Text -- Genesis 8:21 (NET)

8:21 And the Lord smelled the soothing aroma and said to himself, “I will never again curse the ground because of humankind, even though the inclination of their minds is evil from childhood on. I will never again destroy everything that lives, as I have just done.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Gen 8:21

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.

Wesley: Gen 8:21

God had cursed the ground upon the first entrance of sin, Gen 3:17, when he drowned it he added to that curse: but now he determines not to add to it any more.

Wesley: Gen 8:21

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, Gen 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, Jer 33:20. We see God's promises to the creatures made good, and thence may infer that his promises to believers shall be so.

JFB: Gen 8:21

The sacrifice offered by a righteous man like Noah in faith was acceptable as the most fragrant incense.

JFB: Gen 8:21

Same as "I have sworn that the waters of Noah should no more go over the earth" (Isa 54:9).

JFB: Gen 8:21

That is, "though the imagination is evil"; instead of inflicting another destructive flood, I shall spare them--to enjoy the blessings of grace, through a Saviour.

Clarke: Gen 8:21

The Lord smelled a sweet savor - That is, he was well pleased with this religious act, performed in obedience to his own appointment, and in faith of the promised Savior. That this sacrifice prefigured that which was offered by our blessed Redeemer in behalf of the world, is sufficiently evident from the words of St. Paul, Eph 5:2 : Christ hath loved us, and given himself for its an offering and a sacrifice to God for a Sweet-Smelling Savor; where the words οσμην ευωδιας of the apostle are the very words used by the Septuagint in this place

Clarke: Gen 8:21

I will not again curse the ground - לא אסף lo osiph , I will not add to curse the ground - there shall not be another deluge to destroy the whole earth: for the imagination of man’ s heart, כי ki , Although the imagination of man’ s heart should be evil, i.e. should they become afterwards as evil as they have been before, I will not destroy the earth by a Flood. God has other means of destruction; and the next time he visits by a general judgment, Fire is to be the agent. 2Pe 3:7.

Calvin: Gen 8:21

21.And the Lord smelled a sweet savor ²⁸² Moses calls that by which God was appeased, an odour of rest; as if he had said, the sacrifice had been rightly offered. Yet nothing can be more absurd than to suppose that God should have been appeased by the filthy smoke of entrails, and of flesh. But Moses here, according to his manner, invests God with a human character for the purpose of accommodating himself to the capacity of an ignorant people. For it is not even to be supposed, that the rite of sacrifice, in itself, was grateful to God as a meritorious act; but we must regard the end of the work, and not confine ourselves to the external form. For what else did Noah propose to himself than to acknowledge that he had received his own life, and that of the animals, as the gift of God’s mercy alone? This piety breathed a good and sweet odour before God; as it is said, (Psa 116:12,)

“What shall I render unto the Lord for all his benefits? I will take the cup of salvation, and will call upon the name of the Lord.”

And the Lord said in his heart. The meaning of the passage is, God had decreed that he would not hereafter curse the earth. And this form of expression has great weight: for although God never retracts what he has openly spoken with his mouth, yet we are more deeply affected when we hear, that he has fixed upon something in his own mind; because an inward decree of this kind in no way depends upon creatures. To sum up the whole, God certainly determined that he would never more destroy the world by a deluge. Yet the expression, ‘I will not curse,’ is to be but generally understood; because we know how much the earth has lost of its fertility since it has been corrupted by man’s sin, and we daily feel that it is cursed in various ways. And he explains himself a little afterwards, saying, ‘I will not smite anymore every thing living.’ For in these words he does not allude to every kind of vengeance, but only to that which should destroy the world, and bring ruin both on mankind and the rest of animals: as if he would say, that he restored the earth with this stipulation, that it should not afterwards perish by a deluge. So when the Lord declares, (Isa 54:9,) that he will be contented with one captivity of his people, he compares it with the waters of Noah, by which he had resolved that the world should only once be overwhelmed. ²⁸³

For the imagination of man’s heart. This reasoning seems incongruous: for if the wickedness of man is so great that it does not cease to provoke the anger of God, it must necessarily bring down destruction upon the world. Nay, God seems to contradict himself by having previously declared that the world must be destroyed, because its iniquity was desperate. But here it behaves us more deeply to consider his design; for it was the will of God that there should be some society of men to inhabit the earth. If, however, they were to be dealt with according to their deserts, there would be a necessity for a daily deluge. Wherefore, he declares, that in inflicting punishment upon the second world, he will so do it, as yet to preserve the external appearance of the earth, and not again to sweep away the creatures with which he has adorned it. Indeed, we ourselves may perceive such moderation to have been used, both in the public and special judgments of God, that the world yet stands in its completeness, and nature yet retains its course. Moreover, since God here declares what would be the character of men even to the end of the world, it is evident that the whole human race is under sentence of condemnation, on account of its depravity and wickedness. Nor does the sentence refer only to corrupt morals; but their iniquity is said to be an innate iniquity, from which nothing but evils can spring forth. I wonder, however, whence that false version of this passage has crept in, that the thought is prone to evil; ²⁸⁴ except, as is probable, that the place was thus corrupted, by those who dispute too philosophically concerning the corruption of human nature. It seemed to them hard, that man should be subjected, as a slave of the devil to sin. Therefore, by way of mitigation, they have said that he had a propensity to vices. But when the celestial Judge thunders from heaven, that his thoughts themselves are evil, what avails it to soften down that which, nevertheless, remains unalterable? Let men therefore acknowledge, that inasmuch as they are born of Adam, they are depraved creatures, and therefore can conceive only sinful thoughts, until they become the new workmanship of Christ, and are formed by his Spirit to a new life. And it is not to be doubted, that the Lord declares the very mind of man to be depraved, and altogether infected with sin; so that all the thoughts which proceed thence are evil. If such be the defect in the fountain itself, it follows, that all man’s affections are evil, and his works covered with the same pollution, since of necessity they must savor of their original. For God does not merely say that men sometimes think evil; but the language is unlimited, comprising the tree with its fruits. Nor is it any proof to the contrary, that carnal and profane men often excel in generosity of disposition, undertake designs apparently honorable, and put forth certain evidences of virtue. For since their mind is corrupted with contempt of God, with pride, self-love, ambitious hypocrisy, and fraud; it cannot be but that all their thoughts are contaminated with the same vices. Again, they cannot tend towards a right end: whence it happens that they are judged to be what they really are, crooked and perverse. For all things in such men, which release us under the color of virtue, are like wine spoiled by the odour of the cask. For, (as was before said,) the very affections of nature, which in themselves are laudable, are yet vitiated by original sin, and on account of their irregularity have degenerated from their proper nature; such are the mutual love of married persons, the love of parents towards their children, and the like. And the clause which is added, “from youth,” more fully declares that men are born evil; in order to show that, as soon as they are of an age to begin to form thoughts, they have radical corruption of mind. Philosophers, by transferring to habit, what God here ascribes to nature, betray their own ignorance. And to wonder; for we please and flatter ourselves to such an extent, that we do not perceive how fatal is the contagion of sin, and what depravity pervades all our senses. We must, therefore, acquiesce in the judgment of God, which pronounces man to be so enslaved by sin that he can bring forth nothing sound and sincere. Yet, at the same time, we must remember, that no blame is to be cast upon God for that which has its origin in the defection of the first man, whereby the order of the creation was subverted. And furthers it must be noted, that men are not exempted from guilt and condemnation, by the pretext of this bondage: because, although all rush to evil, yet they are not impelled by any extrinsic force, but by the direct inclination of their own hearts; and, lastly, they sin not otherwise than voluntarily.

Defender: Gen 8:21

The promise of God, given in response to Noah's sacrificial prayer of thanksgiving and intercession, is tremendous in scope. He would never again "curse the ground" with a worldwide curse as He had done following Adam's sin. The Edenic curse is still in effect, of course, but there would be no other curse. Noah had, indeed, brought "comfort" to the world concerning "the ground which the Lord had cursed" (Gen 5:29).

Defender: Gen 8:21

Neither would God ever again bring a worldwide cataclysm to the earth as He had with the Flood."

TSK: Gen 8:21

smelled : Lev 1:9, Lev 1:13, Lev 1:17, Lev 26:31; Son 4:10, Son 4:11; Isa 65:6; Eze 20:41; Amo 5:21, Amo 5:22; 2Co 2:15; Eph 5:2; Phi 4:18

sweet savour : Heb. savour of rest

curse : Gen 3:17, Gen 4:12, Gen 5:29, Gen 6:17

for : or, though

the imagination : Gen 6:5; Job 14:4, Job 15:14-16; Psa 51:5, Psa 58:3; Pro 20:9; Ecc 7:20; Isa 47:12; Isa 47:15, Isa 48:8, Isa 53:6; Jer 8:6, Jer 17:9, Jer 18:12; Mat 15:19; Joh 3:6; Rom 1:21, Rom 3:23, Rom 8:7, Rom 8:8; Eph 2:1-3; Jam 1:14, Jam 1:15, Jam 4:1, Jam 4:2; 1Jo 5:19

neither : Gen 9:11-15; Isa 54:9, Isa 54:10

as I : 2Pe 3:6, 2Pe 3:7

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Gen 8:15-22

- XXVII. The Ark Was Evacuated

19. משׁפחה mı̂shpāchah , "kind, clan, family." שׁפחה shı̂pchâh , "maid-servant; related: spread."

20. מזבח mı̂zbēach , "altar; related: slay animals, sacrifice."

21. עלה 'olâh , "whole burnt-offering."That which goes up. "Step; related: go up."

Gen 8:15-19

The command to leave the ark is given and obeyed. As Noah did not enter, so neither does he leave the ark, without divine direction. "The fowl, the cattle, and the creeper."Here, again, these three classes are specified under the general head of every living tiring. They are again to multiply on the earth. "Every living thing."This evidently takes the place of the cattle mentioned before. "After their families."This word denotes their tribes. It is usually applied to families or clans.

Gen 8:20-22

The offering of Noah accepted. The return to the dry land, through the special mercy of God to Noah and his house, is celebrated by an offering of thanksgiving and faith. "Builded an altar."This is the first mention of the altar, or structure for the purpose of sacrifice. The Lord is now on high, having swept away the garden, and withdrawn his visible presence at the same time from the earth. The altar is therefore erected to point toward his dwelling-place on high. "Unto the Lord."The personal name of God is especially appropriate here, as he has proved himself a covenant keeper and a deliverer to Noah. "Of all clean cattle, and every clean fowl."The mention of clean birds renders it probable that these only were taken into the ark by seven pairs Gen 7:3. Every fit animal is included in this sacrifice, as it is expressive of thanksgiving for a complete deliverance. We have also here the first mention of the burnt-offering עלה 'olâh ; the whole victim, except the skin, being burned on the altar. Sacrifice is an act in which the transgressor slays an animal and offers it in whole, or in part as representative of the whole, to God. In this act he acknowledges his guilt, the claim of the offended law upon his life, and the mercy of the Lord in accepting a substitute to satisfy this claim for the returning penitent. He at the same time actually accepts the mercy of the Most High, and comes forward to plead it in the appointed way of reconciliation. The burnt-offering is the most perfect symbol of this substitution, and most befitting the present occasion, when life has been granted to the inmates of the ark amidst the universal death.

Gen 8:21

The effect of this plea is here described. The Lord smelled the sweet savor. He accepted the typical substitute, and, on account of the sacrifice, the offerers, the surviving ancestors of the post-diluvian race. Thus, the re-entrance of the remnant of mankind upon the joys and tasks of life is inaugurated by an articulate confession of sin, a well-understood foreshadowing of the coming victim for human guilt, and a gracious acceptance of this act of faith. "The Lord said in his heart."It is the inward resolve of his will. The purpose of mercy is then expressed in a definite form, suited to the present circumstances of the delivered family. "I will not again curse the soil any more on account of man."This seems at first sight to imply a mitigation of the hardship and toil which man was to experience in cultivating the ground Gen 3:17. At all events, this very toil is turned into a blessing to him who returns from his sin and guilt, to accept the mercy, and live to the glory of his Maker and Saviour. But the main reference of the passage is doubtless to the curse of a deluge such as what was now past. This will not be renewed. "Because the imagination of his heart is evil from his youth."This is the reason for the past judgment, the curse upon the soil: not for the present promise of a respite for the future. Accordingly, it is to be taken in close connection with the cursing of the soil, of which it assigns the judicial cause. It is explanatory of the preceding phrase, on account of man. The reason for the promise of escape from the fear of a deluge for the future is the sacrifice of Noah, the priest and representative of the race, with which the Lord is well pleased. The closing sentence of this verse is a reiteration in a more explicit form of the same promise. "Neither will I again smite all living as I have done."There will be no repetition of the deluge that had just overswept the land and destroyed the inhabitants.

Gen 8:22

Henceforth all the days of the earth. - After these negative assurances come the positive blessings to be permanently enjoyed while the present constitution of the earth continues. These are summed up in the following terms:

HEAT	Sowing, beginning in October
	Reaping, ending in June
COLD	Early fruit, in July
	Fruit harvest, ending in September

The cold properly occupies the interval between sowing and reaping, or the months of January and February. From July to September is the period of heat. In Palestine, the seedtime began in October or November, when the wheat was sown. Barley was not generally sown until January. The grain harvest began early in May, and continued in June. The early fruits, such as grapes and figs, made their appearance in July and August; the full ingathering, in September and October. But the passage before us is not limited to the seasons of any particular country. Besides the seasons, it guarantees the continuance of the agreeable vicissitudes of day and night. It is probable that even these could not be distinguished during part of the deluge of waters. At all events, they did not present any sensible change when darkness reigned over the primeval abyss.

The term of this continuance is here defined. It is to last as long as the order of things introduced by the six days’ creation endures. This order is not to be sempiternal. When the race of man has been filled up, it is here hinted that the present system of nature on the earth may be expected to give place to another and a higher order of things.

Here it is proper to observe the mode of Scripture in the promise of blessing. In the infancy of mankind, when the eye gazed on the present, and did not penetrate into the future, the Lord promised the immediate and the sensible blessings of life, because these alone are as yet intelligible to the childlike race, and they are, at the same time, the immediate earnest of endless blessings. As the mind developes, and the observable universe becomes more fully comprehended, these present and sensible sources of creature happiness correspondingly expand, and higher and more ethereal blessings begin to dawn upon the mind. When the prospect of death opens to the believer a new and hitherto unknown world of reality, then the temporal and corporeal give way to the eternal and spiritual. And as with the individual, so is it with the race. The present boon is the earnest in hand, fully satisfying the existing aspirations of the infantile desire. But it is soon found that the present is always the bud of the future; and as the volume of promise is unrolled, piece by piece, before the eye of the growing race, while the present and the sensible lose nothing of their intrinsic value, the opening glories of intellectual and spiritual enjoyment add an indescribable zest to the blessedness of a perpetuated life. Let not us, then, who flow in the full tide of the latter day, despise the rudiment of blessing in the first form in which it was conferred on Noah and his descendants; but rather remember that is not the whole content of the divine good-will, but only the present shape of an ever-expanding felicity, which is limited neither by time nor sense.

Poole: Gen 8:21

The Lord smelled a sweet savour i.e. graciously accepted the person and faith and praise offering of Noah, and was as well pleased therewith as men use to be with a sweet smell;

and the Lord said in his heart i.e. determined within himself, and expressed so much to Noah. The Hebrew preposition el sometimes signifies in, as Gen 21:6 1Sa 27:1 . Others, said to his heart, i.e. spoke to the heart of Noah, who is mentioned, Gen 8:20 .

To speak to the heart in Scripture use, signifies to comfort.

Will not again curse the ground i.e. the whole earth, with this kind of curse, with another deluge. Otherwise God doth not hereby tie his hands, that he may not either destroy a particular land by a deluge, which hath been done since, or destroy the world by fire when he sees fit, as he hath declared he will do.

For the imagination of man’ s heart is evil The reason contained in these words is this: Since all men’ s hearts are naturally corrupt, and from that filthy spring wicked actions will be continually flowing forth into the world; and consequently, if I should be severe to punish men according to their sins, I should do nothing but send one deluge after another. Or these words may be joined with the former, and the sense may be this: I will not again destroy the earth with a deluge

for man’ s sake or for man’ s sin, or because of the imagination, & c., i.e. because his heart is corrupt, and his actions are agreeable to it, which was the cause of the last deluge. Or the particle chi may be rendered although, as it is frequently taken, as Exo 5:11 13:17 34:9 Jos 17:13 Psa 25:11 41:5 ; and so the sense is plain, I will not again destroy the earth, although the imagination, & c., i.e. although I have just cause to do so. Or, from his very childhood and infancy, as the Chaldee and Greek interpreters translate it.

Neither will I again smite i.e. kill or destroy, as the word smiting is taken, Exo 21:18 Num 14:12 35:16 Deu 28:22,27 Am 4:9 .

Haydock: Gen 8:21

Smelled, &c. A figurative expression, denoting that God was pleased with the sacrifices which his servant offered, (Challoner) and in this sense it is expressed in the Chaldee, "God received his offering gratefully." God requires sacrifices of us, to testify his dominion, and not for any advantage he derives from them; but rather to bless us, if we perform our duty with fervour. ---

For the sake of, or on account of men's sins. They are so prone to evil, that, if I were to punish them as often as they deserve, new deluges might be sent every day. I take pity on their weakness. I will punish the most criminal, but not as I have done, by cursing the earth. These words of God, are by some addressed to Noe, by others to God the Son. Hebrew, "he said to his heart;" Onkelos, "he said in his word;" Septuagint, "he said with reflection." (Calmet) ---

Noe was beloved by God, and therefore may be called his heart. To speak to the heart, often means to comfort. (Haydock)

Gill: Gen 8:21

And the Lord smelled a sweet savour,.... Or a "savour of rest" ^e; he was delighted and well pleased with his sacrifice, which was offered up in the faith of the sacrifice of Christ; the apostle says, "is for a sweetsmelling savour", Eph 5:2 referring to this passage; that being a satisfaction to the justice of God, an appeasing of his wrath, and a propitiation for the sins of men:

and the Lord said in his heart; within himself; it was awhile a secret there, but Noah being a prophet, as Aben Ezra observes, he revealed it to him, or "to his heart" ^f, that is, to the heart of Noah, as some interpret it, he spoke comfortably to him, as follows, when the Jewish writers ^g say he stretched out his right hand and swore, agreeably to Isa 54:9.

I will not again curse the ground for man's sake, or drown it for the sin of man, as he had cursed it for the sin of Adam, and which continued till this time; but now was taken off, and it became more fruitful, and very probably by means of the waters which had been so long upon it, and had left a fructifying virtue in it, as the waters of the Nile do in Egypt. Some interpret the phrase, "for man's sake", for the man Christ's sake, for the sake of his sacrifice, of which Noah's was a type, and the sense be, that God would no more curse the earth; for by his sacrifice the curse of the law is removed, with respect to his people; they are redeemed from it, and shall inherit that new earth, of which this earth, renewed after the flood, was a type, in which there will be no more curse, Rev 21:1 which sense, though evangelical, cannot be admitted, because of the reason following, unless the first word be rendered "though", as it may:

for the imagination of man's heart is evil from his youth; his nature is depraved, his heart is corrupt, the thoughts of it evil, yea, the imagination of it, and of them, is sinful, and that originally, even from his birth; from the time he is shook out of his mother's womb, as Jarchi interprets the phrase: man is conceived in sin, and shapen in iniquity, and is a transgressor from the womb, and so a child of wrath, and deserving of the curse of the law upon himself, and all that belong to him; and yet this is given as a reason why God will not any more curse the ground for his sake: that which was a reason for destroying the earth, is now one against it, see Gen 6:5 which may be reconciled thus, God for this reason destroyed the earth once, for an example, and to display his justice; but such is his clemency and mercy, that he will do it no more to the end of the world; considering that man has brought himself into such a condition, that he cannot but sin, it is natural to him from his birth; his nature is tainted with it, his heart is full of it, and all his thoughts and imaginations are wicked and sinful, from whence continually flow a train of actual sins and transgressions; so that if God was to curse and drown the world as often as man sins, he must be continually doing it; for the words may be rendered, "though the imagination of man's heart is evil", &c. ^h; yet I will not do it; and so they are expressive of the super abounding grace of God over abounding sin:

neither will I again smite any more everything living, as I have done; this hinders not but that there might be, as has been since, partial calamities, or particular judgments on individual persons, towns, and cities, as those of Sodom and Gomorrah, or partial inundations, but not a general deluge, or an universal destruction of the world and creatures in it, at least not by water, as has been, but by fire, as will be; for that the earth will have an end, at least as to its present nature, form, and use, may be concluded from the following words.

Commentary -- Verse Notes / Footnotes

NET Notes: Gen 8:21

¹ tn The Lord “smelled” (וַיָּרַח, vayyarakh) a “soothing smell” (רֵיחַ הַנִּיהֹחַ, reakh hannihoakh). The object forms a cognate accusative with the verb. The language is anthropomorphic. The offering had a sweet aroma that pleased or soothed. The expression in Lev 1 signifies that God accepts the offering with pleasure, and in accepting the offering he accepts the worshiper.

² tn Heb “and the Lord said.”

³ tn Heb “in his heart.”

⁴ tn Here the Hebrew word translated “curse” is קָלָל (qalal), used in the Piel verbal stem.

⁵ tn The Hebrew particle כִּי (ki) can be used in a concessive sense (see BDB 473 s.v. כִּי), which makes good sense in this context. Its normal causal sense (“for”) does not fit the context here very well.

⁶ tn Heb “the inclination of the heart of humankind.”

⁷ tn Heb “from his youth.”

Geneva Bible: Gen 8:21

And the LORD smelled a ^{( k )} 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.

^{( k )} That is, by it he showed himself appeased and his anger at rest.

Commentary -- Verse Range Notes

TSK Synopsis: Gen 8:1-22

1 God remembers Noah, and assuages the waters.

4 The ark rests on Ararat.

6 Noah sends forth a raven and then a dove.

13 Noah, being commanded, goes forth from the ark.

20 He builds an altar, and offers sacrifice, which God accepts, and promises to curse the earth no more.

Maclaren: Gen 8:1-22

Genesis 8:1-22

The universal tradition of a deluge is most naturally accounted for by admitting that there was a universal deluge.' But universal' does not apply to the extent as embracing the whole earth, but as affecting the small area then inhabited--an area which was probably not greater than the valleys of the Euphrates and Tigris. The story in Genesis is the Hebrew version of the universal tradition, and its plain affinity to the cuneiform narratives is to be frankly accepted. But the relationship of these two is not certain. Are they mother and daughter, or are they sisters? The theory that the narrative in Genesis is derived from the Babylonian, and is a purified, elevated rendering of it, is not so likely as that both are renderings of a more primitive account, to which the Hebrew narrative has kept true, while the other has tainted it with polytheistic ideas. In this passage the cessation of the flood is the theme, and it brings out both the love of the God who sent the awful punishment, and the patient godliness of the man who was spared from it. So it completes the teaching of the flood, and proclaims that God in wrath remembers mercy.'

1. God Remembered Noah.

That is a strong an-thropomorphism,' like many other things in Genesis--very natural when these records were written, and bearing a true meaning for all times. It might seem as if, in the wild rush of the waters from beneath and from above, the little handful in the ark were forgotten. Had the Judge of all the earth, while executing terrible things in righteousness,' leisure to think of them who were afar off upon the sea'? Was it a blind wrath that had been let loose? No; in all the severity there was tender regard for those worthy of it. Judgment was discriminating. The sunshine of love broke through even the rain-clouds of the flood.

So the blessed lesson is taught that, in the widest sweep of the most stormy judgments, there are those who abide safely, fearing no evil. Though the waters are out, there is a rock on which we may stand safe, above their highest wave. And why did God remember Noah'? It was not favoritism, arbitrary and immoral. Noah was bid to build the ark, because he was righteous' in a world of evil-doers; he was remembered' in the ark, because he had believed God's warning, obeyed God's command as seeing the judgment not seen as yet,' and so became heir of the righteousness which is by faith.' They who trust God, and, trusting Him, realize as if present the future judgment, and, moved with fear,' take refuge in the ark, are never forgot by Him, even while the world is drowned. They live in His heart, and in due time He will show that He remembers them.

2. The Gradual Subsidence Of The Flood Is Told With Singular Exactitude Of Dates,

Which are certainly peculiar if they are not historical. The slow decrease negatives the explanation of the story as being the exaggerated remembrance of some tidal-wave caused by earthquake and the like. Precisely five months after the flood began, the ark grounded, and the two sources, the rain from above and the fountains of the deep' (that is, probably, the sea), were restrained,' and a high wind set in. That date marked the end of the increase of the waters, and consequently the beginning of their decrease. Seven months and ten days elapsed between it and the complete restoration of the earth to its previous condition. That time was divided into stages. Two months and a half passed before the highest land emerged; two months more and the surface was all visible; a month and twenty-seven days more before the earth was dry.' The frequent recurrence of the sacred numbers, seven and ten, is noticeable. The length of time required for the restorative process witnesses to the magnitude of the catastrophe, impresses the imagination, and suggests the majestic slowness of the divine working, and how He uses natural processes for His purposes of moral government, and rules the wildest outbursts of physical agents. The Lord as king sitteth upon the flood,' and opens or seals the fountains of the great deep as He will. Scripture does not tell of the links between the First Cause and the physical effect. It brings the latter close up to the former. The last link touches the fixed staple, and all between may be ignored.

But the patient expectance of Noah comes out strongly in the story, as well as the gradualness of God's working. Not till forty days'--a round number --after the land appeared, did He do anything. He waited quietly till the path was plain. Eager impatience does not become those who trust in God. It is not said that the raven was sent out to see if the waters were abated. No purpose is named, nor is it said that it returned at all. To and fro' may mean over the waste of waters, not back and forward to and from the ark. The raven, from its blackness, its habit of feeding on carrion, its fierceness, was a bird of ill-omen, and sending it forth has a grim suggestion that it would find food enough, and rest for the sole of its foot,' among the swollen corpses floating on the dark waters. The dove, on the other hand, is the emblem of gentleness, purity, and tenderness. She went forth, the very embodiment of meek hope that wings its way over dark and desolate scenes of calamity and judgment, and, though disappointed at first, patiently waits till the waters sink further, discerns the earliest signs of their drying up, and comes back to the sender with a report which is a prophecy: Your peace shall return to you again.' Happy they who send forth, not the raven, but the dove, from their patient hearts. Their gentle wishes come back with confirmation of their hopes, as doves to their windows.'

3. But Noah Did Not Leave The Ark, Though The Earth Was Dry.

God had shut him in,' and it must be God who brings him out. We have to take heed of precipitate departure from the place where He has fixed us. Like Israel in the desert, it must be at the commandment of the Lord' that we pitch the camp, and at the commandment of the Lord that we journey. Till He speaks we must remain, and as soon as He speaks we must remove. God spake unto Noah, saying, Go forth … and Noah went forth.' Thus prompt must be our obedience. A sacrifice of gratitude is the fit close of each epoch in our lives, and the fit beginning of each new one. Before he thought of anything else, Noah built his altar. All our deeds should be set in a golden ring of thankfulness. So the past is hallowed, and the future secure of God's protection. It is no unworthy conception of God which underlies the strongly human expression that he smelled the sweet savoir.' He delights in our offerings, and our trustful, grateful love is an odor of a sweet smell, a sacrifice acceptable' to Him. The pledge that He will not any more curse the ground for man's sake is occasioned by the sacrifice, but is grounded on what seems, at first sight, a reason for the very opposite conclusion. Man's evil heart the reason for God's forbearance? Yes, because it is evil from his youth.' He deals with men as knowing our frame, the corruption of our nature, and the need that the tree should be made good before it can bring forth good fruit. Therefore He will not smite, but rather seek to draw to repentance by His goodness, and by the faithful continuance of His beneficence in the steadfast covenant of revolving seasons, filling our hearts with food and gladness.'

MHCC: Gen 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: Gen 8:20-22

Here is, I. Noah's thankful acknowledgment of God's favour to him, in completing the mercy of his deliverance, Gen 8:20. 1. He built an altar. Hitherto he had done nothing without particular instructions and commands from God. He had a particular call into the ark, and another out of it; but, altars and sacrifices being already of divine institution for religious worship, he did not stay for a particular command thus to express his thankfulness. Those that have received mercy from God should be forward in returning thanks, and do it not of constraint, but willingly. God is pleased with free-will offerings, and praises that wait for him. Noah was now turned out into a cold and desolate world, where, one would have thought, his first care would have been to build a house for himself; but, behold, he begins with an altar for God: God, that is the first, must be first served; and he begins well that begins with God. 2. He offered a sacrifice upon his altar, of every clean beast, and of every clean fowl - one, the odd seventh that we read of, Gen 7:2, Gen 7:3. Here observe, (1.) He offered only those that were clean; for it is not enough that we sacrifice, but we must sacrifice that which God appoints, according to the law of sacrifice, and not a corrupt thing. (2.) Though his stock of cattle was so small, and that rescued from ruin at so great an expense of care and pains, yet he did not grudge to give God his dues out of it. He might have said, "Have I but seven sheep to begin the world with, and must one of these seven be killed and burnt for sacrifice? Were it not better to defer it till we have greater plenty?"No, to prove the sincerity of his love and gratitude, he cheerfully gives the seventh to his God, as an acknowledgment that all was his, and owing to him. Serving God with our little is the way to make it more; and we must never think that wasted with which God is honoured. (3.) See here the antiquity of religion: the first thing we find done in the new world was an act of worship, Jer 6:16. We are now to express our thankfulness, not by burnt-offerings, but by the sacrifices of praise and the sacrifices of righteousness, by pious devotions and a pious conversation.

II. God's gracious acceptance of Noah's thankfulness. It was a settled rule in the patriarchal age: If thou doest well, shalt thou not be accepted? Noah was so. For,

1. God was well pleased with the performance, Gen 8:21. He smelt a sweet savour, or, as it is in the Hebrew, a savour of rest, from it. As, when he had made the world at first on the seventh day, he rested and was refreshed, so, now that he had new-made it, in the sacrifice of the seventh he rested. 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; though his offering was small it was according to his ability, and God accepted it. Having caused his anger to rest upon the world of sinners, he here caused his love to rest upon this little remnant of believers.

2. Hereupon, he took up a resolution never to drown the world again. Herein he had an eye, not so much to Noah's sacrifice as to Christ's sacrifice of himself, which was typified and represented by it, and which was indeed an offering of a sweet-smelling savour, Eph 5:2. Good security is here given, and that which may be relied upon,

(1.) That this judgment should never be repeated. Noah might think, "To what purpose should the world be repaired, when, in all probability, for the wickedness of it, it will quickly be in like manner ruined again?""No,"says God, "it never shall."It was said (Gen 6:6), It repented the Lord that he had made man; now here he speaks as if it repented him that he had destroyed man: neither means a change of his mind, but both a change of his way. It repented him concerning his servants, Deu 32:36. Two ways this resolve is expressed: - [1.] 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 (Gen 3:17), when he drowned it he added to that curse; but now he determines not to add to it any more. [2.] Neither will I again smite any more every living thing; that is, it was determined that whatever ruin God might bring upon particular persons, or families, or countries, he would never again destroy the whole world till the day shall come when time shall be no more. But the reason of this resolve is very surprising, for it seems the same in effect with the reason given for the destruction of the world: Because the imagination of man's heart is evil from his youth, Gen 6:5. 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, It is evil from his youth or childhood. It is bred in the bone; 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, and I will make a full end. "No, "Therefore I will no more take this severe method; for," First, "He is rather to be pitied, for it is all the effect of sin dwelling in him; and it is but what might be expected from such a degenerate race: he is called a transgressor from the womb, and therefore it is not strange that he deals so very treacherously,"Isa 48:8. Thus God remembers that he is flesh, corrupt and sinful, Psa 78:39. Secondly, "He will be utterly ruined; for, if he be dealt with according to his deserts, one flood must succeed another till all be destroyed."See here, 1. That outward judgments, though they may terrify and restrain men, yet cannot of themselves sanctify and renew them; the grace of God must work with those judgments. Man's nature was as sinful after the deluge as it had been before. 2. That God's goodness takes occasion from man's sinfulness to magnify itself the more; his reasons of mercy are all drawn from himself, not from any thing in us.

(2.) That the course of nature should never be discontinued (Gen 8:22): " 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, [1.] It is plainly intimated that this earth is not to remain always; it, and all the works in it, must shortly be burnt up; and we look for new heavens and a new earth, when all these things must be dissolved. But, [2.] As long as it does remain God's providence will carefully preserve the regular succession of times and seasons, and cause each to know its place. To this we owe it that the world stands, and the wheel of nature keeps it track. See here how changeable the times are and yet how unchangeable. First, 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. Secondly, Yet never changed. It is constant in this inconstancy. These seasons have never ceased, nor shall cease, while the sun continued 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 of our faith in the covenant of grace, which is no less inviolable, Jer 33:20, Jer 33:21. We see God's promises to the creatures made good, and thence may infer that his promises to all believers shall be so.

Keil-Delitzsch: Gen 8:20-22

The first thing which Noah did, was to build an altar for burnt sacrifice, to thank the Lord for gracious protection, and pray for His mercy in time to come. This altar - מזבּח , lit., a place for the offering of slain animals, from זבח , like θυσιαστήριον from θύειν - is the first altar mentioned in history. The sons of Adam had built no altar for their offerings, because God was still present on the earth in paradise, so that they could turn their offerings and hearts towards that abode. But with the flood God had swept paradise away, withdrawn the place of His presence, and set up His throne in heaven, from which He would henceforth reveal Himself to man (cf. Gen 9:5, Gen 9:7). In future, therefore, the hearts of the pious had to be turned towards heaven, and their offerings and prayers needed to ascend on high if they were to reach the throne of God. To give this direction to their offerings, heights or elevated places were erected, from which they ascended towards heaven in fire. From this the offerings received the name of עלת from עולה , the ascending, not so much because the sacrificial animals ascended or were raised upon the altar, as because they rose from the altar to haven (cf. Jdg 20:40; Jer 48:15; Amo 4:10). Noah took his offerings from every clean beast and every clean fowl - from those animals, therefore, which were destined for man's food; probably the seventh of every kind, which he had taken into the ark. " And Jehovah smelled the smell of satisfaction, "i.e., He graciously accepted the feelings of the offerer which rose to Him in the odour of the sacrificial flame. In the sacrificial flame the essence of the animal was resolved into vapour; so that when man presented a sacrifice in his own stead, his inmost being, his spirit, and his heart ascended to God in the vapour, and the sacrifice brought the feeling of his heart before God. This feeling of gratitude for gracious protection, and of desire for further communications of grace, was well-pleasing to God. He " said to His heart ' (to, or in Himself; i.e., He resolved), " I will not again curse the ground any more for man's sake, because the image (i.e., the thought and desire) of man's heart is evil from his youth up (i.e., from the very time when he begins to act with consciousness)."This hardly seems an appropriate reason. As Luther says: "Hic inconstantiae videtur Deus accusari posse. Supra puniturus hominem causam consilii dicit, quia figmentum cordis humani malum est. Hic promissurus homini gratiam, quod posthac tali ira uti nolit, eandem causam allegat ." Both Luther and Calvin express the same thought, though without really solving the apparent discrepancy. It was not because the thoughts and desires of the human heart are evil that God would not smite any more every living thing, that is to say, would not exterminate it judicially; but because they are evil from his youth up , because evil is innate in man, and for that reason he needs the forbearance of God; and also (and here lies the principal motive for the divine resolution) because in the offering of the righteous Noah, not only were thanks presented for past protection, and entreaty for further care, but the desire of man was expressed, to remain in fellowship with God, and to procure the divine favour. " All the days of the earth; "i.e., so long as the earth shall continue, the regular alternation of day and night and of the seasons of the year, so indispensable to the continuance of the human race, would never be interrupted again.

Constable: Gen 1:1--11:27

I. PRIMEVAL EVENTS 1:1--11:26

Chapters 1-11 provide an introduction to the Book of Genesis, the Pentateuch, and the whole Bible.

"What we find in chaps. 1-11 is the divine initiation of blessing, which is compromised by human sin followed by gracious preservation of the promise: blessing-sin-grace."¹⁵

"His [Moses'] theological perspective can be summarized in two points. First, the author intends to draw a line connecting the God of the Fathers and the God of the Sinai covenant with the God who created the world. Second, the author intends to show that the call of the patriarchs and the Sinai covenant have as their ultimate goal the reestablishment of God's original purpose in Creation."¹⁶

"Evidently an interest in the way in which the world and humankind came into existence and in the history of the earliest times was characteristic of the ancient civilized world. At any rate, various origin stories' or creation myths' about the activities of a variety of creator-gods are still extant in what remains of the literatures of ancient Egypt and ancient Mesopotamia. But the combination of such accounts with narratives about more recent times testifies to an additional motivation. The aim of such works was to give their readers--or to strengthen--a sense of national or ethnic identity, particularly at a time when there was for some reason a degree of uncertainty or hesitation about this. . . .

"The placing of Gen. 1-11 as a prologue to the main body of the work also afforded the opportunity to express certain distinctively Israelite articles of faith which it would have been more difficult to introduce into the later narratives, particularly with regard to the doctrine of God."¹⁷

"Gen 1-11 as we read it is a commentary, often highly critical, on ideas current in the ancient world about the natural and supernatural world. Both individual stories as well as the final completed work seem to be a polemic against many of the commonly received notions about the gods and man. But the clear polemical thrust of Gen 1-11 must not obscure the fact that at certain points biblical and extrabiblical thought are in clear agreement. Indeed Genesis and the ancient Near East probably have more in common with each other than either has with modern secular thought."¹⁸

Constable: Gen 6:9--10:1

D. What became of Noah 6:9-9:29

The Lord destroyed the corrupt, violent human race and deluged its world, but He used righteous Noah to preserve life and establish a new world after the Flood.

"Noah's experience presents decisively the author's assertion that the Lord judges human sin but provides a means for perpetuating the creation blessing (1:26-28) and the salvation hope for an elect seed (3:15). The recurring theme of blessing, threatened by sin but preserved by divine mercy, is found in the two narratives that make up the Noah toledot: the flood story (6:9-9:17) and the account of the patriarch's drunkenness (9:20-27). The former is worldwide in scope, and the latter is its microcosm. A genealogical note binds the two (9:18-19), and another concludes it (9:28-29). . . .

"Also Noah's toledot contributes to the broader concerns of early Genesis by preparing the reader for the postdiluvian world. This new world' is the setting for understanding the perpetuation of the blessing' by the patriarchs (11:27-50:26), which is the main deliberation of Genesis."²⁹¹

Constable: Gen 6:9--9:1

1. The Flood 6:9-8:22

The chiastic (palistrophic) structure of this section shows that Moses intended to emphasize God's grace to Noah.

"One mark of the coherence of the flood narrative is to be found in its literary structure. The tale is cast in the form of an extended palistrophe, that is a structure that turns back on itself. In a palistrophe the first item matches the final item, the second item matches the penultimate item, and so on. The second half of the story is thus a mirror image of the first. This kind of literary structure has been discovered in other parts of Genesis, but nowhere else is it developed on such a large scale. This may be partly due to the fact that a flood narrative is peculiarly suited to this literary form. . . .

"Particularly striking are the references to days (lines H, I, L, O). (Only the references to days form part of the palistrophe; the 40 days and nights [vii 4, 12] and the dates do not.) The periods of time form a symmetrical pattern, 7, 7, 40, 150, 150, 40, 7, 7. The turning point of the narrative is found in viii:1 God remembered Noah.'

"What then is the function of the palistrophe? Firstly, it gives literary expression to the character of the flood event. The rise and fall of the waters is mirrored in the rise and fall of the key words in its description. Secondly, it draws attention to the real turning point in the saga: viii 1, And God remembered Noah.' From that moment the waters start to decline and the earth to dry out. It was God's intervention that was decisive in saving Noah, and the literary structure highlights this fact."²⁹²

The following diagram illustrates this palistrophe simply.

"Introduction: Noah's righteousness and Noah's sons (6:9-10).

A God resolves to destroy the corrupt race (6:11-13).

B Noah builds an ark according to God's instructions (6:14-22).

C The Lord commands the remnant to enter the ark (7:1-9).

D The flood begins (7:10-16).

E The flood prevails 150 days and the water covers the mountains (7:17-24).

F God remembers Noah (8:1a).

E' The flood recedes 150 days, and the mountains are visible (8:1b-5).

D' The earth dries (8:6-14).

C' God commands the remnant to leave the ark (8:15-19).

B' Noah builds an altar (8:20).

A' The Lord resolves not to destroy humankind (8:21-22)."²⁹³

Constable: Gen 8:1-22

The aftermath of the Flood ch. 8

8:1-5 When Moses wrote that God remembered someone (v. 1), he meant God extended mercy to him or her by delivering that person from death (here; 19:29) or from barrenness (30:22).³¹¹ God's rescue of Noah foreshadows His deliverance of Israel in the Exodus (cf. 8:13-14 and Exod. 2:24; 14:21).³¹²

"Ararat,' known as ancient Urartu in Assyrian records, was an extensive territory and bordered the northern Mesopotamian region. It reached its political zenith in the ninth to sixth centuries B.C. Urartu surrounded Lake Van with boundaries taking in southeast Turkey, southern Russia, and northwest Iran. Among the mountains of modern Armenia is the impressive peak known today as Mount Ararat, some seventeen thousand feet in elevation, which the Turks call Byk Ari Da. Mount Ararat' as a geographical designation comes from later tradition. During the eleventh to twelfth centuries A.D., it became the traditional site known as the place of Noah's landing. Verse 4, however, does not specify a peak and refers generally to its location as the mountains of Ararat.' . . . The search for the ark's artifacts has been both a medieval and a modern occupation; but to the skeptic such evidence is not convincing, and to the believer, while not irrelevant, it is not necessary to faith."³¹³

Modern Mt. Ararat lies on the border between Turkey and Armenia near the center of the ancient world. From this region Noah's descendants spread out over the earth.³¹⁴

8:6-19 "The raven in seeking food settles upon every carcass it sees, whereas the dove will only settle on what is dry and clean."³¹⁵

Doves (v. 8), white, clean animals (Lev. 1:14; 12:6; et al.) in contrast to black, unclean animals (Lev. 11:15; Deut. 14:14), return to their home when they find no place to land.

"The olive tree will put out leaves even under water."³¹⁶

There are many interesting thematic parallels between God's calling Noah out of the ark and God's calling Abraham out of Ur (cf. 8:15 and 12:1; 8:16 and 12:1; 8:18 and 12:4; 8:20 and 12:7; 9:1 and 12:2; 9:9 and 12:7).

"Both Noah and Abraham represent new beginnings in the course of events recorded in Genesis. Both are marked by God's promise of blessing and his gift of the covenant."³¹⁷

Verses 18 and 19 may seem like needless repetition to the modern reader, but they document Noah's obedience to God's words, which Moses stressed in the entire Flood narrative.

8:20-22 Noah's "altar" is the first mentioned in the Bible. His "burnt offerings" were for worship. Some of the burnt offerings in the Mosaic system of worship were for the same purpose. Specifically a burnt offering made atonement and expressed the offerer's complete personal devotion to God (cf. Lev. 1; Rom. 12:1-2). As the head of the new humanity, Noah's sacrifice represented all mankind.

God may judge the wicked catastrophically and begin a new era of existence with faithful believers.

Comparison of Flood Stories318
	Biblical	Berossus (Greek)	Atrahasis (Akkadian)	Gilgamesh (Akkadian)	Sumerian
Date of Account	Earliest possible: 15th century B.C.	ca. 275 BC	16th century (copy of earlier work)	ca. 1500 B.C. (copies, not the original)	19th century B.C. (copy, not the original)
Author of Flood	Yahweh		Enlil	Council of gods	Assembly of gods
Intercessor	Yahweh	Kronos	Ea	Ea	Enki (probably)
Reason for Flood	Wickedness of mankind, violence, corruption.		The clamor, uproar of man disturbs Enlil's sleep.	No reason given at first. In the end, the "sin of man" implied as the cause.	None given.
Hero	Noah (rest)	Xisouthros (Greek for Ziusudra)	Atrahasis (all wise)	Utnapishtim (finder of life)	Ziusudra (he saw life)
Intended for Whom	All mankind.		All mankind.	City of Shurippak particularly, but all mankind.	All mankind.
Reason Hero Spared	"Noah found favor in the eyes of the Lord.""A righteous man. Blameless. Walked with God."				Ziusudra was "humbly obedient," reverent; one who seeks revelation by dreams and incantations.
Means of Escape	Ark	Boat	Large ship	Ship	Huge boat
Description	Detailed: 3 stories, 1 door,1 window at least.		(Text destroyed)	Detailed: 6 stories, 1 door, 1 window at least.
Occupants	Noah, wife, 3 sons, their wives. 7 pairs of all clean animals (male and female).1 pair of all unclean animals (male and female).	Xisouthros, family, others, all species of animals.	Atrahasis, wife, family, relations, craftsmen. Grain, possessions, foods. Beasts and creatures of the field.	Utnapishtim and all his family and kin. Craftsmen. Beasts and wild creatures of the field.
Duration of Storm	40 days and nights		7 days and nights	6 days and nights	7 days and nights
Landing Place	Mountains of Ararat	Mountains of Armenia	(Text missing)	Mt. Nisir (Mt. of Salvation)
Birds Released	Raven, dove, dove, dove	Birds	(Text missing)	Dove, swallow, raven
Sacrifice	Hero offers. "Lord smelled the pleasing odor."	Hero offers	(Text missing)	Hero offers. "Gods smelled the sweet savor."	Hero offers, bows to Utu, Anu, Enlil.
Blessing	God blesses Noah and charged him to populate earth.	Hero disappears but his voice instructs others.		Enlil blesses Utnapishtim. Hero and his wife then become as gods.	Ziusudra granted "life as a god" and "breath eternal"; called "preserver of seed of mankind."

These non-biblical stories are undoubtedly perversions of the true account that God preserved in Scripture. God may have revealed the true account directly to Moses, or He may have preserved a true oral or written account that Moses used as his source of this information. Moses may have written Genesis under divine inspiration to correct the Mesopotamian versions (the maximalist view), or both the biblical and Mesopotamian accounts may go back to a common tradition (the minimalist view).

"Biblical religion explained that the seasonal cycle was the consequence of Yahweh's pronouncement and, moreover, evidence of a divine dominion that transcends the elements of the earth. There is no place for Mother-earth in biblical ideology. Earth owes its powers (not her powers!) to the divine command."³¹⁹

Guzik: Gen 8:1-22

Genesis 8 - Noah and Family Leave the Ark

A. God remembers Noah.

1. (1) God focuses His attention on Noah again.

Then God remembered Noah, and every living thing, and all the animals that were with him in the ark. And God made a wind to pass over the earth, and the waters subsided.

a. God remembered Noah: This is an anthropomorphism (a non-literal picture of God in human terms we can understand). Certainly, God never forgot Noah, but at this point God again turned His active attention towards Noah.

b. God made a wind to pass over the earth: God knew how to make the waters subside. Even a big problem like this was not a big problem to God.

2. (2-5) As the floodwaters recede, the ark rests on Mount Ararat.

The fountains of the deep and the windows of heaven were also stopped, and the rain from heaven was restrained. And the waters receded continually from the earth. At the end of the hundred and fifty days the waters decreased. Then the ark rested in the seventh month, the seventeenth day of the month, on the mountains of Ararat. And the waters decreased continually until the tenth month. In the tenth month, on the first day of the month, the tops of the mountains were seen.

a. On the mountains of Ararat: In a sense, Mount Ararat was not a very "smart" place to leave the ark. Leaving the ark at a high altitude and mountainous terrain meant a difficult departure for everyone and everything in the ark.

b. Mountains of Ararat: However, if God's purpose was to put the ark in a place where it might be preserved for thousands of years, He chose an excellent place for it.

3. (6-12) Birds are used to test the condition of the earth.

So it came to pass, at the end of forty days, that Noah opened the window of the ark which he had made. Then he sent out a raven, which kept going to and fro until the waters had dried up from the earth. He also sent out from himself a dove, to see if the waters had receded from the face of the ground. But the dove found no resting place for the sole of her foot, and she returned into the ark to him, for the waters were on the face of the whole earth. So he put out his hand and took her, and drew her into the ark to himself. And he waited yet another seven days, and again he sent the dove out from the ark. Then the dove came to him in the evening, and behold, a freshly plucked olive leaf was in her mouth; and Noah knew that the waters had receded from the earth. So he waited yet another seven days and sent out the dove, which did not return again to him anymore.

4. (13-19) Noah, his family, and all the animals leave the ark.

And it came to pass in the six hundred and first year, in the first month, the first day of the month, that the waters were dried up from the earth; and Noah removed the covering of the ark and looked, and indeed the surface of the ground was dry. And in the second month, on the twenty-seventh day of the month, the earth was dried. Then God spoke to Noah, saying, "Go out of the ark, you and your wife, and your sons and your sons' wives with you. Bring out with you every living thing of all flesh that is with you: birds and cattle and every creeping thing that creeps on the earth, so that they may abound on the earth, and be fruitful and multiply on the earth." So Noah went out, and his sons and his wife and his sons' wives with him. Every animal, every creeping thing, every bird, and whatever creeps on the earth, according to their families, went out of the ark.

B. God's covenant with Noah.

1. (20) Noah builds an altar and offers a sacrifice.

Then Noah built an altar to the LORD, and took of every clean animal and of every clean bird, and offered burnt offerings on the altar.

a. Then Noah built an altar: Noah's first act after leaving the ark was to worship God through sacrifice. His gratitude and admiration of God's greatness lead him to worship God.

b. Took of every clean animal and every clean bird: As is the nature with true sacrifice, this was a costly offering unto God. With only seven of each animal on the ark, Noah risked extinction by sacrificing some of these animals. But costly sacrifice is pleasing to God.

i. The sacrifices we are called to offer to God should also cost us something. We should present our bodies as a living sacrifice to God (Romans 12:1), the giving of our resources is a sacrifice (Philippians 4:18), and we should give the sacrifice of praise to God (Hebrews 13:15).

ii. Costly sacrifice pleases God, not because God is greedy and wants to get as much from us as He can but because God Himself sacrificed at great cost (Ephesians 5:2 and Hebrews 9:26, 10:12). God wants costly sacrifice from us because it shows we are being conformed into the image of Jesus, who was the greatest display of costly sacrifice. As Paul wrote in Ephesians 5:2, we should be like Jesus in this regard: And walk in love, as Christ also has loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling aroma.

iii. May we think like David, who said he would never offer to God that which costs me nothing (2 Samuel 24:24).

2. (21-22) God's promise to Noah and to all mankind.

And the LORD smelled a soothing aroma. Then the LORD said in His heart, "I will never again curse the ground for man's sake, although the imagination of man's heart is evil from his youth; nor will I again destroy every living thing as I have done. While the earth remains, Seedtime and harvest, Cold and heat, Winter and summer, And day and night Shall not cease."

a. The LORD smelled a soothing aroma: Noah's costly sacrifice pleased God. It was as if God smelled the great aroma of the roasting meat (indicating that God loves a barbecue), and He then made this wonderful promise to Noah and to man.

i. Of course, the Bible speaks anthropomorphically here. More pleasing to God than the smell of the sacrifice was the heart of Noah in his sacrifice.

b. Cold and heat, winter and summer: This speaks of the profound climatic and ecological changes in the earth since the "blanket" of water vapors covering the earth was "emptied." Now there are seasonal and temperature variations.

i. The result of this change is found in the rapidly decreasing life spans. There will never be 900-year-old men after the flood.

ii. The mass extinction of animals revealed in the fossil record (such as dinosaurs and other such creatures) probably took place shortly after the flood, when the earth was changed so dramatically and plunged into an ice age.

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Bible Query: Gen 8:15-21

Q: In Gen 8:15-21, what are the parallels with Gen 12:1-7?

A: There are many parallels with God calling Noah and God calling Abram.   God says to [him] Gen 8:15 Gen 12:1   Come out from the ark/country Gen 8:16 Gen 12:1   So [he] left Gen 8:18 Gen 12:4   Then [he] built an altar Gen 8:20 Gen 12:7   God blessed [him] Gen 9:1 Gen 12:2   Increase/become a great nation Gen 9:1 Gen 12:2   Establish a covenant / God gives them the land Gen 9:9 Gen 12:7   See The Expositor’s Bible Commentary volume 2 p.91 for more info.

Bible Query: Gen 8:21-22

Q: In Gen 8:21-22, will the waters cover the entire earth again?

A: No, because Isaiah 54:9 reminds us that they will not. This is another argument against the local flood, for God said there would never be another flood to cover the earth again. If Noah’s flood had just been a local flood, then there have been other terrible local floods.  

Bible Query: Gen 8:21

Q: In Gen 8:21 will God again destroy all life, or will everything be destroyed in 2 Pet 3:7,10?

A: Genesis 8:21 says God promised not to destroy all life "...as I have done", and Genesis 8:22 adds "...as long as the earth endures." God will destroy the earth with fire, sparing believers. See When Critics Ask p.43 for more info.

Critics Ask: Gen 8:21

GENESIS 8:21 —Did God change His mind about never destroying the world again?

PROBLEM: According to this verse, after the flood, God promised, “Nor will I again destroy every living thing.” Yet Peter foretells the day in which “the heavens will pass away with a great noise, and the elements will melt with fervent heat; both the earth and the works that are in it will be burned up” ( 2 Peter 3:10 ).

SOLUTION: After the flood, God only promised never again to destroy the world in the same way “as I have done” ( Gen. 8:21 ), namely by water. The rainbow is a perpetual symbol of this promise. The second time God destroys the world it will be by fire, not by water. It will “be burned up” ( 2 Peter 3:10 ). Even so, God will not then destroy all living things. Humans will be saved in their resurrected and imperishable physical bodies ( 1 Cor. 15:42 ).   

Introduction / Outline

JFB: Genesis (Book Introduction)

GENESIS, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gives a general history; the second, contained in the subsequent chapters, gives a special history. The two parts are essentially connected; the one, which sets out with an account of the descent of the human race from a single pair, the introduction of sin into the world, and the announcement of the scheme of divine mercy for repairing the ruins of the fall, was necessary to pave the way for relating the other, namely, the call of Abraham, and the selection of his posterity for carrying out the gracious purpose of God. An evident unity of method, therefore, pervades this book, and the information contained in it was of the greatest importance to the Hebrew people, as without it they could not have understood the frequent references made in their law to the purposes and promises of God regarding themselves. The arguments that have been already adduced as establishing the Mosaic origin of the Pentateuch prove of course that Moses was the author of Genesis. The few passages on which the rationalists grounded their assertions that it was the composition of a later age have been successfully shown to warrant no such conclusion; the use of Egyptian words and the minute acquaintance with Egyptian life and manners, displayed in the history of Joseph, harmonize with the education of Moses, and whether he received his information by immediate revelation, from tradition, or from written documents, it comes to us as the authentic work of an author who wrote as he was inspired by the Holy Ghost (2Pe 1:21).

JFB: Genesis (Outline)

• THE CREATION OF HEAVEN AND EARTH. (Gen 1:1-2)
• THE FIRST DAY. (Gen 1:3-5)
• SECOND DAY. (Gen 1:6-8)
• THIRD DAY. (Gen 1:9-13)
• FOURTH DAY. (Gen 1:14-19)
• FIFTH DAY. The signs of animal life appeared in the waters and in the air. (Gen 1:20-23)
• SIXTH DAY. A farther advance was made by the creation of terrestrial animals, all the various species of which are included in three classes: (1) cattle, the herbivorous kind capable of labor or domestication. (Gen 1:24-31)
• THE NARRATIVE OF THE SIX DAYS' CREATION CONTINUED. The course of the narrative is improperly broken by the division of the chapter. (Gen 2:1)
• THE FIRST SABBATH. (Gen 2:2-7)
• THE GARDEN OF EDEN. ( Gen 8-17)
• THE MAKING OF WOMAN, AND INSTITUTION OF MARRIAGE. (Gen 2:18-25)
• THE TEMPTATION. (Gen 3:1-5)
• THE FALL. (Gen 3:6-9)
• THE EXAMINATION. (Gen 3:10-13)
• THE SENTENCE. (Gen 3:14-24)
• BIRTH OF CAIN AND ABEL. (Gen. 4:1-26)
• GENEALOGY OF THE PATRIARCHS. (Gen. 5:1-32)
• WICKEDNESS OF THE WORLD. (Gen. 6:1-22)
• ENTRANCE INTO THE ARK. (Gen. 7:1-24)
• ASSUAGING OF THE WATERS. (Gen 8:1-14)
• DEPARTURE FROM THE ARK. (Gen 8:15-22)
• COVENANT. (Gen 9:1-7)
• RAINBOW. (Gen. 9:8-29)
• GENEALOGIES. (Gen. 10:1-32)
• CONFUSION OF TONGUES. (Gen. 11:1-32) the whole earth was of one language. The descendants of Noah, united by the strong bond of a common language, had not separated, and notwithstanding the divine command to replenish the earth, were unwilling to separate. The more pious and well-disposed would of course obey the divine will; but a numerous body, seemingly the aggressive horde mentioned (Gen 10:10), determined to please themselves by occupying the fairest region they came to.
• CALL TO ABRAM. (Gen. 12:1-20)
• RETURN FROM EGYPT. (Gen. 13:1-18)
• WAR. (Gen. 14:1-24)
• DIVINE ENCOURAGEMENT. (Gen. 15:1-21)
• BESTOWMENT OF HAGAR. (Gen. 16:1-16)
• RENEWAL OF THE COVENANT. (Gen. 17:1-27)
• ENTERTAINMENT OF ANGELS. (Gen 18:1-8)
• REPROOF OF SARAH. An inquiry about his wife, so surprising in strangers, the subject of conversation, and the fulfilment of the fondly cherished promise within a specified time, showed Abraham that he had been entertaining more than ordinary travellers (Heb 13:2). (Gen 18:9-15)
• DISCLOSURE OF SODOM'S DOOM. (Gen 18:16-22)
• ABRAHAM'S INTERCESSION. (Gen 18:23-33)
• LOT'S ENTERTAINMENT. (Gen. 19:1-38)
• ABRAHAM'S DENIAL OF HIS WIFE. (Gen. 20:1-18)
• BIRTH OF ISAAC. (Gen 21:1-13)
• EXPULSION OF ISHMAEL. (Gen 21:14-21)
• COVENANT. (Gen 21:22-34)
• OFFERING ISAAC. (Gen. 22:1-19)
• AGE AND DEATH OF SARAH. (Gen 23:1-2)
• PURCHASE OF A BURYING-PLACE. (Gen. 23:3-20)
• A MARRIAGE COMMISSION. (Gen 24:1-9)
• THE JOURNEY. (Gen. 24:10-67)
• SONS OF ABRAHAM. (Gen 25:1-6)
• DEATH OF ABRAHAM. (Gen 25:7-11)
• DESCENDANTS OF ISHMAEL. Before passing to the line of the promised seed, the historian gives a brief notice of Ishmael, to show that the promises respecting that son of Abraham were fulfilled--first, in the greatness of his posterity (compare Gen 17:20); and, secondly, in their independence. (Gen 25:12-18)
• HISTORY OF ISAAC. (Gen 25:19-34)
• SOJOURN IN GERAR. (Gen. 26:1-35)
• INFIRMITY OF ISAAC. (Gen. 27:1-27)
• THE BLESSING. (Gen. 27:28-46)
• JACOB'S DEPARTURE. (Gen. 28:1-19)
• JACOB'S VOW. (Gen 28:20-22)
• THE WELL OF HARAN. (Gen. 29:1-35)
• DOMESTIC JEALOUSIES. (Gen. 30:1-24)
• JACOB'S COVENANT WITH LABAN. (Gen. 30:25-43)
• ENVY OF LABAN AND SONS. (Gen. 31:1-21)
• LABAN PURSUES JACOB--THEIR COVENANT AT GILEAD. (Gen. 31:22-55)
• VISION OF ANGELS. (Gen 32:1-2)
• MISSION TO ESAU. (Gen 32:3-32)
• KINDNESS OF JACOB AND ESAU. (Gen 33:1-11)
• THE PARTING. (Gen 33:12-20)
• THE DISHONOR OF DINAH. (Gen. 34:1-31) Though freed from foreign troubles, Jacob met with a great domestic calamity in the fall of his only daughter. According to JOSEPHUS, she had been attending a festival; but it is highly probable that she had been often and freely mixing in the society of the place and that she, being a simple, inexperienced, and vain young woman, had been flattered by the attentions of the ruler's son. There must have been time and opportunities of acquaintance to produce the strong attachment that Shechem had for her.
• REMOVAL TO BETHEL. (Gen 35:1-15)
• BIRTH OF BENJAMIN--DEATH OF RACHEL, &c. (Gen 35:16-27)
• DEATH OF ISAAC. (Gen 35:28-29)
• POSTERITY OF ESAU. (Gen. 36:1-43)
• PARENTAL PARTIALITY. (Gen 37:1-4)
• THE DREAMS OF JOSEPH. (Gen. 37:5-36)
• JUDAH AND FAMILY. (Gen. 38:1-30)
• JOSEPH IN POTIPHAR'S HOUSE. (Gen. 39:1-23)
• TWO STATE PRISONERS. (Gen 40:1-8)
• THE BUTLER'S DREAM. (Gen 40:9-15)
• THE BAKER'S DREAM. (Gen 40:16-23)
• PHARAOH'S DREAM. (Gen. 41:1-24)
• JOSEPH INTERPRETS PHARAOH'S DREAMS. (Gen 41:25-36)
• JOSEPH MADE RULER OF EGYPT. (Gen. 41:37-57)
• JOURNEY INTO EGYPT. (Gen. 42:1-38)
• PREPARATIONS FOR A SECOND JOURNEY TO EGYPT. (Gen 43:1-14)
• ARRIVAL IN EGYPT. (Gen. 43:15-30)
• THE DINNER. (Gen 43:31-34)
• POLICY TO STAY HIS BRETHREN. (Gen. 44:1-34)
• JOSEPH MAKING HIMSELF KNOWN. (Gen. 45:1-28)
• SACRIFICE AT BEER-SHEBA. (Gen 46:1-4)
• IMMIGRATION TO EGYPT. (Gen. 46:5-27)
• ARRIVAL IN EGYPT. (Gen 46:28-34)
• JOSEPH'S PRESENTATION AT COURT. (Gen. 47:1-31)
• JOSEPH'S VISIT TO HIS SICK FATHER. (Gen. 48:1-22)
• PATRIARCHAL BLESSING. (Gen. 49:1-33)
• MOURNING FOR JACOB. (Gen. 50:1-26)

TSK: Genesis (Book Introduction)

The Book of Genesis is the most ancient record in the world; including the History of two grand and stupendous subjects, Creation and Providence; of each of which it presents a summary, but astonishingly minute and detailed accounts. From this Book, almost all the ancient philosophers, astronomers, chronologists, and historians have taken their respective data; and all the modern improvements and accurate discoveries in different arts and sciences, have only served to confirm the facts detailed by Moses, and to shew, that all the ancient writers on these subjects have approached, or receded from, truth and the phenomena of Nature, in exactly the same proportion as they have followed or receded from, the Mosaic history. The great fact of the deluge is fully confirmed by the fossilised remains in every quarter of the globe. Add to this, that general traditions of the deluge have been traced among the Egyptians, Chinese, Japanese, Hindoos, Burmans, ancient Goths and Druids, Mexicans, Peruvians, Brazilians, North American Indians, Greenlanders, Otaheiteans, Sandwich Islanders, and almost every nation under heaven; while the allegorical turgidity of these distorted traditions sufficiently distinguishes them from the unadorned simplicity of the Mosaic narrative. In fine, without this history the world would be in comparative darkness, not knowing whence it came, nor whither it goeth. In the first page, a child may learn more in an hour, than all the philosophers in the world learned without it in a thousand years. (The original publisher remembers these words addressed to him and other boys in the year 1780, by his excellent tutor, the later Rev. John Ryland, of Northampton.)

TSK: Genesis 8 (Chapter Introduction)

Overview

Gen 8:1, God remembers Noah, and assuages the waters; Gen 8:4, The ark rests on Ararat; Gen 8:6, Noah sends forth a raven and then a dove; Gen 8:13, Noah, being commanded, goes forth from the ark; Gen 8:20, He builds an altar, and offers sacrifice, which God accepts, and promises to curse the earth no more.

Poole: Genesis 8 (Chapter Introduction)

CHAPTER 8

The waters abate, Gen 8:1-3 . The ark rests on Mount Ararat, Gen 8:4 . The day on which the tops of the mountians were seen, noted, Gen 8:5 . Noah opens the window of the ark, Gen 8:6 ; sends forth a raven, Gen 8:7 ; after that a dove, Gen 8:8 , which returned, Gen 8:9 . He sends the dove out a second time, Gen 8:10 , which returns with an olive leaf, Gen 8:11 . He sends her out again, and she returns not, Gen 8:12 . The earth dry, Gen 8:13,14 . God commands Noah and his family to come out, Gen 8:15-17 , which they do, Gen 8:18,19 . Noah builds an altar, and sacrifices, Gen 8:20 . God accepts it, and promises not to drown the world again, Gen 8:21 , but to continue the seasons of the year, Gen 8:22 .

MHCC: Genesis (Book Introduction)

Genesis is a name taken from the Greek, and signifies " the book of generation or production;" it is properly so called, as containing an account of the origin of all things. There is no other history so old. There is nothing in the most ancient book which exists that contradicts it; while many things recorded by the oldest heathen writers, or to be traced in the customs of different nations, confirm what is related in the book of Genesis.

MHCC: Genesis 8 (Chapter Introduction)

(Gen 8:1-3) God remembers Noah, and dries up the waters.

(Gen 8:4-12) The ark rests on Ararat, Noah sends forth a raven and a dove.

(Gen 8:13-19) Noah being commanded, goes out of the ark.

(Gen 8:20-22) Noah offers sacrifice, God promises to curse the earth no more.

Matthew Henry: Genesis (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Moses, Called Genesis

We have now before us the holy Bible, or book, for so bible signifies. We call it the book, by way of eminency; for it is incomparably the best book that ever was written, the book of books, shining like the sun in the firmament of learning, other valuable and useful books, like the moon and stars, borrowing their light from it. We call it the holy book, because it was written by holy men, and indited by the Holy Ghost; it is perfectly pure from all falsehood and corrupt intention; and the manifest tendency of it is to promote holiness among men. The great things of God's law and gospel are here written to us, that they might be reduced to a greater certainty, might spread further, remain longer, and be transmitted to distant places and ages more pure and entire than possibly they could be by report and tradition: and we shall have a great deal to answer for if these things which belong to our peace, being thus committed to us in black and white, be neglected by us as a strange and foreign thing, Hos 8:12. The scriptures, or writings of the several inspired penmen, from Moses down to St. John, in which divine light, like that of the morning, shone gradually (the sacred canon being now completed), are all put together in this blessed Bible, which, thanks be to God, we have in our hands, and they make as perfect a day as we are to expect on this side of heaven. Every part was good, but all together very good. This is the light that shines in a dark place (2Pe 1:19), and a dark place indeed the world would be without the Bible.

We have before us that part of the Bible which we call the Old Testament, containing the acts and monuments of the church from the creation almost to the coming of Christ in the flesh, which was about four thousand years - the truths then revealed, the laws then enacted, the devotions then paid, the prophecies then given, and the events which concerned that distinguished body, so far as God saw fit to preserve to us the knowledge of them. This is called a testament, or covenant ( diatheke ), because it was a settled declaration of the will of God concerning man in a federal way, and had its force from the designed death of the great testator, the Lamb slain from the foundation of the world, Rev 8:8. It is called the Old Testament, with relation to the New, which does not cancel and supersede it, but crown and perfect it, by the bringing in of that better hope which was typified and foretold in it; the Old Testament still remains glorious, though the New far exceeds in glory, 2Co 3:9.

We have before us that part of the Old Testament which we call the Pentateuch, or five books of Moses, that servant of the Lord who excelled all the other prophets, and typified the great prophet. In our Saviour's distribution of the books of the Old Testament into the law, the prophets, and the psalms, or Hagiographa , these are the law; for they contain not only the laws given to Israel, in the last four, but the laws given to Adam, to Noah, and to Abraham, in the first. These five books were, for aught we know, the first that ever were written; for we have not the least mention of any writing in all the book of Genesis, nor till God bade Moses write (Exo 17:14); and some think Moses himself never learned to write till God set him his copy in the writing of the ten Commandments upon the tables of stone. However, we are sure these books are the most ancient writings now extant, and therefore best able to give us a satisfactory account of the most ancient things.

We have before us the first and longest of those five books, which we call Genesis, written, some think, when Moses was in Midian, for the instruction and comfort of his suffering brethren in Egypt: I rather think he wrote it in the wilderness, after he had been in the mount with God, where, probably, he received full and particular instructions for the writing of it. And, as he framed the tabernacle, so he did the more excellent and durable fabric of this book, exactly according to the pattern shown him in the mount, into which it is better to resolve the certainty of the things herein contained than into any tradition which possibly might be handed down from Adam to Methuselah, from him to Shem, from him to Abraham, and so to the family of Jacob. Genesis is a name borrowed from the Greek. It signifies the original, or generation: fitly is this book so called, for it is a history of originals - the creation of the world, the entrance of sin and death into it, the invention of arts, the rise of nations, and especially the planting of the church, and the state of it in its early days. It is also a history of generations - the generations of Adam, Noah, Abraham, etc., not endless, but useful genealogies. The beginning of the New Testament is called Genesis too (Mat 1:1), Biblos geneseos the book of the genesis, or generation, of Jesus Christ. Blessed be God for that Book which shows us our remedy, as this opens our wound. Lord, open our eyes, that we may see the wondrous things both of thy law and gospel!

Matthew Henry: Genesis 8 (Chapter Introduction)

In the close of the foregoing chapter we left the world in ruins and the church in straits; but in this chapter we have the repair of the one and the enlargement of the other. Now the scene alters, and another face of things begins to be presented to us, and the brighter side of that cloud which there appeared so black and dark; for, though God contend long, he will not contend for ever, nor be always wrath. We have here, I. The earth made anew, by the recess of the waters, and the appearing of the dry land, now a second time, and both gradual. 1. The increase of the waters is stayed (Gen 8:1, Gen 8:2). 2. They begin sensibly to abate (Gen 8:3). 3. After sixteen days' ebbing, the ark rests (Gen 8:4). 4. After sixty days' ebbing, the tops of the mountains appeared above water (Gen 8:5). 5. After forty days' ebbing, and twenty days before the mountains appeared, Noah began to send out his spies, a raven and a dove, to gain intelligence (Gen 8:6-12). 6. Two months after the appearing of the tops of the mountains, the waters had gone, and the face of the earth was dry (Gen 8:13), though not dried so as to be fit for man till almost two months after (Gen 8:14). II. Man placed anew upon the earth, in which, 1. Noah's discharge and departure out of the ark (Gen 8:15-19). 2. His sacrifice of praise, which he offered to God upon his enlargement (Gen 8:20). 3. God's acceptance of his sacrifice, and the promise he made thereupon not to drown the world again (Gen 8:21, Gen 8:22). And thus, at length, mercy rejoices against judgment.

Constable: Genesis (Book Introduction)

Introduction

Title

Each book of the Pentateuch (the first five books of the Old Testament, called the Torah [instruction] by the Jews) originally received its title in the Hebrew Bible from the first word or words in the book.¹ The Hebrew word translated "in the beginning" is beresit. The English title "Genesis," however, has come to us from the Latin Vulgate translation of Jerome (Liber Genesis). The Latin title came from the Septuagint translation (the Greek translation of the Old Testament made about 300 years before Christ). "Genesis" is a transliteration of the Greek word geneseos, the Greek word that translates the Hebrew toledot. This Hebrew word is the key word in identifying the structure of Genesis, and the translators have usually rendered it "account" or "generations" (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1, 9; 37:2).

Date

The events recorded date back to the creation of the world.

Many Christians believe the earth is millions of years old. They base this belief on the statements of scientists and understand Scripture in the light of these statements. Likewise, many Christians believe that the human race began hundreds of thousands of years ago for the same reason.

Most evangelicals who take the Scriptures seriously believe that the earth is not much older than 10, 000 years. They base this on the genealogies in Scripture (Gen. 5; 10; 11; et al.), which they understand to be "open" (i.e., not complete). Evangelicals usually hold to a more recent date for man's creation, also for the same reason.

A smaller group of evangelicals believes that the genealogies are either "closed" (i.e., complete) or very close to complete. This leads us to date the creation of the world and man about 6, 000 years ago.²

Liberal interpreters have placed the date of composition of Genesis much later than Moses' lifetime.

If one accepts Mosaic authorship, as most conservative evangelicals do, the date of composition of Genesis must be within Moses' lifetime (ca. 1525-1405 B.C.). This book was perhaps originally intended to encourage the Israelites to trust in their faithful, omnipotent God as they anticipated entrance into the Promised Land from Kadesh Barnea or from the Plains of Moab.³ Moses may have written it earlier to prepare them for the Exodus,⁴ but this seems less likely.

Writer

The authorship of the Pentateuch has been the subject of great controversy among professing Christians since Spinoza introduced "higher criticism" of the Bible in the seventeenth century. The "documentary hypothesis," which developed from his work, is that Moses did not write the Pentateuch, as most scholars in Judaism and the church until that day believed. Instead, it was the product of several writers who lived much later than Moses. A redactor (editor) or redactors combined these several documents into the form we have now. These documents (J, E, D, P, and others) represent a Yahwistic tradition, an Elohistic tradition, a Deuteronomic tradition, a Priestly tradition, etc.⁵

The evidence that Moses wrote the Pentateuch is conclusive if one believes that Jesus Christ spoke the truth when He attributed authorship to Moses (Matt. 19:8; Mark 7:10; Luke 18:29-31; 20:37; 24:27; John 7:19). Jesus Christ did not specifically say that Moses wrote Genesis, but in our Lord's day the Jews regarded the Pentateuch (Torah) as a whole unit. They recognized Moses as the author of all five books. Consequently they would have understood what Jesus said about any of the five books of Moses as an endorsement of the Mosaic authorship of them all.⁶

Scope

The events recorded in Genesis stretch historically from Creation to Joseph's death, a period of at least 2500 years. The first part of the book (ch. 1-11) is not as easy to date precisely as the second part (ch. 12-50). The history of the patriarchs recorded in this second main division of the text covers a period of about 300 years.

The scope of the book progressively and consistently narrows. The selection of content included in Genesis points to the purpose of the divine author: to reveal the history of and basic principles involved in God's relationship with people.⁷

Purpose

Genesis provides the historical basis for the rest of the Bible and the Pentateuch, particularly the Abrahamic Covenant. Chapters 1-11 give historical background essential to understanding that covenant, and chapters 12-50 record the covenant and its initial outworking. The Abrahamic Covenant continues to be the basic arrangement by which God operates in dealing with humanity throughout the Pentateuch and the rest of the Bible.

"The real theme of the Pentateuch is the selection of Israel from the nations and its consecration to the service of God and His Laws in a divinely appointed land. The central event in the development of this theme is the divine covenant with Abraham and its . . . promise to make his offspring into the people of God and to give them the land of Canaan as an everlasting inheritance."⁸

Genesis provides an indispensable prologue to the drama that unfolds in Exodus and the rest of the Pentateuch. The first 11 chapters constitute a prologue to the prologue.

"Two opposite progressions appear in this prologue [chs. 1-11]: (a) God's orderly Creation with its climax in His blessing of man, and (b) the totally disintegrating work of sin with its two greatest curses being the Flood and the dispersion at Babel.⁹ The first progression demonstrates God's plan to bring about perfect order from the beginning in spite of what the reader may know of man's experience. The second progression demonstrates the great need of God's intervention to provide the solution for the corrupt human race."¹⁰

Theology

"The subject matter of the theology in Genesis is certainly God's work in establishing Israel as the means of blessing the families of the earth. This book forms the introduction to the Pentateuch's main theme of the founding of the theocracy, that is, the rule of God over all Creation. It presents the origins behind the founding of the theocracy: the promised blessing that Abraham's descendants would be in the land.

"Exodus presents the redemption of the seed out of bondage and the granting of a covenant to them. Leviticus is the manual of ordinances enabling the holy God to dwell among His people by making them holy. Numbers records the military arrangement and census of the tribes in the wilderness, and shows how God preserves His promised blessings from internal and external threats. Deuteronomy presents the renewal of the covenant.

"In the unfolding of this grand program of God, Genesis introduces the reader to the nature of God as the sovereign Lord over the universe who will move heaven and earth to establish His will. He seeks to bless mankind, but does not tolerate disobedience and unbelief. Throughout this revelation the reader learns that without faith it is impossible to please God' (Heb. 11:6)."¹¹

Message¹²

The message of the Bible might be the best place to begin our study of the Old Testament. What is the Bible all about? We could state it as follows: God desires to glorify Himself by blessing humankind.

The message of the Pentateuch (Torah) is that people can experience God's blessing by trusting Him (believing His word) and by obeying Him (following His initiative).

Genesis is in the Bible primarily to teach us this lesson. People can enjoy a personal relationship with God and thereby realize their own fulfillment as human beings only through trust in God and obedience to God. This is the message statement. Genesis reveals that God is faithful to His promises and powerful enough to bring them to fulfillment.

Genesis reveals that God originally intended people to have an immediate relationship with their Creator. Evidences for this are as follows.

1. God made man as a special creation (2:7).

2. He made man with special care (2:7).

3. He made man in His own image (1:26-27).

4. He regarded man as His son (1:28-30).

5. He consistently demonstrated concern for man's welfare (3:9).

God's immediate relationship with Adam was broken by the Fall (ch. 3). In the Fall man did two things.

1. He failed to trust God's goodness with his mind.

2. He rebelled against God's government with his will (3:6).

God then took the initiative to re-establish the relationship with man that He had created man to enjoy. He provided a covering for man's sin until He would finally remove it. This temporary covering came through the sacrificial system.

Throughout Genesis we see that people in general consistently failed to trust and obey God (e.g., in Noah's day, at Babel, in the patriarchal period).

Genesis also records what God has done to encourage people to trust and obey Him. It is only by living by these two principles that people can enjoy a relationship with God and realize all that God created them to experience.

On the one hand, Genesis reveals much about the person and work of God. This revelation helps us trust and obey Him. It is through His personal revelations to the main characters in Genesis that God revealed Himself initially (e.g., Adam and Eve, Noah, the patriarchs).

On the other hand, Genesis reveals much about the nature of man. Not only did God reveal the perversity of man, but He also identified positive examples of faith and obedience in the lives of the godly.

In Genesis we learn that faith in God is absolutely essential if we are to have fellowship with Him and realize our potential as human beings.

Faith is the law of life. If one lives by faith he flourishes, but if he does not, he fails. The four patriarchs are primarily examples of what faith is and how it manifests itself. In each of their lives we learn something new about faith.

Abraham's faith demonstrates unquestioning obedience. When God told him to do something, he did it. This is the most basic characteristic of faith. That is one reason why Abraham is "the father of the faithful." God revealed Himself nine times to Abraham and each time Abraham's response was unquestioning obedience.

Isaac's faith helps us see the quality of passive acceptance that characterizes true faith in God. This was his response to God's two revelations to him.

Jacob's story is one of conflict with God until he came to realize his own limitations. Then he trusted God. We can see his faith in his acknowledged dependence on God. God's seven revelations to him eventually led him to this position.

Joseph's life teaches us what God can do with a person who trusts Him consistently in the face of adversity. The outstanding characteristic of Joseph's life was his faithful loyalty to God. He believed God's two revelations to him in dreams even though God's will did not seem to be working out as he thought it would. Patient faith and its reward shine through the story of Joseph.

Faith, the key concept in Genesis, means trusting that what God has prescribed is indeed best for me and waiting for God to provide what He has promised. A person of faith is one who commits to acting on this basis even though he or she may not see how it is best.

The Pentateuch is all about God, man, and our relationship. In our study of it, we will be building a model to show how each new book builds on what has preceded. The key concept in Genesis is faith.

Constable: Genesis (Outline)

Outline

The structure of Genesis is very clear. The phrase "the generations of" (toledot in Hebrew, from yalad meaning "to bear, to generate") occurs ten times (really eleven times since 36:9 repeats 36:1), and in each case it introduces a new section of the book.¹³ The first part of Genesis is introductory and sets the scene for what follows. An outline of Genesis based on this structure is as follows.

1. Introduction 1:1-2:3

2. The generations of heaven and earth 2:4-4:26

3. The generations of Adam 5:1-6:8

4. The generations of Noah 6:9-9:29

5. The generations of the sons of Noah 10:1-11:9

6. The generations of Shem 11:10-26

7. The generations of Terah 11:27-25:11

8. The generations of Ishmael 25:12-18

9. The generations of Isaac 25:19-35:29

10. The generations of Esau 36:1-43

11. The generations of Jacob 37:1-50:26

A full expository outline designed to highlight the relative emphases of the book follows. We shall follow this outline in these notes as we seek to unpack the message of the book.

I. Primeval events 1:1-11:26

A. The story of creation 1:1-2:3

1. An initial statement of creation 1:1

2. Conditions at the time of creation 1:2

3. The six days of creation 1:3-31

4. The seventh day 2:1-3

B. What became of the creation 2:4-4:26

1. The garden of Eden 2:4-3:24

2. The murder of Abel 4:1-16

3. The spread of civilization and sin 4:17-26

C. What became of Adam 5:1-6:8

1. The effects of the curse on humanity ch. 5

2. God's sorrow over man's wickedness 6:1-8

D. What became of Noah 6:9-9:29

1. The Flood 6:9-8:22

2. The Noahic Covenant 9:1-17

3. The curse on Canaan 9:18-29

E. What became of Noah's sons 10:1-11:9

1. The table of nations ch. 10

2. The dispersion at Babel 11:1-9

F. What became of Shem 11:10-26

II. Patriarchal narratives 11:27-50:26

A. What became of Terah 11:27-25:11

1. Terah and Abraham's obedience 11:27-12:9

2. Abram in Egypt 12:10-20

3. Abram's separation from Lot ch. 13

4. Abram's military victory ch. 14

5. The Abrahamic covenant ch. 15

6. The birth of Ishmael ch. 16

7. The sign of circumcision ch. 17

8. Yahweh's visit to Abraham 18:1-15

9. Abraham's intercession for Lot 18:16-33

10. The destruction of Sodom ch. 19

11. Abraham's sojourn at Gerar ch. 20

12. The birth of Isaac 21:1-21

13. Abimelech's treaty with Abraham 21:22-34

14. The sacrifice of Isaac 22:1-19

15. The descendants of Nahor 22:20-24

16. The purchase of Sarah's tomb ch. 23

17. The choice of a bride for Isaac ch. 24

18. Abraham's death 25:1-11

B. What became of Ishmael 25:12-18

C. What became of Isaac 25:19-35:29

1. Isaac's twin sons 25:19-26

2. The sale of the birthright 25:27-34

3. Isaac and Abimelech 26:1-11

4. Isaac's wells 26:12-33

5. Jacob's deception for Isaac's blessing 26:34-28:9

6. Jacob's vision at Bethel 28:10-22

7. Jacob's marriages and Laban's deception 29:1-30

8. Jacob's mishandling of God's blessings 29:31-30:24

9. Jacob's new contract with Laban 30:25-43

10. Jacob's flight from Haran ch. 31

11. Jacob's attempt to appease Esau 32:1-21

12. Jacob at the Jabbok 32:22-32

13. Jacob's meeting with Esau and his return to Canaan ch. 33

14. The rape of Dinah and the revenge of Simeon and Levi ch. 34

15. Jacob's return to Bethel ch. 35

D. What became of Esau 36:1-37:1

E. What became of Jacob 37:2-50:26

1. God's choice of Joseph 37:2-11

2. The sale of Joseph into Egypt 37:12-36

3. Judah and Tamar ch. 38

4. Joseph in Potiphar's house ch. 39

5. The prisoners' dreams and Joseph's interpretations ch. 40

6. Pharaoh's dreams and Joseph's interpretation ch. 41

7. Joseph's brothers' first journey into Egypt ch. 42

8. Joseph's brothers' second journey into Egypt ch. 43

9. Joseph's last test and its results ch. 44

10. Joseph's reconciliation with his brothers 45:1-15

11. Israel's move to Egypt 45:16-46:30

12. Joseph's wise leadership 46:31-47:27

13. Jacob's worship in Egypt 47:28-48:22

14. Jacob's blessing of his sons 49:1-28

15. Deaths and a promise yet to be fulfilled 49:29-50:26¹⁴

Constable: Genesis

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Copyright 2003 by Thomas L. Constable

Haydock: Genesis (Book Introduction)

THE BOOK OF GENESIS.

INTRODUCTION.

The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written like one continued word or verse; but the Septuagint have preferred to give the titles the most memorable occurrences of each work. On this occasion, the Creation of all things out of nothing, strikes us with peculiar force. We find a refutation of all the heathenish mythology, and of the world's eternity, which Aristotle endeavoured to establish. We behold the short reign of innocence, and the origin of sin and misery, the dispersion of nations, and the providence of God watching over his chosen people, till the death of Joseph, about the year of the world 2369 (Usher) 2399 (Salien and Tirinus), the year before Christ 1631. We shall witness the same care in the other Books of Scripture, and adore his wisdom and goodness in preserving to himself faithful witnesses, and a true Holy Catholic Church, in all ages, even when the greatest corruption seemed to overspread the land. (Haydock)

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This Book is so called from its treating of the Generation, that is, of the Creation and the beginning of the world. The Hebrews call it Bereshith, from the word with which it begins. It contains not only the History of the Creation of the World, but also an account of its progress during the space of 2369 years, that is, until the death of Joseph.

Gill: Genesis (Book Introduction)

INTRODUCTION TO GENESIS

This book, in the Hebrew copies of the Bible, and by the Jewish writers, is generally called Bereshith, which signifies "in the beginning", being the first word of it; as the other four books of Moses are also called from their initial words. In the Syriac and Arabic versions, the title of this book is "The Book of the Creation", because it begins with an account of the creation of all things; and is such an account, and so good an one, as is not to be met with anywhere else: the Greek version calls it Genesis, and so we and other versions from thence; and that because it treats of the generation of all things, of the heavens, and the earth, and all that are in them, and of the genealogy of men: it treats of the first men, of the patriarchs before the flood, and after it to the times of Joseph. It is called the "first" book of Moses, because there are four more that follow; the name the Jewish Rabbins give to the whole is חמשה חומשי תורה, "the five fifths of the law", to which the Greek word "pentateuch" answers; by which we commonly call these books, they being but one volume, consisting of five parts, of which this is the first. And that they were all written by Moses is generally believed by Jews and Christians. Some atheistical persons have suggested the contrary; our countryman Hobbes ^a would have it, that these books are called his, not from his being the author of them, but from his being the subject of them; not because they were written by him, but because they treat of him: but certain it is that Moses both wrote them, and was read, as he was in the Jewish synagogues, every sabbath day, which can relate to no other writings but these, Joh 1:45. And Spinosa, catching at some doubts raised by Aben Ezra on Deu 1:1 concerning some passages which seemed to him to have been added by another hand, forms objections against Moses being the author of the book of Genesis; which are sufficiently answered by Carpzovius ^b. Nor can Ezra be the author of the Pentateuch, as Spinosa suspects; since it is plain these writings were in being before his time, in the times of Josiah, Amaziah, yea, of David, and also of Joshua, 2Ch 34:14 nay, they are even referred to in the book of Ezra as the writings of Moses, Ezr 3:2 to which may be added, in proof of the same, Deu 31:9. Nor are there any other writings of his authentic; what are ascribed to him, as the Analepsis of Moses, his Apocalypse, and his Last Will and Testament, are apocryphal. That this book of Genesis particularly was written by him, is evident from the testimony of Philip, and even of our Lord Jesus Christ, who both testify that he wrote concerning the Messiah, Joh 1:45 as he did in this book, where he speaks of him as the seed of the woman that should break the serpent's head; as the seed of Abraham, in whom all the nations of the earth should be blessed; and as the Shiloh, to whom the gathering of the people should be, Gen 3:15. Nor is there any reason to believe that he wrote this book from the annals of the patriarchs, since it does not appear, nor is it very probable, that they had any; nor from traditions delivered down from one to another, from father to son, which is more probable, considering the length of the lives of the patriarchs: but yet such a variety of particulars respecting times, places, persons, their genealogies and circumstances, so nicely and exactly given, can scarcely be thought to be the fruit of memory; and much less is it to be imagined that he was assisted in it by Gabriel, when he lived in solitude in Midian: but it is best of all to ascribe it to divine inspiration, as all Scripture is by the apostle, 2Ti 3:16 for who else but God could have informed him of the creation, and the manner and order in which every creature was brought into being, with a multitude of things recorded in this book? the design of which is to lead men into the knowledge and worship of the one true God, the Creator of all things, and of the origin of mankind, the fall of our first parents, and their posterity in them; and to point at the means and method of the recovery of man by the Messiah, the promised seed; and to give an account of the state and case of the church of God, in the times of the patriarchs, both before and after the flood, from Adam, in the line of Seth, to Noah; and from Noah to the times of Joseph, in whose death it ends: and, according to Usher ^c, it contains an history of two thousand, three hundred, and sixty nine years.

Gill: Genesis 8 (Chapter Introduction)

INTRODUCTION TO GENESIS 8

This chapter gives an account of the going off of the waters from the earth, and of the entire deliverance of Noah, and those with him in the ark, from the flood, when all the rest were destroyed: after an one hundred and fifty days a wind is sent over the earth, the fountains of the deep and the windows of heaven are stopped, the waters go off gradually, and the ark rests on Mount Ararat, Gen 8:1 two months and thirteen days after that the tops of the mountains were seen, Gen 8:5 and forty days after the appearance of them, Noah sent forth first a raven, and then a dove, and that a second time, to know more of the abatement of the waters, Gen 8:6. When Noah had been in the ark ten months and thirteen days, he uncovered it, and the earth was dry, yet not so dry as to be fit for him to go out upon, until near two months after, Gen 8:13 when he had an order from God to go out of the ark, with all that were with him, which was accordingly obeyed, Gen 8:15 upon which he offered sacrifice by way of thankfulness for his great deliverance, which was accepted by the Lord; who promised him not to curse the earth any more, nor to drown it, but that it should remain, and as long as it did there would be the constant revolutions of the seasons of the year, and of day and night, Gen 8:20.