Genesis · Chapter 8

V. 1. And God remembered Noah and every living thing-This is an expression after the manner of men, for not any of his creatures, much less any of his people are forgotten of God. But the whole race of mankind, except Noah and his family, was now extinguished, and gone into the land of forgetfulness, so that God’s remembering Noah was the return of his mercy to mankind, of whom he would not make a full end. Noah himself, tho’ one that had found grace in the eyes of the Lord, yet seemed to be forgotten in the ark; but at length God returned in mercy to him, and that is expressed by his remembering him.

Verse 1. And God made a wind to pass over the earth] Such a wind as produced a strong and sudden evaporation. The effects of these winds, which are frequent in the east, are truly astonishing. A friend of mine, who had been bathing in the Tigris, not far from the ancient city of Ctesiphon, and within five days’ journey of Bagdad, having on a pair of Turkish drawers, one of these hot winds, called by the natives samiel, passing rapidly across the river just as he had got out of the water, so effectually dried him in a moment, that not one particle of moisture was left either on his body or in his bathing dress! With such an electrified wind as this, how soon could God dry the whole of the earth’s surface! An operation something similar to the conversion of water into its two constituent airs, oxygen and hydrogen, by means of the galvanic fluid, as these airs themselves may be reconverted into water by means of the electric spark. See Clarke’s note “Genesis 7:11”. And probably this was the agent that restored to the atmosphere the quantity of water which it had contributed to this vast inundation. The other portion of waters, which had proceeded from the breaking up of the fountains of the great deep, would of course subside more slowly, as openings were made for them to run off from the higher lands, and form seas. By the first cause, the hot wind, the waters were assuaged, and the atmosphere having its due proportion of vapours restored, the quantity below must be greatly lessened. By the second, the earth was gradually dried, the waters, as they found passage, lessening by degrees till the seas and gulfs were formed, and the earth completely drained. This appears to be what is intended in the third and fifth verses by the waters decreasing continually, or, according to the margin, they were in going and decreasing, Genesis 8:5.

Verse 1. And God remembered Noah, &c. — This is an expression after the manner of men; for not any of his creatures, much less any of his people, are forgotten of God. But the whole race of mankind, except Noah and his family, was now extinguished, and gone into the land of forgetfulness, so that God’s remembering Noah was the return of his mercy to mankind, of whom he would not make a full end. Noah himself, though one that had found grace in the eyes of the Lord, yet seemed to be forgotten in the ark; but at length God returned in mercy to him, and that is expressed by his remembering him.

1-3. God remembered Noah — The ark, containing the seed of the Church and of the human race, a solitary speck in the watery wilderness, was remembered by God. The tokens of that remembrance followed. The providential means by which the land was dried and made once more a habitation for man are now related. Three causes are mentioned: a wind passing over the earth, (toward the sea,) which dispelled the clouds and laid open the earth to the sun, (a land breeze, which carried the clouds seaward;) as a consequence of this, the shutting of the windows of heaven; and, thirdly, the stopping of the fountains of the great deep, which was probably effected by the gradual re-elevation of the land which had been gradually subsiding during the increase of the deluge. As the sun broke through the clouds the waters were thus seen to follow the wind. As the result of these causes the waters subsided. And the waters turned from off the earth, continually turning, and diminished at the end of the hundred and fifty days.

1-3. God remembered Noah — The ark, containing the seed of the Church and of the human race, a solitary speck in the watery wilderness, was remembered by God. The tokens of that remembrance followed. The providential means by which the land was dried and made once more a habitation for man are now related. Three causes are mentioned: a wind passing over the earth, (toward the sea,) which dispelled the clouds and laid open the earth to the sun, (a land breeze, which carried the clouds seaward;) as a consequence of this, the shutting of the windows of heaven; and, thirdly, the stopping of the fountains of the great deep, which was probably effected by the gradual re-elevation of the land which had been gradually subsiding during the increase of the deluge. As the sun broke through the clouds the waters were thus seen to follow the wind. As the result of these causes the waters subsided. And the waters turned from off the earth, continually turning, and diminished at the end of the hundred and fifty days.

V. 3. The waters returned from off the earth continually-Heb. they were going and returning; a gradual departure. The heat of the sun exhaled much, and perhaps the subterraneous caverns soaked in more.

Verses 3-5. The waters returned from off the earth continually — Hebrews they were going and returning; a gradual departure. The heat of the sun exhaled much, and perhaps the subterraneous caverns soaked in more. And the ark rested upon the mountains of Ararat — Or, Armenia, whither it was directed, not by Noah’s prudence, but the wise providence of God. The tops of the mountains were seen — Like little islands appearing above water. They felt ground above forty days before they saw it, according to Dr. Lightfoot’s computation, whence he infers, that if the waters decreased proportionably, the ark drew eleven cubits in water.

Verse 3. The waters returned from off the earth continually. The Hebrew, bwvw Ëwlj cha-loveck ve-shou. Montanus renders eundo et redeundo, the going and coming of the waters. The word is used, ver. 7, for the going and coming of the raven; and Isaiah 60:8, for the flight and return of doves to their windows. Moses here in plain words designates the flux and reflux of the waters, which twice in little less than twenty five hours overflowed the mountains, desolating and stratifying anew the whole face of the earth. Hence we find a world of plants and trees, which once grew in the warmer climates, deposed in our coalfields, and countless plants of which botany is now ignorant.

The whole period of the deluge comprised a year, according to Dr. Lightfoot. Forty six days, after the harvest, were spent in victualling the ark. The rain, accompanied with great darkness, fell for forty days. The tides rose higher and higher for one hundred and fifty days, and gradually receded for one hundred and twenty days. Then the ark rested on Mount Ararat, whose highest summit is eight thousand feet above the level of the sea.

That the earth was destroyed by impetuous tides, we have the assertion of Manilius, a Roman poet, who seems to have studied geology on the Alps, and who dedicates his poem on Astronomy to Augustus. The reader will excuse my best efforts in the following translation.

Et vomit oceanus pontum, sitiensque resorbet,

Nec sese ipse capit, sic quondam merserat urbes,

Humani generis quum solus constitit hæres

Deucalion. MANILIUS ASTRON. LIB. IV. 830.

* * * * The ocean wide

Throws up the sea, and then resorbs the tide;

Nor could it thus forbear the angry play,

Till the Alps were bared, and cities washed away;

Deucalion only then obtained the grace

To be the Sire of all the human race.

1-3. God remembered Noah — The ark, containing the seed of the Church and of the human race, a solitary speck in the watery wilderness, was remembered by God. The tokens of that remembrance followed. The providential means by which the land was dried and made once more a habitation for man are now related. Three causes are mentioned: a wind passing over the earth, (toward the sea,) which dispelled the clouds and laid open the earth to the sun, (a land breeze, which carried the clouds seaward;) as a consequence of this, the shutting of the windows of heaven; and, thirdly, the stopping of the fountains of the great deep, which was probably effected by the gradual re-elevation of the land which had been gradually subsiding during the increase of the deluge. As the sun broke through the clouds the waters were thus seen to follow the wind. As the result of these causes the waters subsided. And the waters turned from off the earth, continually turning, and diminished at the end of the hundred and fifty days.

V. 4. And the ark rested-upon the mountains of Ararat-Or, Armenia, whether it was directed, not by Noah’s prudence, but the wise providence of God.

Verse 4. The mountains of Ararat.] That Ararat was a mountain of Armenia is almost universally agreed. What is commonly thought to be the Ararat of the Scriptures, has been visited by many travellers, and on it there are several monasteries. For a long time the world has been amused with reports that the remains of the ark were still visible there; but Mr. Tournefort, a famous French naturalist, who was on the spot, assures us that nothing of the kind is there to be seen. As there is a great chain of mountains which are called by this name, it is impossible to determine on what part of them the ark rested; but the highest part, called by some the finger mountain, has been fixed on as the most likely place. These things we must leave, and they are certainly of very little consequence. From the circumstance of the resting of the ark on the 17th of the seventh month, Dr. Light. foot draws this curious conclusion: That the ark drew exactly eleven cubits of water. On the first day of the month Ab the mountain tops were first seen, and then the waters had fallen fifteen cubits; for so high had they prevailed above the tops of the mountains. This decrease in the waters took up sixty days, namely, from the first of Sivan; so that they appear to have abated in the proportion of one cubit in four days. On the 16th of Sivan they had abated but four cubits; and yet on the next day the ark rested on one of the hills, when the waters must have been as yet eleven cubits above it. Thus it appears that the ark drew eleven cubits of water.

Verses 3-5. The waters returned from off the earth continually — Hebrews they were going and returning; a gradual departure. The heat of the sun exhaled much, and perhaps the subterraneous caverns soaked in more. And the ark rested upon the mountains of Ararat — Or, Armenia, whither it was directed, not by Noah’s prudence, but the wise providence of God. The tops of the mountains were seen — Like little islands appearing above water. They felt ground above forty days before they saw it, according to Dr. Lightfoot’s computation, whence he infers, that if the waters decreased proportionably, the ark drew eleven cubits in water.

Ver. 4. The seventeenth day. Noah was just one year in the ark, including seven weeks after harvest to collect provisions. The time is reckoned from the civil year, and not the ecclesiastical year of the Jews, which began when they left Egypt.

4. The ark rested — Here is the reason of the statement made in the previous verse; at the end of five months, or one hundred and fifty days, it is known that the waters had begun to diminish, because the ark, which had hitherto floated freely, now caught ground, and finally rested. It is not likely that the year of the flood was reckoned from Abib, the beginning of the sacred year as established at the Exodus; but, as the Speaker’s Commentary observes, about the autumnal equinox. “If so, the seventeenth day of the second month (Genesis 7:11) would bring us to the middle of November, the beginning of the wintry or rainy season.… With regard to the forty days’ rain, it seems pretty certain that these were not additional to, but part of, the one hundred and fifty days of the prevalence of the flood. Supposing the above calculation to be correct, we have the very remarkable coincidences that on the seventeenth day of Abib (five months later than November) the ark rested on Ararat; on the seventeenth of Abib the Israelites passed the Red Sea, and on the seventeenth of Abib our Lord rose from the dead.” Upon the mountains of Ararat — Not the mount or double peak now called Ararat, which from its height, steepness, ruggedness, and cold (the summit is higher than Mont Blanc) would have been totally unsuited for the ark’s resting-place; but the highlands of the country or district of Ararat, probably the central province of Armenia. Von Raumer has shown that this was the most suitable spot in the world for the cradle of the human race. “A cool, airy, well-watered mountain-island in the midst of the old continent,” whence the waters descend toward the Black, Caspian, and Mediterranean Seas and the Persian Gulf. At the center of the longest land-line of the ancient world from Behring Straits to the Cape of Good Hope, it stood in the great highways of colonization, near the seats of the greatest nations of antiquity.

V. 5. The tops of the mountains were seen-Like little islands appearing above water. They felt ground above forty days before they saw it, according to Dr. Lightfoots’s computation, whence he infers that if the waters decreased proportionably, the ark drew eleven cubits in water.

Verses 3-5. The waters returned from off the earth continually — Hebrews they were going and returning; a gradual departure. The heat of the sun exhaled much, and perhaps the subterraneous caverns soaked in more. And the ark rested upon the mountains of Ararat — Or, Armenia, whither it was directed, not by Noah’s prudence, but the wise providence of God. The tops of the mountains were seen — Like little islands appearing above water. They felt ground above forty days before they saw it, according to Dr. Lightfoot’s computation, whence he infers, that if the waters decreased proportionably, the ark drew eleven cubits in water.

5. Waters decreased — Hebrews, the waters were going and decreasing (steadily decreasing) until the tenth month. The waters slowly settled for two months and thirteen days after the ark rested, until, on the first day of the tenth month, (of the six hundredth year of Noah’s life,) the mountain tops were seen. The various epochs of the narrative are given in the years, months, and days of the life of Noah. It commenced (Genesis 7:11) in his six hundredth year, second month, and seventeenth day, and ended (Genesis 8:13) in his six hundred and first year, first month, and first day.

6. Forty days — It is a question whether these forty days are to be reckoned from the landing of the ark on Ararat, (as Calvin,) or from the time that the mountain summits became visible. If the first view be taken, then the raven and the dove were sent forth after the ark grounded and before any land was seen. This seems to be the most reasonable view, for it does not appear likely that Noah would send forth the raven and the dove “to see whether the waters had abated” after the mountain tops had become visible. We understand, then, that verses 6-12 detail events which transpired while the waters were decreasing, and before the mountain tops were seen, as described in verse 5. The window — Not the window mentioned in Genesis 6:16, which was an aperture for light. See the note at that place.

V. 7. Noah sent forth a raven through the window of the ark, which went forth, as the Hebrew phrase is, going forth and returning, that is, flying about, but returning to the ark for rest; probably not in it, but upon it. This gave Noah little satisfaction: therefore,

Verse 7. He sent forth a raven, which went forth to and fro] It is generally supposed that the raven flew off, and was seen no more, but this meaning the Hebrew text will not bear; awxy axyw bwvw vaiyetse yatso vashob, and it went forth, going forth and returning. From which it is evident that she did return, but was not taken into the ark. She made frequent excursions, and continued on the wing as long as she could, having picked up such aliment as she found floating on the waters; and then, to rest herself, regained the ark, where she might perch, though she was not admitted. Indeed this must be allowed, as it is impossible she could have continued twenty one days upon the wing, which she must have done had she not returned. But the text itself is sufficiently determinate.

Verses 7-12. Noah sent forth a raven — Through the window of the ark; which went forth — As the Hebrew phrase is, going forth and returning; that is, flying about, but returning to the ark for rest; probably not in it, but upon it. This gave Noah little satisfaction: therefore, he sent forth a dove — Which returned the first time with no good news, but probably wet and dirty; but the second time she brought an olive-leaf in her bill, which appeared to be fresh plucked off; a plain indication that now the trees began to appear above water. Note here, that Noah sent forth the dove a second time, seven days after the first time, and the third time was after seven days too: and probably the first sending of her out was seven days after the sending forth of the raven. The olive-branch is an emblem of peace.

7. A raven — Hebrews, the raven; the well known: historic from this event. To and fro — Hebrews, it went going and returning; that is, going away from the ark and returning to it, settling upon but not entering into it. The raven may have found abundant sustenance from the floating caresses, so that it needed not to return to the ark for food. This black bird of death, finding a congenial home in the watery sepulchre of the antediluvian world, is a symbol of judgment and wrath.

V. 8. He sent forth a dove-Which returned the first time with no good news, but probably wet and dirty; but the second time she brought an olive leaf in her bill, which appeared to be fresh plucked off; a plain indication that now the trees began to appear above water. Note here, that Noah set forth the dove the second time, seven days after the first time, and the third time was after seven days too: and probably the first sending of her out was seven days after the sending forth of the raven. The olive branch is an emblem of peace.

Verse 8. He sent forth a dove] The dove was sent forth thrice; the first time she speedily returned, having, in all probability, gone but a little way from the ark, as she must naturally be terrified at the appearance of the waters. After seven days, being sent out a second time, she returned with an olive leaf pluckt off, Genesis 8:11, an emblem of the restoration of peace between God and the earth; and from this circumstance the olive has been the emblem of peace among all civilized nations. At the end of the other seven days the dove being sent out the third time, returned no more, from which Noah conjectured that the earth was now sufficiently drained, and therefore removed the covering of the ark, which probably gave liberty to many of the fowls to fly off, which circumstance would afford him the greater facility in making arrangements for disembarking the beasts and reptiles, and heavy-bodied domestic fowls, which might yet remain. See Genesis 8:17.

Verses 7-12. Noah sent forth a raven — Through the window of the ark; which went forth — As the Hebrew phrase is, going forth and returning; that is, flying about, but returning to the ark for rest; probably not in it, but upon it. This gave Noah little satisfaction: therefore, he sent forth a dove — Which returned the first time with no good news, but probably wet and dirty; but the second time she brought an olive-leaf in her bill, which appeared to be fresh plucked off; a plain indication that now the trees began to appear above water. Note here, that Noah sent forth the dove a second time, seven days after the first time, and the third time was after seven days too: and probably the first sending of her out was seven days after the sending forth of the raven. The olive-branch is an emblem of peace.

8. Also he sent forth a dove — Rather, the dove; so well known from this event. Probably seven days after the raven had been sent forth, (Aben Ezra, Kimchi, Knobel,) for verse 10 states, that he waited yet other seven days. The dove, unlike the raven, alights only where it is clean and dry; and so the fact of her not returning would give more certain information in regard to the state of the earth.

Verses 7-12. Noah sent forth a raven — Through the window of the ark; which went forth — As the Hebrew phrase is, going forth and returning; that is, flying about, but returning to the ark for rest; probably not in it, but upon it. This gave Noah little satisfaction: therefore, he sent forth a dove — Which returned the first time with no good news, but probably wet and dirty; but the second time she brought an olive-leaf in her bill, which appeared to be fresh plucked off; a plain indication that now the trees began to appear above water. Note here, that Noah sent forth the dove a second time, seven days after the first time, and the third time was after seven days too: and probably the first sending of her out was seven days after the sending forth of the raven. The olive-branch is an emblem of peace.

9. No rest for the sole of her foot — The state of the earth is thus graphically and beautifully described. The delicate dove, the bird of the plains, finding no clean dry place on which to alight, and nothing fit for her food, instinctively returned to the window from which she was sent forth. The mountain summits were bare, but the desolate scene was as yet only a fit abode for the raven. May we not find here the origin of the heathen practice of bird divination?

Verses 7-12. Noah sent forth a raven — Through the window of the ark; which went forth — As the Hebrew phrase is, going forth and returning; that is, flying about, but returning to the ark for rest; probably not in it, but upon it. This gave Noah little satisfaction: therefore, he sent forth a dove — Which returned the first time with no good news, but probably wet and dirty; but the second time she brought an olive-leaf in her bill, which appeared to be fresh plucked off; a plain indication that now the trees began to appear above water. Note here, that Noah sent forth the dove a second time, seven days after the first time, and the third time was after seven days too: and probably the first sending of her out was seven days after the sending forth of the raven. The olive-branch is an emblem of peace.

Ver. 10. Yet other seven days. It would seem, that Noah religiously kept the sabbath in the best manner he could during the flood; and from the exact chronology of time, that he kept a written journal of the Lord’s mercies. It should also be remarked, that he came out at the beginning of winter; this is another instance of the care of Providence; for the earth, after having been so long under salt water, would not be prepared for vegetation, till the frosts and rains had operated on its surface.

10. Yet other seven days — Here and in verse 12 is a clear allusion to the sevenfold division of time, the week, a period which was adopted by all the Shemitic races, by the Egyptians, by the Chinese and Hindus as far back as authentic history extends, and which was even found among the ancient Peruvians. Unlike the year, the month, the day, this division does not correspond with any natural phenomena, and can only be reasonably accounted for by supposing it to be a traditional remembrance of the creative week. It is probable that Noah, on the Sabbath, sent forth the raven and the dove, in earnest prayer seeking providential aid and guidance. These weekly waitings from Sabbath to Sabbath were additional trials to his faith.

Verses 7-12. Noah sent forth a raven — Through the window of the ark; which went forth — As the Hebrew phrase is, going forth and returning; that is, flying about, but returning to the ark for rest; probably not in it, but upon it. This gave Noah little satisfaction: therefore, he sent forth a dove — Which returned the first time with no good news, but probably wet and dirty; but the second time she brought an olive-leaf in her bill, which appeared to be fresh plucked off; a plain indication that now the trees began to appear above water. Note here, that Noah sent forth the dove a second time, seven days after the first time, and the third time was after seven days too: and probably the first sending of her out was seven days after the sending forth of the raven. The olive-branch is an emblem of peace.

11. Olive leaf plucked off — Not picked up. The freshly torn leaf or twig showed that the bird had plucked it from the tree. The olive tree puts out its leaves even if covered with water; and Noah saw by this freshly plucked leaf that the waters had subsided to the plains or slopes where the olive trees grew, and that their tops at least now rose above the surface. This fresh leaf was the first sign of the earth’s resurrection to life. The dove, with the olive branch in her mouth, has thus become the herald of peace and salvation.

Verses 7-12. Noah sent forth a raven — Through the window of the ark; which went forth — As the Hebrew phrase is, going forth and returning; that is, flying about, but returning to the ark for rest; probably not in it, but upon it. This gave Noah little satisfaction: therefore, he sent forth a dove — Which returned the first time with no good news, but probably wet and dirty; but the second time she brought an olive-leaf in her bill, which appeared to be fresh plucked off; a plain indication that now the trees began to appear above water. Note here, that Noah sent forth the dove a second time, seven days after the first time, and the third time was after seven days too: and probably the first sending of her out was seven days after the sending forth of the raven. The olive-branch is an emblem of peace.

V. 13. Noah removed the covering of the ark-Not the whole covering, but so much as would suffice to give him a prospect of the earth about it: and behold the face of the ground was dry.

Verses 13, 14. Noah removed the covering of the ark — Not the whole covering, but so much as would suffice to give him a prospect of the earth about it: and behold the face of the ground was dry; and in the 27th day of the second month was a fit habitation for Noah.

13. First month — Noah waits another month before removing the covering of the ark, and nearly two months more before he went forth. The successive epochs are given with the minutest accuracy, removing the narrative entirely from the region of the poetical or mythical, as will be seen by the following comparison of texts which form the Noachian calendar:

The whole time that Noah remained in the ark was, then, one year (probably a lunar year is meant) and ten days, making, as nearly as is possible to be expressed in days, a solar year of three hundred and sixty-five days. What kind of a year and month is here intended is a question yet discussed among chronologists; from comparing Genesis 7:11, and Genesis 8:3, 4, we find that five months were reckoned as one hundred and fifty days, and this points to months of thirty days each, and a year of twelve such months, or three hundred and sixty, or by the addition of the five intercalary days, three hundred and sixty-five days, that is, the solar year. The Hebrew year at the time of the Exodus was evidently lunar; but the Egyptians, as appears from their monuments, were before this time acquainted with the year of three hundred and sixty-five days. The Jewish lunar year consisted of three hundred and fifty-four days, and if this be intended, Noah remained in the ark just a solar year. Noah removed the covering of the ark — hskm. This word is elsewhere used only of the badger-skin and ram-skin coverings spread upon the holy vessels in the tabernacle, the ark of the testimony, etc., and this usage would seem to imply that in the present case some such covering was spread on the top of the ark. We suppose that it was some kind of flexible, and probably semi-transparent, covering thrown over the windows which ran the whole length on both sides of the ridge, and which would shed the rain, while it could be easily removed in fair weather. See note on Genesis 6:16.

V. 14. The earth was dried-So as to be a fit habitation for Noah.

Verse 14. And in the second month, on the seven and twentieth day] From this it appears that Noah was in the ark a complete solar year, or three hundred and sixty-five days; for he entered the ark the 17th day of the second month, in the six hundredth year of his life, Genesis 7:11,13, and continued in it till the 27th day of the second month, in the six hundredth and first year of his life, as we see above. The months of the ancient Hebrews were lunar; the first six consisted of thirty days each, the latter six of twenty-nine; the whole twelve months making three hundred and fifty-four days: add to this eleven days, (for though he entered the ark the preceding year on the seventeenth day of the second month, he did not come out till the twenty-seventh of the same month in the following year,) which make exactly three hundred and sixty-five days, the period of a complete solar revolution; the odd hours and minutes, as being fractions of time, noncomputed, though very likely all included in the account. This year, according to the Hebrew computation, was the one thousand six hundred and fifty-seventh year from the creation; but according to the reckoning of the Septuagint it was the two thousand two hundred and forty-second, and according to Dr. Hales, the two thousand two hundred and fifty-sixth. See Clarke on “Genesis 11:12”.

Verses 13, 14. Noah removed the covering of the ark — Not the whole covering, but so much as would suffice to give him a prospect of the earth about it: and behold the face of the ground was dry; and in the 27th day of the second month was a fit habitation for Noah.

16. Go forth — Noah patiently waited for the divine word, and did not hasten to leave the ark, although it was now about two months since he lifted the cover and saw that the earth was dry. Although, probably, he could see no reason for delay, and the narrative does not enable us to assign any reason for it, yet walking by faith, as one does who “walks with God,” he waited for Jehovah, who “shut him in,” to lead him forth. They who dwell most closely with God are often thus mysteriously bidden to stand and wait when every thing seems to call for action.

V. 20. And Noah builded an altar-Hitherto he had done nothing without particular instructions and commands from God but altars and sacrifices being already of Divine institution, he did not stay for a particular command thus to express his thankfulness. And he offered on the altar, of every clean beast and of every clean fowl-One, the odd seventh that we read of, Genesis 7:2,3.

Verse 20. Noah builded an altar] As we have already seen that Adam, Cain, and Abel, offered sacrifices, there can be no doubt that they had altars on which they offered them; but this, builded by Noah, is certainly the first on record. It is worthy of remark that, as the old world began with sacrifice, so also did the new. Religion or the proper mode of worshipping the Divine Being, is the invention or institution of God himself; and sacrifice, in the act and design, is the essence of religion. Without sacrifice, actually offered or implied, there never was, there never can be, any religion. Even in the heavens, a lamb is represented before the throne of God as newly slain, Revelation 5:6, 12, 13. The design of sacrificing is two-fold: the slaying and burning of the victim point out, 1st, that the life of the sinner is forfeited to Divine justice; 2dly, that his soul deserves the fire of perdition.

The Jews have a tradition that the place where Noah built his altar was the same in which the altar stood which was built by Adam, and used by Cain and Abel, and the same spot on which Abraham afterwards offered up his son Isaac.

The word jbzm mizbach, which we render altar, signifies properly a place for sacrifice, as the root jbz zabach signifies simply to slay. Altar comes from the Latin altus, high or elevated, because places for sacrifice were generally either raised very high or built on the tops of hills and mountains; hence they are called high places in the Scriptures; but such were chiefly used for idolatrous purposes.

Burnt-offerings] See the meaning of every kind of offering and sacrifice largely explained on Leviticus 7:1-38.

Verse 20. Noah builded an altar — The first altar that we read of; but not the first which was built; for the sacrifices which were offered before, Genesis 4:3, 4, presuppose an altar or altars. And it ought to be well observed, that the silence of Scripture concerning any thing is not sufficient evidence that it was not done; to remember which will greatly assist us in understanding many passages of the sacred oracles. Here we see, that the first thing that he did after his wonderful preservation was to pay this debt of gratitude so justly due to that God who had so wonderfully preserved him. Hitherto he had done nothing without particular instructions and commands from God: but altars and sacrifices being already of divine institution, he did not stay for a particular command thus to express his thankfulness. And he offered on the altar, of every clean beast, and of every fowl — One, the odd seventh that we read of, Genesis 7:2, 3.

Ver. 20. Fifteen cubits; that is, the ark drew so many cubits of water. It floated exactly half in and half out of the water.

20. Noah builded an altar — This is the first altar mentioned in history, although it is generally supposed that Abel built one for his acceptable offering. It is possible that the antediluvian saints brought their gifts to the gate of Eden, where God had “tabernacled the cherubim.” Chap. 3:24. Whether this were so or not, all traces of that paradise were obliterated by the deluge, so that even the geographical marks of the antediluvian record cannot now be identified. jbzm, the Hebrew for altar, is from jbz, to slay, a place where victims were slain in confession of the desert of sin. Noah, the priest of the human race, type of the Great High Priest who offered himself without spot unto God, comes forth upon the baptized earth, and his first act is to make this solemn confession of sin in behalf of the rescued remnant of humanity. This man, who alone was perfect in his generations, and who walked with God, built the first altar, and sprinkled it with the blood of every clean bird and beast as a confession of sin. Sacrifice is symbolic in its very essence. The slain victim represents the worshipper, its death being typical of the desert of sin; the consumed offering going up from the earth in smoke typifies the prayer in which the man sends his inmost being up to God; while at the same time all these sacrifices, divinely appointed, prepared man to understand God’s great Sacrifice, wherein Christ offered himself up unto God, that He might be just and the justifier of all that come unto him by faith. Noah did not see Calvary, but God saw it; and we now see the smoke from this first historic altar, together with that from the tabernacle and the temple, blending in the cloud on the gospel mercy-seat.

V. 21. And God smelled a sweet savour-Or a savour of rest from it, as it is in the Hebrew. He was well pleased with Noah’s pious zeal, and these hopeful beginnings of the new world, as men are with fragrant and agreeable smells.

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

Neither will I again smite any more every living thing-That is, it was determined that whatever ruin God might bring upon particular persons, families or countries, he would never again destroy the whole world, ‘till the day when time shall be no more. But the reason of this resolve is surprising; for it seems the same with the reason given for the destruction of the world, Genesis 6:5.

Because the imagination of man’s heart is evil from his youth. But there is this difference: there it is said, the imagination of man’s heart is evil continually, that is, his actual transgressions continually cry against him; here it is said, that it is evil from his youth or childhood; he brought it into the world with him, he was shapen and conceived in it. Now one would think it should follow, therefore that guilty race shall be wholly extinguished: No; therefore I will no more take this severe method; for he is rather to be pitied: and it is but what might be expected from such a degenerate race. So that if he be dealt with according to his deserts, one flood must succeed another ‘till all be destroyed. God also promises, that the course of nature should never be discontinued.

While the earth remaineth, and man upon it, there shall be summer and winter, not all winter, as had been this last year; day and night, not all night, as probably it was while the rain was descending. Here it is plainly intimated that this earth is not to remain always; it and all the works therein must shortly be burnt up. But as long as it doth remain, God’s providence will carefully preserve the regular succession of times and seasons. To this we owe it, that the world stands, and the wheel of nature keeps its tack. See here how changeable the times are, and yet how unchangeable! 1. The course of nature always changing. As it is with the times, so it is with the events of time, they are subject to vicissitudes, day and night, summer and winter counterchanged. In heaven and hell it is not so; but on earth God hath set the one over against the other. 2. Yet never changed; it is constant in this inconstancy; these seasons have never ceased, nor shall cease while the sun continues such a steady measurer of time, and the moon such a faithful witness in heaven. This is God’s covenant of the day and of the night, the stability of which is mentioned for the confirming our faith in the covenant of grace, which is no less inviolable, Jeremiah 33:20. We see God’s promises to the creatures made good, and thence may infer that his promises to believers shall be so.

Verse 21. The Lord smelled a sweet savour] That is, he was well pleased with this religious act, performed in obedience to his own appointment, and in faith of the promised Saviour. 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, Ephesians 5:2: Christ hath loved us, and given himself for its an offering and a sacrifice to God for a SWEET-SMELLING SAVOUR; where the words osmhn euwdiav of the apostle are the very words used by the Septuagint in this place. I will not again curse the ground] ãsa al 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, yk 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. 2 Peter 3:7.

Verse 21. God smelled a sweet savour — In the Hebrew it is a savour of rest: that is, he accepted the person, and faith, and thank-offering of Noah, and was well pleased therewith, and with these hopeful beginnings of the new world, as men are with agreeable and fragrant smells. I will not again curse the ground — Hebrews I will not add to curse the ground any more. God had cursed the ground upon the first entrance of sin, Genesis 3:17; when he drowned it he added to that curse: but now he determines not to add to it any more. For the imagination of man’s heart is evil — The original word, rendered for, may properly be rendered although. And then the meaning will be, I will not any more destroy the earth, although I have just cause so to do. But the sense given in our translation is confirmed by the Septuagint, and is probably the true meaning of the passage. But what a surprising reason it is for God’s resolving no more to curse the earth! It seems to be the same with the reason given for its destruction, Genesis 6:5. There is, however, this difference: there it is said, The imagination of man’s heart is evil continually, which implies, his actual transgressions continually cry against him. Here it is said, his heart is evil from his youth, or childhood: he brought it into the world with him, he was shapen and conceived in it. Therefore I will no more take this severe method; for he is rather to be pitied than punished, and it is only what might be expected from such a degenerate race.

21. A sweet savour — Or, an odour of rest. Septuagint, osmhn euwdiav, the Levitical phrase often used of acceptable sacrifices, (comp. Leviticus 1:9; 13:17; 2:9, etc.,) and is quoted by Paul (Ephesians 5:2) in reference to the great Antitype, who was at once Priest and Victim: “as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God, for a sweet-smelling savour.” Noah, as the priest of the new humanity, offers every clean bird and beast on his solitary altar, and consecrates the renewed earth to God. The whole earth is the altar on which the Infinite Victim is offered up as a spotless offering in behalf of all mankind; and in his dying cry are gathered the prayers of universal humanity, which some up before God as a savour of sweet smell. No other figure of speech could so perfectly and beautifully express God’s delight in genuine prayer — that offering in which the soul’s very essence ascends to him. The Lord said in his heart — A divine soliloquy inspired by infinite tenderness and mercy. God smells the sweet savour of prayer that rises, and is to rise, from earth, especially that of the Great High Priest, and covenants with man not to smite the earth again. Imagination of man’s heart — The things imaged in his heart. Evil from his youth — From the very dawn of his consciousness. The reason here given for the divine promise seems strange at first, as if the magnitude and hopelessness of man’s sins were grounds of mercy, yet this is in perfect harmony with the whole plan of salvation. Man’s innate sinfulness is to the merciful God a reason why he is not to be treated as a being under law, and hence in fatherly mercy he makes with him a covenant of grace. This is the rich and tender purpose of the divine heart in regard to the child that is lost, and because he is so hopelessly lost. Interpretation should not strive to soften away the bold, strong language of texts like this. Let it be noted, that it is while Jehovah smells the sweet odour of sacrifice — it is while man’s confession, consecration, and prayer rise before him — that this soliloquy of mercy is spoken to his heart.

Verse 22. While the earth remaineth, seed-time and harvest, &c.] There is something very expressive in the original, ymy lk d[ xrah od col yemey haarets, until all the DAYS of the earth; for God does not reckon its duration by centuries, and the words themselves afford a strong presumption that the earth shall not have an endless duration. Seed-time and harvest.-It is very probable that the seasons, which were distinctly marked immediately after the deluge, are mentioned in this place; but it is difficult to ascertain them. Most European nations divide the year into four distinct parts, called quarters or seasons; but there are six divisions in the text, and probably all intended to describe the seasons in one of these postdiluvian years, particularly in that part of the globe, Armenia, where Noah was when God gave him, and mankind through him, this gracious promise. From the Targum of Jonathan on this verse we learn that in Palestine their seed-time was in September, at the autumnal equinox; their harvest in March, at the vernal equinox; that their winter began in December, at the solstice; and their summer at the solstice in June. The Copts begin their autumn on the 15th of September, and extend it to the 15th of December. Their winter on the 15th of December, and extend it to the 15th of March. Their spring on the 15th of March, and extend it to the 15th of June. Their summer on the 15th of June, and extend it to the 15th of September, assigning to each season three complete months. Calmet.

There are certainly regions of the earth to which neither this nor our own mode of division can apply: there are some where summer and winter appear to divide the whole year, and others where, besides summer, winter, autumn, and spring, there are distinct seasons that may be denominated the hot season, the cold season, the rainy season, &c., &c.

This is a very merciful promise to the inhabitants of the earth. There may be a variety in the seasons, but no season essentially necessary to vegetation shall utterly fail. The times which are of greatest consequence to the preservation of man are distinctly noted; there shall be both seed-time and harvest-a proper time to deposit the different grain in the earth, and a proper time to reap the produce of this seed.

Thus ends the account of the general deluge, its cause, circumstances, and consequences. An account that seems to say to us, Behold the goodness and severity of God! Both his justice and long-suffering are particularly marked in this astonishing event. His justice, in the punishment of the incorrigibly wicked, and his mercy, in giving them so fair and full a warning, and in waiting so long to extend his grace to all who might seek him. Such a convincing proof has the destruction of the world by water given of the Divine justice, such convincing testimony of the truth of the sacred writings, that not only every part of the earth gives testimony of this extraordinary revolution, but also every nation of the universe has preserved records or traditions of this awful display of the justice of God. A multitude of testimonies, collected from the most authentic sources in the heathen world, I had intended for insertion in this place, but want of room obliges me to lay them aside. But the state of the earth itself is a sufficient proof. Every part of it bears unequivocal evidence of disruption and violence. From the hand of the God of order it never could have proceeded in its present state. In every part we see marks of the crimes of men, and of the justice of God. And shall not the living lay this to heart? Surely God is not mocked; that which a man soweth he shall reap. He who soweth to the flesh shall of it reap destruction; and though the plague of water shall no more destroy the earth, yet an equal if not sorer punishment awaits the world of the ungodly, in the threatened destruction by fire. In ancient times almost every thing was typical, and no doubt the ark among the rest; but of what and in what way farther than revelation guides, it is both difficult and unsafe to say. It has been considered a type of our blessed Lord; and hence it has been observed, that “as all those who were out of the ark perished by the flood, so those who take not refuge in the meritorious atonement of Christ Jesus must perish everlastingly.” Of all those who, having the opportunity of hearing the Gospel, refuse to accept of the sacrifice it offers them, this saying is true; but the parallel is not good. Myriads of those who perished during the flood probably repented, implored mercy, and found forgiveness; for God ever delights to save, and Jesus was the Lamb slain from the foundation of the world. And though, generally, the people continued in carnal security and sensual gratifications till the flood came, there is much reason to believe that those who during the forty days’ rain would naturally flee to the high lands and tops of the highest mountains, would earnestly implore that mercy which has never been denied, even to the most profligate, when under deep humiliation of heart they have returned to God. And who can say that this was not done by multitudes while they beheld the increasing flood; or that God, in this last extremity, had rendered it impossible?

St. Peter, 1 Peter 3:21, makes the ark a figure of baptism, and intimates that we are saved by this, as the eight souls were saved by the ark. But let us not mistake the apostle by supposing that the mere ceremony itself saves any person; he tells us that the salvation conveyed through this sacred rite is not the putting away the filth of the flesh, but the answer of a good conscience toward God; i.e. remission of sins and regeneration by the Holy Spirit, which are signified by this baptism. A good conscience never existed where remission of sins had not taken place; and every person knows that it is God’s prerogative to forgive sins, and that no ordinance can confer it, though ordinances may be the means to convey it when piously and believingly used.

GENESIS

Verse 22. While the earth remaineth — Here it is plainly intimated that the earth is not to remain always: it, and all the works therein, must be burned up. But as long as it doth remain, God here promises the course of nature shall not be discontinued; but God’s providence will carefully preserve the regular succession of times and seasons. Seed-time and harvest shall not cease — To this we owe it that the world stands, and the wheel of nature keeps its track. See here how changeable the times are, and yet how unchangeable! 1st, 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. 2d, Yet, never changed; it is constant in this inconstancy; these seasons have never ceased, nor shall cease while the sun continues such a steady measurer of time, and the moon such a faithful witness in heaven. This is God’s covenant of the day and of the night, the stability of which is mentioned for the confirming our faith in the covenant of grace, which is no less inviolable, Jeremiah 33:20. We see God’s promises to the creatures made good, and thence may infer that his promises to believers shall be made good also.

22. While the earth remaineth — Some (as Delitzsch) understand this promise to teach that the present alternation of the seasons did not take place in the antediluvian world; but the language does not warrant such an inference. A great convulsion had interrupted the regular order of nature, so that there had been no seedtime nor harvest through the whole inhabited world. Here it is promised that the great natural changes shall be orderly and uniform all the days of the earth. (Hebrews) The six agricultural seasons, as known among the Hebrews and the Arabs, are here mentioned. Yet we are not to think of them as dividing up the year among themselves after the manner of our four seasons. The words rendered seedtime and harvest have reference to the sowing and the reaping of grains, while the words rendered summer and winter have reference primarily to the cutting and gathering of fruits, and more exactly correspond to our summer and autumn. Of course the times of sowing, reaping, and gathering vary according to latitude and zone. The year is also divided, with regard to temperature, into cold and heat. The promise, then, is universal for mankind, and declares that the earth’s annual changes, with regard both to productions and temperature, shall be regular and perpetual. There are included, also, in this promise, the regular alternations of light and darkness, although these were not interrupted by the flood. Man craves these changes in his present state, for they are essential to his happiness and development, but will not be so with man renewed and restored, who “needs no candle, neither light of the sun,” and John says of the New Jerusalem, “there shall be no night there.” Revelation 21:25.