faith to be--was a waiting faith. Not even
when the least drop of water had dried away would he venture to leave the ark
unbidden. God had shut the ark
and God
Noah knows
must open it. Not till the
welcome word is given
“Go forth
” will he presume to leave the place
how dark
and how drearisome soever that place may be. Now learn
from Noah’s example
your line of duty under many a similar dispensation. Let us learn not to be
impatient--I do not say of forbidden pleasures
that would be an easy thing;
but do not be impatient of pleasure which it is permitted
nay
of pleasure
which it is commanded you to enjoy; no
not for heaven itself. If God has shut
any Noah in
be content to wait patiently till God shall open. It is your
confidence to sit still. Take another lesson from the resting of the ark. The
flood--the type of this our present life--was not yet half completed when Noah
found a resting place on earth. From that hour he is
indeed
to wait for many
a day before he shall be permitted to come forth; but from that hour Noah is
safe. He can thus change no more
for he is anchored on a Rock. Now just so may
it be with us on life’s long voyage. The time when it shall be good for us to
land on the eternal shore
God alone has fixed--be it ours to wait for it. Long
before our sojourn is nigh full--ay
at any time in all the course--we may find
a safe anchorage under the Rock of Ages; and from the happy moment when you
shall have been received upon a better mountain than that of Ararat
you will
feel that you will move no more. There may be a rising of the deep waters
around you
but you will be settled and at rest; and oh
how triumphant will
you look down on the waters and floods of this world’s struggles
while your
faith
standing high on the mountain of God
can feel that the foundations of
eternity are under you. (J. Vaughan
M. A.)
The ark resting
What a splendid spectacle! The resting of an eagle who
after
soaring half-way to the sun
and stretching across whole provinces; at last
the light of the evening gleaming on her golden feathers
folds on the crag her
unwearied wing; the resting of a ship of the line at anchor after contending
all day with the angry billows; even the resting of the great moon
as if tired
with her long journey through the ether
upon some mount of pines or some hill
of snow--are only faint images of the sublimity of the scene
when the Wanderer
of the Waters
the God-built ship
its journey done
its work accomplished
its
glory gathered
its crew safe
the commencement of a new era of hope for earth
through it secured
calmly
and one would almost dream
consciously
reposes
upon the proud summit which God has prepared to bear its burden and to share in
its immortal fame. (G. Gilfillan.)
Safety
Noah anchored his ark to the Providence of God. No sails were
unfurled to the breeze
no oars were unshipped to move the lumbering ark
no
rudder was employed to steer. The Providence of God was deeper than the winds
and waves and contrary current; and to that
he fastened his barque with the
strong cable of faith. Hence the security of the ark with its living freight. (W.
Adamson.)
Security
When Alexander the Great was asked how he could sleep so soundly
and securely in the midst of surrounding danger
he replied that he might well
repose when Parmenis watched. Noah might well be in peace
since God had him in
charge. A gentleman
crossing a dreary moor
came upon a cottage. When about to
leave
he said to its occupant
“Are you not afraid to live in this lonely
place?” To this the man at once responded
“Oh! no
for faith closes the door
at night
and mercy opens it in the morning.” Thus was Noah kept during the
long night of the deluge; and mercy opened the door for him. (W. Adamson.)
Tops of the mountains seen
The emerging world
To realize this
let us suppose ourselves standing on a hill on a
September morning
surrounded by a sea of mist. Nothing for awhile is visible
but wild
rolling waves of dripping darkness
till at last the sun looks out
a
wind begins to blow
and then there loom forth
peak after peak
the hundred
hills around
starting up
as if newly created
from the gulf below
their
bases still bathed in mist
but their tops crowned with light
and resembling
the islands of some “melancholy main.” It is one of the sublimest of
spectacles
reminding you of the worlds rising out of chaos
of God’s “calling
the things that were not
and they appeared
” and compelling you
the
spectator
to uncover
as the mountains have doge
in the presence of the God
of day
although you see in him
what they do not
only the vicegerent of his
heavenly King. And similar
but still more striking
must have been to Noah’s
eye
as he stood on the sides of the resting ark
the sight of the ancient
landmarks of nature reappearing
the ridges of Taurus heaving up like islands
through the waters
their shows for the time melted
and perhaps over them all
in the remote distance
the “Finger Mount” arising
relieved against
and
pointing significantly to the calm blue sky! Sight reminding us of the rising
of great buried truths
as at the Reformation
out of the darkness of ages;
struggling
too
to free themselves from the incrustations of error
as the
lion from the impediments of the Daedal earth
Sight reminding us of the
resurrection of great reputations buried under loads of calumny
or whelmed in
deluges of oblivion
into the light of general appreciation
and the
consecration of long-denied reverence and love. Sight reminding us of the
resurrection of the dead from their sepulchres--specially
shall we say
of the
resurrection of aged and venerable patriarchs
having left their hoary hairs in
the dust
arising to the vigour and freshness of immortal youth. (G.
Gilfillan.)
Verses 6-8
Noah opened the window of the ark
The judicious conduct of a good man in seeking to ascertain the
facts of life and his relation thereto
We observe:
I.
THAT
NOAH DID NOT EXHIBIT AN IMPETUOUS HASTE TO GET OUT OF THE CIRCUMSTANCES IN
WHICH GOD HAD PLACED HIM.
1. We see that God does sometimes place men in unwelcome positions.
2. That when God does place men in unwelcome positions
it is that
their own moral welfare may be enhanced.
3. That when men are placed in unwelcome positions they should not remove
from them without a Divine intimation.
II. THAT NOAH WAS
THOUGHTFUL AND JUDICIOUS IN ENDEAVOURING TO ASCERTAIN THE WILL OF GOD IN
REFERENCE TO HIS POSITION IN ITS RELATION TO THE CHANGING CONDITION OF THINGS.
1. Noah felt that the time was advancing for a change in his
position
and that it would be necessitated by the new facts of life.
2. Noah recognized the fact that the change in his position should
be preceded by devout thought and precaution.
III. THAT NOAH
EMPLOYED VARIED AND CONTINUOUS METHODS OF ASCERTAINING THE FACTS OF HIS
POSITION AND HIS DUTY IN RELATION THERETO.
1. These methods were varied.
2. Continuous.
3. Appropriate.
IV. THAT NOAH
YIELDED A PATIENT OBEDIENCE TO THE TEST OF CIRCUMSTANCES WHICH HE HAD EMPLOYED.
V. THAT INDICATIONS
OF DUTY ARE ALWAYS GIVEN TO THOSE WHO SEEK THEM DEVOUTLY. The dove returned to
Noah with the olive leaf. Men who seek prayerfully to know their duty in the
events of life
will surely have given to them the plain indications of
Providence. Lessons:--
1. That men should not trust their own reason alone to guide them in
the events of life.
2. That men who wish to know
the right path of life should employ the best talents God has given them.
3. That honest souls are divinely led. (J. S. Exell
M. A.)
Lessons
1. God in wisdom sometimes
lengthens trials to the proof of the faith and patience of His saints.
2. Believing saints though God appear not
will stay contentedly
forty days
that is
the time fit for His salvation.
3. Lawful means believers may use for their comfort
when there is
no immediate appearance of God. Noah opens the window which God forbids not (Genesis 8:6).
4. Visible experiments of the ceasing of God’s wrath may be desired
and used by His people where the Lord sets no bars.
5. Unclean
or the worst of creatures
may be of use sometimes to
comfort the Church. As the ravens fed Elijah.
6. Instinct of creatures from God teach His people of His
providences to them. (Genesis 8:7). (G. Hughes
B. D.)
Noah’s messengers
I. MESSENGERS
SELECTED. After long floating
during which time Noah would know little of what
was passing in the outer world
save that he heard the rain and tempest
the
ark grounded. Doubtless he would often look forth on the waste of waters. The
rapid evaporation
etc.
would very much intercept a distant view. Fogs and
mists
etc. Hence to know the state of things beyond the reach of his vision he
would send forth messengers. Birds. Birds of swift and strong wing
and clear
vision. Land birds. Aquatic birds would not have returned. Birds that may be
domesticated and having local attachments. Hence they would return to the ark.
II. MESSENGERS
SENT FORTH.
III. MESSENGERS
RETURNING. Though Noah might not follow their far flight
they could see the
huge ark
to which also their unerring instinct--perhaps supernaturally--would
guide them. The joy of Noah on looking once more upon a branch of olive. One of
the most beautiful and useful of trees also. Learn--
1. Gratitude for that reason which adapts means to ends.
2. God’s creatures thus employed in the service of man.
3. The ark a type of Christ; and the dove and olive branch
of the
soul hastening with peaceful feelings and first fruits to Jesus. (J. C.
Gray.)
Raven and dove
Noah sent out the raven first
probably because it had been the
most companionable bird and seemed the wisest
preferable to “the silly dove”;
but it never came back with God’s message. And so has one often found that an
inquiry into God’s will
the examination
for example
of some portion of
Scripture
undertaken with a prospect of success and with good human helps
has
failed
and has failed in this peculiar raven like way; the inquiry has settled
down on some worthless point
on some rotting carcase
on some subject of
passing interest or worldly learning
and brings back no message of God to us.
On the other hand
the continued use
Sabbath after Sabbath
of God’s appointed
means
and the patient waiting for some message of God to come to us through
what seems a most unlikely messenger
will often be rewarded. It may be but a
single leaf plucked off that we get
but enough to convince us that God has
been mindful of our need
and is preparing for us a habitable
world. Many a
man is like the raven
feeding himself on the destruction of others
satisfied
with knowing how God has dealt with others. He thinks he has done his part when
he has found out who has been sinning and what been the result. But the dove
will not settle on any such resting place
and is dissatisfied until for
herself she can pluck off some token that God’s anger is turned away and that
now there is peace on earth. And if only you wait God’s time and renew your
endeavours to find such tokens
some assurance will be given you
some green
and growing thing
some living part
however small
of the new creation which
will certify you of your hope. (M. Dods
D. D.)
The bird on the mast
A sailing vessel was driven before the hurricane--a white bird
suddenly descended on the mast: the hearts of the crewwere cheered; hope dawned
. . . Such consolation may be always mine! One bright
holy
faithful thought
is my dove upon the mast. However sadly I toss over the waves of this
troublesome
weary world
that gentle bird of paradise revives and strengthens
me. It tells me that the storm will soon be over and gone
and the green land
with the singing of birds
is come. (Wilmott.)
Verses 9-12
But the dove found no rest for the sole of her foot and she
returned unto him into the ark
The dove’s return to the ark
I.
LOOK
AT THE DOVE SETTING OUT UPON HER VOYAGE OF DISCOVERY. Why did she fly away?
1. Because she had wings. Natural instinct. So it is with us. Our
soul has many thoughts and many powers which make the spirit restless. If we
were without imagination
we might be content with the few plain truths which
we have so well known and proved; but having an imagination
we are often
dazzled by it
and we pant to know whether certain things which look like solid
verities really are so. If we had no reason
but could abide entirely in a
state of pure and simple faith
we might not be exposed to much of the
restlessness which now afflicts us
but reason will draw conclusions
ask
questions
suggest problems
raise inquiries
and vex us with difficulties.
Therefore
because our souls are moved by so vast a variety of thoughts
and possess
so many powers which are all restless and active
it is readily to be
understood
that while we are here in our imperfect state
our spirits should
be tempted to excursions of research and voyages of discovery
as though we
sought after some other object of love besides the one who still is dearer to
us than all the world besides.
2. Possibly there was another reason. This dove was once lodged in a
dovecote. Yes
the dovecote still has its attraction. The best of men have
still within them the seeds of those sins which make the worst of men so vile.
I marvel not that the dove flew away from the ark when she recollected her
dovecote
and I do not wonder that at seasons
the old remembrances get the
upper hand with our spirit
and we forget the Lord we love
and have a
hankering after sin.
3. Yet it would not be fair to forget that this dove was sent out by
Noah; so that whatever may have been the particular motives which ruled the
creature
there was a higher motive which ruled Noah who sent her out. Even so
there are times when the Lord permits His people to endure temptation.
II. Now MARK THE
DOVE AS SHE FINDS NO REST. No rest outside of Christ for intellect
heart
conscience
III. WHY THE DOVE
COULD FIND NO REST FOR THE SOLE OF HER FOOT.
1. The dove had a will to find rest for the sole of her foot
but
she could not. It is not from want of will that I am compelled to say I cannot
find anything beneath these stars
nor within the compass of the skies
that
can satisfy my soul’s desires; I must get my God and have Him to fill my large
expectations
or I shall not be content. I mention these things because people
are apt to suppose that Christians are all a set of melancholy dyspeptics
who
put up with religion because there is nothing else that helps to make them to
be so happily miserable
and therefore they take to it as congenial with their
melancholy disposition; but it is not so; we are a cheerful
genial race
and
yet for all that we are not resting the sole of our foot anywhere in earthly
things.
2. Again
the reason why the dove could find no rest
was not
because she had no eye to see. I know not how far a dove’s eye can discern
but
it must be a very vast distance
perfectly incredible I should think. We see
the dove sometimes mount aloft: we can see nothing
and yet she perceives her
dovecote
and darts towards it. I know many Christians who are as quick in
apprehension as refined in taste
and as ready to appreciate anything that is
pleasurable as other men
and yet these men who are not fanatics
who are not
shut up to a narrow range of things
but whose vision can take in the whole
circle of sublunary delights
these men who have not only seen but even tasted
yet bear their witness that like the dove they can find no rest for the sole of
their foot.
3. Moreover
the reason why the dove found no rest
was not because
she had no wings to reach it. So the Christian has power to enter into the
enjoyments of the world if he liked. Now
what was the reason then? It was not
want of will
it was not want of eye
nor was it want of wing--what was it? The
reason lay in this
that she was a dove. If she had been a raven
she would
have found plenty of rest for the sole of her foot. It was her nature that made
her unresting
and the reason why the Christian cannot find satisfaction in
worldly things is because there is a new nature within him that cannot rest.
“Up! up! up!” cries the new heart
“what hast thou to do here?”
IV. Being
disappointed
WHAT DID THE DOVE THEN DO? When she found there was no contentment
elsewhere
what then? She flew back to the ark. Josephus tells us that the dove
came back to Noah
with her wings and feet all wet and muddy. Some of you have
grown wet and muddy. You have been trying to find rest in the world
Christian
and you have got mired with it.
V. I want you now
to turn your eye for a moment to THE VERY BEAUTIFUL SCENE
So it seems to me to
be
at the end of her return journey. Noah has been looking out for his dove
all day long. Mark that: “pulled her in unto him.” It seems to me to imply that
she did not fly right in herself
but was too fearful
or too weary. Did you
ever feel that blessed gracious pull
when your heart has been desiring to get
near to Christ? Lord! pull me in. (C. H.Spurgeon.)
The homebound dove--a lesson of faith
God has designed but one resting place for the soul
and that is
the restoration of peace between it and Himself. On Jesus’ breast we may lay
our weary heads. Here at last the dove finds a sure perch.
I. AS IT WANDERED
TO AND FRO
IT COULD FIND REST NOWHERE SAVE BY RETURNING TO THE ARK. There
and
only there
was rest. Oh
weary soul
have you Bet come to that point? You will
not come until you give up all confidence in your self-power.
II. “When the dove
came back
IT CAME WITHOUT ANYTHING. Bring no excuse.
III. God had
provided but ONE ARK. Only one name under heaven given among men
whereby we
must be saved.
IV. That ark had
only ONE WINDOW AND THAT WINDOW WAS OPEN. A woman
who was striving to find
rest for her soul
was sitting in her summer house
when in through an open
door flew a bird. It was alarmed
and flew up toward the roof
and tried to get
out at this window and at that. It flew from side to side until it panted with
fright and weariness. The woman said
“Poor bird
why do you not come down
lower
then you would see this open door
and you could fly out easily?” But
the bird kept wounding itself against the closed windows and at every crevice.
At last its wings grew tired
and it flew lower and lower until it was on a
level with the open door
when quickly it escaped
and soon its song was heard
in the trees of the churchyard near by. A new light dawned upon the mind of the
woman: “I
like that poor bird
through my pride and self-sufficiency
have
been flying too high to see the door which stands wide open.” Her heart was
humbled
and soon she too was singing songs of gladness. (T. L.Cuyler
D. D.)
If we
cannot be as we would
we must be as we can
The ark to the dove was like a prison
a place of restraint
and
not according to her kind
which was to fly abroad; yet
finding no rest
rather than she will perish
she returneth to the same again. It may teach us
this
that better is a mischief than an inconvenience
if we cannot as we
would
we must as we can. I speak it against all heathenish and unchristian
like impatience. The heathens
rather than they would serve
they would kill
themselves. And many in these days
rather than they will suffer what God
imposeth
will do what God detesteth. Let it not be so. If we cannot be abroad
and at liberty
because God’s judgment against sin hath taken away our footing
in such or such sort
whilst it shall please Him let us be content; return
as
the clove did
to the place appointed
and thank Him for mercy even in that
that yet there we live
and are not destroyed as others have been. (Bishop
Babington.)
A quaint epitaph
The following quaint epitaph has reference to a little girl buried
at the age of five months: “But the dove found no rest for the sole of her
foot
and she returned unto him into the ark.” (Old Testament Anecdotes.)
An olive leaf
The olive leaf
I. Let us look at
the profound
far-reaching SIGNIFICANCE OF THE GREEN LEAF in the mouth of the
dove
as the first production of a new and regenerated world.
1. In the first plaice
the green leaf is the great purifier of
nature. This is one of the most important offices which it was created to
fulfil. In the early ages of the earth
long before man came upon the scene
the atmosphere was foul with carbonic acid gases
so poisonous that a few
inspirations of them would be sufficient to destroy life. These formed a dense
covering which kept in the steaming warmth of the earth
and nourished a rank
and luxuriant vegetation. Gigantic ferns
tree mosses
and reeds grew with
extraordinary rapidity
and absorbed these noxious gases into their own
structures
consolidating them into leaves
stems
and branches
which in the
course of long ages grew and decayed
and by subtle chemical processes and
mechanical arrangements were changed into coal beds under the earth. In this
wonderful way two great results were accomplished at the same time and by the
same means--the atmosphere was purified and made fit for the breathing of man
and animals useful to man
and vast stores of fuel were prepared to enable
future generations to subdue the earth and spread over it the blessings of
civilization. And what the green leaves of the early geological forests did for
the primeval atmosphere of the world
the green leaves of our woods and fields
are continually doing for our atmosphere still. They absorb the foul air caused
by the processes of decay and combustion going on over the earth
and by the
breathing of men and animals
and convert this noxious element into the useful
and beautiful products of the vegetable kingdom. They preserve the air in a
condition fit for human breathing. These considerations will show us how
significant it was that the first object of the new world that was about to
emerge from the flood should be a green leaf. It was a symbol
a token to Noah
that the world would be purified from the pollution of those unnatural sins
which had brought death and destruction upon it
and would once more be fitted
to be the home of a peculiar people zealous of good works. What the green leaf
is in nature the leaves of the tree of life are in the spiritual sphere. The
gospel of Jesus Christ
which the Heavenly Dove carries to the homes and the
hearts of men
is the great purifier of the world.
2. In the second place
the green leaf is the source of all the life
of the world. It is by its agency alone that inert inorganic matter is changed
into organic matter
which furnishes the starting point of all life. Nowhere
else on the face of the earth does this most important process take place.
Everything else consumes and destroys. The green leaf alone conserves and
creates. In this light how suitable it was that an olive leaf freshly plucked
should have been the first object brought to Noah in the ark! For just as the
green leaf is the means in the natural world of counteracting all the
destructive forces that are reducing its objects to dust and ashes
and
clothing its surface with vegetable and animal life
so the olive leaf in the
mouth of the dove spoke to Noah of the undoing of the work of destruction
caused by the flood
and of the raising up of a new and fairer creation out of
the universal wreck. And just as all this beautiful world of life and joy is
the product of the work of the green leaf
so all that mankind has achieved and
enjoyed since the flood--the great results of civilization and the still
greater results of redemption--arose out of the work of grace whose dawning the
green leaf intimated
and whose operation it typified. For sin and grace are in
constant antagonism--like the force of the fire that burns everything to ashes
and the force of the green leaf that builds up life and beauty out of the
ashes; and God has suffered sin to continue because He knows that grace can
conquer it
strip its spoils
and convert its ruins into higher and nobler
forms of life.
3. In the third place
the green leaf is the best conductor of
electricity--that most powerful and destructive of all the forces of the earth.
A twig covered with leaves
sharpened by nature’s exquisite workmanship
is
said to be three times as effectual as the metallic points of the best
constructed rod. And when we reflect how many thousands of these vegetable
points every large tree directs to the sky
and consider what must be the
efficacy of a single forest with its innumerable leaves
or of a single meadow
with its countless blades of grass
we see how abundant the protection from the
storm is
and with what care Providence has guarded us from the destructive
force. And was not that green leaf which came to Noah in the ark God’s
lightning conductor? Did it not bear down harmlessly the destructive power of
heaven? Did it not assure Noah that the wrath of God was appeased
that the
storm was over
and that peace and safety could once more be enjoyed upon the
earth? And is not He to whose salvation that leaf pointed--who is Himself the
“Branch”--God’s lightning conductor to us? He bore the full force of the
Father’s wrath due to sin; He endured the penalty which we deserved; and having
smitten the shepherd
the sheep for whom He laid down His life are deathless
and unharmed. He is now our refuge from the storm; and under His shadow we are
safe from all evil.
4. In the fourth place
the green leaf is the source of all the
streams and rivers in the world. It is by the agency of the leaf that water
circulates as the life blood of the globe. And how appropriately in this light
did the green leaf come to Noah as the earnest and the instrument of the
rearrangement of a world which had been reduced to a desert by the punishment
of man’s sin! That leaf assured him that the old rivers would flow again; that
the former fields would smile anew; that the forests would
as in previous
times
cover the earth with their shadow; and that all the conditions of seed
time and harvest
and of a pleasant and useful home for man
would be present
as of yore. And is not the Heavenly Dove bringing to us in the ark of our
salvation a leaf of the tree of life
whose leaves are for the healing of the
nations
as a token that beyond the destructive floods of earth
beyond the
final conflagration in which all things shall be burned up
the river of life
will flow again; and amid the green fields of the paradise restored the Lamb
shall lead us to living fountains of waters
and God shall wipe away all tears
from our eyes?
5. In the fifth place
the green leaf is the type upon which the
forms of all life are moulded
All organisms
whether animal or vegetable
are
similar in their elementary structure and form; and the most complicated
results are attained by the simplest conceivable means
and that without the
slightest violation of the original plan of nature. Thoreau has said that the
whole earth is but a gigantic leaf
in which the rivers and streams resemble
the veins
and the mountains and plains the green parts: And did not He who
sent the dove with the olive leaf to Noah thereby assure him that out of that
leaf would be evolved the whole fair world of vegetable and animal life
which
for a while had perished beneath the waters of the flood; that it would be reconstructed
upon the old type and developed according to the old pattern? And did not He
who developed this great world of life out of the single leaf develop all the
great scheme of grace
all the wondrous history of redemption
out of the first
simple promise to our first parents after their fall? Amid all the varying
dispensations of His providence He has been without variableness or shadow of
turning
unfolding more and more the germinating fulness of the same glorious
plan of grace.
II. Of all the
green leaves of the earth it was MOST FITTING THAT THE OLIVE LEAF SHOULD HAVE
BEEN SELECTED as the first product of the new restored world. The olive tree
spreads over a large area of the earth; it combines in itself the flora of the
hills and the plains. It clothes with shade and beauty and slopes where no
other vegetation would grow. It extracts by a vegetable miracle nourishment and
fatness from the driest air and the barest rock; on it may be seen at the same
time opening and full-blown blossoms
and green and perfectly ripe fruit. Each
bough is laden with a wealth of promise and fulfilment; beauty for the eye and
bounty for the palate. No tree displays such a rich profusion and succession of
flowers and fruits. It is the very picture of prosperity and abundance. Its
very gleanings are more plentiful than the whole harvest of other trees. It
strikingly illustrates
therefore
the overflowing goodness of the Lord
to
whom belong the earth and the fulness thereof. What the olive leaf began in
Noah’s case was consummated under the olive trees of Gethsemane. He who
destroyed the antediluvian sinners by the flood endured the contradiction of
greater and more aggravated sinners against Himself. He who sent the flood as a
punishment for sin
now suffered it Himself in a more terrible form as an
atonement for sin. The olive leaf of Noah’s dove showed that God’s strange work
was done
and that He had returned to the essential element of His nature
and
love shone forth again. The olive leaves of Gethsemane
that thrilled with the
fear of the great agony that took place beneath them
tell us that “God so
loved the world that He gave His only begotten Son
that whosoever believeth in
Him should not perish
but have everlasting life.” What sweeter message
what
dearer hope
could come to us in our sins and sorrows than this! (H.
Macmillan
D. D.)
Lessons
1. God’s delay of answer and
His saints waiting are fitly coupled.
2. God’s gracious ones are of a contented
waiting and hoping frame.
3. Faith will expect from seven to seven
from week to week
to
receive answers of peace from God.
4. After waiting
faith will make trial of lawful means again and
again. It will add messenger to messenger (Genesis 8:10).
5. Waiting believers shall receive some sweet return by use of means
in God’s time.
6. He that sends out for God is most likely to have return from Him.
7. Visible tokens of God’s wrath ceasing sometimes He is pleased to
vouchsafe to His.
8. It concerns God’s saints to consider His signal discoveries of
grace
to know them
and gather hope and comfort from them. (G. Hughes
B.
D.)
Servants good and bad
First
mark the often sending of the dove
when the raven goeth
but once. It showeth the difference of a good servant and a bad. The first is
often used
because he is faithful and true; the latter but once
because then
he is found to be a raven
more heeding the carrions that his nature regardeth
than performing his message which his sender desireth. The praise of these two
fowls
how they differ in this place for their service we all see
and it
should thus profit us as to prick us to the good and affray us from the evil.
In some place or other we are all servants
as these fowls were
to God
to prince
to master
to some or other. Let us be doves
that they may often use us; let
us not be ravens
that they may justly refuse us. Secondly
in the dove’s not
returning any more let us mark a type of the saints of God
that having sundry
times discharged the truth of their places
as the dove did
at last have their
departure out of the ark--that is
out of this life and Church militant--and
finding rest for their foot in God’s blessed kingdom
return no more to the ark
again
but there continue and abide forever. (Bp. Babington.)
The returning dove
Noah stayed upon this seven days
and then sent out the dove
again
saith the text
which returned to him in the evening
bringing in her
mouth an olive leaf which she had plucked
whereby Noah knew the waters were
abated. This dove may note the preachers also of the Word again
who bring in
their mouths some good tidings to the ark--that is
to the Church; and every
good news may be compared also to an olive leaf
and the tellers to doves. That
good news that the women brought to the disciples
that Christ was risen
was
like an olive leaf in their mouths
and they like this dove in this place. So
all others. Read 2 Kings 7:1-20
of the good news of
the lepers
and 2 Samuel 18:27. “He is a good man
”
saith David
“and cometh with good tidings.” So good men and women have words
of comfort in their mouths
when others have the poison of asps under their
tongues; they have olive leaves to cheer up Noah and his company withal
when
others have wormwood and gall to make their hearts ache with the bitterness
thereof. Such does God make us evermore
and if this be regarded of us
we will
endeavour it. (Bp. Babington.)
Verse 13-14
Noah removed the covering of the ark
Noah’s first consciousness of safety after the deluge
I.
He
would probably be impressed with the GREATNESS OF THE CALAMITY HE HAD ESCAPED.
The roaring waters had subsided
but they had wrought a terrible desolation
they had reduced the earth to a vast charnel house; every living voice is
hushed
and all is silent as the grave. The patriarch
perhaps
would feel two
things in relation to this calamity.
1. That it was the result of sin.
2. That it was only a faint type of the final judgment.
II. He would
probably be impressed with the EFFICACY OF THE REMEDIAL EXPEDIENT. How would he
admire the ark that had so nobly battled with the billows and so safely
weathered the storm!
1. This expedient was Divine. Christianity
the great expedient for
saving souls from the deluge of moral evil
is God’s plan. “What the law could
not do
in that it was weak through the flesh.” Philosophy exhausted itself in
the trial.
2. This expedient alone was effective. When the dreadful storm came
we may rest assured that every one of that terror-stricken generation would
seize some scheme to rescue him from the doom. “There is no other name
” etc.
3. The expedient was only effective to those who committed
themselves to it.
III. He would
probably be impressed with the WISDOM OF HIS FAITH IN GOD. He felt now--
1. That it was wiser to believe in the Word of God than to trust to
the conclusions of his own reason.
2. That it was wiser to believe in the Word of God than to trust to
the uniformity of nature.
3. That it was wiser to believe in God’s Word than to trust to the
current opinion of his contemporaries. (Homilist.)
Lessons
1. The giving in of one step
of mercy maketh God’s saints to wait for more.
2. God’s gracious ones desire to let patience have its perfect work
towards God.
3. The saint’s disposition is to have experience of mercy by trying
means
as well as to wait for it.
4. In the withholding of return of means may be the return of mercy.
Though the dove stay
yet mercy cometh.
5. Providence promotes the comfort of saints when He seems to stop
them
as in staying the clove (Genesis 8:12).
6. As times of special mercy are recorded by God
so they should be
remembered by the Church.
7. At His appointed periods God measures out mercy unto His Church.
8. The saints’ patient waiting would God have recorded
as well as
His performing mercies.
9. As mercies move to God’s Church
so He moveth His saints to
remove veils and meet them.
10. Manifestations of mercies God vouchsafeth His
as well as mercy
itself.
11. Several periods of time God takes to perfect salvation to His
Church.
12. After all patient waiting
in God’s full time full and complete
mercy and salvation is given into His Church (Genesis 8:13). (G. Hughes
B. D.)
Verses 15-19
Noah went forth
Man’s going forth after the judgments of God -
I.
THAT
HE GOES FORTH UPON THE DIVINE COMMAND (Genesis 8:15-17).
1. That Noah was counselled to go forth from the ark on a day ever
to be remembered.
2. That Noah was commanded to go forth from the ark when the earth
was dry.
II. THAT HE GOES
FORTH IN REFLECTIVE SPIRIT. We can readily imagine that Noah would go forth
from the ark in very reflective and somewhat pensive mood.
1. He would think of the multitudes who had been drowned in the
great waters.
2. He would think of his own immediate conduct of life
and of the
future before him.
III. THAT HE GOES
FORTH IN COMPANY WITH THOSE WHO HAVE SHARED HIS SAFETY.
1. He goes forth in company with the relatives of his own family.
God permitted the family of Noah to be with him in the ark
to relieve his
solitude
to aid his efforts
to show the protective influence of true piety;
and now they are to join him in the possession of the regenerated earth
that
they may enjoy its safety and aid its cultivation.
2. He goes forth in company with the life-giving agencies of the
universe. (J. S.Exell
M. A.)
Verse 20
And Noah builded an altar unto the Lord
Noah’s sacrifice
I.
THERE
IS AN EVIDENT DIFFERENCE BETWEEN THE SACRIFICE OF NOAH AND THOSE OF CAIN AND
ABEL. Here
under God’s guidance
the mound of turf gives place to the altar
which is built. An idea is discovered in the dignity of the inferior creatures;
the worthiest are selected for an oblation to God; the fire which consumes
the
flame which ascends
are used to express the intention of him who presents the
victim.
II. WE MUST FEEL
THAT THERE WAS AN INWARD PROGRESS IN THE HEART OF MAN corresponding to this
progress in his method of uttering his submission and his aspirations. Noah
must have felt that he was representing all human beings; that he was not
speaking what was in himself so much as offering the homage of the restored
universe.
III. THE FOUNDATION
OF SACRIFICE IS LAID IN THE FIXED WILL OF GOD in His fixed purpose to assert
righteousness; in the wisdom which adapts its means to the condition of the
creature for whose sake they are used. The sacrifice assumes eternal right to
be in the Ruler of the universe
all the caprice to have come from man
from
his struggle to be an independent being
from his habit of distrust. When trust
is restored by the discovery that God means all for his good
then he brings
the sacrifice as a token of his surrender. (F. D. Maurice
M. A.)
I. That worship
should succeed every act of Divine deliverance.
Sacrificial worship
The text teaches--
II. That sacrifice
is the only medium through which acceptable service can be rendered. Noah’s
sacrifice expressed--
1. A feeling of supreme thankfulness.
2. A feeling of personal guilt.
III. That no act of
worship escapes Divine notice.
IV. That human
intercession vitally affects the interests of the race. (J. Parker
D. D.)
The devout conduct of a good man after a special deliverance from
imminent danger
I. THAT NOAH
GRATEFULLY ACKNOWLEDGED HIS DELIVERANCE AS FROM GOD.
II. THAT NOAH
DEVOUTLY OFFERED TO GOD A SACRIFICE IN TOKEN OF HIS DELIVERANCE.
1. This sacrifice was the natural outcome of Noah’s gratitude.
2. This sacrifice was not precluded by any excuse consequent upon the
circumstances of Noah.
III. That the
sacrifice of Noah was ACCEPTABLE TO GOD AND PREVENTIVE OF FURTHER EVIL TO THE
WORLD.
1. It was fragrant.
2. It was preventive of calamity.
3. It was preservative of the natural agencies of the universe. (J.
S.Exell
M. A.)
Noah’s offering on coming forth from the ark
and its results
I. THE OCCASION
ON WHICH THIS OFFERING WAS MADE.
1. How impressively would Noah and his family be reminded of the
Divine forbearance which had been displayed to the whole world.
2. With what solemn awe would Noah and his family now view the earth
bearing on every part of its surface the marks of recent vengeance.
3. With what adoring and grateful feeling would Noah and his family
view their own preservation on this occasion.
II. ITS NATURE.
1. An expression of gratitude.
2. An acknowledgment of dependence.
3. A lively exhibition of his faith in the future atonement
as well
as an appropriate testimony that his recent preservation was owing to the
efficacy of that atonement.
III. ITS RESULTS.
1. The offering was accepted.
2. The promise which was given.
3. The covenant which was made. (Sketches of Sermons.)
Priest
altar
sacrifice
1. A believing priest.
2. A sanctified altar.
3. A clean sacrifice.
4. A type of Christ. (J. S. Exell
M. A.)
Fragrant offerings
I. NOAH’S
SACRIFICIAL OFFERINGS.
1. Observe WHAT HE OFFERED.
2. See how he offered.
II. THE LORD’S
GRACIOUS ACCEPTANCE THEREOF.
1. The Lord accepts a limited offering
if it be our best.
2. It is the sacrifice of faith which pleases God.
3. The Lord loves gratitude in return for mercies received.
4. The Lord visits the remnant of His people where there is family
devotion.
5. In seeking to please God
the Christian secures richest
blessings. (The Congregational Pulpit.)
Noah’s sacrifice blessing the world; and God’s decree for all
nature
I. THE ACCEPTANCE
OF NOAH’S SACRIFICE AND ITS TYPICAL IMPORT.
1. Look at the acceptance of Noah’s sacrifice.
2. Noah’s sacrifice was typical of Christ’s
and like His brought a
blessing on the world.
II. THE WISE
ECONOMY OF GOD
IN HIS WISE LAWS OF NATURE FOR TEMPORAL BLESSINGS.
1. The wisdom and benevolence of God are visible in the variety of
the seasons
and in the profusion of earthly blessings.
2. The wisdom of God is visible for faith in all His providential
arrangements for the good of the world.
III. PRACTICAL
REFLECTIONS.
1. Reflect that it is because of Christ’s sacrifice the whole world
is blessed.
2. Reflect how God deals with sinful men in great long suffering
mercy.
3. Reflect and remember that the Lord Jesus shall stand like Noah
when a deluge of fire rolls over this world. (J. G. Angley
M. A.)
The worshippers of the new world
1. It was an altar of
obedience. With Noah the will of God was paramount. What is religion but
obedience?--“the obedience of faith”--of which the entire simplicity
constitutes its true perfection. Noah’s career in the new world began in the
spirit of essential obedience. At the command
“Go forth
” the Ark is deserted;
and
doubtless
in the spirit of faith the altar was erected.
2. It was an altar of gratitude and dedication. Noah was grateful to
his Almighty Friend; and
as gratitude is a quality which loses its fragrance
by delay
so he postponed every business and consideration to the thankful
acknowledgment of his mercies.
3. It was an altar of propitiation. This is its most important
feature. Worship and sacrifice are incorporated and identified from the
beginning of the world. Man was always a sinner. He could never approach his
Maker in any other character.
4. The altar of Noah was a family altar. He was the priest of his
family. He required their presence before the throne of grace. He persuaded
them to assist in praising God
and in making a covenant by sacrifice. A family
altar is
transcendently and incalculably
a family blessing. With Noah
the
worship of God was the first business he attended to. He lacked neither calls
of necessity nor momentous cares; but he postponed all ether considerations to
the service of God. Not like the majority amongst us
who fancy that they have
too much to do to devote any time to religion. In the patriarch’s worship there
was no trace of selfishness. Many think there is no worship like free worship
and are most willing to pray where they have little to pay. What a reproof may
they find in Noah! The seventh part of his whole stock and substance he
dedicated to God. He reasoned not about future wants
but made an instant and
“a whole burnt offering” to his Maker. He did it because it was God’s appointment.
(C. Burton
LL. D.)
Verse 21
The Lord smelled a sweet savour
The sweet savour
How important is it
that this truth shall be as a sun without a
speck before us! Hence the Spirit records that
when Noah shed the blood which
represented Christ
“The Lord smelled a sweet savour.
” Thus the curtains of God’s pavilion are thrown back; and each attribute
appears rejoicing in redemption. The Lamb is offered
and there is fragrance
throughout heaven. First
let Justice speak. Its claim strikes terror. It has a
right to one unbroken series of uninterrupted obedience through all life’s
term. Each straying of a thought from perfect love incurs a countless debt.
Here Jesus pays down a death
the worth of which no tongue can reckon. Justice
holds scales
which groan indeed under mountains upon mountains of iniquity:
but this one sacrifice more than outweighs the pile. Thus Justice rejoices
because it is infinitely honoured. Next
there is a sweet savour here to the
Truth of God. If Justice is unyielding
so too is Truth. Its yea is yea; its
nay is nay. It speaks
and the word must be. Heaven and earth may pass away
but it cannot recede. Now its voice is gone forth
denouncing eternal wrath on
every sin. Thus it bars heaven’s gates with bars of adamant. In vain are tears
and penitence
and prayers. Truth becomes untrue
if sin escapes. But Jesus
comes to drink the cup of vengeance. Every threat falls on His head. Truth
needs no more. It claps the wings of rapturous delight
and speeds to heaven to
tell that not one word has failed. Need I add that Jesus is a sweet savour to
the holiness of God. Sweet too is the savour which mercy here inhales. Mercy
weeps over misery. In all afflictions it is afflicted. Is tastes the bitterest
drop in each cup of woe. But when anguish is averted
the guilty spared
the
perishing rescued
and all tears wiped from the eyes of the redeemed
then is
its holiest triumph. (Dean Law.)
What does God see in the sacrifice of His Son to please Him?
1. The reflection of His own love.
2. The vindication of His righteousness. God prescribes the
sacrifice in order that He may be just when He justifies (Romans 3:25-26).
3. The willingness of the self-devotion.
4. The prospect of pure service. Human nature
in Christ’s obedience
and death
is purified and restored. Noah’s sacrifice might be compared to a
morning prayer at the dawn of a new epoch in human history. It was a dedication
of restored humanity to the service of God
the Deliverer. The hope of the
human race consists in possessing acceptable access unto God. This we have in
Jesus Christ
by the Holy Spirit (Ephesians 2:18; Ephesians 3:12; Hebrews 10:19-22). (W. S. Smith
B. D.)
The imagination of man’s
heart is evil from his youth
Man’s tendency to go wrong
I. These words
were said by our Maker more than four thousand years ago
and they have been
true ever since down to this very hour. There is so much more bad than good in
us that we should certainly go wrong if left to ourselves
and the bias of our
nature to evil is so strong that it can only be corrected by changing the very
nature itself; or
in the words of Scripture
by being born again of the
Spirit. Everything is properly called good or evil according as it answers or
defeats the purpose for which it was made. We were made for our Maker’s glory
after His own image
that we should make His will the rule of our lives
and
His love and anger the great objects of our hope and fear; that we should live
in Him
and for Him
and to Him
as our constant Guide and Master and Father.
If we answer these ends
then we are good creatures; if we do not
we are bad
creatures. Nor does it matter how many good or amiable qualities we may
possess; like the blossoms or leaves of a barren fruit tree
we are bad of our
kind if we do not bring forth fruit.
II. Now
instead
of living to God
we by nature care nothing about God; we live as if we had
made ourselves
not as if God had made us. This is the corruption of our
nature
which makes us evil in the sight of God. Christ alone can make us sound
from head to foot. He alone can give us a new and healthy nature; He alone can
teach us so to live as to make this world a school for heaven. All that is
wanted is that we should see our need of Him
and fly to Him for aid. (T.
Arnold
D. D.)
Human depravity and Divine mercy
I. A MOST PAINFUL
FACT. Man’s nature is incurable. The statement of Scripture is corroborated
by--
1. The confessions of God’s people.
2. Our own observation.
II. GOD’S
EXTRAORDINARY REASONING. Good reasoning
but most extraordinary. He says
“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.” Strange logic! In the sixth chapter
He
said man was evil
and therefore He destroyed him. In the eighth chapter
He
says man is evil from his youth
and therefore He will not destroy him. Strange
reasoning! to be accounted for by the little circumstance in the beginning of
the verse
“The Lord smelled a sweet savour.” There was a sacrifice there; that
makes all the difference. When God looks on sin apart from sacrifice
Justice
says
Smite! Smite! Curse! Destroy!” But when there is a sacrifice God looks on
us with eyes of mercy
and though Justice says
“Smite!” He says
“No
I have
smitten My dear Son; I have smitten Him
and will spare the sinner.” Rightly
upon the terms of Justice
there is no conceivable reason why He should have
mercy upon us
but grace makes and invents a reason.
III. INFERENCES. If
the heart be so evil
then it is impossible for us to enter heaven as we are.
Another step; then it is quite clear that if I am to enter heaven no outward
reform will ever do it
for if I wash my face
that does not change my heart. (C.
H. Spurgeon.)
Man’s natural imaginations
I. OF MAN’S
NATURAL THOUGHTS CONCERNING GOD.
1. Of this thought there is no God.
2. That the word of God is foolishness.
3. I will not obey God’s word.
4. It is a vain thing to worship God.
5. Of man’s thought of distrust--God will not regard
or be merciful
to me.
II. OF MAN’S
NATURAL THOUGHTS AGAINST HIS NEIGHBOUR
1. Thoughts of dishonour.
2. Thoughts of murder.
3. Thoughts of adultery.
III. OF MAN’S
NATURAL THOUGHTS CONCERNING HIMSELF.
1. Man’s proud thoughts of his own excellency.
2. Man’s proud thoughts of his own righteousness.
3. Man’s thought of security in the day of peace.
IV. OF THE WANT OF
GOOD THOUGHTS IN EVERY MAN NATURALLY.
1. Good thoughts about temporal things are much wanting.
2. In spiritual things they are much wanting.
3. The fruits of this want of good thoughts.
4. The timely preventing of evil thoughts by good parents and
teachers.
5. The repentance of evil thoughts.
V. RULES FOR THE
REFORMATION OF EVIL THOUGHTS.
1. They must be brought into obedience to God.
2. The guarding of our hearts.
3. The consideration of God’s presence.
4. The consideration of God’s judgments. (W. Perkins.)
Punishment not reformative
The first thing we learn after this solemn declaration is that
there is to be no more smiting of every living thing
plainly showing that mere
destruction is a failure. I do not say that destruction is undeserved or
unrighteous
but that it is
as a reformative arrangement
a failure as regards
the salvation of survivors. We can see men slain for doing wrong
and can in a
day or two after the event do the very things which cost them their lives! It
might be thought that one such flood as this would have kept the world in order
forever
whereas men now doubt whether there ever was such a flood
and repeat
all the sins of which the age of Noah was guilty. You would think that to see a
man hanged would put an end to ruffianism forever; whereas
history goes to
show that within the very shadow of the gallows men hatch the most detestable
and alarming crimes. Set it down as a fact that punishment
though necessary
even in its severest forms
can never regenerate the heart of man. From this
point
then
we have to deal with a history the fundamental fact of which is
that all the actors are as bad as they can possibly be. “There is none
righteous
no not one.” “There is not a just man upon the earth that doeth good
and sinneth not.” (J. Parker
D. D.)
The end answered by the deluge
It must have been a day of intense solemnity; and if ever men
could be struck with awe
if ever men could feel their spirits bowed down and
overwhelmed by the tremendousness of God--those who now presented that
sacrifice
the lonely wreck of anunnumbered population
must have crouched
and
trembled
and been full of the most earnest humility. And possibly they might
have thought that
since the wicked were removed
a moral renovation would pass
over mankind
and that themselves and their posterity would differ altogether
from the ungodly race which had perished in the waters. It could not have
seemed improbable that
after removing the multitude which had provoked Him by
their impieties
God would raise up a people who should love Him and honour
Him
seeing that
if there was to be the same provocation of wickedness
there
was nothing to be looked for but a recurrence of the deluge; and if this earth
were to be again and again the theatre of the same provocations and the same
vengeance
it would be hard to say why God spared a remnant
or why He allowed
the rebellious race to be continued and multiplied. Yet
however natural it
might have been for Noah and his sons to calculate on a moral improvement in
the species
it is certain that after the flood
men were just the same fallen creatures
that they had been before the flood. There had been effected no change whatever
on human nature
neither had God destroyed the wicked
expecting the new
tenantry would be more obedient and more righteous than the old. And it is
every way remarkable
that the reason which is given why God sent one deluge is
given as the reason why God sent not a second deluge. He sent one flood because
“the imagination of man’s thoughts was only evil continually”; and He resolved
that He would not send another flood because--or
at least
though--this evil
imagination remained unsubdued. Now
it is scarcely necessary for us to remark
that wickedness must at all times be equal in God’s sight; and that however
various the modes by which He sees fit to oppose it
He is alike earnest in
punishing it. Why
then
did He not follow the same plan throughout? Or why did
He administer once that punishment which He thought fit not to repeat? Such
questions
you observe
are not merely speculative. If God Himself had not
given the same reason for sparing as for smiting
we might have thought that
the flood had made a change in the moral circumstances of our race
and there
was not again the same intense provocation; but when we hear from the lips of
Jehovah Himself
that there was precisely as much after the deluge as before
yea
that He refrained from cursing in the face of that very wickedness
we are
only endeavouring to be wise up to what is written in searching out the reason
for the change in God’s conduct.
I. SINCE A FLOOD WAS
AS MUCH CALLED FOR TWICE AS ONCE
WHY SHOULD IT HAVE BEEN SENT ONCE
THE
PROVOCATION BEING JUST THE SAME
AND YET THE DEALING MOST DIFFERENT? WAS ANY
END ANSWERED BY THE DELUGE? Now
our first thought on finding that there was
just the same reason for destroying the world twice as for destroying it once
is
that no end was answered by the deluge which might not have been answered
without a deluge. But though it is most certain that there was as much
provocation after as before the deluge
it is a most unwarranted conclusion
that no great ends were answered by the deluge. The deluge was God’s sermon
against sin
whose echoes will be heard until the consummation of all things.
We give no harbourage for a moment--we know there could be nothing more false than
the opinion--that the antediluvians must have been more wicked than ourselves
because visited with signal and unequivocal punishment: but if you infer from
this that the flood was unnecessary
that the antediluvians might as well have
been spared as their successors
we at once deny the conclusion. Had there
never been a flood
we should have wanted our most striking attestation to the
truth of the Bible. We are prepared to contend that
in bringing water upon the
earth
God was wondrously providing for the faith of every coming generation
and was writing in characters which no time can efface
and no ingenuity prove
to be forgeries
that He hates sin with perfect hatred
and will punish it with
rigid punishment. But it is important to bear in mind that
when God visibly
interferes for the punishment of wickedness
there are some ends of His moral
government to be answered
over and above that of the chastisement of the
unrighteous. Ordinarily God delays taking vengeance till the last day of
account; and we judge erroneously if we judge from God’s dealings with man on
this side eternity. When there is a direct interposition
such as the deluge
we may be sure it answers other designs besides that of punishing
unrighteousness: and before
therefore
we can show that there was the same
reason for a second deluge as for one
we must not only show there was the same
amount of wickedness
and the same evil in the imagination of the heart--we
must show there was the same end of moral government to be answered
over and
above that of the punishment of the rebellious. And here it is you will feel
established in the belief that a great lesson was recorded as to God’s hatred
of sin
and His determination to destroy
sooner or later
the impenitent. And
God furnished this lesson
so that ages have obliterated no letter of the
record
by bringing a flood on the earth
and burying in the womb of waters the
unnumbered tribes that crowded its continents. But the lesson required not to
be repeated; it was sufficient that it should be given once--sufficient
seeing
that it is still so powerful and persuasive that it leaves inexcusable all who
persist in rejecting it.
II. We propose to
seek an answer to the inquiry
WHETHER LONG SUFFERING CAN PRODUCE THE SAME
RESULTS AS PUNISHING. And this
after all
is the question most forcibly
presented in our text. Whether God smites
or whether He spares
we know He
must have the same objects in view--the promotion of His own glory and the
well-being of the universe. But how comes it
then
to pass that it was best at
one time to smite
and at another time to spare? We have given a reason for one
deluge
which could not be given for a second. The lesson of the deluge was to
be spread over the whole surface of time; and thus the one act of punishment
was to have its effect throughout the season of long suffering. Punishment was
a necessary preliminary to long suffering
to prevent the abuse of long
suffering. God is only taking consecutive steps in one and the same design; and
if we are right in saying that punishment was necessarily preliminary to long
suffering
than even a child can perceive that God was only acting out the same
arrangement when He said
“I will not spare
” and when He said
“I will spare
for the imagination of man’s heart is evil.” It is as though He said
“I might
send flood after flood
and leave again only an insignificant fraction of the
population; but the evil lies deep in the heart
and would not be swept away by
the immensity of waters. I might deal with succeeding generations as I have
with this very one; and as soon as the earth sent up new harvests of
wickedness
I might come forth
and put in the scythe of My vengeance; but
after all there would be no renovation
and evil would still be predominant in
this section of the creation. Therefore I will be long suffering; nothing but
longsuffering can affect My purpose
for nothing but an atonement can reconcile
the fallen; and long suffering is nothing but the atonement anticipated. I will
not
then
again curse the ground
for man’s imaginations are evil. I will not
curse--the evil will not be grappled with by the curse--the evil would not go
away before the curse. If the evil were not in the very heart
it might be
eradicated by judgment; if it were not engraven into the very bone and sinew
and spirit
it might be washed out by the torrent; and I would again curse. But
it is an evil for which there must be expiation; it is an evil which can only
be done away by sacrifice
it is an evil which can only be exterminated by the
entering in of Deity into that nature.” It is thus that
so far as we can
judge
without overstraining the passage
the corruption of human nature will
furnish a reason why there was no repetition of the deluge. God’s object was
not to destroy
but to reconcile the world: and the reconciliation could not be
effected by judgments; the machinery must be made up of mercies. Judgments
might make way for mercies
but they could not do the work of mercies.
Punishment was preliminary to sparing
but punishment continued would not have
effected the object of the Almighty. So that long suffering was the only engine
by which the machinery could be mastered. The whole of Christ’s work was
gathered
so to speak
into long suffering.
III. But who can
give himself to an inquiry which has to do with the cause or reason of the
deluge
and not feel his attention drawn to the TYPICAL CHARACTER of that
tremendous event? The history of the world before the flood is nothing but the
epitome of the history of the world up to that grand consummation
the second
coming of the Lord. And if we wanted additional reasons why one deluge should
be sent and not a second
we might find it in the fact that all the affairs of
time shall be wound up by a single visitation. The antediluvian world had been
dealt with by the machinery of the most extensive loving kindness: the Almighty
had long borne with the wickedness of the earth; and it was not till every
overture had been despised that He allowed Himself to strike. Shall it not be
thus with the world of the unrighteous? Wonderful has been the long suffering
of the Almighty: and as there has gone on the building of the ark--as the
Church of Christ has been gathered and cemented and enlarged
the voice and
entreaties of ministers and missionaries have circulated through Christianity;
and the despiser has been continually told
sternly
and reproachfully
and
affectionately
that a day will yet burst upon the creation
when all who are
not included in the ark shall be tossed on the surges and buried in the depths
of a fiery sea. But as the time of the end draws near
the warning will grow
louder
and the entreaty more urgent
that all men put away their wickedness
and prepare themselves for meeting their Judge. (H. Melvill
B. D.)
Verse 22
While the earth remaineth
seed time
and harvest
and cold and
heat
and summer and winter
and day and night shall not cease.
The sermon of the seasons
I. In the text there
is A SOLEMN HINT OF WARNING. “While the earth remaineth.”
1. It is implied that the earth will not always remain.
2. The time when the earth shall no longer remain is not mentioned.
The uncertainty of the end of all things is intended to keep us continually on
the watch.
3. Let me further remark that the day when the remaining of the
earth shall cease cannot be very far off; for according to the Hebrew
which
you have in the margin of your Bibles
the text runs thus: “As yet all the days
of the earth
seed time and harvest shall not cease.” The “while” of the
earth’s remaining is counted by days; not even months or years are mentioned
much less centuries.
II. Thus
then
there is a hint of warning in our text; but secondly
there is A SENTENCE OF PROMISE
rich and full of meaning: “While the earth remaineth
seed time and harvest
cold and heat
winter and summer
and day and night shall not cease.” It is a
promise concerning temporal things
but yet it breathes a spiritual air
and
hath about it the smell of a field that the Lord hath blessed.
1. This promise has been kept. It is long since it was written
it
is longer still since it was resolved upon in the mind of God; but it has never
failed. There have been times when cold has threatened to bind the whole year
in the chains of frost; but genial warmth has pushed it aside. The ordinances
of heaven have continued with us as with our fathers.
2. So long-continued is the fulfilment of this promise
and even
this race of unbelievers has come to believe in it. We look for the seasons as
a matter of course. Why do we not believe God’s other promises?
3. Brethren
we have come not only to believe this promise as to the
seasons and to make quite sure about it
but we practically act upon our faith.
The farmers have sown their autumn wheat
and many of them are longing for an
opportunity to sow their spring wheat; but what is sowing but a burial of good
store? Why do husbandmen hide their grain in the earth? Because they feel sure
that seed time will in due time be followed by harvest. Why do we not act in an
equally practical style in reference to the rest of God’s promises? True faith
makes the promises of God to be of full effect by viewing them as true and
putting them to the test.
4. If a man did not act upon the declaration of God in our text
he
would be counted foolish. Equally mad are they who treat other promises of God
as if they were idle words; no more worthy of notice than the prophecies of a
charlatan.
5. Let me close this point by noticing that
whether men believe
this or not it will stand true. A man says there will be no winter
and
provides no garments; he will shiver in the northern blast all the same when
December covers the earth with snow.
III. There is also
in the text
I think
A SUGGESTION OF ANALOGIES. Reading these words
not as a
philosophical prediction
but as a part of the Word of God
I see in them a
moral
spiritual
and mystical meaning.
1. While the earth remaineth there will be changes in the spiritual
world. “While the earth remaineth
seed time and harvest
and cold and heat
and summer and winter
and day and night shall not cease.” No one of these
states continues; it comes and goes. The seasons are a perpetual procession
an
endless chain
an ever-moving wheel. Such is this life: such are the feelings
of spiritual life with most men: such is the history of the Church of God. It
will be so while the earth remaineth
and we remain partakers of the earth.
2. Yet there will be an order in it all. Cold and heat
and summer
and winter
and day and night
do not come in a giddy dance or tumultuous hurly
burly; but they make up the fair and beautiful year. Chance has no part in
these affairs. So in the spiritual kingdom
in the life of the believer
and in
the history of the Church of God
all things are made to work for good
and the
spiritual is being educated into the heavenly.
3. Great rules will stand while the earth abideth
in the spiritual
as well as in the natural world. For instance
there will be seed time and harvest
effort and result
labour and success.
IV. Last of all
I
want you to regard my text as A TOKEN FOR THE ASSURANCE OF OUR FAITH. “While
the earth remaineth
seed time and harvest
and cold and heat
and summer and
winter
and day and night shall not cease.” And they do not. In this fact we
are bidden to see the seal and token of the covenant. (C. H. Spurgeon.)
The harvest
I. A TESTIMONY
FOR GOD’S FAITHFULNESS. The return of harvest speaks to you in language not to
be mistaken. “Hold fast the profession of your faith without wavering; for He
is faithful that has promised.” “My covenant will I not break
saith the Lord;
nor alter the thing that has gone out of My lips.” “But
” you will say perhaps
“it is not God’s faithfulness I question--I doubt His mercy. The Word of the
Lord
that shall stand; but ‘Hismercy is in the heavens.’ It reacheth not to
me.” And why not? What but mercy
infinite mercy
so prevailed with the
Almighty that He should promise “seed time and harvest” so long as the earth
endureth!
II. THE HARVEST IS
A FIGURE OF THE CONSUMMATION OF ALL THINGS.
1. The end of the world is as sure as the harvest.
2. As in harvest the reaper casts aside the weed
so every false
professor will be “cast into outer darkness
” while the righteous will “shine
forth as the sun in the kingdom of their Father.” “Whoso hath ears to hear
let
him hear.”
3. Again
it is in harvest we receive of that we have sown; and it
is in harvest we see the end of the husbandman’s labour--why he hath so long
“waited for the early and latter rain.” And so in the end of the world. Then is
it that we shall see the purposes for which the world was made
and wherefore
it has been sustained so long. Then we shall see the long suffering of God
and
wherefore He hath borne with us so long. (W. M.Mungeain
B. A.)
The duty of thanksgiving for the harvest
I. WHEN WAS THIS
PROMISE GIVEN? Immediately after the deluge. In wrath God remembered mercy.
II. WHAT WOULD
HAVE BEEN THE PROBABLE RESULT
IF GOD HAD GIVEN US JUDGMENT AND NOT MERCY? If
the covenant with the seasons had been suspended
all happiness and comfort
must have been instantly paralysed
and all animal life extinguished; existence
would no longer have been possible
and your palaces
mansions
and cottages
would have been mere sepulchres
full of dead men’s bones.
III. But thirdly
let us inquire WHETHER A TIME IS NOT COMING WHEN SEED TIME AND HARVEST
HEAT
AND COLD
SUMMER AND WINTER
DAY AND NIGHT
WILL CEASE? Yes
the covenant in
the text is limited in time
it holds good only “whilst the earth remaineth.”
Let this consideration lead us to seek an interest in the better covenant
founded on better promises
and which lasts for eternity; and let us rest our
hopes on that firm foundation. (H. Clissold
M. A.)
Lessons from the harvest
1. Every harvest teaches the
fact of God’s wise providence.
2. Every harvest teaches the fact of God’s definite purpose. One
vast magnificent purpose has kept everything in exact order during all these
years of Divine fidelity.
3. God expects every one of His creatures to be as faithful to a
purpose as He Himself has been. (C. S. Robinson
D. D.)
God’s goodness in nature
Once there was a peasant in Switzerland at work in his garden very
early in the spring. A lady passing said
“I fear the plants which have come
forward rapidly will yet be destroyed by frost.” Mark the wisdom of the
peasant:--“God has been our Father a great while
” was his reply. What faith
that reply exhibited in the olden promise
“While the earth remaineth
” etc.
Cold needful
A minister going to church one Lord’s Day morning
when the
weather was extremely cold and stormy
was overtaken by
one of his neighbours
who
shivering
said to him
“It’s very cold
sir.” “Oh!” replied the minister
“God is as good as His Word still.” The other started at his remark
not
apprehending his drift
or what he referred to; and asked him what he meant.
“Mean!” replied he
“why
He promised above three thousand years ago
and He
still makes His Word good
that ‘while the earth remaineth
seed time and
harvest
and cold and heat
shall not cease.’”
Spiritual winter
1. Spiritual winter is an
ordination of God. The true spiritual analogue of winter is not spiritual
death
not even feeble spiritual life. There is an orderly change in the soul.
Unseen
yet very really
God’s Spirit is at work
altering influences
changing
modes. He introduces a new state of spiritual experiences
seeking to
accomplish varied objects
and summoning to new modes of improving His
presence.
2. The objects of spiritual winter are:
Christian Church.
3. How are we to improve spiritual winter?
The moral significance of winter
The seasonable changes to which our earth is subject are of vast
importance to man. They serve--
1. To impress us with the fact of the brevity of life.
2. To keep the soul in constant action.
3. To revive the recollections of old truths. What are the truths
that nature reproduces in winter?
I. THE EVANESCENT
FORMS OF EARTHLY LIFE. Individuals
families
and nations have their
seasons--their spring
summer
autumn
winter.
II. THE STERN
ASPECTS OF NATURE’S GOD. Winter significantly hints that the Absolute cannot be
trifled with--that He curses as well as blesses
destroys as well as saves.
III. THE
RETRIBUTIVE LAW OF THE CREATION. Winter brings on men the penalties for not
rightly attending to the other seasons.
IV. THE PROBABLE
RESUSCITATION OF BURIED EXISTENCE. The life of the world in winter is not gone
out
it is only sleeping..
1. The resuscitation of Christian truth.
2. The resuscitation of conscience.
3. The resuscitation of the human body. (Homilist.)
Autumn tide
1. Something ought
by the
time we have arrived at autumn
to have been got ready to give to man. Have you
done it? What fruit have you borne in life for your brother men; how much wheat
will God find in you when He comes to reap your fields? We have read the answer
that should be given in the harvest time every year. Few sights are fairer than
that seen autumn after autumn round many an English homestead
when
as evening
falls
the wains stand laden among the golden stubble
and the gleaners are
scattered over the misty field; when men and women cluster round the gathered
sheaves
and rejoice in the loving kindness of the earth; where
in the dewy
air
the shouts of happy people ring
and over all the broad moon shines down
to bless with its yellow light the same old recurring scene it has looked on
and loved for so many thousand years. It is the picture of a fruitful human
life when its autumn tide has come; and blessed are they of whom men can feel
the same as when they share in a harvest home--of whom they can say
“He has
reached his autumn
we reap his golden produce
and we thank him in our
hearts”; and in whose own spirit glimmers fair the moonlight of peace in the
evening of life
the peace that is born of work completed
the humble
happy
knowledge that can say
“Men will feed on my thoughts
my work shall nourish
them
and God in whose strength I have lived
will garner all for me.” There is
no blessedness in life to be compared with that; it is the true
unselfish joy
of harvest.
2. There is a second aspect of autumn that follows upon the harvest.
A fortnight ago I went into Epping Forest in the morning. The wind blew keen
and strong through a cloudless sky: but a faint
fine mist was on the ground.
The air was full of leaves that fluttered to their rest on the red earth and
the dark green pools scattered through the wood. The grass was silver-sown with
frosted dew
and the birds sang cheerily but quietly. Things were just touched
with the breath of decay; one knew that the time of mirth
that even the
harvest time was gone away; but the light was too fresh and the sky too bright
for sadness. There was an inspiration of work in the air--of quiet
hopeful
work--though the ingathering of the year was over. And looking through the thin
red foliage of the trees
beyond the skirt of the wood
I saw the rest of the
autumn work of man--two dark-brown fields of rich earth
the upturned ridges
just touched with the bright footprints of the frost
and in one
looming large
through the light mist
two horses drew the plough
and tossed a darker ridge
to light
and in the other a sower was sowing corn. And I thought
as I beheld
that our autumn life is not only production
but preparation; not only
harvests
but ploughing and sowing. It is not enough to have produced a
harvest: we must make ready for a new harvest for men and for ourselves
and
more for men than for ourselves. To do so for ourselves alone were selfish
and
would defeat its end
for work with that motive has from the very beginning the
seed of corruption in it
and the harvest it may reach will be cankered. To
begin with one’s self is to end in fruitlessness. Begin
on the contrary
your
work of sowing with the motive of Christ: “I do this for the love of men”; and
you will then find that
without knowing it
and because you did not know or
think about it
you have ploughed and sown in the noblest way for yourself. In
the new spring time of God’s paradise
where only summer’s fulness
but never
autumn’s decay is known
you will fulfil your being
and not one aspiration
shall fail of its completion
not one failure but shall be repaired
not one
yearning for truth but shall be satisfied
not one effort made here to bring forth
a harvest
to plough the land of the world
to sow the seed of good and truth
but shall find at last a noble scope
and expand itself into an infinite sphere
of labour. These are the hopes of autumn.
3. There is yet another aspect of autumn
and it is the aspect of
decay. The evening falls
the damp air is chill
the mist rises
and the
leafless trees are hooded in its ghostly garment. Our feet brush in the avenues
through the thick floor of sodden leaves
and through the places we remember
green and bright as paradise a low wind sighs in sorrow for the past. (Stopford
A. Brooke
M. A.)
The doctrine of the harvest
I. THAT THERE IS
A CERTAINTY OF A REGULAR RETURN OF THE NATURAL HARVEST
RESTING UPON THE
UNCHANGEABLE PURPOSE OF GOD.
1. The harvest is a time of poetry
rich in meaning
full of beauty
and set to music by God Himself
the poetry of nature smiling in her loveliness
and ripe fruition
accompanied by the music of the breeze
as it rustles among
the golden ears of bearded grain
and enlivened by sounds of human gladness.
2. Harvest is a time of joy. Then is seen the fruit of long and
arduous toil
the fulfilment of ardent hopes and doubtful promises.
3. It is not only the result of work and the triumph of work
but it
needs work to secure its golden spoils. Labour is the price of securing as well
as of cultivating the fruits of the soil? What more joyous occupation than
gathering the fruits of the soil? Man is here a worker with God.
4. Harvest is a time for thankfulness. Whose is the earth we till?
God’s. Whose the seed we sow? God’s. Whose the influences of the sunshine
rain
and air? God’s. Whose are the appointed laws by which the seed develops
into the plant
and by which the plant bears the precious grain? God’s. Whose
gift is the intelligence that wields the reaper and drives the team afield?
God’s. All come from God.
II. THE NATURAL
HARVEST REPRESENTS OTHER HARVESTS IN WHICH MEN HAVE A PART. Nature is a picture
lesson for man to learn
and there are realities in the world of mind and man
corresponding to her images.
1. There is a seed time and harvest in the history of man
analogous
to that established by God in nature. Look over the record of the ages and do
you not find that the exertions
the struggles
the sacrifices of the men in
one age have produced results for the benefit of later generations? Who sowed
the harvest of civilization which we are now reaping? Was it not the sages and
the poets of ancient Greece
the lawyers and rulers of ancient Rome; the
prophets and apostles
the martyrs and evangelists of the Jewish and of the
early Christian Church? These were the men that sowed the seeds of law
of
learning
of morality
and of religion; and we today
in conjunction with other
Christian people
are reaping in our Christian civilization
with all its
faults and deficiencies
still great and glorious
the fruit of all their
toils
the rich results of their laborious exertions. To bygone ages
to bygone
men
how much
then
do we owe! Ah! you cannot separate the ages. One sows
another
reaps
and the world of man is richer.
2. There are seed time and harvest for every individual life. The
young especially ought to remember that they are now to make those preparations
without which age will bear but little fruit. Now is the season to deposit the
store of knowledge in their memories as into genial soil
there to take root
and germinate into blissful fruit
so that when future years come they may reap
the harvest of ripened wisdom and be enriched with the results of work which
has gone before
and looking into their minds
as into rich storehouses
they
may view the accumulated thoughts
facts
and principles
which form the
abundant harvest of their minds. Nor is it with knowledge and wisdom in secular
affairs that the individual seed time and harvest should be solely concerned.
The spirit requires cultivation. Seed time and harvest is also going on at the
same time in the sphere of Christian experience. No sooner do we know the
Saviour than we begin to reap the fruits of believing; every gain to our
Christian knowledge
or effort of the Christian life
procures for us a greater
benefit. We reap as we go on sowing and cultivating our immortal nature--sowing
truth
love
and holiness
we reap present satisfaction
delight
and peace
and
prepare the way for grander and richer harvests on high. And even in heaven the
cultivation of our powers of love and wisdom will go on forever
and bring us
increasing harvests of progress in all that is excellent and godlike--world
without end.
3. But there is
strictly speaking
a spiritual harvest. And this
spiritual harvest has a double aspect--as it respects the righteous
as it
respects the wicked. Have you never seen the drunkard
the sensualist
the
debauchee
sowing to the lusts of his flesh
nourishing
cultivating
pampering
his passions and the brute-like instincts of his nature
and reaping in like
kind
creating evil and degraded habits for himself
brutalizing and polluting
his thoughts and his imagination
destroying his strength
and health
and
manly beauty
and ruining his immortal soul? He is reaping what he sows. Have
you never seen
on the other hand
the noble Christian
sowing to the higher
life of the spirit
sowing love and kindness to all around him
to come back to
him in a harvest of gratitude and affection; sowing intelligence and wisdom to
be paid to him in happy thoughts
beautiful fancies
and glorious aspirations;
sowing piety
and adoration
and devotion to God
and reaping here the peace
that passeth understanding
joy in the Holy Ghost
sweet communion with God
and in the world to come
life everlasting. Let us be thankful for nature’s
kindly law
the regular return of seed time and harvest
the ordinance of our
covenant Jehovah
our loving Father in heaven. (E. E. Bayliss.)
The revolving seasons
This promise still holds good. It has never yet failed. It cannot
fail
for it is the Word of God.
1. Common things are too often taken as matters of course. The
Source and Author of them all is forgotten.
2. God not only orders all these things
maintaining them in
constant succession
as He said He would
but He orders them in the best and
wisest manner. He takes in at a glance the wants of all His creatures
foresees
all the consequences
both near and far off
of what He does
and sends His
dealings accordingly. A labouring man used to say
when he heard people
complaining of the weather--“It is such weather as God sends
and therefore it
pleases me.”
3. But all this concerns the present life only. May we not learn
something from the text concerning the life to come? The very words carry our
thoughts on to the future state. “While the earth remaineth.” This promise
then
sure as it is
is only for a time--“while the earth remaineth”; and the
earth will not remain forever as it now is. A great change will come--a new
heaven and a new earth. Then at length seed time and harvest will be no longer
distinguished.
4. Not only the promise of the text
but every other promise that
God has made
will be fulfilled. (F. Bourdillon
M. A.)
Lesson from God’s covenant faithfulness
One vast
magnificent purpose has kept everything in exact order
during all these years of Divine fidelity. And the single point you need to
observe most closely is this: He has expected every one of His creatures to be
as faithful to a purpose as He has been. Take one of the most insignificant
flowers in the meadow for an illustration. Let a naturalist tell you of the
private history it has wrought out since the spring opened. Let him show you
how the leaves were held out on either side
like palms of two hands
just to
catch the falling showers in their hollow; how they drew in unreckoned moisture
by a million ducts unseen
transmitting it hastily into their great laboratory;
how they distilled it and mingled and separated it and saturated it with
sunshine and with mould
until it was ready to be lodged upon the spot where it
was needed as an increment of growth; how they laboured on thus for months
till the day arrived for a supreme effort to give forth a blossom; and then how
they borrowed this little substance from the soil
and received that little
substance from the atmosphere
and commissioned fluid messengers to go down to
the roots for help; how they mysteriously wrought with exquisite skill the
delicate tissues into new forms of beauty
until at last the petals and pistils
came forward into life
and the field grew brilliant with a fresh flower. That
entire meadow could go on repeating the lesson. Let us remember that each small
spear and leaflet
when it found that its parent stalk no longer had need of
it--indeed
would be better if it would put itself out of the way--quietly
sacrificed itself for the general good
dropped off the stem to let sunshine
come unhindered. So the seed--that one great
precious thing
the seed--had its
chance to be fashioned and ripened to fulness and grace. You may learn thus
very easily
by inquiring at each door of existence of Science
who is keeper
of them all
that God has given for every one of His creations its fixed work
in the orderly round of effort
as well as in the narrower circles of reciprocal
duties. (G. S.Robinson
D. D.)
──《The Biblical Illustrator》