Apr 19
21

Sermon: 1 Corinthians 15:12–28: Christ Has Been Raised From The Dead

Scripture Reading: 1 Corinthians 15:12–28

“Now if Christ is proclaimed as raised from the dead, how can some of you say that there is no resurrection of the dead? But if there is no resurrection of the dead, then not even Christ has been raised. And if Christ has not been raised, then our preaching is in vain and your faith is in vain. We are even found to be misrepresenting God, because we testified about God that he raised Christ, whom he did not raise if it is true that the dead are not raised. For if the dead are not raised, not even Christ has been raised. And if Christ has not been raised, your faith is futile and you are still in your sins. Then those also who have fallen asleep in Christ have perished. If in Christ we have hope in this life only, we are of all people most to be pitied. But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. For as by a man came death, by a man has come also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive. But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ. Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death. For “God has put all things in subjection under his feet.” But when it says, “all things are put in subjection,” it is plain that he is excepted who put all things in subjection under him. When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all.” (1 Corinthians 15:12–28, ESV)

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Introduction

I’ve selected this passage for today assuming that you are familiar with the story of Christ’s crucifixion, death, burial, and resurrection as recorded for us in the pages of Holy Scripture, particularly, the Gospels. Jesus the Christ was crucified, he died, was buried, and on the third day he rose from the grave. If you wish to read about these things — which would be a wonderful thing do, either on your own or with others on this Lord’s Day — then you can open to the end of any of the four Gospels to find an account of the death, burial and resurrection of Christ. Matthew chapters 27 and 28, Mark 15 and 16, Luke 23 and 24, and John chapters 19 through 21 all testify to the truth that Jesus the Christ was crucified, died and was buried, and that he rose again on the third day.

I’ve selected this passage for today assuming that you are familiar with this story, for this passage — 1 Corinthians 15:12–28 — does not tell the story of the resurrection of Christ. Instead, it establishes that without the resurrection of Christ, our faith would be empty, meaningless and vain. Stated positively, the fact that Christ was raised from the dead on the third day changes everything. When Christ raised from the dead he demonstrated that he was not just another teacher, or a great moral leader, but is in fact our conquering Savior. He defeated sin and death when he was raised up to live forevermore. And this he did for us, and for all who believe upon him, so that we might have life eternal in his name.

In verse 12 of 1 Corinthians 15 we learn something about the situation which made it necessary for Paul the Apostle to write on this subject. Evidently there were some within the church of Corinth who did not believe that there would be a resurrection at the end of time. Exactly what they though is not clear from the text, but one thing is certain — they did not believe that believers would be raised in the future. This is why Paul wrote “Now if Christ is proclaimed as raised from the dead, how can some of you say that there is no resurrection of the dead? But if there is no resurrection of the dead, then not even Christ has been raised.” Evidently some within the church in Corinth believe that Christy was raised from the dead, but they denied that believers will be.

This is a bit of a tangent, but I must say that I take a bit of comfort in Paul’s letters to the church in Corinth. They reassure me that it is not unusual to encounter trouble within Christ’s church. The church will always struggle against sin and false doctrine. I don’t mean to say that we should be content to live with the sin and false doctrine in our midst, but we should not be surprised when we encounter. The question is, what we do in responce to it? And the scriptures provide us with ample guidance here.

In verse 12 of 1 Corinthians 15 Paul begins to address a doctrinal error within Corinth. Some believed that there would be no resurrection, even of believers, at the end of the age, and so Paul set them strait. Listen again to his reasoning. “Now if Christ is proclaimed as raised from the dead, how can some of you say that there is no resurrection of the dead? But if there is no resurrection of the dead, then not even Christ has been raised.” He is drawing attention to their inconsistency. On the one hand they said, there is no resurrection. And on the other hand they said, Christ was raised. And Paul replied by saying, how can that be? If there is no resurrection, then Christ did not raise. But if Christ did rise, then we also should expect to rise with him, if we are united to him by faith. The two things, you see — Christ’s resurrection and ours — are inextricably tinkled together.

After establishing this principle, Paul then begins to show how central the resurrection of Christ is to the Christian faith. He does this in two parts. Firstly, in verses 14-19 he tells us how things would be “if Christ has not been raised.” Secondly, in verses 20-28 he tells us how things are because Christ has, in fact, been raised from the dead.

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If Christ is not raised…

In verse 14 we learn, first of all, that if Christ is not raised, then our faith is empty and without effect. There we read, “And if Christ has not been raised, then our preaching is in vain and your faith is in vain.”

The resurrection of Christ from the dead is so central to our faith that Paul says, if you take that away — if you take the historical, bodily resurrection of Christ away — then our preaching (meaning the preaching of the Apostles, and all preaching from that time onward) is empty, without content, untrue and ultimately ineffective.

Brothers and sisters, you should know that there are many in this world who call themselves “Christians” who do not believe that Christ was actually raised from the dead, but consider it a myth. Why they insist on having the name “Christian”, I do not know. It would be far better — far more honest — if they would admit that they are not Christians at all, but are something else. They might be moral people; ethical people, but they are not Christians. For Paul himself has said, “if Christ has not been raised, then our preaching is in vain and your faith is in vain.” It is an empty faith.

Secondly, Paul says that if Christ has not been raised, then he and the other Apostles would be found misrepresenting God. Look with me at verse 15. If Christ is not raised then, “We are even found to be misrepresenting God, because we testified about God that he raised Christ, whom he did not raise if it is true that the dead are not raised.”

It is not a good idea to misrepresent to God. And Paul, along with the other Apostles and the elders that had been appointed in the churches, had been preaching that God was the one who raised Christ from the grave.

Listen to Peter’s preaching on the day of Pentacost. Acts 2:22: “Men of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs that God did through him in your midst, as you yourselves know— this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men. God raised him up, loosing the pangs of death, because it was not possible for him to be held by it” (Acts 2:22–24, ESV). And a little bit later in that same sermon Peter said that Christ “was not abandoned to Hades, nor did his flesh see corruption. This Jesus God raised up, and of that we all are witnesses” (Acts 2:31–32, ESV).

Listen again to Peter’s preaching, this time in Solomon’s Portico. He spoke to the Jews when he said, “The God of Abraham, the God of Isaac, and the God of Jacob, the God of our fathers, glorified his servant Jesus, whom you delivered over and denied in the presence of Pilate, when he had decided to release him. But you denied the Holy and Righteous One, and asked for a murderer to be granted to you, and you killed the Author of life, whom God raised from the dead. To this we are witnesses.” (Acts 3:13–15, ESV)

You are noticing a theme, no doubt. What was at the heart of the evangelistic preaching of the early church? The Apostles preached about Christ, and in particular they wanted everyone to know that he rose from the grave. “To this we are witnesses”, Peter said. They were witness to the life of Christ. But in particular they were witnesses to his death and resurrection. They saw him raised.

This testimony that “God raised [Christ] from the dead” is found on the lips of the Apostles throughout the pages of the book of Acts. And it also appears in Paul’s writings. In Romans 10:9 we read, “if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved” (Romans 10:9, ESV). This same message also appears in 1 Corinthians 6:14, only about nine chapters previous to the text that we are studying today. There we read, “And God raised the Lord and will also raise us up by his power” (1 Corinthians 6:14, ESV). This is the teaching of the Apostles. “God raised the Lord and will also raise us up by his power.” The two things, Christ’s resurrection, and ours are inextricably linked together.

Paul and the other Apostles had testified repeatedly saying, “God raised the Lord.” This was at the heart of their message — “God raised [Christ] from the dead”. And if it was not true, then these men would be found misrepresenting God.

Thirdly, we learn that if Christ is not raised, then we are still in our sins. Look with me at verse 16 of 1 Corinthians 15. There we read, “For if the dead are not raised, not even Christ has been raised. And if Christ has not been raised, your faith is futile and you are still in your sins.” (1 Corinthians 15:16–17, ESV)

Paul repeats himself a bit in these verses. Again he states his argument that “if the dead are not raised, not even Christ has been raised.“ And again he says, “if Christ has not been raised, your faith is futile”. The Greek word translates as “futile” here in verse 17 is different than the Greek word translated as “vain” in verse 14. The meaning of these two words is very similar. In verses 14 the emphasis might be upon the ineffectiveness of our faith if Christ is not raised. If Christ is not raised your faith does not really accomplish anything. It is empty, without effect, a waste of time. Here in verse 17 the emphasis might be upon the worthlessness of our faith if Christ is not raised. If Christ is not raised your faith is futile, empty and worthless. This is all repetition.

In verses 17 something is new is said though. “And if Christ has not been raised… you are still in your sins.” I love the way that Calvin explains this verse. He says, “For although Christ by his death atoned for our sins, that they might no more be imputed to us in the judgment of God, and has crucified our old man, that its lusts might no longer reign in us, (Rom. 6:6, 12;) and, in fine, has by death destroyed the power of death, and the devil himself, (Heb. 2:14;) yet there would have been none of all these things, if he had not, by rising again, come off victorious. Hence, if the resurrection is overthrown, the dominion of sin is set up anew.”

Those are beautiful words, I think. The point is this: Though it be true that Christ atoned for sins by his death on the cross, none of that would have mattered if he would have remained dead. We would still be in our sins if Christ did not rise, for then we have not have a victorious Savior, but rather a defeated one.

Fourthly, we learn that if Christ is not raised then those who have died in the Lord are hopelessly lost. This is what Paul means when he says in verse 18, if Christ is not raised “then those also who have fallen asleep in Christ have perished.”

He has already established that if Christ is not raised then we who are living are still in our sins. You see, there is now power in Christ if he is not raised. Whatever we say about what he did on the cross to pay for sin, to defeat the evil one, to earn an eternal reward, means nothing if remained in that tomb. Our faith would be vain and futile if this were true. And nothing illustrates this more than to talk about those who have “fallen asleep”, as Paul puts it. If Christ himself did not have victory over death and the grave, then there is no hope for those who have themselves died and gone into the grave. They simply have perished. They are hopelessly lost if Christ is not risen.

Fifthly, we learn that if Christ is not raised then our hope is for this life only, and we are of all people most to be pitied. Verse 20: “If in Christ we have hope in this life only, we are of all people most to be pitied.”

Two things: First, do you see that if Christ is not raised then our hope is for this life only? If Christ did not rise, then he did not defeat death. He does not have the power to do anything for us beyond the grave. Perhaps he could be of some use to us in this world as a moral example, as a demonstration of God’s love, etc. But if he did not rise, then he cannot do anything for us beyond the grace, for he himself would have been consumed by that, just as we will be.

Secondly, Paul puts it most bluntly when he says, if this is true that Christ is not raised, then “we are of all people most to be pitied.”

Why would Paul say this? Why would he say that Christians — those who have faith in Christ — are pitiful people, if Christ is not raised? Doesn’t he know that following Christ is great blessing even in this life? Doesn’t he realize how joyous it is to know Christ in this life? Certainly he does! It was Paul himself who said that he counts “everything as loss because of the surpassing worth of knowing Christ Jesus [his] Lord. For [Christ’s sake he had] suffered the loss of all things and count[ed] them as rubbish, in order that [he] may gain Christ” (Philippians 3:8, ESV). Paul knew very well the blessing of walking with Christ in this world. Every other pleasure and honor seemed as rubbish to him in comparison.

But Paul also knew something else. He knew from experience that being a Christian in this world is very difficult.

The Christian is called to resist the temptations of the world the flesh and the Devil.

The Christian should expect to be disciplined by the Lord.

The Christian should expect to suffer a degree of persecution in this world.

“Beloved, do not be surprised at the fiery trial when it comes upon you to test you, as though something strange were happening to you. But rejoice insofar as you share Christ’s sufferings, that you may also rejoice and be glad when his glory is revealed. If you are insulted for the name of Christ, you are blessed, because the Spirit of glory and of God rests upon you. But let none of you suffer as a murderer or a thief or an evildoer or as a meddler. Yet if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in that name.” (1 Peter 4:12–16, ESV)

Brothers and sisters, the resurrection of Christ from the dead is so central to the Christian faith that if Christ is not risen, “our preaching is in vain and your faith is in vain. We are even found to be misrepresenting God… your faith is futile and you are still in your sins…” and “those also who have fallen asleep in Christ have perished.” In fact, “if in Christ we have hope in this life only, we are of all people most to be pitied” (1 Corinthians 15:12–19, ESV).

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But in fact Christ has been raised…

“But in fact, Christ has been raised from the dead.” That is what we read in verse 20.

Paul testified to the fact of Christ’s resurrection in the previous passage when he wrote, “For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures, and that he appeared to Cephas, then to the twelve. Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. Then he appeared to James, then to all the apostles. Last of all, as to one untimely born, he appeared also to me” (1 Corinthians 15:3–8, ESV). The Gospels of Matthew, Mark, Luke and John testify to the fact of Christ’s resurrection. The Apostles, when they were alive, testified to the fact of Christ’s resurrection. They saw him, and they were witnesses. Many others saw him too. Indeed, Christ appeared in his resurrection to “more than five hundred brothers at one time, most of whom [were] still alive”, at the time when Paul wrote to the Corinthians. If Christ is not risen our faith is futile. “But in fact, Christ has been raised from the dead.”

And what does this mean for us? It means that our preaching and our faith is not in vain, but is powerful and effective. It means that we are correctly representing God when we say that he raised Christ from the grave. It means that our sins have been atoned for — washed away by the blood of the lamb — if we are united to him by faith. It means that those who have died in the Lord are alive with him in spirit as they eagerly await the resurrection of their bodies. It means that not only to we enjoy Christ in this live, but we have a hope that goes beyond the grave. Far from being “of all people most to be pitied”, we are “more than conquerors through him who loved us. For [we are] sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord” (Romans 8:37–39, ESV).

This is precisely the point that Paul goes on to make when he says in verses 20, “But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep” (1 Corinthians 15:20, ESV).

What does it mean that Christ is the “firstfruits”? It means that he is the first of many. What happened to him will also happen to us if we are in him. Christ’s resurrection guarantees our resurrection. Because Christ is risen, we know for sure that we too will be raised. You see, Christ did not rise from the grave for himself only, but so that he mighty “bring many sons to glory”, as Hebrews 2:10 so beautifully reveals. Christ was not merely and individual who was raised up. He was the “firstfruits” — the first of many to rise unto life eternal.

Paul then explains why Christ is the firstfruits in verse 22 when he says, “For as in Adam all die, so also in Christ shall all be made alive (1 Corinthians 15:22, ESV). Christ is the firstfruits because Christ was and is a federal head and representative of others, just as Adam.

Adam lived as a representative of others. His obedience would have meant life for others. His disobedience meant death for others. And who did Adam represent? He represented all who descended from him. To be born into this world is to be born in Adam. And to be in Adam is to be dead in trespasses and sins.

Christ also lived (and died and rose again) as a representative for others. And who did Christ represent in his life, death burial and resurrection? He stood in the place of all who were given to him by the Father from all eternity (see John 17). These are all who ever have and ever will place their faith in Jesus the Christ. To be in Christ is to have life everlasting. “In Adam all die”, but “in Christ shall all be made alive.”

But there is an order to things, brothers and sisters. That is what Paul says in verse 23: “But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ” (1 Corinthians 15:23, ESV). No one has come to enjoy their resurrection body yet except Christ. I can think of only two possible exceptions — Enoch and Elijah. All who have died having placed their faith in Christ, either before or after his coming, do indeed live in the presence of God. But they live in God’s presence in the spirit while their bodies lie in the grave. Christ was raised bodily. He was the first of a many who would be brought to glory in and through him. “Then at his coming [that it to say, his second coming] those who belong to Christ”, will also be raised.

Verse 24: “Then comes the end, when he [Christ] delivers the kingdom to God the Father after destroying every rule and every authority and power” (1 Corinthians 15:24, ESV). At the end of time the dead in Christ will be raised. At the end of time “the kingdom” of Christ will be delivered “to God the Father”. By the way, this is what Adam was to do. He was to labor to promote and to advance God’s kingdom as a faithful servant of God to the glory and honor of God. When Adam failed, Christ has succeeded. Christ, on the last day, will deliver the kingdom of which he is Lord, to God the Father.

Verse 25: “For he must reign until he has put all his enemies under his feet” (1 Corinthians 15:25, ESV). Again, there is a process, friends. Christ is ruling and reigning now. His rule is supreme and absolute. But every enemy of his is progressively being brought under his feet.

Verse 26: “The last enemy to be destroyed is death” (1 Corinthians 15:26, ESV). Death is something that we still must experience. It is the way that we pass from this life into the next one. If we are in Christ we will pass from life to life. If we are in Christ we will pass “from life to life. Those not in Christ will pass from “death to death” (see 2 Corinthians 2:16). At the end of time, death itself will be destroyed by Christ for all those who are in him. This is why the Christian can say, “‘O death, where is your victory? O death, where is your sting?’ The sting of death is sin, and the power of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ” (1 Corinthians 15:55–57, ESV).

In verse 27 Paul sites Psalm 8 when he says, “For ‘God has put all things in subjection under his [that is, Christ’s] feet.’ But when it says, ‘all things are put in subjection,’ it is plain that he is excepted who put all things in subjection under him. When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all” (1 Corinthians 15:27–28, ESV).

What is the meaning of this? Paul is saying that all things have been made subject to Christ. But there is one exception. God has not and will not be made subject to Christ. God is the one exception, for he is the one “who put all things in subjection under [Christ], so that God may be all in all.”

Do you see, therefore, that when Christ was raised from the dead it for our good and to God’s glory?

It was for our good because Christ was the firstfruits. He raised, not fro himself, but for us so that we might be raised up with him at the end of time.

And it was for God’s glory because Christ is establishing God’s kingdom. The kingdom of Christ and the kingdom of God are one in the same. The kingdoms of Christ will advance in this world until it is fully established, with all things being made subject to Christ. And at that time Christ will “deliver the kingdom to God the Father after destroying every rule and every authority and power”, all the glory of our great God and King.

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Conclusion

So tell me, friend. Does it matter whether or not Christ was in fact raised from the dead?

And do you believe that he has been raised? Have you done what Paul says we must do if we are to be saved from our sins? “If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.” (Romans 10:9, ESV)

And if you have believed upon Christ, are you aware of how rich you are in him. We deserved God’s wrath because of our sin, “But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved— and raised us up with him and seated us with him in the heavenly places in Christ Jesus, so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus” (Ephesians 2:4–7, ESV).

Friends, are you eager to grow in your knowledge of Christ Jesus?

Are you eager to share that knowledge with others?

Brothers and sisters, it is good that have given special attention today to the resurrection of Christ. Indeed each Lord’s Day we gather to give worship to God through Christ who was risen on the first day of the week, but today, in a special way, we gather to say, he is risen… he is risen indeed.

Posted in Sermons, Study Guides, Joe Anady, 1 Corinthians 15:10-28, Posted by Joe. Comments Off

Apr 19
14

Sermon: Genesis 11:1-9: Babel: A Warning To All Who Would Build Independent Of God

Old Testament Reading: Genesis 11:1-9

“Now the whole earth had one language and the same words. And as people migrated from the east, they found a plain in the land of Shinar and settled there. And they said to one another, ‘Come, let us make bricks, and burn them thoroughly.’ And they had brick for stone, and bitumen for mortar. Then they said, ‘Come, let us build ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves, lest we be dispersed over the face of the whole earth.’ And the LORD came down to see the city and the tower, which the children of man had built. And the LORD said, ‘Behold, they are one people, and they have all one language, and this is only the beginning of what they will do. And nothing that they propose to do will now be impossible for them. Come, let us go down and there confuse their language, so that they may not understand one another’s speech.’ So the LORD dispersed them from there over the face of all the earth, and they left off building the city. Therefore its name was called Babel, because there the LORD confused the language of all the earth. And from there the LORD dispersed them over the face of all the earth.” (Genesis 11:1–9, ESV)

New Testament Reading: 1 Corinthians 3:10-14

“According to the grace of God given to me, like a skilled master builder I laid a foundation, and someone else is building upon it. Let each one take care how he builds upon it. For no one can lay a foundation other than that which is laid, which is Jesus Christ. Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw— each one’s work will become manifest, for the Day will disclose it, because it will be revealed by fire, and the fire will test what sort of work each one has done. If the work that anyone has built on the foundation survives, he will receive a reward.” (1 Corinthians 3:10–14, ESV)

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Introduction

The story of the tower of Babel is well known even in our culture, but I’m not sure that it is often understood. I wonder how many after reading this story think to themselves, “what was God so upset about that he would respond by confusing the language of the peoples of the earth to scatter them abroad?” On the surface it might seem as if God is against all cultural progress — as if he was upset that man dared to cooperate with one another to build a city. God’s response to this activity of man probably seems harsh to some, as if it were an overreaction.

But a careful reading of this text, especially when it is considered in the broader context of the story of Genesis and of scripture as a whole, will reveal that there is more going on here. God was displeased, not with city building or tower building per say, but with the spirit of these sinful men who sought to live their lives, to build their city and their tower, independent of God and for their own glory.

The tower that these men built was not just a tower, but a temple — a Mesopotamian ziggurat used to promote the worship of false gods. When these men built their city and their tower their hope was that the god’s would descend to them to bless them, and they would ascend to become like the gods, and make a name for themselves. This construction project was no innocent enterprise. Instead, the building of this city in a plain in the land of Shinar, and the construction of this tower-temple, was an act of rebellion against the God of heaven. The story shows that the same desire for independence and autonomy which drove Adam and Eve to take of the forbidden tree, for Cain to build a city and to name it after his son, and for the sons of God to rule corruptly, harsly and oppressively in the days leading up to the flood, was also present in the world after the flood. Prior to the flood the earth was filled with corruption because men sought to establish their own kingdoms, and not the kingdom of God. And the same is true in the world after the flood. Though Noah and his sons were saved from the flood waters in that Ark of God, and though they set their feet down upon a renewed earth after the floodwaters receded, they did not find themselves in the new heavens and new earth where righteousness dwells. Man was still fallen and in sin. Man still lived in a fallen and sinful world. What wee see is in this Babel story is that men were still eager to pursue, not the glory of God, but their own glory. They were eager to decide for themselves how they ought to worship and to live. With this God was displeased.

This brief story is a literary masterpiece . I wish that I could take the time to describe to you all of the wordplays contained in this text in the Hebrew. I wish that I could show how complex the structure of the text is, for that does help us to undestand the main point. Briefly, let me say that this little story is broken into seven sections. Those sections are formed into an extended chiasmus with verses five as the turning point. Not only is this text structured as an extended chiasmus, it is also organized into two parallel panels which are meant to be compared with one another, with emphasis given again to verse 5. I love this stuff, but it doesn’t preach very well. We will simply consider this text in it’s seven sections consisting of introductory remarks, fives scenes, and then concluding remarks. Let us consider this text scene by scene.

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Introductory Remarks

First, we encounter introductory remarks: “Now the whole earth had one language and the same words. And as people migrated from the east, they found a plain in the land of Shinar and settled there” (Genesis 11:1–2, ESV).

The stament, “now the whole earth had one language and the same words”, might strike you as odd given what we have already read in Genesis chapter 10. There in that table of nations, as we have called it, the spread of the descendents of Noah’s sons, Shem, Ham and Japheth are

described to us. And at the end of each section in that table of nations we read these words, “each with his own language, by their clans, in their nations” (Genesis 10:5, ESV). This is how the account of the descendents of Japheth is concluded — they spread to the coastlands, “each with his own language, by their clans, in their nations”. The same is true for Ham — “These are the sons of Ham, by their clans, their languages, their lands, and their nations.” (Genesis 10:20, ESV). And it is also true for the section dealing with Shem — “These are the sons of Shem, by their clans, their languages, their lands, and their nations” (Genesis 10:31, ESV).

If this is what we have learned in Genesis 10, then how can Genesis 11:1 say, “Now the whole earth had one language and the same words.” The answer is that the Bible often recapitulates. It is not always organized chronologically, but sometimes goes backwards in time to emphasize some other aspect or theme in the historical development.

The table of nations in Genesis 10 chronicles for us the dispersion of the peoples of the earth, and even takes us past the Babel incident to the time where each of these clans and nations had their own language. But as we move forward to Genesis 11 in the text, we find that the text takes us backwards in time. Genesis 10 tells us about the dispersion of the peoples of the earth. Genesis 11 tells us why they were dispersed.

These two texts — Genesis 10 and 11 — are not difficult to harmonize.

It should be remembered that Genesis 10 gave attention to one figure in particular in the line of Ham — his name was Nimrod. We are told in 10:8 that “he was the first on earth to be a mighty man” (he was a great and powerful king), and that “the beginning of his kingdom was Babel, Erech, Accad, and Calneh, in the land of Shinar” (Genesis 10:10, ESV). In Genesis 10 the camera angle is very wide — there we are zoomed way out to consider the spread of the nations in general. But in Genesis 11 we are zoomed way in upon the city of Babel which Nimrod founded to see the true spirit of that civilization which lead to the curse of confusion and to the dispersion. The spirit of that civilization was to build independent from God in the line and spirit of Cain and Lamech, Ham and Nimrod.

Also, it should be remember that in Genesis 10:25 we were introduced to one named Peleg. Peleg was born in the line of Shem, and in the righteous line of Eber. Through Peleg’s line, Abram (who we know as Abraham) would be born. From him the Hebrew people would come. And in Genesis 10:25 we learn that in Peleg’s “days the earth was divided…” (his name means “division”. In other words, it was during Peleg’s livetime that the Babel event happened.

Genesis 10 and 11 do not contradict one another. Instead they complement one another. Genesis 10 describes the dispersion of the nations generally. Genesis 11 looks up close to show us the details. And so with these words the stage is set for our story — “Now the whole earth had one language and the same words. And as people migrated from the east [that is, from mountains of Ararat], they found a plain in the land of Shinar and settled there” (Genesis 11:1–2, ESV).

Let us take a moment to imagine a world like that? Imagine a world where there was no such thing as a “language barrier”. People would be able to come together much more easily. People would be able to work together much more efficiently towards a common good. Or so you would think. The rest of the story describes what sinful and fallen men in the line of Ham and Nimrod did with this blessing of a unified language. Instead of using it for good, they used it for evil.

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Scene 1

Having had the scene set for us in verses 1 and 2, let us now consider the first scene in verse 3: “And they said to one another, ‘Come, let us make bricks, and burn them thoroughly.’ And they had brick for stone, and bitumen for mortar” (Genesis 11:3, ESV).

These words need to be considered carefully if we are to understand the central meaning of this text.

The phrase, “And they said to one another, ‘Come, let us make bricks, and burn them thoroughly’”, is meant to be contrasted with another well known phrase found earlier the book of Genesis. Notice that the words of these worldly men are similar to the words of God as recorded in Genesis 1:26: “Then God said, ‘Let us make man in our image, after our likeness. And let them have dominion…” (Genesis 1:26, ESV).

God engaged in a building project at the beginning of time. He made the heavens and earth. And he also made man. And his purpose for man — and this is very significant for our story today — was that man would exercise dominion upon the earth, but under his authority. God is not opposed to kingdom building. In fact, God created man for the express purpose of building a kingdom. Man was created to have dominion on earth and to labor for the advancement of God’s kingdom. Adam was to expand and keep the garden temple of God.

The words of the men who built Babel, and the words of God when he made man are similar so that we might be prompted to compare and contrast them. When we do, it becomes apparent that these city builders are up to no good. They are building a city and a tower, not under God and to advance his kingdom, but they are seeking to establish a kingdom of their own.

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Scene 2

The second scene makes all of this explicitly clear. Verse 4: “Then they said, ‘Come, let us build ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves, lest we be dispersed over the face of the whole earth’” (Genesis 11:4, ESV).

The words “us” and “ourselves” are important. “Come, let us build ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves.”

These men were very ambitious. Ambition – that is, the strong desire to achieve something — is not evil. But there is a between holy ambition and unholy ambition. Ambition that acts for the glory of something other than the glory of God and the good of others is sinful. Often, our ambitions are selfish. And this is why James says in 3:13 of his epistle, “Who is wise and understanding among you? By his good conduct let him show his works in the meekness of wisdom.” James is promoting wisdom that is meek — wisdom which first humbly submits to God and has God’s word as it’s source. And then he says, “But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth. This is not the wisdom that comes down from above, but is earthly, unspiritual, demonic. For where jealousy and selfish ambition exist, there will be disorder and every vile practice” (James 3:13–16, ESV).

This is exactly what we see on display in this Babel narrative. Thes men had a kind of wisdom, but it was not the wisdom from above. They did not live in submission to God’s rule and to his word, but sought to establish their autonomy. And their ambition, though great in size, was selfish ambition — “Come, let us build ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves.” They wisdom and ambition were not good and godly, but “earthly, unspiritual, demonic”. It is no wonder then that the product was “disorder and every vile practice”, for this is what “jealousy and selfish ambition” produce.

Notice the word “city”. These men desired to build a city. This city was not the city of God dedicated to the glorification of his name, but the city of man. Their ambition was to do what other city builders in the past had done in the line of Cain.

Pay special attention to this – their city, the city of Babel, would in the course of time become the prototypical city of man, and the antitype to the city of God, called Babylon. Babel becomes Babylon in the course of time.

Remember that to Babylon the Israelites would eventually be taken into captivity and then brought out again. In the scriptures Babylon stands for all that opposes God and his people in the earth. And yet God is sovereign even over Babylon.

And remember also how the city of Babylon functioned symbolically in the book of Revelation? There, Babylon symbolized the wicked and godless kingdoms of the earth. In Revelation 14:8 we read, “Another angel, a second, followed, saying, ‘Fallen, fallen is Babylon the great, she who made all nations drink the wine of the passion of her sexual immorality’” (Revelation 14:8, ESV). Concerning the great prostitute of Revelation 17 we read, “And on her forehead was written a name of mystery: ‘Babylon the great, mother of prostitutes and of earth’s abominations.’ And I saw the woman, drunk with the blood of the saints, the blood of the martyrs of Jesus. When I saw her, I marveled greatly” (Revelation 17:5–6, ESV). And in Revelation 18 the fall of Babylon, who stands for all of the wicked kingdoms of the the earth, was foretold. Verse 2: “And he called out with a mighty voice, ‘Fallen, fallen is Babylon the great! She has become a dwelling place for demons, a haunt for every unclean spirit, a haunt for every unclean bird, a haunt for every unclean and detestable beast” (Revelation 18:2, ESV). Verse 10: “They will stand far off, in fear of her torment, and say, ‘Alas! Alas! You great city, you mighty city, Babylon! For in a single hour your judgment has come’” (Revelation 18:10, ESV). And verse 21: “Then a mighty angel took up a stone like a great millstone and threw it into the sea, saying, ‘So will Babylon the great city be thrown down with violence, and will be found no more’” (Revelation 18:21, ESV). At the end of time the kingdoms of this world will be judged and banished from the earth so that only the kingdom of God remains.

Notice that these men — these who were associated with Ham and Nimrod — not only desired to build a city, but also a tower with its top in the heavens. This was not just any old tower, but a temple — a Mesopotamian ziggurat. These structures were similar to the pyramids found in Egypt. But instead of being finished off and polished into that pyramid shape which is so familiar to us, these ziggurat were built up level by level, with a base that is wider than the second and third levels, and so on.

It would be nieve to think that these structures — both the pyramids of Egypt and the ziggurat tower of Babel – were mere and meaningless structures, as if the men who made them said, hey, lets build something big and cool. No, they were built for religious purposes. They were constructed being driven by the religions fervor of their makers. These men built this tower to reach to heaven. Their hope was that the god’s of heaven would descend upon the mountain that they had built, and that by their mountain they themselves would manage to ascend to heaven.

Their objective was to make a name for themselves. This means that their goal was to advance and to establish their own name. In the context their quest must have been to establish their names in the heavenly realm amongst the God. In essence, they were attempting to do what Adam and Eve thought they were doing when they ate of the forbidden fruit — they thought they would become like God. These early Babylonians built their temple with the hopes that it would function like a stairway to heaven — the god’s would descend to them, and they would ascend to take their place amongst the god’s. Their religion was, in this sense, no different from all of the other man made religions of the world — they sought to obtain immortality by their own effort, by their own building.

But the scriptures are clear. Now that man is fallen — now that the covenant of works has been broken — there is no way for man to ascend to heaven or to have fellowship with God by his own efforts and by his own building. God himself must provide a way. God himself must build. And here is the distinguishing characteristic of the Covenant of Grace through which we are saved. In the covent of Works God says, do this and you shall live. But in the Covenant of Grace God says, I will… I will do such and such. I will provide a Savior, I will establish my kingdom. I will build my church. I will finish the work that I have begun in you. Christ is the mediator of the Covenant of Grace. It is only through him that salvation is possible. And was is required for one to partake of the benefits which Christ has earned? Answer: Faith alone. Faith in Christ alone and the work he has accomplished on our behalf.

Contrast what these early Babylonians said with what God said to Abram when he called him out of that pagan culture to make him in to a great nation and to bless the nations through the Christ who come from his loins. These early Babylonians said, “come… let us make a name for ourselves”. But “the LORD said to Abram, ‘Go from your country and your kindred and your father’s house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed” (Genesis 12:1–3, ESV).

Friends, if anything of the kingdom of God is to be built after man’s fall into sin and after the breaking of the covenant of works, it must be built by God and according to his revealed design.

Here in this story the building of the tower of Babel we find men building, not for God and under his rule, but fop themselves and according to their own wisdom. More than this, they are found fighting against the explicit decree of God. They built their city and tower “lest [they] be dispersed over the face of the whole earth.”

But we should remember that after God create Adam and Eve, “God blessed them. And God said to them, ‘Be fruitful and multiply and fill the earth and subdue it, and have dominion…” (Genesis 1:28, ESV). And after God brought Noah and his sons through the flood and into the world that now is, he “blessed Noah and his sons and said to them, ‘Be fruitful and multiply and fill the earth’ (Genesis 9:1, ESV).

Here these people of Babel aligned with Cain, Ham and Nimrod say, “Come, let us build ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves, lest we be dispersed over the face of the whole earth.” These people were living in all out rebellion against the God of heaven as they sought to develop their culture independent of him.

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Scene 3

The third scene, which is found in the fifth verse, is the pivotal scene in this story. There we read, “And the LORD came down to see the city and the tower, which the children of man had built” (Genesis 11:5, ESV).

If you know anything about the God of the Bible, the Creator of heaven and earth, you know that he does not need to “come down” to see anything on earth, but is omnipresent and omniscient, that is to say, all present and all knowing. Why then does the text say that “the LORD came down to see the city and the tower…”?

The statement is ironic. The Mesopotamians built their tower-temple in hopes that their god’s would come down to them. Instead, the one true God of heaven descended to inspect and to judge.

The stament is also mocking. From a human perspective the ziggurat built by these people in the plane of Shinar was an impressive sight to behold. How far they got in the process we are not told, but I’m sure the project would have been considered an engineering marvel. But from God’s persecutive, the project was small and insignificant, So small was it that God had to “come down” to see. This highlights how terribly short these people fell short in reaching their goals to build a tower which reached to heaven. The God of heaven had to “come down” to see it.

It really is ridiculous — and if were not so serious, I would say, comical — to consider how much we make of ourselves. We think that we are so big and powerful, so intelligent and creative, so independent and supreme. But if we were to compare ourselves to the God who made us, we would see clearly that we so small and insignificant.

Listen to Isaiah 40:21-23. “Do you not know? Do you not hear? Has it not been told you from the beginning? Have you not understood from the foundations of the earth? It is he who sits above the circle of the earth, and its inhabitants are like grasshoppers; who stretches out the heavens like a curtain, and spreads them like a tent to dwell in; who brings princes to nothing, and makes the rulers of the earth as emptiness” (Isaiah 40:21–23, ESV).

These sons of Ham and of Nimrod were so proud of themselves. The thought they could reach up to heaven with the tower they built. But God is so highly exulted above us, and so small are we, that he had to “come down” as it we to see their little achievement.

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Scene 4

Let us move on to scene 4 which is found in verse 6. There we read, “And the LORD said, ‘Behold, they are one people, and they have all one language, and this is only the beginning of what they will do. And nothing that they propose to do will now be impossible for them” (Genesis 11:6, ESV).

This is a problem, not because God is opposed to progress, but because he, in his mercy, is opposed to progress that is Godless. He is opposed to Godless progress for it is neither to his glory, nor for our good.

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Scene 5

Scene 5 is found in verse 7, where we read, “Come, let us go down and there confuse their language, so that they may not understand one another’s speech” (Genesis 11:7, ESV).

To confuse their language means that God caused the peoples who were then unified and speaking one language, to speak many languages, and thus they would be divided.

Clearly, this was an act of judgement. Because the people used their unity for evil, God cursed them with disunity. No longer were they able to communicate to build their city and temple, and they were dispersed.

We might also view this same act as an act of mercy. By confusing their languages and by dividing them God restrained the peoples of the earth from running headlong into sin. By pouring out this judgment evil was restrained. These men and women were running full speak towards the establishment of the kingdom of Satan and of the anti-Christ, but showed mercy when he disrupted their plans. God will do this from time to time in the world and in our own lives. He will judge and will chasten us because he is merciful and kind.

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Concluding Remarks

In verses 8 and 9 we find concluding remarks. “So the LORD dispersed them from there over the face of all the earth, and they left off building the city. Therefore its name was called Babel, because there the LORD confused the language of all the earth. And from there the LORD dispersed them over the face of all the earth” (Genesis 11:8–9, ESV).

Genesis 11 doesn’t take us any further than Genesis 10 did historically, but it does take us further as it pertains to our understanding of the spirit of this world and of God’s activities within it.

There are two kingdoms present within this world — the kingdom of God and the kingdom of man. God is Lord and king over both kingdoms. He is Lord and king over the kingdom of God, for that kingdom is made up of those who desire to live in obedience to him and for his glory. But he is also Lord and King over the city of man, for God is ultimately sovereign over all things. Even those who oppose and resist his rule are not outside of his sovereign control.

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Application

Let me make a few points of application as we close.

First of all, the story of Babel should encourage us to be careful with how we build in this life.

Let us take care to build our own personal lives according to God’s word.

“Why do you call me ‘Lord, Lord,’ and not do what I tell you? Everyone who comes to me and hears my words and does them, I will show you what he is like: he is like a man building a house, who dug deep and laid the foundation on the rock. And when a flood arose, the stream broke against that house and could not shake it, because it had been well built. But the one who hears and does not do them is like a man who built a house on the ground without a foundation. When the stream broke against it, immediately it fell, and the ruin of that house was great” (Luke 6:46–49, ESV).

Let us also take care as we seek to build Christ’s church. We must build according to God word and for his glory, and not our own.

This is what the apostle was speaking to when he wrote those words which we read at the start of this sermon. “According to the grace of God given to me, like a skilled master builder I laid a foundation, and someone else is building upon it. Let each one take care how he builds upon it. For no one can lay a foundation other than that which is laid, which is Jesus Christ. Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw— each one’s work will become manifest, for the Day will disclose it, because it will be revealed by fire, and the fire will test what sort of work each one has done. If the work that anyone has built on the foundation survives, he will receive a reward.” (1 Corinthians 3:10–14, ESV)

Secondly, be careful how you pursue life eternal. Not by works, but by grace. Not by our efforts, but through faith in what God has built.

“What shall we say, then? That Gentiles who did not pursue righteousness have attained it, that is, a righteousness that is by faith; but that Israel who pursued a law that would lead to righteousness did not succeed in reaching that law. Why? Because they did not pursue it by faith, but as if it were based on works. They have stumbled over the stumbling stone, as it is written, “Behold, I am laying in Zion a stone of stumbling, and a rock of offense; and whoever believes in him will not be put to shame.”” (Romans 9:30–33, ESV)

Thirdly, let us be faithful to proclaim the good news of Jesus Christ locally and to the ends of the earth.

“Now there were dwelling in Jerusalem Jews, devout men from every nation under heaven. And at this sound the multitude came together, and they were bewildered, because each one was hearing them speak in his own language. And they were amazed and astonished, saying, “Are not all these who are speaking Galileans? And how is it that we hear, each of us in his own native language? Parthians and Medes and Elamites and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome, both Jews and proselytes, Cretans and Arabians—we hear them telling in our own tongues the mighty works of God.”” (Acts 2:5–11, ESV)

Posted in Sermons, Study Guides, Joe Anady, Genesis 11, Posted by Joe. Comments Off

Apr 19
7

Sermon: Genesis 10: The Table Of Nations

Scripture Reading: Genesis 10

“These are the generations of the sons of Noah, Shem, Ham, and Japheth. Sons were born to them after the flood. The sons of Japheth: Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras. The sons of Gomer: Ashkenaz, Riphath, and Togarmah. The sons of Javan: Elishah, Tarshish, Kittim, and Dodanim. From these the coastland peoples spread in their lands, each with his own language, by their clans, in their nations. The sons of Ham: Cush, Egypt, Put, and Canaan. The sons of Cush: Seba, Havilah, Sabtah, Raamah, and Sabteca. The sons of Raamah: Sheba and Dedan. Cush fathered Nimrod; he was the first on earth to be a mighty man. He was a mighty hunter before the LORD. Therefore it is said, ‘Like Nimrod a mighty hunter before the LORD.’ The beginning of his kingdom was Babel, Erech, Accad, and Calneh, in the land of Shinar. From that land he went into Assyria and built Nineveh, Rehoboth-Ir, Calah, and Resen between Nineveh and Calah; that is the great city. Egypt fathered Ludim, Anamim, Lehabim, Naphtuhim, Pathrusim, Casluhim (from whom the Philistines came), and Caphtorim. Canaan fathered Sidon his firstborn and Heth, and the Jebusites, the Amorites, the Girgashites, the Hivites, the Arkites, the Sinites, the Arvadites, the Zemarites, and the Hamathites. Afterward the clans of the Canaanites dispersed. And the territory of the Canaanites extended from Sidon in the direction of Gerar as far as Gaza, and in the direction of Sodom, Gomorrah, Admah, and Zeboiim, as far as Lasha. These are the sons of Ham, by their clans, their languages, their lands, and their nations. To Shem also, the father of all the children of Eber, the elder brother of Japheth, children were born. The sons of Shem: Elam, Asshur, Arpachshad, Lud, and Aram. The sons of Aram: Uz, Hul, Gether, and Mash. Arpachshad fathered Shelah; and Shelah fathered Eber. To Eber were born two sons: the name of the one was Peleg, for in his days the earth was divided, and his brother’s name was Joktan. Joktan fathered Almodad, Sheleph, Hazarmaveth, Jerah, Hadoram, Uzal, Diklah, Obal, Abimael, Sheba, Ophir, Havilah, and Jobab; all these were the sons of Joktan. The territory in which they lived extended from Mesha in the direction of Sephar to the hill country of the east. These are the sons of Shem, by their clans, their languages, their lands, and their nations. These are the clans of the sons of Noah, according to their genealogies, in their nations, and from these the nations spread abroad on the earth after the flood.” (Genesis 10, ESV)

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Introduction

Brothers and sisters, one of the things for which I am grateful is to have the privilege of pastoring a church that is eager to hear God’s word proclaimed in its entirety. And I would urge you to never allow that hunger for God’s word to fade.

I think all of you would agree that there are some passages of scripture that are more exciting and obviously applicable than others. But our belief is that “all Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness” (2 Timothy 3:16, ESV). And so our practice it to teach through the scriptures in their entirety.

I would imagine that to many the portions of scripture that seem least applicable are the ones that contain genealogies. Perhaps you have had the experience of opening your Bible a the scripture reading for the day (assuming you are using a Bible reading plan) only to see a long list of names. Many, I would imagine, feel as if there is nothing for them in a text like that. While I understand the sentiment, I do hope to change your mind today.

While I am willing to admit that the genealogies of Genesis apply to us in a different way than, let’s say, Colossians 3:5-10 applies — they still apply!

The application of a passage like Colossians 3:5-10 is obvious. It lays there on the surface and is easily picked up by the reader: “Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry. On account of these the wrath of God is coming. In these you too once walked, when you were living in them. But now you must put them all away: anger, wrath, malice, slander, and obscene talk from your mouth. Do not lie to one another, seeing that you have put off the old self with its practices and have put on the new self, which is being renewed in knowledge after the image of its creator” (Colossians 3:5–10, ESV). This text speaks in a most direct way to how we ought to live in Christ Jesus. The meaning is clear. The application is direct.

It is not that passages like Genesis 10 are less meaningful. Neither are they less applicable. But two things need to be said: One, it is true that more work is required to mine texts like Genesis 10 when compared to texts like Colossians 3:5-10 if we are to understand its meaning and make application. Hard mental and spiritual spade work is required here. The reader must dig a little to reap the rewards and profit from a passage of scripture like this. Two, the kind of application drawn from texts like Genesis 10 is different from the kind of application drawn from texts like Colossians 3:5-10. After considering the Colossians passage, the reader is most naturally urged to “do something” — “Put to death therefore what is earthly in you”, etc. But after considering the list of names, peoples and places in Genesis 10, the reader is most naturally urged to “see and to understand” something. The application is simply different. It has more to do with what we art to believe than with what we are to do.

Friends, application that begins with the words, “see” or “understand” is not less important than application that begins with the word, “do”. In fact, seeing and understanding the message of the Bible is more foundational than doing what the Bible says. My objective as a minister of the gospel is not primarily to convince you to do this or that, but to convince you to believe something. My primary concerning is not to make you a better person, in other words, but to convince you that “Jesus is the Christ, the Son of God, and [to understand] that by believing you… have life in his name” (John 20:31, ESV). And after urging you to believe that Jesus is the Christ, then my objective is urge you to obey him.

Brothers and sisters, today I hope to convince you, if you are not convinced already, that these lists of names that appear in the scriptures from time to time are of great importance. They are of great importance for they tell the story of the accomplishment of our salvation.

Friends, I hope that you are beginning to understand that God did not accomplish our salvation through a Christ who appeared out of the blue one day. Instead, God provided salvation for us by first promising that he would. He promised that a victorious savior would one day appear. And he would appear, not by dropping from the sky without warning, but in fulfillment to promises previously made. The savior would, in due time, come from amongst the offspring of Eve.

The accomplishment of our salvation, therefore, began with a promise. And it also involved the fulfillment of that promise in human history. God promised to accomplish our salvation through the offspring of the woman, and he was also faithful to bring it about. The scriptures tell this story. The scriptures tell the story of God calling and preserving a people for himself in the world. And it was through this people that the Christ eventually came to pay the price for our sins.

Brothers and sisters, hear me now. There is no gospel of Jesus Christ apart from these genealogies.

I should remind you that Matthew began his gospel with a genealogy. The title of his work is, “The Gospel According to Matthew”. And the first words in his gospel presentation are, “The book of the genealogy of Jesus Christ, the son of David, the son of Abraham”, etc. (Matthew 1:1–2, ESV). Luke’s gospel also has a genealogy at the heart of it. In Luke 3:23 we read, “Jesus, when he began his ministry, was about thirty years of age, being the son (as was supposed) of Joseph, the son of Heli”, etc. I will say it again — there is no gospel of Jesus Christ apart from these genealogies, for God determined in eternity past to accomplish our redemption progressively, in human history, through the selection and preservation of an elect line through every generation up until the birth of the Christ, who would atone for the sins of his people by his own shed blood.

And what do we see here in Genesis 10 except the earliest stages of the development of that story.

There is so much that could be said about this passage. Some scholars have labored to identify each of the names in this list and to identify them with known peoples and nations in the ancient world. Many of the names and peoples mentioned are known to us. Some are a bit more difficult to identify. This is a very interesting and important field of study, but it is not the focus of the sermon today.

Let me begin by making seven general and brief observations about this list of people, places and nations before moving on to make three main points.

One, notice that this list of names differs a bit from the lists of names that we encountered earlier in the book of Genesis. The earlier lists are appropriately called genealogies, for they clearly trace the descent from father to son. Take, for example, the genealogy beginning in Genesis 5:1. There we read, “This is the book of the generations of Adam… When Adam had lived 130 years, he fathered a son in his own likeness, after his image, and named him Seth”, etc. The language is less precise in Genesis 10. This is not so much a genealogy, but a table of nations. The point is to show where the nations of the earth descended from after the days of Noah.

Two, notice that this passage is a continuation of what was said in Genesis 9:18. There we read, “The sons of Noah who went forth from the ark were Shem, Ham, and Japheth. (Ham was the father of Canaan.) These three were the sons of Noah, and from these the people of the whole earth were dispersed” (Genesis 9:18–19, ESV). The table of nations of Genesis 10 maps out the dispersion of the peoples of the earth descending from Noah’s three sons, Shem, Ham and Japheth.

Three, we must remember that the book of Genesis was originally written, not to us, but by Moses to ancient Israel after they had been redeemed from Egypt. While it is difficult for you and I to recognize the names in this list and to visualize where in the world these peoples resided, it would not have been so difficult for the ancient Israelite. As they heard these names, they would have recognized them, and they would have been able to visualize where in the world these people lived.

Four, notice the order in which the descendents of Shem, Ham and Japheth are listed. First, the descendents of Japheth are presented. Second, the descendents of Ham. And third, the descendents of Shem. Why this order? Up until this point the order has been Ham, Shem and Japheth, or Shem, Ham and Japheth. But here the order is Japheth, Ham and Shem. This ordering makes sense only if we consider it from the perspective of ancient, Old Covenant Israel and in the context of the overarching story of the history of redemption.

The Japhethites are mentioned first, and the least detail is given concerning them, because they were the people furthest removed from the Israelites. They were the peoples with whom the Israelites had least contact. They were the “ends of the earth” peoples from the perspective of the Hebrews.

The Hamites are mentioned second, and with much more detail, because they were the peoples that Israel had most contact with, and many of them were their enemies. Consider verse 6, where we read, “The sons of Ham: Cush, Egypt, Put, and Canaan” (Genesis 10:6, ESV). Of those four names, two are familiar to us — Egypt and Canaan. And coinsider this — the Israelites had just been freed from Egypt and they were sojourning towards a land that God had promised to them, the land of Canaan. Israel would have to drive the Canaanites out of the land and subdue them before occupying it.

The Shemites are mentioned last because this is line through through with the Hebrew people — God’s chosen people under the Old Covenant — would descend.

Five, remember that when Noah cursed Ham for his sin, he did not curse Ham directly, but his son Canaan. Now it should be clear why Noah cursed Canaan and not Ham, for not all who descended from Ham were cursed, but only the Canaanites. Noah said, “Cursed be Canaan; a servant of servants shall he be to his brothers” (Genesis 9:25, ESV). Again, this must be considered from the perspective of the Israelite who had been redeemed from slavery in Egypt and was sojourning towards the promised land of the Canaanites.

Six, it is significant that if all of the descendents of Shem, Ham and Japheth are counted, the number comes to 70. Seventy is a number of completion in the scriptures. Clearly, this is not a complete and detailed genealogy of the sons of Noah. This is a selective list. The number 70 is meant to communicate the idea of completeness. From the sons of Noah, “the people of the whole earth were dispersed” (Genesis 9:18–19, ESV).

Seven, special attention should be payed to the remarks that are made about certain individuals in this list.

Take, for example, the remarks that are made about Nimrod in the line of Ham. Verse 8: “Cush fathered Nimrod; he was the first on earth to be a mighty man. He was a mighty hunter before the LORD. Therefore it is said, ‘Like Nimrod a mighty hunter before the LORD.’ The beginning of his kingdom was Babel, Erech, Accad, and Calneh, in the land of Shinar. From that land he went into Assyria and built Nineveh, Rehoboth-Ir, Calah, and Resen between Nineveh and Calah; that is the great city” (Genesis 10:8–12, ESV). This is quite a statement. It is meant to catch our attention. In brief, it communicates that in the line of Ham was characterized by mighty men — oppressive rulers, who engaged in city building, not to the glory of God, but to the glory of man.

Notice also that when we come to the line of Shem in verse 21 we read, “To Shem also, the father of all the children of Eber, the elder brother of Japheth, children were born” (Genesis 10:21, ESV). It is highlighted and emphasized from the outset that Shem was the “the father of all the children of Eber”. From Eber, the Hebrew people would descend, and this is emphasized from the outset.

With those general remarks out of the way, let me now make three points:

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The Sons Of Japheth

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Firstly, as we consider the Japhethites, let it be recognized that God’s plan from the beginning was to bring salvation to all the peoples of the earth.

This table of the nations in Genesis 10 makes it clear that those who descended from Japheth were the ones who were far removed from Israel. They were the gentile people — the people with whom Israel had least contact. But we must also remember the blessing that God pronounced upon his son Japheth: “May God enlarge Japheth, and let him dwell in the tents of Shem, and let Canaan be his servant” (Genesis 9:27, ESV). God’s purpose from the beginning was to bless all the nations of the earth — even those who were far off — through his chosen people, the Israelites.

This will become even more clear in Genesis 12 when God calls Abram, one of Shem’s descendents. There we will read, “Now the LORD said to Abram, ‘Go from your country and your kindred and your father’s house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed” (Genesis 12:1–3, ESV). Two things are communicated here: one, God would make Abram into a great nation. And two, in Abram “all the families of the earth shall be blessed”. This is a reiteration of the blessing pronounced upon Japheth when Noah said, “May God enlarge Japheth, and let him dwell in the tents of Shem”, which would become the tents of Abram in the course of time.

Friends, God’s purpose from the beginning was to save a people for himself from every tongue, tribe and nation. The savior, when he did come, would be the savior of the world, and not of the Hebrews only. The savior would defeat the evil one who plunged the world into sin and darkness. And the savior would redeem the children of Adam, who was the father, not of the Jews only, but of all people. But this savior would come into the world through one particular people, namely, the Hebrew people. It would be through the Jewish people that all the nations o f the earth would be blessed. This was God’s design from the beginning.

So much of the Old Testament scriptures focuses in upon this one people — the Hebrew people — that it would be east to assume that God had as his supreme goal the salvation of this people. Really, Genesis 12 through to the end of the Old Testament is about things that happened amongst the Hebrews. But do not forget God’s original design — to bless the Japhethites in and through the Shemites.

You and I live in an amazing time, for the gospel of Jesus Christ has gone to the farthest corners of the earth. The Christ has come. He atoned for sin by his death and resurrection. And the good news off salvation in his name has been preached in Jerusalem, Judea, Samaria, and to the ends of the earth. But there are still some places where the gospel has never been preached. There are some peoples who have never heard.

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The Sons of Ham

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Secondly, as we consider the Hamites, let it be recognized that impulse of fallen and sinful man has always been to build cities and kingdoms for themselves, and for their own glory.

I have already mentioned the emphasis that is placed upon that man named Nimrod in the line of Ham. It must be recognized that a theme continues to develop in the story of scripture. God called Adam to build a city for the glory of God. He was to expand the garden, tend and keep it, so that worship of God might be promoted in that place. The garden was a temple — a city and kingdom devoted entirely to the worship and service of God. Adam sinned when he rebelled against his maker and sought establish his own kingdom — to decide for himself right and wrong, good and evil.

All of human history can be viewed from this angle. There are those who belong to God who are concerned to live for his glory and for the advancement of his kingdom on earth, and there are those who belong to the evil one who are concerned to promote their own glory (to make a name for themselves), and to advance the kingdoms of this world.

Cain and his son Enoch were of the world. Cain built a city and named it after his son, Enoch.

Lamech was a mighty king who perverted justice.

In the days leading up to the flood powerful and tyrannical kings ruled on earth. They “saw that the daughters of man were attractive. And they took as their wives any they chose” (Genesis 6:2, ESV).

The Nimrod in the line of Ham was another one who lived for his own glory and sought to advance the kingdoms of this world independent of God. “The beginning of his kingdom was Babel, Erech, Accad, and Calneh, in the land of Shinar. From that land he went into Assyria and built Nineveh, Rehoboth-Ir, Calah, and Resen between Nineveh and Calah; that is the great city” (Genesis 10:10–12, ESV).

This conflict between the kingdom of God and the kingdoms of the world will by displayed most famously in Genesis 11 in the story of the tower of Bable, when the people of the earth said, “‘Come, let us build ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves, lest we be dispersed over the face of the whole earth.’ And the LORD came down to see the city and the tower, which the children of man had built” (Genesis 11:4–5, ESV).

Friends, there is nothing new under the sun. Even today there are those who live for their own glory and pleasure, and for the kingdoms of this world, and there are those who live for the glory and pleasure of God, and the advancement of his righteous kingdom.

The line of Ham is characterized by the insatiable desire to establish kingdoms where man rules as supreme, independent of, and in constant rebellion against the God of heaven.

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The Sons of Shem

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Thirdly, as we consider the Sethites, let it be recognized that God, by his grace, determined to set a people apart for himself as holy and, through them, to provide a savior.

Remember the blessing pronounced upon Seth by Noah. Genesis 9:26: “He also said, ‘Blessed be the LORD, the God of Shem; and let Canaan be his servant.” (Genesis 9:26, ESV)

From Seth, Eber would be born. And from Eber, the Hebrews would descend.

But notice that in this passage the line of Seth is traced through Eber and then through Yoktan (10:25), which does not lead Abram and the Hebrews.

In chapter 11 we will find that the line of Seth is again traced through Eber, but this time through Ebers son Peleg (11:16), and eventually to Terah, who was the father of Abram and the Hebrews.

Seths line is put before us twice, therefore — first in chapter 10 and again in chapter 11. The first does not lead to God’s chosen people. The second genealogy does. This was also true of Adam’s genealogy. The line of Cain was traced from Adam in Genesis 4. And the genealogy of Adam was presented again in Genesis 5 — this time with attention given to righteous and chosen line of Seth.

What is the meaning of all of this? It shows that God, by his grace, was faithful to preserve a people for himself in the world as holy and, through them, to provide a savior. This is the story of scripture. This is a crucial aspect of the gospel of Jesus Christ.

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Application

From the line of Japheth

God’s purpose has always been to save people from every tongue, tribe and nation.

Let us pray for the salvation of the nations.

Racism has no place in Christ’s church.

From the line of Ham

Let us recognize and beware of the spirit of the world which is to build cities and kingdoms for the glory and honor of man and not for the glory of God.

Let us be sure that that spirit is not in us.

Let us live for God’s glory — may he be our only Lord and king.

And let us labor to promote his kingdom in the world around us.

I wonder, what opportunities do you have to promote God’s kingdom?

From the line of Shem

Let us marvel at the mercy and grace of God that he would call and keep a people for himself so that he might provide salvation for the world through them?

This is your spiritual heritage if you are in Christ.

Thanks be to God for his faithfulness to call and to preserve his people in every generation.

Posted in Sermons, Study Guides, Joe Anady, Genesis 10, Posted by Joe. Comments Off

Mar 19
31

Sermon: Genesis 9:18-29: Canaan Cursed, Shem Blessed, Japheth Blessed In Shem

Old Testament Reading: Genesis 9:18-29

“The sons of Noah who went forth from the ark were Shem, Ham, and Japheth. (Ham was the father of Canaan.) These three were the sons of Noah, and from these the people of the whole earth were dispersed. Noah began to be a man of the soil, and he planted a vineyard. He drank of the wine and became drunk and lay uncovered in his tent. And Ham, the father of Canaan, saw the nakedness of his father and told his two brothers outside. Then Shem and Japheth took a garment, laid it on both their shoulders, and walked backward and covered the nakedness of their father. Their faces were turned backward, and they did not see their father’s nakedness. When Noah awoke from his wine and knew what his youngest son had done to him, he said, ‘Cursed be Canaan; a servant of servants shall he be to his brothers.’ He also said, ‘Blessed be the LORD, the God of Shem; and let Canaan be his servant. May God enlarge Japheth, and let him dwell in the tents of Shem, and let Canaan be his servant.’ After the flood Noah lived 350 years. All the days of Noah were 950 years, and he died.” (Genesis 9:18–29, ESV)

New Testament Reading: Acts 14:19-28

“But Jews came from Antioch and Iconium, and having persuaded the crowds, they stoned Paul and dragged him out of the city, supposing that he was dead. But when the disciples gathered about him, he rose up and entered the city, and on the next day he went on with Barnabas to Derbe. When they had preached the gospel to that city and had made many disciples, they returned to Lystra and to Iconium and to Antioch, strengthening the souls of the disciples, encouraging them to continue in the faith, and saying that through many tribulations we must enter the kingdom of God. And when they had appointed elders for them in every church, with prayer and fasting they committed them to the Lord in whom they had believed. Then they passed through Pisidia and came to Pamphylia. And when they had spoken the word in Perga, they went down to Attalia, and from there they sailed to Antioch, where they had been commended to the grace of God for the work that they had fulfilled. And when they arrived and gathered the church together, they declared all that God had done with them, and how he had opened a door of faith to the Gentiles. And they remained no little time with the disciples.” (Acts 14:19–28, ESV)

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Introduction

The story of Genesis 9:18-29 is very important for it reveals in greater detail than before something of God’s plan to bring salvation to his people. This text is crucial, for it builds upon promises that were previously made and also sets the stage for important events that would transpire in the future. In order to properly interpret this story we must both look backwards into the earlier chapters of Genesis and also forwards. In doing so it will become abundantly clear that the events recorded in this passage build upon promises previously given by God and also set the stage for more development in God’s redemptive program.

The text that is before us today is broken neatly into two parts. First, we have the story of Noah’s drunkenness, the shameful response of Ham to his fathers nakedness, and the honorable behavior of Shem and Japheth — their impulse was to cover the shame of their father, rather than expose it. That story is told in verses 18-23 of Genesis 9. Secondly, we find the speech of Noah wherein he pronounces a curse upon Canaan (the son of wicked Ham), and blesses both Seth and Japheth This story is told in verses 24-28 of Genesis 9. And it is the more significant of the two parts — the first section sets the stage for the second.

I suppose it is possible to draw application from this text which condemns the sin of drunkenness and encourages children to show respect to their parents. Indeed, the scriptures forbid drunkenness. Noah sinned when he got drunk. Indeed, the scriptures forbid the disrespect of parents. And this was the sin of Ham — he did not honor his father, but acted shamefully when he drew ate nation to the shame of his father rather than covering it. But to think that this text is primarily concerned with the promotion of moral living would be a terrible mistake. If what I said was, “this story teaches us to not get drunk and to honor your parents — the end”, I would be guilty of mishandling this portion of scripture. This text is not primarily about morals. Instead, it is about God’s program of redemption. It reveals more clearly than before God’s plan for the salvation of his people.

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Noah’s Sin: A Repeat Of Adam’s Sin

It is crucial to see that in this story — the story of Noah’s drunkenness, the shameful response of Ham to his fathers nakedness, and the honorable behavior of Shem and Japheth — we find a repeat of the story of Adam’s fall into sin. Many of the themes present in the story of Adam’s fall are repeated here in this narrative. This is very significant, for it helps us to see what this story is — a reiteration of God’s purpose to save a people for himself despite man’s sin.

In verses 18 and 19 we read, “The sons of Noah who went forth from the ark were Shem, Ham, and Japheth. (Ham was the father of Canaan.) These three were the sons of Noah, and from these the people of the whole earth were dispersed” (Genesis 9:18–19, ESV).

These verses pick up where Genesis 6:9 left off before telling us of the story of the great and worldwide flood. In Genesis 6:9 we read, “These are the generations of Noah. Noah was a righteous man, blameless in his generation. Noah walked with God. And Noah had three sons, Shem, Ham, and Japheth” (Genesis 6:9–10, ESV). Now we return to focus on these figures — Noah and his three sons, Shem, Ham, and Japheth. Notice that it was from these three that the whole earth would be repopulated after the flood. Notice also the parenthetical note that “Ham was the father of Canaan”. This is emphasized again in verse 20 where Ham is again called “the father of Canaan”. This will become an important piece of information later in the story, so don’t forget it — Ham was the father of Canaan.

In verses 20 and 21 we read, “Noah began to be a man of the soil, and he planted a vineyard. He drank of the wine and became drunk and lay uncovered in his tent” (Genesis 9:20–21, ESV).

The story is simple enough. Noah was a farmer. He planted a vineyard (vineyards and wine are associated with God’s blessing in the scriptures). But Noah misused God’s blessing when he became drunk with the wine and, therefore, laid shamefully naked and exposed in his tent.

I think it is important that we compare Noah with Adam, and Noah’s transgression with Adam’s.

One, notice that Noah and Adam were both farmers. Adam was put by God “in the garden of Eden to work it and keep it” (Genesis 2:15, ESV). True, Adam was more than a farmer, for he was to keep the garden — he was to protect it from intruders — but Adam was not less than a farmer. He was to tend the garden and expand its boarders to the ends of the earth. Noah was also a farmer. “Noah began to be a man of the soil, and he planted a vineyard.”

Two, notice that Adam’s sin and Noah’s sin both involved a misuse of God’s blessing of the fruit of the ground. Adam was given every tree in the garden to eat with the exception of one. He sinned when he ate of the forbidden fruit. Noah was blessed with a vineyard. He sinned when he misused the fruit of the vine and became drunk.

Three, notice the result of Adam’s sin and of Noah’s. Both men were ashamed of their nakedness after they sinned. When Adam and Eve sinned by eating of the forbidden fruit, “the eyes of both were opened, and they knew that they were naked. And they sewed fig leaves together and made themselves loincloths” (Genesis 3:7, ESV). When Noah sinned by drinking wine to the point of drunkenness, he fell asleep and laid naked in his tent.

These episodes are not identical, but they are similar. They are meant to be compared. After God created the heavens and earth, he created man, placed him in his garden and entered into a covenantal relationship with Adam as the representative for all of humanity. Adam was to obey God. Instead he rebelled. And having sinned, he experienced the shame of his nakedness. Similarly, after God brought a new earth and a new humanity through the waters of the flood, he entered into a covenantal relationship with Noah as a representative for all humanity. Noah was to obey God, but he sinned. And having sinned, he experienced the shame of his nakedness.

In verses 22 and 23 the response of Noah’s sons to his sin and shame are described: “And Ham, the father of Canaan, saw the nakedness of his father and told his two brothers outside. Then Shem and Japheth took a garment, laid it on both their shoulders, and walked backward and covered the nakedness of their father. Their faces were turned backward, and they did not see their father’s nakedness” (Genesis 9:22–23, ESV).

Even if we were to read this text superficially it is not difficult to see that Ham did something shameful and Shem and Japheth did something honorable for their father.

Ham showed disrespect to his father when he exposed and magnified his sin instead of seeking to cover it. He found his father drunk and shamefully exposed. And instead of covering his fathers nakedness, he went out to tell his brothers, presumably to mock his father in his moment of shame.

Shem and Japheth did the honorable thing. They showed respect to their father and covered the shame of his nakedness. They draped a cloak over their shoulders, walked backwards into the tent together, and having arrived the foot of their fathers bed, dropped the cloak over their father to cover his shame.

It is important to God that children honor their parents. The fifth of the ten commandments speak to this. Paul the apostle refered to that commandment when he wrote, “Children, obey your parents in the Lord, for this is right. ‘Honor your father and mother’ (this is the first commandment with a promise), ‘that it may go well with you and that you may live long in the land’” (Ephesians 6:1–3, ESV). Children to are to show honor two their parents. This they are to do when they are young and when they are old. And this they are to do even if their parent is acting in less than an honorable way.

Ham disrespected his father by failing to cover him, and by mocking his nakedness. Shem and Japheth honored their father by refusing to look upon his shame, and by going to the trouble to cover him in his moment of disgrace. This is evident from a superficial reading of the text.

But I think we should continue to do what we have already done and compare this passage with the passage that describes Adam’s temptation, his sin and God response to it. When we do we will find that the actions Ham showed that he was of the evil one — he was of the seed of the serpent — whereas Shem and Japheth were of God — they were of the promised seed of the woman.

When Ham rejoiced in his fathers shame and sought to magnify and expose it by telling his brothers, he showed that he was in league with the evil one who rejoiced in Adam’s fall and shame. Ham had the heart of the serpent. Ham was of the seed of the serpent. He was the one, as we will see, through whom the line of wicked Cain would be preserved in the new world. God will always have a people in this world, and so will the evil one. Ham was of the evil one. His response to his fathers sin and shame revealed it.

When Shem and Japheth covered their fathers nakedness, they demonstrated that they were of God. They had the heart of God who grieved over the sin of Adam and graciously covered the shame of his nakedness. After Adam and Eve sinned “they heard the sound of the LORD God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of the LORD God among the trees of the garden. But the LORD God called to the man and said to him, ‘Where are you?’ And he said, ‘I heard the sound of you in the garden, and I was afraid, because I was naked, and I hid myself’” (Genesis 3:8–10, ESV). How did God respond to this? After pronouncing his judgements, “the LORD God made for Adam and for his wife garments of skins and clothed them” (Genesis 3:20–21, ESV). By their actions Shem and Japheth demonstrated that they were of God. They were in league with him and possessed his heart.

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Noah’s Curse and Blessings: A Repeat Of God’s Curse And Blessing

This story — as important as it is — merely sets the stage for the curse that Noah pronounced upon Canaan (Ham’s son), and the blessing that he pronounced upon Shem and Japheth. This curse and these blessings would set the trajectory for the rest of history as it pertains to God’s redemptive purposes. From these three men the earth would be repopulated. And these three men would represent three distinct groups of people in relation to God’s program of redemption. Canaan, the son of Ham, was cursed. Shem was blessed. And Japheth was blessed by his association with Shem.

This episode, wherein Noah pronounces a curse upon Canaan and blesses Shem and Japheth, is to be compared with that episode wherein God pronounced his judgments upon the serpent, Eve and Adam. Remember that imbedded within those judgements was the gospel. Good news was announced — a promise was given — that one would arise from the seed of the woman who would bruise the head of the serpent (Genesis 3:15). In other words, through the women and from her offspring a savior would come — a champion would arise. This gospel was proclaimed in the context of the judgments that God pronounced upon three figures — the serpent, Eve and Adam.

The words of Noah in Genesis 9:24 and following are to be viewed as a continuation of the word of the Lord in Genesis 3:14 and 15. These words of Noah pick up theme of Genesis 3:14 and 15, which has to do with the curse of God upon Satan and his followers, and the eventual victory that would be won by the Messiah, and bring them into the new world. In other words, in the world that once was prior to the flood a promise was made that the seed of the serpent would be cursed, and from the seed of the woman a champion savior king would arise who would defeat the evil one fully and finally. That same message was also communicated in new world — in the world after the flood — through the curse and blessings pronounced by Noah upon his sons, but with greater clarity and precision than before.

What do the curse and blessings of Noah communicate concerning God’s plan of redemption from the days of Noah onward? We learn that though many will belong to the evil one in the line of Ham, God will set apart a people for himself in the of Seth, and that some from Japheth will in due time associate with Seth, and will they themselves be blessed in him.

Let us consider the curse that Noah pronounced upon Canaan (Ham’s son) in verses 24-25: “When Noah awoke from his wine and knew what his youngest son had done to him, he said, ‘Cursed be Canaan; a servant of servants shall he be to his brothers” (Genesis 9:24–25, ESV).

Why did Noah curse Canaan instead of cursing Ham directly? One, it is probably to communicate that these curses and blessings have to do, not just with these three men individually, but with their offspring. These men represent their offspring. If you know the story of the Old Testament and the enmity that will exist between the Israelites and the Canaanites, them it is easy to understand why Canaan would be named specifically instead of Ham. Secondly, there is probably a play on words in the Hebrew. The name for Canaan in the Hebrew sounds very much like the verb which means “subdue”. Canaan would subdued by his brothers — “Cursed be Canaan; a servant of servants shall he be to his brothers”.

This curse would play out in the history of redemption in the days of the conquest as Israel would move into the land that God had promised to them to take possession of it. Under Joshuas leadership, the Canaanites would be driven out or enslaved by the Hebrew people who were descendants of Abraham, who was a descendent of Shem, as we shall see.

In verse 26 we find Noah’s blessing upon Shem: “He… said, ‘Blessed be the LORD, the God of Shem; and let Canaan be his servant” (Genesis 9:26, ESV).

Notice that Shem is not actually blessed. The LORD is blessed by Noah — “Blessed be the LORD, the God of Shem”. But it is in this that the blessing of Shem is found — the LORD is their God. There is no greater blessing in all the earth than to have the LORD as God. Shem is set apart from his brothers in this regard — the LORD, the covenant making and covenant keeping God, the maker of heaven and earth, is their God.

There is also a play on words here with the name Shem. Shem means “name”, and here is the distinguishing characteristic of the line of Shem — they have taken the name of the LORD to themselves. They are God’s people. The LORD is their God. They call upon his name.

This will play out clearly in the narrative of Genesis. In Genesis 11:10-26 we find the genealogy of Shem. I will refrain from reading the whole genealogy to you at this time, but for now it is important to note that Abram, who will later become Abraham, is in the line of Shem (Genesis 11:26). And it is from Abraham that the Hebrew people will descend, as you know.

What is the meaning?

The descendents of Ham (the Canaanites) are of the evil one. They are the continuation of the line of Cain in the new world. They are the continuation of the seed of the serpent.

But the descendents of Shem are blessed in the LORD. They belong uniquely to him. They bear his name. They are the continuation of the line of Able and of Seth in the new world. They are the continuation of the seed of the women. From them the messiah would come who would conquer the evil one himself.

Before moving on to Japheth I would like to make a point of clarification. When we talk about these genealogies — the like of Cain and Seth, or the line of Ham and Shem — and identify them with the seed of the serpent and the seed of the woman respectively, we should not think that all of the individuals within those lines were either saved or unsaved, justified or condemned. The thing that distinguished between those who are saved and unsaved, justified or condemned, is faith. The questions is, did that person have faith in the promised Christ? I am sure that not all in the line of Seth or in the line of Shem had faith. And I would also imagine that some in the line of Cain and Ham had faith in the God of Seth and Shem — by the grace of God, they, though they were Cainites and Canaanites, identified with the Sethites and Shemites, and worshiped the LORD, who was their God.

When we say that these genealogies — the genealogies of Seth and Shem — belonged to God and to the seed of the woman, what we mean is that the worship of God was promoted and maintained amongst them, and the promises of God were preserved and propagated. In general and in an external way, they belonged to God. Many of them had faith, no doubt, but not all.

To illustrate this principle we only need to point to Old Covenant Israel and to say, though they all were the descents of Abraham, not all had the faith of Abraham. This is what Paul is referring to when he says, “For not all who are descended from Israel belong to Israel, and not all are children of Abraham because they are his offspring, but ‘Through Isaac shall your offspring be named.’ This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring” (Romans 9:6–8, ESV).

In general, therefore, the Canaanites were cursed of God and belonged to the evil one, whereas the Shemites were God’s people. They bore his name. The LORD was their God, and they were his people.

But what about Japheth? In verses 27 we read, “May God enlarge Japheth, and let him dwell in the tents of Shem, and let Canaan be his servant” (Genesis 9:27, ESV).

Notice that Japheth is blessed, but he is blessed in Shem. “Let him dwell in the tents of Shem”, the text says. The blessing communicates that in due time the tents of Shem will be opened to Japheth so that he mighty come in and enjoy the blessing that belonged uniquely to Shem.

There is also a play on words here. The Hebrew word translated as “enlarge” in the ESV in verses 27 might also be translated “open wide”. It is a rare Hebrew word that sounds very much like name Japheth. In the Hebrew it would should like this: may God yapht (that is “open”, i.e. the tent) for yephet. Again, the meaning is this: God will eventually “open wide” the tent of Shem so that Japheth might enter in to enjoy the blessings of Shem. And what were the blessing of Shem? The LORD was their God. They bore his name. He was their God and they were his people. In due time the doors of the tents of Shem would be thrown open to that the descendents of Japheth might enter in.

Who are the descendents of Japheth? If we pay careful attention to the development of these things in the scriptures it becomes clear that they are the gentiles. For a time the promises of God and the worship of God would be confined to the descendents Shem, that is to the Hebrews. From Shem would come Eber, and this is where the name Hebrew comes from. And from Eber would come Abraham. From Abraham would come Isaac, and from Isaac Jacob. The children of Jacob would go into Egypt. And then God would appoint Moses to call them out. Under Moses the Hebrews would made into a unique nation for a time. And from them the Christ would eventually come. But when the Christ came the kingdom of God would no longer be restricted to the Hebrew people. Indeed the gospel of the kingdom would preached to all nations. And it would be in the gospel of the kingdom going to all nations that the blessing pronounced by Noah upon his son Japheth would be fulfilled. In the days of Christ and under the New Covenant the doors of the tent of Shem would be thrown open so that the descendents Japheth might come in and have the God of Noah, Abraham, Isaac, Jacob and Moses as their own.

Brothers and sisters, this is such an major theme in the pages of the New Testament. Look for it as you read. Look for the emphasis upon the fulfillment of these promises, that in the days of Christ and under the New Covenant, the kingdom of God would burst forth from Israel and expand to the furthest corners of the earth.

“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16, ESV).

“And Jesus came and said to them, ‘All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age’” (Matthew 28:18–20, ESV).

“But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth” (Acts 1:8, ESV).

“And Paul and Barnabas spoke out boldly, saying, ‘It was necessary that the word of God be spoken first to you. Since you thrust it aside and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles. For so the Lord has commanded us, saying, ‘I have made you a light for the Gentiles, that you may bring salvation to the ends of the earth’’” (Acts 13:46–47, ESV).

“Therefore remember that at one time you Gentiles in the flesh, called ‘the uncircumcision’ by what is called the circumcision, which is made in the flesh by hands— remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace…” (Ephesians 2:11–15, ESV).

Friends, most of you are not the descendents of Shem, but of Japheth. You are those gentiles who are blessed in the tents of the Hebrews. The door of the tent has been thrown open to you by Christ who came, not to save the Jews only, but also the gentiles. Though you do not descend from Abraham according to the flesh, you are are his children according to promise and by faith.

*****

Conclusion

Isn’t this incredible? Isn’t it incredible how God has revealed the gospel successively and by steps throughout the history of redemption?

Even Adam and Eve had access to the gospel. They new that a savior would eventually come through the seed of the woman.

But in the days of Noah things were reiterated and made even more clear. A unique people would be set aside in the line of Shem, and through them the descendents of Japheth would be blessed.

This reached its climax with the coming of the Christ.

Are you are in Christ?

Are we together laboring to proclaim Christ?

Are we consented to see Christ preached to the ends of the earth?

Are we committed to do this until he returns?

Posted in Sermons, Study Guides, Posted by Joe. Comments Off

Mar 19
24

Sermon: Genesis 9:1-17: The Noahic Covenant

Old Testament Reading: Genesis 9:1-17

“And God blessed Noah and his sons and said to them, ‘Be fruitful and multiply and fill the earth. The fear of you and the dread of you shall be upon every beast of the earth and upon every bird of the heavens, upon everything that creeps on the ground and all the fish of the sea. Into your hand they are delivered. Every moving thing that lives shall be food for you. And as I gave you the green plants, I give you everything. But you shall not eat flesh with its life, that is, its blood. And for your lifeblood I will require a reckoning: from every beast I will require it and from man. From his fellow man I will require a reckoning for the life of man. ‘Whoever sheds the blood of man, by man shall his blood be shed, for God made man in his own image. And you, be fruitful and multiply, increase greatly on the earth and multiply in it.’’ Then God said to Noah and to his sons with him, ‘Behold, I establish my covenant with you and your offspring after you, and with every living creature that is with you, the birds, the livestock, and every beast of the earth with you, as many as came out of the ark; it is for every beast of the earth. I establish my covenant with you, that never again shall all flesh be cut off by the waters of the flood, and never again shall there be a flood to destroy the earth.’ And God said, ‘This is the sign of the covenant that I make between me and you and every living creature that is with you, for all future generations: I have set my bow in the cloud, and it shall be a sign of the covenant between me and the earth. When I bring clouds over the earth and the bow is seen in the clouds, I will remember my covenant that is between me and you and every living creature of all flesh. And the waters shall never again become a flood to destroy all flesh. When the bow is in the clouds, I will see it and remember the everlasting covenant between God and every living creature of all flesh that is on the earth.’ God said to Noah, ‘This is the sign of the covenant that I have established between me and all flesh that is on the earth.’” (Genesis 9:1–17, ESV)

New Testament Reading: Romans 2:1-11

“Therefore you have no excuse, O man, every one of you who judges. For in passing judgment on another you condemn yourself, because you, the judge, practice the very same things. We know that the judgment of God rightly falls on those who practice such things. Do you suppose, O man—you who judge those who practice such things and yet do them yourself—that you will escape the judgment of God? Or do you presume on the riches of his kindness and forbearance and patience, not knowing that God’s kindness is meant to lead you to repentance? But because of your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God’s righteous judgment will be revealed. He will render to each one according to his works: to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life; but for those who are self-seeking and do not obey the truth, but obey unrighteousness, there will be wrath and fury. There will be tribulation and distress for every human being who does evil, the Jew first and also the Greek, but glory and honor and peace for everyone who does good, the Jew first and also the Greek. For God shows no partiality.” (Romans 2:1–11, ESV)

*****

Introduction

Our text today in Genesis 9 can be broken into two parts. In verses 1-7 God commissions and blesses the new humanity. In verses 8 through 17 God establishes his covenant with Noah, just as he had promised to do.

*****

God Blesses The New Humanity

First, let us consider the blessing of God pronounced upon the new humanity beginning in verse 1. There we read, “And God blessed Noah and his sons and said to them, ‘Be fruitful and multiply and fill the earth’” (Genesis 9:1, ESV).

This language should sound familiar to you. It is almost identical to what God said to Adam and Eve after he created them from the dust of the ground. In Genesis 1:27 we read, “So God created man in his own image, in the image of God he created him; male and female he created them. And God blessed them. And God said to them, ‘Be fruitful and multiply and fill the earth…’” (Genesis 1:27–28, ESV). Adam and Eve were blessed by God to multiply and fill the earth, and now that same blessing is pronounced upon Noah and his sons. The next few chapters of Genesis will describe the fulfillment of this blessing as the earth is indeed repopulated by the offspring of Noah’s three sons, Shem, Ham and Japheth.

In verse 2 we read, “The fear of you and the dread of you shall be upon every beast of the earth and upon every bird of the heavens, upon everything that creeps on the ground and all the fish of the sea. Into your hand they are delivered” (Genesis 9:2, ESV).

This statement also corresponds to the statemnet made to Adam and Eve, though it is somewhat different. After God created Adam and Eve he “blessed them. And… said to them, ‘Be fruitful and multiply and fill the earth and subdue it, and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth” (Genesis 1:27–28, ESV). This was the task given to Adam and Eve. They were to subdue and have dominion over every living thing that moves on the earth. God’s words to Noah and his sons correspond to this, but are different. To them God said, “The fear of you and the dread of you shall be upon every beast of the earth and upon every bird of the heavens, upon everything that creeps on the ground and all the fish of the sea. Into your hand they are delivered” (Genesis 9:2, ESV). Notice that the language is far more harsh. The terminology used is militaristic. When compared with what was said to Adam and Eve one gets the impression that by the days of Noah there was more hostility between man and the animal world than at the time of creation. Indeed, the sin od Adam, and the sins of the children of Adam have affected the whole creation and not just man (see Romans 8:22).

In verses 3 we read, “Every moving thing that lives shall be food for you. And as I gave you the green plants, I give you everything” (Genesis 9:3, ESV). Here the distinction between “clean” and “unclean” animals that was imposed upon Noah and his family as they went on to the ark is removed. Noah and his children were permitted to eat all kinds of meat in the new world — “Every moving thing that lives shall be food for you”, God said. Just as God had given Adam and his descendants “every plant yielding seed that is on the face of all the earth, and every tree with seed in its fruit… for food” (Genesis 1:29, ESV), so too God gave to Noah and his sons “every moving thing that lives” for food.

Commentators differ over the question, did man begin to eat meat for the first time in the days of Noah, or did they eat meat before? I tend to think that man ate meat from the beginning of time. Remember that “Cain [the firstborn son of Adam] was a worker of the ground” and that “Able was a keeper of sheep”, and that “in the course of time Cain brought to the LORD an offering of the fruit of the ground, and Abel also brought of the firstborn of his flock and of their fat portions. And the LORD had regard for Abel and his offering, but for Cain and his offering he had no regard. So Cain was very angry, and his face fell” (Genesis 4:3–5, ESV). The fact that Able sacrificed a sheep — and not just any part of the sheep, but the fat portions — seems to indicate that sheep were then being used for food.

Why then the emphasis upon all kinds of plants as food in Genesis 1 and the emphasis upon all kinds of animals as food in Genesis 9? I would ask you to step back from the story a bit to ask the question, where was eternal life symbolized for Adam, and where was eternal life symbolized for Noah? For Adam in the garden, eternal life was to found in obeying God by abstaining from the tree of the knowledge of good and evil and eating from the tree of life. For Noah, eternal life could not be found by eating from those trees, but only through the sacrificial shedding of blood — for “without the shedding of blood there is no forgiveness of sins” (Hebrews 9:22, ESV).

And so it is my view that men and women have always eaten plants and animals. Ordinarily, all kinds of plants and animals are available to man for food. The distinction between “clean” and “unclean” animals were imposed upon Noah and his family while in the ark, and upon Israel under the Old Mosaic Covenant. This was to show that these were holy people, set apart by God from the nations for a peculiar purpose. The prohibition imposed upon Noah was quickly lifted, for after the flood he was not made into a holy nation, but returned to walking amongst the nations as a sojourner. This is the biblical pattern, therefore. When God set a people apart as distinct from the nations, and made them to function as a picture of his heavenly kingdom on the earth, he imposed dietary laws upon them. When his people live as sojourners and exiles in the midst of the nations of the earth, those dietary restrictions are removed, for they ultimately have to do with table fellowship. From Adam to Noah God did not have a visible kingdom on earth. From Noah to Moses God did not have a visible kingdom on Earth. And from Christ to the end of the world God does not have visible kingdom on earth. Therefore, the people of God in those eras were and are free to eat all kinds of meat — “rise, kill and eat.” But when Noah was on the ark, and when Israel was called out of Egypt under Moses, the kingdom of God was typified on earth in a visible way. These people were set apart as holy unto the Lord to live in a holy realm or kingdom for a time, and thus dietary restriction were imposed in order to set them apart. It was true for Noah, but only while he was on the ark, which was a miniture replica of the cosmos, the temple, and a type of the kingdom of God.

Though it is true that Noah was free to eat “every moving thing that lives”, one dietary restriction was placed upon him. In verse 4 we read, “But you shall not eat flesh with its life, that is, its blood” (Genesis 9:4, ESV). Noah, his sons, and all of their descendents were to abstain from eating meat with the blood in it. When an animal was slaughtered for food, the blood was to properly drained before consumption.

This same principle was communicated in the law of Moses. Consider Leviticus 17:10 and following: “If any one of the house of Israel or of the strangers who sojourn among them eats any blood, I will set my face against that person who eats blood and will cut him off from among his people. For the life of the flesh is in the blood, and I have given it for you on the altar to make atonement for your souls, for it is the blood that makes atonement by the life. Therefore I have said to the people of Israel, No person among you shall eat blood, neither shall any stranger who sojourns among you eat blood. “Any one also of the people of Israel, or of the strangers who sojourn among them, who takes in hunting any beast or bird that may be eaten shall pour out its blood and cover it with earth. For the life of every creature is its blood: its blood is its life. Therefore I have said to the people of Israel, You shall not eat the blood of any creature, for the life of every creature is its blood. Whoever eats it shall be cut off” (Leviticus 17:10–14, ESV).

This same principle was also communicated in the New Covenant in the days of the early church. Remember that there was tension between the early Jewish converts and the early Gentile converts as these two peoples who were once separated by the law of Moses and by the dietary restrictions found within were made to be one in Christ Jesus. A counsel convened in Jerusalem to address the problems, and here was the advice given to the Gentile Christians: “Therefore my judgment is that we should not trouble those of the Gentiles who turn to God, but should write to them to abstain from the things polluted by idols, and from sexual immorality, and from what has been strangled, and from blood. For from ancient generations Moses has had in every city those who proclaim him, for he is read every Sabbath in the synagogues” (Acts 15:19–21, ESV).

It is my view that, one, the Gentiles were being asked to be considerate of the their Jewish brethren who had been raised under the law of Moses and the dietary restrictions found within. And two, because the sacrifices were still being offered up upon the alter in the temple in Jerusalem in these days, respect was still to be shown to the blood of the sacrifice. It must be recognized that although technically speaking the Old Covenant passed away and the New Covenant was inaugurated at the death, burial and resurrection of Christ, practically speaking, the Old Covenant passed away slowly and did not fully fade until the destruction of the temple in 70 AD. Until that day, the early Christians were to show special respect for blood and were to abstain from eating it for the sake of not offending their Jewish brethren.

Just as every tree was available to Adam and Eve for food, but the tree of the knowledge of good and evil was to be avoided by them, so too every animal was available to Noah and his descendents, but the blood was to be avoided, for the blood symbolized life. The blood of animals was to be offered up on the alter to make atonement for sin. Their life — eternal life — was found in this, and so the respect was to be shown for the blood of the sacrifice. This is precisely what is communicated in the law of Moses. Again, Leviticus 17: “For the life of the flesh is in the blood, and I have given it for you on the altar to make atonement for your souls, for it is the blood that makes atonement by the life.”

You and I know what Noah and Moses knew — that it was “impossible for the blood of bulls and goats to take away sins” (Hebrews 10:4, ESV). But the blood of bulls and goats shed on the alters from the time of Able to the death, burial and resurrection of Christ pointed forward to the perfect and human sacrifice offered up by Christ to actually make payment for sins.

Romans 5:6: “For while we were still weak, at the right time Christ died for the ungodly. For one will scarcely die for a righteous person—though perhaps for a good person one would dare even to die— but God shows his love for us in that while we were still sinners, Christ died for us. Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God. For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life.” (Romans 5:6–10, ESV)

God said to Noah, you may eat all kinds of animals, for you are not a nation but a sojourner amongst the nations, but do not eat the flesh with the blood in it, for your life can no longer be found in the tree, but is found in the blood — by the shedding of blood your sins will be atoned for.

In verses 5 and 6 we read, “And for your lifeblood I will require a reckoning: from every beast I will require it and from man. From his fellow man I will require a reckoning for the life of man. ‘Whoever sheds the blood of man, by man shall his blood be shed, for God made man in his own image’” (Genesis 9:5–6, ESV).

Here was see clearly that the penalty for murder is to be death. If a beast kills a man, that beast shall be put to death. And is a man kills a man (intentionally and unjustly), that man shall be put to death. Pay careful attention to the reason given: “Whoever sheds the blood of man, by man shall his blood be shed, for God made man in his own image.” The sanctity of human life is here upheld. And here we learn that man, though he is fallen, is still an image bearer of God. Though the image of God be greatly mared and distorted, his is still and image bearer. Man was created upright in knowledge, righteousness, and holiness. When he fell those qualities were lost — he is born ignorant of the thing s

In verse 7 we again encounter the commission given to Noah and his sons: “And you, be fruitful and multiply, increase greatly on the earth and multiply in it” (Genesis 9:7, ESV).

With these words the new humanity was commissioned by God and blessed for the accomplishment of that mission in the new world which God brought forth out of the waters of the flood.

*****

God Establishes His Covenant With Noah

In verses 9 all of the focus shifts to the covenant which God established with Noah. There we read, “Behold, I establish my covenant with you and your offspring after you…” (Genesis 9:9, ESV).

God always relates to man through covenants. Covenants clarify the nature of the relationship between God and man. They communicate the terms of the relationship.

Remember that after God created Adam he entered into a covenant with him. “He entered into a covenant of life with him upon condition of perfect obedience: forbidding him to eat of the tree of the knowledge of good and evil, upon pain of death” (Baptist Catechism, 15). This was a covenant of works for it required Adam’s obedience. That covenant was broken by Adam. Adam entered into a state of death. All of Adam’s descendents are born into this broken covenant, and are therefore, born dead in their trespass and sin.

Thanks be to God that “it pleased the [him] to make a covenant of grace, wherein he freely [offers] unto sinners life and salvation by Jesus Christ, requiring of them faith in him, that they may be saved; and promising to give unto all those that are ordained unto eternal life, his Holy Spirit, to make them willing and able to believe” (Second London Confession, 7.2).

“This covenant is revealed in the gospel; first of all to Adam in the promise of salvation by the seed of the woman, and afterwards by farther steps, until the full discovery thereof was completed in the New Testament; and it is founded in that eternal covenant transaction that was between the Father and the Son about the redemption of the elect; and it is alone by the grace of this covenant that all the posterity of fallen Adam that ever were saved did obtain life and blessed immortality, man being now utterly incapable of acceptance with God upon those terms on which Adam stood in his state of innocency” (Second London Confession, 7.3).

So from Adam to Noah two covenants were present in the world: One, the Covenant of Works which Adam broke when he rebelled against his maker. All who have ever lived are born under this covenant. It brings death, not life, for it is broken. Two, the covenant of grace ratified in Christ blood. It was present in the world from Adam to Noah. But would not be formally ratified until Christ died and rose again. This is why he took the cup said to his disciples, “Drink of it, all of you, for this is my blood of the covenant, which is poured out for many for the forgiveness of sins” (Matthew 26:27–28, ESV). Though this covenant of grace was not instituted until the death, burial and resurrection of Christ, it was present in the world from Adam to Noah in the form of promise. The good news of this covenant was preached to Adam. This good news was preserved in the line of Seth and Enoch and Noah. All who have ever been saved then and now have been saved by the power of this covenant — the covenant of grace ratified in Christ blood. And so it is correct to say that all who have ever lived were either in Adam or Christ — they were either under the Covenant of Works or Grace. Faith was and is the distinguishing factor. These words were as true then as they are now: “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast” (Ephesians 2:8–9, ESV).

Noah was born in Adam and under the broken Covenant of Works.

Noah was justified by faith in Christ — concerning this the scriptures are clear! Hebrews 11:7 says, “By faith Noah, being warned by God concerning events as yet unseen, in reverent fear constructed an ark for the saving of his household. By this he condemned the world and became an heir of the righteousness that comes by faith” (Hebrews 11:7, ESV).

And God transacted another covenant with Noah. It was neither a covenant of works nor a covenant of grace, but a covenant of mercy.

Notice five things about this covenant:

First of all, this covenant was established, not only with Noah, but with all living things. This is made clear ion verses 9-10 and verses 16-17. In verse 9 we read, “Behold, I establish my covenant with you and your offspring after you, and with every living creature that is with you, the birds, the livestock, and every beast of the earth with you, as many as came out of the ark; it is for every beast of the earth. I establish my covenant with you… ”” (Genesis 9:9–10, ESV). In verses 17 we read, “This is the sign of the covenant that I have established between me and all flesh that is on the earth” (Genesis 9:17, ESV). This covenant was established, not only with Noah, but with all living things.

Secondly, this covenant was established for all time. Look at verse 12: “And God said, ‘This is the sign of the covenant that I make between me and you and every living creature that is with you, for all future generations…” (Genesis 9:12, ESV). And in verses 16 this covenant is called an “everlasting covenant between God and every living creature”.

Thirdly, notice the promise of this covenant. God promised saying, “I establish my covenant with you, that never again shall all flesh be cut off by the waters of the flood, and never again shall there be a flood to destroy the earth” (Genesis 9:11, ESV).

Fourthly, notice the terms of this covenant. What is required of man for God to keep his end of the bargain? Nothing at all. It is a gracious and merciful covenant, not dependent upon the performance of man.

Fifthly, notice the sign of this covenant. God’s covenantal transactions are always accompanied by signs — visible tokens which symbolize the invisible features of the covenant. The Covenant of Works was symbolized by trees, the Old Covenant by circumcision, the New Covenant by baptism and the Lord’s Supper. To the covenant of mercy transacted with Noah, God attached the rainbow as a sign.

Verse 12: “And God said, ‘This is the sign of the covenant that I make between me and you and every living creature that is with you, for all future generations: I have set my bow in the cloud, and it shall be a sign of the covenant between me and the earth. When I bring clouds over the earth and the bow is seen in the clouds, I will remember my covenant that is between me and you and every living creature of all flesh. And the waters shall never again become a flood to destroy all flesh. When the bow is in the clouds, I will see it and remember the everlasting covenant between God and every living creature of all flesh that is on the earth.’ God said to Noah, ‘This is the sign of the covenant that I have established between me and all flesh that is on the earth’” (Genesis 9:12–17, ESV).

It is not that rainbows did not exist prior to the establishment of this covenant with Noah, but that God in this moment made use of the rainbow as a sign of the covenant.

The rainbow is a fitting symbol of the covenant of mercy transacted with Noah.

The word for bow is the same word used for the bow of a warrior. When one looks upon a rainbow it does resemble the bow of a warrior. It looks as if God the warrior king has relented from his judgement of humankind and has set his bow down upon the earth, even pointing his bow at himself promising to bear the penalty due to us for our transgressions. Some commentators dismiss this observation concerning the word “bow”, but it seems valid to me.

I find these words from Franz Delitzsch to be most beautiful. “The label of the rainbow is sufficiently legible. Shining upon a dark ground… it represents the victory of the light of love over the fiery darkness of wrath. Originating from the effect of the sun upon the a dark cloud, it typifies the willingness of the heavenly to penetrate the earthly. Stretched between heaven and earth, it is a bond of peace between both, and, spanning the horizon, it points to the all-embracing universality of the Divine mercy” (1:289-90).

Notice that when the bow appears in the cloud it is said to remind God of this covenant of mercy. “When I bring clouds over the earth and the bow is seen in the clouds, I will remember my covenant that is between me and you and every living creature of all flesh.” God cannot forget, friends. But we sometimes think that he has forgotten his promises. When we see the bow in the clouds we are to be reminded of his covenant, and of the fact that he remembers too.

*****

Conclusion

Let us move towards a conclusion by asking, why the Noahic covenant? Why this covenant of mercy, or of common grace, as some call it? There are three answers:

One, God promised to show mercy — to preserve the natural order of things on to the end of time — so that salvation could be accomplished by Christ.

Two, God promised to show mercy — to preserve the natural order of things on to the end of time — so that the salvation accomplished by Christ could be applied to all of God’s elect.

There, God promised to show mercy — to preserve the natural order of things on to the end of time — so that God’s people would be sanctified.

Tags: Genesis 9:1-17
Posted in Sermons, Genesis 9:1-17, Posted by Joe. Comments Off

Mar 19
17

Sermon: Genesis 8: Re-creation

Old Testament Reading: Genesis 8

“But God remembered Noah and all the beasts and all the livestock that were with him in the ark. And God made a wind blow over the earth, and the waters subsided. The fountains of the deep and the windows of the heavens were closed, the rain from the heavens was restrained, and the waters receded from the earth continually. At the end of 150 days the waters had abated, and in the seventh month, on the seventeenth day of the month, the ark came to rest on the mountains of Ararat. And the waters continued to abate until the tenth month; in the tenth month, on the first day of the month, the tops of the mountains were seen. At the end of forty days Noah opened the window of the ark that he had made and sent forth a raven. It went to and fro until the waters were dried up from the earth. Then he sent forth a dove from him, to see if the waters had subsided from the face of the ground. But the dove found no place to set her foot, and she returned to him to the ark, for the waters were still on the face of the whole earth. So he put out his hand and took her and brought her into the ark with him. He waited another seven days, and again he sent forth the dove out of the ark. And the dove came back to him in the evening, and behold, in her mouth was a freshly plucked olive leaf. So Noah knew that the waters had subsided from the earth. Then he waited another seven days and sent forth the dove, and she did not return to him anymore. In the six hundred and first year, in the first month, the first day of the month, the waters were dried from off the earth. And Noah removed the covering of the ark and looked, and behold, the face of the ground was dry. In the second month, on the twenty-seventh day of the month, the earth had dried out. Then God said to Noah, ‘Go out from the ark, you and your wife, and your sons and your sons’ wives with you. Bring out with you every living thing that is with you of all flesh—birds and animals and every creeping thing that creeps on the earth—that they may swarm 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 beast, every creeping thing, and every bird, everything that moves on the earth, went out by families from the ark. Then Noah built an altar to the LORD and took some of every clean animal and some of every clean bird and offered burnt offerings on the altar. And when the LORD smelled the pleasing aroma, the LORD said in his heart, ‘I will never again curse the ground because of man, for the intention of man’s heart is evil from his youth. Neither will I ever again strike down every living creature as I have done. While the earth remains, seedtime and harvest, cold and heat, summer and winter, day and night, shall not cease.’” (Genesis 8, ESV)

New Testament Reading: Revelation 12:13–17

“And when the dragon saw that he had been thrown down to the earth, he pursued the woman who had given birth to the male child. But the woman was given the two wings of the great eagle so that she might fly from the serpent into the wilderness, to the place where she is to be nourished for a time, and times, and half a time. The serpent poured water like a river out of his mouth after the woman, to sweep her away with a flood. But the earth came to the help of the woman, and the earth opened its mouth and swallowed the river that the dragon had poured from his mouth. Then the dragon became furious with the woman and went off to make war on the rest of her offspring, on those who keep the commandments of God and hold to the testimony of Jesus. And he stood on the sand of the sea.” (Revelation 12:13–17, ESV)

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Introduction

As we come now to the end of the flood narrative I wish focus in upon the answer that the story gives to the question, what will God do in response to the sin of humanity?

This question — the question, what will God do in response to the sin of humanity? — seems to me to be the central question answered by the story of the flood, and here is why: In Genesis 3 the sin of Adam and Eve is described. In Genesis 4 are told of the spread of sin amongst the decedents of Adam and Eve. By the middle of Genesis 6 we learn that “the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually”. Moreover, “The earth was corrupt in God’s sight, and the earth was filled with violence. And God saw the earth, and behold, it was corrupt, for all flesh had corrupted their way on the earth” (Genesis 6:5, 11–12, ESV). The question raised by these chapters is, what will God do in response to the wickedness of man? The flood event provides the answer to this question, I believe.

I would ask that you pay careful attention to the way that I worded this question. I am not asking, what did God do in response to the sin of humanity? Instead I am asking, what will God do in response to the sin of humanity? Clearly, my view is that the flood narrative of Genesis 6:9 to the end of chapter 8 answers both of those questions. When we read this story not only do we learn about what God did in response to the sin of humanity that speak upon the earth in the days of Noah, but we also learn something about what God will do. Only one word differentiates the first question from the second — what did God do?, and what will God do? — But the assumptions undergirding each of these questions are very different.

If after considering the flood narrative of Genesis 6:9 and following we ask, “what did God do in response to the sin of humanity?”, are we not assuming that the flood event was merely historical? The assumption is that what we have in Genesis 6:9 and following is a simple and straightforward retelling of an historical event, and nothing more.

But if after considering the flood narrative we ask, “what will God do in response to the sin of humanity?” then it becomes apparent that we view the flood as being more than a common and ordinary historical event, but one that was also prototypical, symbolic, and prophetic.

Yes, it is my opinion that the flood actually happened. ButI am saying that it happened as it did by God’s design so that the event itself revealed what God would do in the future, long after the flood waters receded. This is what we mean when we talk about “redemptive history”. We are talking about those events that have to do the salvation of God’s people. And if we pay careful attention to those events we find that they often have a prototypical, symbolic, and prophetic aspect to them.

The vast majority of historical events are just that — historical events. On Thursday evening I watched my son David daughter play in a basketball game. In 1776 the Declaration of Independence was published. One of those events is slightly more significant than the other, but they share this in common — they are historical events, and nothing more. There is record of these events having happened. We might learn something about them through historical inquiry. But they are not prototypes of events that will happen later. They are not symbolic or prophetic in nature.

The events of redemptive history are different. Not only are they real historical events, but Christ and the salvation that would be earned by him is pictured in them.

Take for example the way that Christ was pictured in the passover event. The angel of death passed through all Egypt to kill the firstborn, but those who had the blood of the lamb on the doorposts of their house were shielded and spared. That really happened. It was a real historical event in the same way that my son’s basketball game and the signing of the Declaration of Independence were real historical events. But in the passover event we find something more. There we find a picture of Christ and the salvation that is found in him by his shed blood and through faith in his name. That event was redemptive. That event was designed by God to function as a picture of things that would happen later.

Consider also the way in which Christ was pictured by the manna and the water from the rock which was provided to the people of Israel in the wilderness. Those too were real historical events, and yet Christ was typified or symbolized in them.

And lest you think I am playing fast and loose with the text when I find pictures of Christ and the salvation that is found in him in these events of history, I will site the New Testament scriptures to demonstrate that this is how the scriptures themselves interpret these events.

For example, Paul, in 1 Corinthians 10 writes, “For I do not want you to be unaware, brothers, that our fathers were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink…” What is Paul referring to except the events of the Exodus. Israel was led by the cloud, they passed through the sea, they ate the manna, and drank the water which flowed from the rock. Now listen to Paul’s interpretation. “For they drank from the spiritual Rock that followed them, and the Rock was Christ. Nevertheless, with most of them God was not pleased, for they were overthrown in the wilderness. Now these things took place as examples [τύπος — models] for us, that we might not desire evil as they did” (1 Corinthians 10:1–6, ESV). What did Paul see when he considered these historical events — Israel’s eating of the manna from heaven and their drinking of the water from the rock, etc? He saw Christ there. Christ was typified in those historical events. Though Israel was truly saved from the Egyptians, something was also communicated regarding the true end eternal salvation that would be accomplished by the Christ at the appointed time.

The New Testament interprets the flood narrative in the same way. It views the flood as an historical event, but one that also sets a patern for things yet to come.

Our Lord Jesus Christ spoke of his return and the final judgement in this way: “But concerning that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only. For as were the days of Noah, so will be the coming of the Son of Man. For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day when Noah entered the ark, and they were unaware until the flood came and swept them all away, so will be the coming of the Son of Man” (Matthew 24:36–39, ESV).

The story of the flood and of Noah’s deliverence from it in the ark was a preview and a picture of the judgement that will come upon the world at the end time, our salvation, and the renewal of the heavens and the earth in Christ Jesus our Lord.

This is why I do not ask, what did God do in response to the sin of humanity?when considering the flood, but instead, what will God do in response to the sin of humanity? The flood narrative provides answers to both the historical question and also the future question.

What will God do in response to the sin of humanity? The answer is threefold: One, God will surely judge. Two, God will save his people in his chosen vehicle. Three, God will make all things new. This gospel has been communicated in words. But I am saying is that God has also demonstrated this gospel through certain historical events, the flood being one such event.

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God Will Surely Judge

First of all, the story of the flood demonstrates that God will surely judge the wicked. God poured out a type of judgment on the world of the ungodly in the days of Noah, and by this it is demonstrated that God will surly judge the wicked to all eternity on the last day.

Take note of the patience of God displayed in the years leading up to the flood.

Take note of the mercy and kindness of God displayed in the years leading up to the flood.

Men and women enjoyed the good things of this world as they blasphemed his holy name.

“Just as it was in the days of Noah, so will it be in the days of the Son of Man. They were eating and drinking and marrying and being given in marriage, until the day when Noah entered the ark, and the flood came and destroyed them all.” (Luke 17:26–27, ESV)

Take note that God warned that the flood of judgement would come.

Notice also the swiftness of God’s judgement in the days of Noah. Noah warned for decades… and then the flood waters came. Noah and his family entered the ark, the door was sealed, and it was too late for the unbelieving world.

Friends, the same story is unfolding in this present world.

God is patient.

He is merciful and kind.

He has issued his warning that judgement day is coming.

And when it comes, it will come swiftly.

Listen to the words of Peter in 2 Peter 3: “This is now the second letter that I am writing to you, beloved. In both of them I am stirring up your sincere mind by way of reminder, that you should remember the predictions of the holy prophets and the commandment of the Lord and Savior through your apostles, knowing this first of all, that scoffers will come in the last days with scoffing, following their own sinful desires. They will say, ‘Where is the promise of his coming? For ever since the fathers fell asleep, all things are continuing as they were from the beginning of creation.’ For they deliberately overlook this fact, that the heavens existed long ago, and the earth was formed out of water and through water by the word of God, and that by means of these the world that then existed was deluged with water and perished. But by the same word the heavens and earth that now exist are stored up for fire, being kept until the day of judgment and destruction of the ungodly. But do not overlook this one fact, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day. The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance. But the day of the Lord will come like a thief, and then the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved, and the earth and the works that are done on it will be exposed. Since all these things are thus to be dissolved, what sort of people ought you to be in lives of holiness and godliness, waiting for and hastening the coming of the day of God, because of which the heavens will be set on fire and dissolved, and the heavenly bodies will melt as they burn! But according to his promise we are waiting for new heavens and a new earth in which righteousness dwells.” (2 Peter 3:1–13, ESV)

What do we see in the story of the flood except a demonstration of what God will do in this present world. He will do in this present world what he did in the world that then existed. After displaying patience, after showing mercy, and after warning of the judgement to come, he will pour our his wrath on all the ungodly. This time it will judgement, not with water, but with fire.

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God Will Save His People In His Chosen Vehicle

Secondly, the flood demonstrates that God will save his people in and by his chosen vehicle. God provided a type of salvation for Noah and his family in the ark which God commanded Noah to build, and by this it is demonstrated that God will save his people to all eternity in and by his chosen vehicle, namely, in Christ Jesus our Lord.

Notice that Noah and his family were choose by God. Noah found grace in the sight of God.

Noah and his family were were set apart as holy form the nations.

Seven were saved through their relationship to righteous Noah.

And they were saved by going into the vehicle appointed by God, to be sheltered from the wrath of God poured out.

Noah and his family were saved through the ark in an earth way, but Noah knew that he would be saved spiritually and eternally through shedding of blood and by the sacrifice of another. What was the first thing that Noah did after disembarking from the ark? “Then Noah built an altar to the LORD and took some of every clean animal and some of every clean bird and offered burnt offerings on the altar” (Genesis 8:20, ESV). This was an offering of thanksgiving, no doubt. But it was also an offering of propitiation. Undoubtably Noah was sobered by the judgement he saw. He understood that is he and his family were to stand before God righteous it would be because atone was made for their sins.

All of this points forward to Christ, friends. And Noah beloved upon Christ and therefore received a righteousness not his own (Heb. 11).

What differentiated between those who lived and those who died in the days of Noah? Those who were in the ark and associated with Noah lived, whereas those who were outside the ark died.

Are you in Christ? Are you united to him by faith?

“But whatever gain I had, I counted as loss for the sake of Christ. Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith…” (Philippians 3:7–10, ESV).

The flood demonstrates that God will save his people in and by his chosen vehicle. This was true for Noah in an earthly sense, but it is true for all who are in Christ in a spiritual one.

*****

God Will Make All Things New

Thirdly, the flood demonstrates that in the end God will make all things new. God brought a new world out of the waters of the flood. It was not the new heavens and new earth, but a type of new earth. The flood itself was an act of de-creation, as I have already said. But when the flood waters receded, a new world emerged. By this it was demonstrated that God is able to make all things new.

In our text we read, “But God remembered Noah and all the beasts and all the livestock that were with him in the ark. And God made a wind blow over the earth, and the waters subsided” (Genesis 8:1, ESV). The text says that God remembered Noah not because he had forgotten him for a while, but to highlight God’s faithfulness to his covenant promises. God promised to sustain Noah, and he was faithful to keep his word — he remembered Noah and did not forget him. God is faithful to keep his promises, friends.

God “made a wind blow over the earth”. This language is reminiscent of the account of the creation of the world as recorded Genesis 1. “In the beginning, God created the heavens and the earth. The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters” (Genesis 1:1–2, ESV). The word for “Spirit” and the word for “wind” are the same in the Hebrew — rûaḥ.

Notice that everything that was done to flood the earth is now undone here in verses 2 and following. “The fountains of the deep and the windows of the heavens were closed, the rain from the heavens was restrained, and the waters receded from the earth continually.”

In verse 3 we read, “At the end of 150 days the waters had abated, and in the seventh month, on the seventeenth day of the month, the ark came to rest on the mountains of Ararat.” We do not know the exact mountain, for the Hebrew might as well be translated “mountain range”, but it was probably somewhere in what is today eastern Turkey, southern Russia and northwestern Iran. More significant than knowing the precise location of the final resting place of the ark is the fact that it came to rest upon a mountain. Mountains are very significant in the scriptures. Eden was on a mountain. Abraham to Isaac up on mountain and a substitute was provided for him there. Moses received the law on a mountain. The temple in Jerusalem was built on a mountain. Ezekiel saw a vision of the eschatological temple on a mountain. Christ was transfigured on a mountain. The fact the ark came to rest upon a mountain helps us to know what the ark was — a temple or sanctuary wherein Noah was blessed by the presence of God and was by him preserved.

It was after 5 months that the flood waters had abated, “and in the seventh month, on the seventeenth day of the month, the ark came to rest on the mountains of Ararat. At the end of forty days Noah opened the window of the ark that he had made and sent forth a raven. It went to and fro until the waters were dried up from the earth. Then he sent forth a dove from him, to see if the waters had subsided from the face of the ground. But the dove found no place to set her foot, and she returned to him to the ark, for the waters were still on the face of the whole earth. So he put out his hand and took her and brought her into the ark with him. He waited another seven days, and again he sent forth the dove out of the ark. And the dove came back to him in the evening, and behold, in her mouth was a freshly plucked olive leaf. So Noah knew that the waters had subsided from the earth. Then he waited another seven days and sent forth the dove, and she did not return to him anymore” (Genesis 8:3–12, ESV).

Notice that Noah keep the Sabbath while on the ark. He lived according to that seven day pattern established by God at creation.

Notice Noah’s connection with the creatures and his tender care for them. Christians should care for animals and for the environment. Proverbs 12:10 says, “Whoever is righteous has regard for the life of his beast, but the mercy of the wicked is cruel.”

When the dove brought Noah the olive leaf, he knew the earth was beginning to dry out. When the dove did not return he knew it was time to disembark.

“In the six hundred and first year, in the first month, the first day of the month, the waters were dried from off the earth. And Noah removed the covering of the ark and looked, and behold, the face of the ground was dry. In the second month, on the twenty-seventh day of the month, the earth had dried out” (Genesis 8:13–14, ESV).

When we compare Genesis 8:13-14 with 7:11 we know that Noah, his family and the animals were on the ark for about one whole year.

“Then God said to Noah, ‘Go out from the ark, you and your wife, and your sons and your sons’ wives with you. Bring out with you every living thing that is with you of all flesh—birds and animals and every creeping thing that creeps on the earth—that they may swarm 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 beast, every creeping thing, and every bird, everything that moves on the earth, went out by families from the ark.” (Genesis 8:15–19, ESV)

It is hards to miss that the language in this passage is similar to the language of Geneses 1:28 and following. When God created Adam and Eve he “blessed them. And God said to them, ‘Be fruitful and multiply and fill the earth and subdue it, and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth’” (Genesis 1:28, ESV).

The flood was and act of de-creation, but here we witness a re-creation. Here we have the new heavens and earth, along with the new humanity typified before us. This is not the new heavens and earth, not is it the new humanity — that will become painfully clear as the narrative progresses — but these things are typified here. They will be earned, not by Noah, but by Christ. We will be dillevered into them, not by an ark, but ion Christ. And these new heaven and earth will never fade.

*****

Conclusion

Let me make a few points of application before we conclude.

One, I ask have you been renewed in Christ? “Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come.” (2 Corinthians 5:17, ESV)Have you been baptized as a profession of your faith? There the waters of judgement are signified.

Two, do you appreciate all that has been provided for us in Christ Jesus?

All things new…

Renewed heavens and earth…

Renewed you…

Three, do you appreciate the patience of God?

God’s patience was displayed prior to the flood.

We are living in a world preserved by God’s patience even now.

Four, are you proclaiming the gospel? Are you holding forth Christ as the vehicle of our salvation?

To the world…

To one another…

To our children…

“Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come. All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God. For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.” (2 Corinthians 5:17–21, ESV)

Five, are you living a holy life?

Six, do you have the worship of the one true God as the highest aim of your life?

They built and alter first thing

Worship in all of life…

Worship as God has prescribed…

Posted in Sermons, Posted by Joe. Comments Off

Mar 19
10

Sermon: Genesis 7: De-creation

Old Testament Reading: Genesis 7

“Then the LORD said to Noah, ‘Go into the ark, you and all your household, for I have seen that you are righteous before me in this generation. Take with you seven pairs of all clean animals, the male and his mate, and a pair of the animals that are not clean, the male and his mate, and seven pairs of the birds of the heavens also, male and female, to keep their offspring alive on the face of all the earth. For in seven days I will send rain on the earth forty days and forty nights, and every living thing that I have made I will blot out from the face of the ground.’ And Noah did all that the LORD had commanded him. Noah was six hundred years old when the flood of waters came upon the earth. And Noah and his sons and his wife and his sons’ wives with him went into the ark to escape the waters of the flood. Of clean animals, and of animals that are not clean, and of birds, and of everything that creeps on the ground, two and two, male and female, went into the ark with Noah, as God had commanded Noah. And after seven days the waters of the flood came upon the earth. In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month, on that day all the fountains of the great deep burst forth, and the windows of the heavens were opened. And rain fell upon the earth forty days and forty nights. On the very same day Noah and his sons, Shem and Ham and Japheth, and Noah’s wife and the three wives of his sons with them entered the ark, they and every beast, according to its kind, and all the livestock according to their kinds, and every creeping thing that creeps on the earth, according to its kind, and every bird, according to its kind, every winged creature. They went into the ark with Noah, two and two of all flesh in which there was the breath of life. And those that entered, male and female of all flesh, went in as God had commanded him. And the LORD shut him in. The flood continued forty days on the earth. The waters increased and bore up the ark, and it rose high above the earth. The waters prevailed and increased greatly on the earth, and the ark floated on the face of the waters. And the waters prevailed so mightily on the earth that all the high mountains under the whole heaven were covered. The waters prevailed above the mountains, covering them fifteen cubits deep. And all flesh died that moved on the earth, birds, livestock, beasts, all swarming creatures that swarm on the earth, and all mankind. Everything on the dry land in whose nostrils was the breath of life died. He blotted out every living thing that was on the face of the ground, man and animals and creeping things and birds of the heavens. They were blotted out from the earth. Only Noah was left, and those who were with him in the ark. And the waters prevailed on the earth 150 days.” (Genesis 7, ESV)

New Testament Reading: 2 Peter 2:1–10

“But false prophets also arose among the people, just as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Master who bought them, bringing upon themselves swift destruction. And many will follow their sensuality, and because of them the way of truth will be blasphemed. And in their greed they will exploit you with false words. Their condemnation from long ago is not idle, and their destruction is not asleep. For if God did not spare angels when they sinned, but cast them into hell and committed them to chains of gloomy darkness to be kept until the judgment; if he did not spare the ancient world, but preserved Noah, a herald of righteousness, with seven others, when he brought a flood upon the world of the ungodly; if by turning the cities of Sodom and Gomorrah to ashes he condemned them to extinction, making them an example of what is going to happen to the ungodly; and if he rescued righteous Lot, greatly distressed by the sensual conduct of the wicked (for as that righteous man lived among them day after day, he was tormenting his righteous soul over their lawless deeds that he saw and heard); then the Lord knows how to rescue the godly from trials, and to keep the unrighteous under punishment until the day of judgment, and especially those who indulge in the lust of defiling passion and despise authority.” (2 Peter 2:1–10, ESV)

*****

Introduction

In the previous passage we encountered God’s call to Noah to build an ark, his warning to Noah concerning the coming watery judgement given the widespread corruption on earth. his promise to save Noah, his family and the animals should he be faithful to build the ark and enter it, and finally his promise to establish his covenant with Noah. Everything communicated in that preceding chapter was in preparation for the coming flood and the salvation that Noah and his family would experience in the ark.

In the passage that is before us today two things are described. One, the entry of Noah, his family and the animals into the ark. And two, the arrival of the great and worldwide flood. These two things — Noah’s entry into the ark, and the arrival of the flood — are described over and over again in this passage, considered from different vantage points and with increasing detail.

Let us consider this text in three parts.

*****

First, verses 1-5.

In verse 1 we read, “Then the LORD said to Noah, ‘Go into the ark, you and all your household, for I have seen that you are righteous before me in this generation” (Genesis 7:1, ESV).

Previously, God spoke to Noah saying, build an ark. Now God speaks to Noah saying, “Go into the ark, you and all your household.” The previous passage revealed the instructions, warnings and promises given to Noah. This one describes the event of the flood itself. The time has now come for Noah to enter the ark.

Notice that the name for God is again YHWH, and is translated for us as LORD. Remember God’s promise to Noah to establish his covenant with him. Noah was obedient to God as he believed upon this promises. It is clear that Noah knew God to be the covenant making and covenant keeping God, and so he is called YHWH accordingly.

And again we find this emphasis — Noah was “righteous before [God] in [his] generation.” Noah was made righteous by the grace of God alone and through faith alone. But he also lived a righteous and holy life. He lived in obedience to the commands of God. This should be true of all who name the name of Christ. Having been made holy, we ought to live holy; having been clothed in Christ’s righteousness, we ought to pursue righteousness in all that we think, say and do. In fact, to claim to belong to God by faith and to go on living in sin is a contradiction.

Christ himself said, “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness’” (Matthew 7:21–23, ESV). If we truly belong to the Father, by his grace alone, through faith in Christ alone, then we will be found doing the Father’s will.

With Noah there was no contradiction. Noah found grace in God’s sight. Noah received the righteousness of Christ, by faith alone (see Hebrews 11:7). And Noah lived a righteous and holy life, though he was surrounded by wickedness. No was obedient, and this is very significant to the narrative.

Not only was Noah commanded to enter the ark, but also his household, for through the sons of Noah and their wives the earth would eventually be repopulated. And through one of his sons, namely Shem, the Israelites and eventually the Christ would come. Noah and his family were preserved so that the promises of Genesis 3:15 concerning the eventual arrival of a victorious savior might be fulfilled.

In verses 2 and 3 we see that Noah was also commanded to take the animals into the ark with him: “Take with you seven pairs of all clean animals, the male and his mate, and a pair of the animals that are not clean, the male and his mate, and seven pairs of the birds of the heavens also, male and female, to keep their offspring alive on the face of all the earth” (Genesis 7:2–3, ESV).

We already knew that Noah was to take a pair of every kind of animal into the ark with him, one male and one female of every kind. This was revealed in the instructions given to Noah in the previous passage where we read, “And of every living thing of all flesh, you shall bring two of every sort into the ark to keep them alive with you. They shall be male and female” (Genesis 6:19, ESV). But here in this text the instructions are more specific. Noah was to bring a pair of every unclean animal, and a seven of every clean animal (there are differences of opinion as to if this phrase should be rendered “seven”, or “seven pairs of every clean animal”).

The reference here to animals that are “clean” and “unclean” is fascinating, and it should not be ignored.

“Clean” and “unclean” does not mean dirty and less dirty, but rather it has to do with ceremonial purity. If you know the scriptures well, you know that in the Law of Moses a distinction is made between things that are “clean” and “unclean”. You can read about it for yourself in the book of Leviticus, particularly chapter 11. That book is filled with the language of “clean” and “not clean”.

That a distinction was made in the days of Moses and under the Mosaic Covenant between animals that were “clean” and “unclean” is clear. The Hebrew people who lived under the Old Mosaic Covenant were permitted to eat and sacrifice only certain kinds of animals — animals designated by God as “clean”. But the animals designated as “unclean” avoided by them — they were not to be eaten by them or used as sacrifices in the worship of God.

The people of Israel under the Old Mosaic Covenant were a holy people. They were set apart as distinct from the nations so that God might bring about his purposes through them. Above all, Israel was set apart so that through them the Christ would come. The were a holy people brought by God into a holy realm being lead by a holy representative, namely, Moses and Aaron after him. And so laws were given to Israel which marked them off as distinct from the nations. The nations did not sin when the ate all kinds of animals, but the Israelites were to eat only those things that God designated as “clean”. That which God designated as “unclean” was to be avoided by them.

It should be clear to all who know the scriptures that these animals are not “clean” and “unclean” inherently so or by nature. In other words, some animals were called “clean” and others were called “unclean” not because they are inherently corrupt or dirty, but because God designated them as such for his people and for a time. To prove this point I need only to draw your attention to two passages of scripture: Acts 10 and Genesis 9:1-3.

In Acts 10 we find a long narrative regarding Peter, the Apostle of Christ. He was a Jewish man — an Israelite brought up under the Old Mosaic Covenant, as you know. And after Christ had risen from the grave and ascended Peter saw a vision — a sheet descending from heaven with all kinds of animals on it. And Peter heard a voice from heaven saying, “Rise, Peter; kill and eat” (Acts 10:13, ESV). Peter’s response makes it clear that the animals he saw on the sheet were animals designated as unclean under the Old Covenant, for he replied, saying, “By no means, Lord; for I have never eaten anything that is common or unclean” (Acts 10:14, ESV). The voice from heaven replied to Peter saying, “‘What God has made clean, do not call common.’ This happened three times, and the thing was taken up at once to heaven” (Acts 10:15–16, ESV).

Peter, having been raised a Jew under the Old Covenant had always obeyed the dietary laws of the Mosaic Covenant, and rightly so. The distinction between “clean” and “unclean” was binding upon him. But when Christ inaugurated the New Covenant by his shed blood, something changed. No longer were these “common and unclean” animals to be considered “common and unclean”, for those dietary laws of the Old Covenant had been abrogated or taken away. The people of God under the New Covenant, Jew and Gentile alike, are free to eat all kinds of animals. And this is why I say that these “unclean” animals are not “unclean” by nature or inherently so, but only by the designation of God. Just as God had the right to set one of the trees of the garden apart as “forbidden”, so too God has the right to declare some things “clean” and others “unclean” for his people and for his purposes.

We should also look ahead to Genesis 9:1-3 before returning to our text today, for there we see that the distinction between “clean” and “unclean” that was imposed upon Noah prior to the flood is taken away after the flood, at least as it pertains to dietary restrictions. Genesis 9:1 takes us to a time after the floodwaters had receded. There we read, “And God blessed Noah and his sons and said to them, ‘Be fruitful and multiply and fill the earth. The fear of you and the dread of you shall be upon every beast of the earth and upon every bird of the heavens, upon everything that creeps on the ground and all the fish of the sea. Into your hand they are delivered. Every moving thing that lives shall be food for you. And as I gave you the green plants, I give you everything” (Genesis 9:1–3, ESV). By these words it is clear that Noah and his sons were permitted to eat every kind of animal after they disembarked from the ark. The distinction between “clean” and “unclean” that was communicated to them prior to the flood was removed for them after the floodwaters subsided. Again, this is why I say that the unclean animals are not unclean by nature or inherently so, but only by the designation of God. God has the authority to call something “unclean” or “forbidden” for a time and for a purpose, and then to lift or remove that particular designation.

I hope you can understand why I have said that the designation of things “clean” and “unclean” here in Genesis 7 is fascinating, and it should not be ignored. We must ask the question, why was this distinction between “clean” and “unclean” animals revealed to and imposed upon Noah as he prepared to board the ark only to be taken away after he and his family disembarked, and not to be imposed again until the giving of the law of Moses.

Amongst commentators, answers to this question abound. I cannot take the time here to overview the various opinions. I’ll simply state my view. It is my opinion that the distinction between “clean” and “unclean” were revealed to and imposed upon Noah and his family as they went to into the ark so that we might see clearly the relationship between Noah and his family and Moses and the people of Israel who would come after them. A patern is beginning to develop in scripture, and the mention of “clean” and “unclean” animals is intended to help us see it.

God has a plan for the salvation of his people. His plan involves bringing a holy people into a holy realm by an obedient federal head. Ultimately, this salvation would be accomplished by Christ. Christ is the obedient federal head who will bring his holy people (the church — the elect in all ages) into a holy realm (the new heavens and new earth). But throughout the history of redemption this thing — the bringing of a holy people into a holy realm by an obedient federal head — was accomplished on a typologically level, pointing forward to the work of Christ. Noah and his family were set apart as a holy people, and were brought safely into a holy realm (a recreated earth) through their association with an obedient representative, namely Noah. And the same can be said of Israel. Israel was set apart as a holy people, and was brought safely into a holy realm (the land of promise) by their association with an obedient representative, namely Moses. It seems to meet that the designation of things “clean” and “unclean” in the days of Noah while in the ark and in the days of Moses is intended to communicate that these people were set apart as holy unto the Lord. They, by their relationship to an obedient federal head, we partakers of a kind of salvation. They were brought safely through judgement and into a holy realm.

Now please do not misunderstand me. I am not saying that all who were in Noah’s family and all in Israel were saved eternally. It will become clear that not all in Noah’s family had the faith of Noah. Certainly, not all who were a part of Old Covenant Israel had the faith of Abraham and Moses.

And neither am I saying that these groups inherited the holy realm — that is, the new heavens and new earth. No! They inherited something earthly and typological. They inherited something that symbolized the new heavens and earth. When the flood waters subsided Noah and his family stepped off the ark and set their feet upon a “new creation”. It was not the new creation, but a new creation which pointed forward to the new creation which Christ would earn. The same can be said of Israel. When they crossed through the waters of the Jordan and came to the other side they set their feet upon a holy land. It was not the holy land, but a land that pointed forward that which Christ would earn — the new heavens and new earth, the heavenly Jerusalem, the city of the living God.

And neither am I claiming that Noah and Moses were the Savior. That they were not the promised Savior, the seed of the woman, is made clear in the narrative as the imperfections of these men are highlighted. But as obedient servants of God, they did typify Christ. They pointed forward to the perfect Christ who would eventually come — and they set their hope upon him.

A pattern is developing. And I believe the identification of things “clean” and “unclean” under Noah in the ark and in the law of Moses is meant to help us see the patern. God created the heavens and the earth. There was a fall. God determined to show grace and to redeem a people for himself. Wickedness increased. God poured out his judgment. But he was faithful to bring a holy people into a holy realm by their relationship to an obedient federal head.

This happened in the world that once was (prior to the flood) in fulfillment to the promise made to Adam and Eve. The line of Seth was preserved. Noah was raised up. Judgement was poured out. But salvation was provided through association with Noah. A holy people was delivered from judgement and brought into a holy realm by their relationship to an obedient federal head.

This happened again in the days of Moses in fulfillment to the promises made to Abraham. The line of Isaac was preserved. Moses was raised up. Judgement was poured out upon the Egyptians. But salvation was provided to those associated with Moses. A holy people was delivered from judgement and brought into a holy realm by their relationship to an obedient federal head.

And all of this pointed forward to that which would be accomplished supremely through Christ in fulfillment to the promises made by God to Adam and to Abraham. The line of Seth, Shem, Abraham and David would be preserved until the Christ would come. He himself would endure the judgement of God — his wrath would be poured out upon him on the cross. He would die, but raise again and inherit life eternal, the new heavens and earth. All who are united to him by faith will set their feet down upon the new creation which he, our obedient federal head, has earned.

The temporary designation of things “clean” and “unclean” for Noah and his family in the ark helps us to recognize them as God’s holy people being brought into a holy realm by their relationship to an obedient federal head.

Why did God command that seven of the clean animals be taken onto the ark and only two of the unclean? Some of the clean animals would have been slaughtered for food others would have been offered up to God in worship. This is what happened immediately after the floodwaters receded — “Then Noah built an altar to the LORD and took some of every clean animal and some of every clean bird and offered burnt offerings on the altar. And when the LORD smelled the pleasing aroma, the LORD said in his heart, ‘I will never again curse the ground because of man, for the intention of man’s heart is evil from his youth. Neither will I ever again strike down every living creature as I have done. While the earth remains, seedtime and harvest, cold and heat, summer and winter, day and night, shall not cease.’” (Genesis 8:20–22, ESV)

This whole narrative is all about the establishment of the worship of the holy God, by a holy people in a holy realm.

In verse 4 we read, “For in seven days I will send rain on the earth forty days and forty nights, and every living thing that I have made I will blot out from the face of the ground. And Noah did all that the LORD had commanded him” (Genesis 7:4-5, ESV).

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Now let us consider verses 6 through 17.

There are three things that I would like for you to notice about this section.

One, notice how repetitive this passage is. Really, only two events are described in this section. The flooding of the earth, and the entrance of Noah and his family into the ark. This section consists of five of five parts, and they alternate back and forth describing the one thing and then the other.

In verse 6 we find a stamens regarding the arrival of the flood. “Noah was six hundred years old when the flood of waters came upon the earth” (Genesis 7:6, ESV).

In verses 7-9 we find a statement regarding the entrance into the ark. “And Noah and his sons and his wife and his sons’ wives with him went into the ark to escape the waters of the flood. Of clean animals, and of animals that are not clean, and of birds, and of everything that creeps on the ground, two and two, male and female, went into the ark with Noah, as God had commanded Noah” (Genesis 7:7–9, ESV).

In verses 10-12 we find another statemnet regarding the arrival of the flood. “And after seven days the waters of the flood came upon the earth. In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month, on that day all the fountains of the great deep burst forth, and the windows of the heavens were opened. And rain fell upon the earth forty days and forty nights” (Genesis 7:10–12, ESV).

In verses 13-16 we find another statement regarding entrance into the ark. “On the very same day Noah and his sons, Shem and Ham and Japheth, and Noah’s wife and the three wives of his sons with them entered the ark…” etc. (Genesis 7:13–16, ESV).

An then in verses 17 we find yet another statement regarding the flood. “The flood continued forty days on the earth. The waters increased and bore up the ark, and it rose high above the earth” (Genesis 7:17, ESV).

The pattern is flood, entrance, flood, entrance, flood. The text is repetitive. The message that is driven home is that God judged the corrupt earth just as he had warned, and God provided salvation to his people just as he promised he would. The repetition is meant to drive these two truths home.

Two, notice how detailed this passage is. “Noah was six hundred years old…”; “after seven days the waters of the flood came upon the earth…”; “In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month, on that day all the fountains of the great deep burst forth…”; “the flood continued forty days on the earth”. In verse 20 we read that “the waters prevailed above the mountains, covering them fifteen cubits [22 feet] deep” (Genesis 7:20, ESV). This text is filled with detail which suggests that it is a record of real historical events. The dates mentions in this text are probably to be compared with other days or dates in God’s work of creation and redemption so as to communicate that the flood was an act of de-creation and re-creation.

Three, notice the phrase, “And the LORD shut him in” (Genesis 7:16, ESV). I do love that phrase. Noah and his family entered the ark along with all of the animals, clean and unclean. Who shut the door? Who sealed it? God did. This salvation was God’s work from beginning to end. God called Noah, he sealed Noah, and preserved him through the flood.

*****

Verses 18-24 are dramatic and graphic. As I read them I would encourage you to have all that we have encountered in the book of Genesis thus far in mind. Some of the terminology and imagery should sound familiar to you.

“The waters prevailed and increased greatly on the earth, and the ark floated on the face of the waters. And the waters prevailed so mightily on the earth that all the high mountains under the whole heaven were covered. The waters prevailed above the mountains, covering them fifteen cubits deep. And all flesh died that moved on the earth, birds, livestock, beasts, all swarming creatures that swarm on the earth, and all mankind. Everything on the dry land in whose nostrils was the breath of life died. He blotted out every living thing that was on the face of the ground, man and animals and creeping things and birds of the heavens. They were blotted out from the earth. Only Noah was left, and those who were with him in the ark. And the waters prevailed on the earth 150 days.” (Genesis 7:18–24, ESV)

Notice four things:

One, the waters did not only cover the earth, they “prevailed”, “increased greatly” and “prevailed mightily”. The judgements of God are truly awesome and great.

Two, notice the emphasis upon the death of all living. “All flesh died that moved on the earth, birds, livestock, beasts, all swarming creatures that swarm on the earth, and all mankind. Everything on the dry land in whose nostrils was the breath of life died. He blotted out every living thing that was on the face of the ground, man and animals and creeping things and birds of the heavens. They were blotted out from the earth.” Truly, the wages of sin is death.

Three, notice that the flood event took the earth back to its condition as described in Genesis 1:2, and was therefore an act of de-creation. In Genesis 1:2 we read, “The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters” (Genesis 1:2, ESV). In Genesis 7:18 we read, “The waters prevailed and increased greatly on the earth, and the ark floated on the face of the waters.” The flood was an act of de-creation. The argument will be made in future sermons that the receding of floodwaters and the repopulation of the earth by Noah’s family and the animals was an act of re-creation.

Four, notice the concluding remarks which emphase the salvation of the LORD. “Only Noah was left, and those who were with him in the ark. And the waters prevailed on the earth 150 days.”

*****

Conclusion

Let me conclude by making the same application that Peter made in his epistle which we read from in the introduction to this sermon.

In 2 Peter 2:4 and following we read, “For if God… did not spare the ancient world, but preserved Noah, a herald of righteousness, with seven others, when he brought a flood upon the world of the ungodly…then the Lord knows how to rescue the godly from trials, and to keep the unrighteous under punishment until the day of judgment, and especially those who indulge in the lust of defiling passion and despise authority. Bold and willful, they do not tremble as they blaspheme the glorious ones…” (2 Peter 2:4–10, ESV).

Friends, the story of the flood should cause those who are in Christ to take courage and to remain in him.

The story of the flood should cause the wicked to tremble and to run to Christ for refuge.

Tags: Genesis 7
Posted in Sermons, Genesis 7, Posted by Joe. Comments Off

Mar 19
3

Sermon: Genesis 6:9-22: God Calls Noah

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Old Testament Reading: Genesis 6:9-22

“These are the generations of Noah. Noah was a righteous man, blameless in his generation. Noah walked with God. And Noah had three sons, Shem, Ham, and Japheth. Now the earth was corrupt in God’s sight, and the earth was filled with violence. And God saw the earth, and behold, it was corrupt, for all flesh had corrupted their way on the earth. And God said to Noah, ‘I have determined to make an end of all flesh, for the earth is filled with violence through them. Behold, I will destroy them with the earth. Make yourself an ark of gopher wood. Make rooms in the ark, and cover it inside and out with pitch. This is how you are to make it: the length of the ark 300 cubits, its breadth 50 cubits, and its height 30 cubits. Make a roof for the ark, and finish it to a cubit above, and set the door of the ark in its side. Make it with lower, second, and third decks. For behold, I will bring a flood of waters upon the earth to destroy all flesh in which is the breath of life under heaven. Everything that is on the earth shall die. But I will establish my covenant with you, and you shall come into the ark, you, your sons, your wife, and your sons’ wives with you. And of every living thing of all flesh, you shall bring two of every sort into the ark to keep them alive with you. They shall be male and female. Of the birds according to their kinds, and of the animals according to their kinds, of every creeping thing of the ground, according to its kind, two of every sort shall come in to you to keep them alive. Also take with you every sort of food that is eaten, and store it up. It shall serve as food for you and for them.” Noah did this; he did all that God commanded him.” (Genesis 6:9–22, ESV)

New Testament Reading: Luke 17:20–27

“Being asked by the Pharisees when the kingdom of God would come, he answered them, ‘The kingdom of God is not coming in ways that can be observed, nor will they say, ‘Look, here it is!’ or ‘There!’ for behold, the kingdom of God is in the midst of you.’ And he said to the disciples, ‘The days are coming when you will desire to see one of the days of the Son of Man, and you will not see it. And they will say to you, ‘Look, there!’ or ‘Look, here!’ Do not go out or follow them. For as the lightning flashes and lights up the sky from one side to the other, so will the Son of Man be in his day. But first he must suffer many things and be rejected by this generation. Just as it was in the days of Noah, so will it be in the days of the Son of Man. They were eating and drinking and marrying and being given in marriage, until the day when Noah entered the ark, and the flood came and destroyed them all.’” (Luke 17:20–27, ESV)

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Introduction

We have come now the very famous story of Noah and the ark. This story is probably familiar to you. If you were brought up in a Christian home it is likely that you were exposed to this story at a young age. I’m sure you can picture the illustration of it as it is typically portrayed in a children’s story Bible? There you see cartoon Noah along with the ark he built and a line of animals parading into it, two by two.

I am not complaining about children’s story Bibles. I think it is good and fine to expose our children to biblical narratives at young age, and in a way appropriate to their capacity. But there does come a time when we need to progress beyond a childish understanding of things. Today we will begin to carefully consider the story of the flood, of Noah and his ark, and the covenant which God made with him.

Let me say three things by way of introduction:

One, the flood narrative of Genesis 6:9-9:17 is a very important part of the overarching story of redemption that is found in scripture. The flood, Noah’s deliverance from it, and the covenant made with Noah have very much to do with our salvation in Jesus Christ. I’m afraid that many view this story as if it only has to do with the preservation of Noah, his family, and through them, of mankind and of the animal kingdom. It is about that. But this story is also about Christ and the salvation that is found in him. Friends, Christ is at the heart of this story, as we will see.

Two, it is our view that the flood, and Noah’s deliverence from from it, actually happened. I’m afraid that many view this story as it if it were only a fable. Notice that Moses presents the story of Noah and the ark as if it were true history. Notice also that the rest of scripture treats the flood narrative as if it were true history. Just a moment ago we heard Jesus’ words concerning the flood as recorded in Luke’s gospel. You would do well to notice that Jesus himself spoke of the flood as if it were real history. In fact, Jesus taught that before he returns to judge the world and to consummate his kingdom the world will be as it was in the days of Noah — “Just as it was in the days of Noah, so will it be in the days of the Son of Man. They were eating and drinking and marrying and being given in marriage, until the day when Noah entered the ark, and the flood came and destroyed them all” (Luke 17:26–27, ESV). Jesus viewed the flood narrative as if were real history, and so do we.

It is also interesting to observe that storys of a great flood are known from cultures around the world. This also supports the historicity of the biblical narrative. I will not linger long here, for it is somewhat outside the scope of this sermon, but it is fascinating to compare the biblical account of the flood with other ancient flood narratives. In particular it is beneficial to compare the biblical story with the Mesopotamian story as told in the epic of Gilgamesh. If you were to set the two stories side by side you would notice many similarities and also significant differences. The question is, how do we interpret the similarities and the differences? In my opinion, the similarities are the result of the historical event itself. There really was a great flood. Noah and his family were truly preserved along with the animals, etc., etc. The differences are a result of the pagan distortion of the true story, which was preserved in the righteous line of Noah, Ham and Abraham (as we will see), and is now recorded for in the pages of Holy Scripture by the hand Moses. The flood story of the Bible is true history.

Three, though it be true that the story of Noah and the ark has very much to do with Jesus Christ and our salvation in him, it also has to do with God’s judgement. Here is the aspect of the story that many downplay when telling it to their children. God sent the flood waters to covered the earth to judge the wicked. Many perished in the flood. This watery judgement foreshadows the fiery judgement that will come upon the earth at the end of time when Christ returns to make all things new.

Let us now consider this text in three parts.

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“These are the generations of Noah. Noah was a righteous man, blameless in his generation. Noah walked with God. And Noah had three sons, Shem, Ham, and Japheth.”

Verses 9 and 10 are transitional. Here Noah is introduced to us. In verse 9 we read, “These are the generations of Noah. Noah was a righteous man, blameless in his generation. Noah walked with God. And Noah had three sons, Shem, Ham, and Japheth” (Genesis 6:9–10, ESV).

The words, “These are the generations of…” tell us that we have come to a new section in the book of Genesis. This is the beginning of the third of the ten major sections of the book. In Genesis 2:4 we read, “These are the generations of the heavens and the earth when they were created…” In Genesis 5:1 we read, “This is the book of the generations of Adam.” And here in Genesis 6:9 we read, “These are the generations of Noah.” Genesis 6:9 through to 10:1 tells of lives Noah and his three sons, Shem, Ham and Japheth. Notice, therefore, that this section of Genesis is very focused. It hones in upon the life of one man and speaks to one event — the event of the flood and the covenant made with Noah concerning his deliverance. This is different from the genealogy of Adam, isn’t it? For there in Adam’s genealogy many people were mentioned, and great span of human history was covered. We should understand, therefore, that Noah was a very important figure and the events narrated to us here in the passage are of great significance.

Here in verse 9 we learn that “Noah was a righteous man, blameless in his generation.” This does not mean that Noah was perfect. No one is without sin. Noah was no exception. This will become very clear later in the book of Genesis when we hear of Noah’s drunkenness after the floodwaters subsided.

What does it mean, then, that Noah was righteous and blameless? First of all, it means that Noah was clothed in the righteousness of Christ received by faith alone. Hebrews 11:7 makes this clear when it says, “By faith Noah, being warned by God concerning events as yet unseen, in reverent fear constructed an ark for the saving of his household. By this he condemned the world and became an heir of the righteousness that comes by faith” (Hebrews 11:7, ESV). Noah received a righteousness that belonged to another. He was clothed with an alien righteousness. He inherited his righteousness from Christ, and this he received by faith.

Secondly, it means that Noah lived a holy life. He stood out as distinct in the world. While everyone around him lived for their own pleasure and in sin, Noah lived a holy life. So holy was Noah that he is called “blameless”. Noah make a practice of keeping God’s law. The rebuilt of Noah’s righteousness and blamelessness is found in this statement: “Noah walked with God.” Noah, therefore, was like Enoch who lived before him. Enoch “walk with God” we were told. Noah and Enoch were known for having particularly close relationship with God.

While it is very important to emphasize that Noah was not a perfect human being. And while it is important to point out that Noah was right with God only because he was clothed with the righteousness o f Christ which is received by faith alone, as Hebrews 11:7 so clearly teaches — these things must be emphasized, for at the heart of all manmade and false religions is the idea that men and women are able to justify themselves by their own good works

And Noah had three sons, Shem, Ham, and Japheth — it must also be emphasized that Noah was in fact a holy man. He lived a righteous life. He pursued holiness and attained it to the degree that he was called blameless. By the grace of God Noah enjoyed a close walk with God because he lived in obedience to his commandments.

Brothers and sisters, I hope that you are trusting in Christ alone for the forgiveness of your sins. I hope that you have abandoned all hope in establishing a righteousness of your own before God, but are clothed instead by the righteousness of Christ imputed to you and received by faith in Christ. There is no salvation, no forgiveness of sins, no righteousness before God outside of union with Christ. With that said, I hope that you are also pursuing a holiness without which no one will see the Lord (Hebrews 12:14). Friends, I implore you, having been made holy by the blood of Christ received by faith alone, live holy. Having been made righteousness by the righteousness of Christ imputed to you received by faith alone, live right before God. Oh that it might be said of you and me that we walked with God, were righteous and blameless in our generation.

Is this not our calling in Christ Jesus?

The Apostle Peter exhorted Christians saying, “Therefore, preparing your minds for action, and being sober-minded, set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ. As obedient children, do not be conformed to the passions of your former ignorance, but as he who called you is holy, you also be holy in all your conduct, since it is written, ‘You shall be holy, for I am holy’” (1 Peter 1:13–16, ESV).

The Apostle Paul wrote to Christians saying, “Let not sin therefore reign in your mortal body, to make you obey its passions. Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness” (Romans 6:12–13, ESV).

The Apostle John commends us with these words: “Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world—the desires of the flesh and the desires of the eyes and pride of life—is not from the Father but is from the world. And the world is passing away along with its desires, but whoever does the will of God abides forever.” (1 John 2:15–17, ESV).

Friends, we must take our sanctification in Christ Jesus seriously. Our confession describes the process of our sanctification — that process by which we more and more die to self and live to God — as “a continual and irreconcilable war; the flesh lusting against the Spirit, and the Spirit against the flesh.” I ask you, are you fighting this war? Are you daily dressing for battle? Are you taking up your shield and sword to fight, or have you given up? The enemy will not hold back, friends. You’ll be overrun if you cease from fighting. And so I urge you to fight. Pursue holiness in Christ Jesus, friends. May we walk in manner worth of our call, giving honor to God in all of our thoughts, words, and deeds.

“Noah was a righteous man, blameless in his generation. Noah walked with God. And Noah had three sons, Shem, Ham, and Japheth.” With these words, the main characters in the flood narrative are introduced to us.

*****

“Now the earth was corrupt in God’s sight, and the earth was filled with violence. And God saw the earth, and behold, it was corrupt, for all flesh had corrupted their way on the earth.”

In verses 11 and 12 we find a statement concerning the corruption of man that had filled the earth in Noah’s day: “Now the earth was corrupt in God’s sight, and the earth was filled with violence. And God saw the earth, and behold, it was corrupt, for all flesh had corrupted their way on the earth.” (Genesis 6:11–12, ESV)

Notice the threefold repetition of the word “corrupt” in this passage. “The earth was corrupt in God’s sight…” And “God saw the earth, and behold, it was corrupt…”, “for all flesh had corrupted their way on the earth.”

The Hebrew verb translated as “corrupt” means “to spoil, to ruin, to destroy, to pervert.”^⁠1 The world, that is to say the people of the world had ruined themselves by their perversion. They had distorted God’s design by their rebellion against his revealed will. And God saw it all. God sees our perversion, friends.

When we read the words, “God saw the earth, and behold, it was corrupt…” we are to be reminded of those repeated words of Genesis 1 where after God created this realm or that we read “and God saw that it was good.” At the end of day six of creation we read these words, “And God saw everything that he had made, and behold, it was very good” (Genesis 1:31, ESV). But here in Genesis 6:11 we read, “Now the earth was corrupt in God’s sight, and the earth was filled with violence. And God saw the earth, and behold, it was corrupt, for all flesh had corrupted their way on the earth.” (Genesis 6:11–12, ESV)

Notice that the end result of the corruption of man was violence. “The earth was filled with violence”, we read at the end of verse 11. Corrupt and sinful societies will always devolve into a state of violence. Where there is covetousness and greed, where there is dishonesty, where there is theft, and where there is adultery there will also be widespread violence — men will even murder one another as corruption increases. In Noah’s day, the earth was thoroughly corrupt and filled with violence.

In the line of Cain we witnessed the rise of injustice and violence. Lamech took two wives and then bosted about that he killed a young man merely for wounding him. Eventually tyrannical and oppressive rulers and kings came to power. These so called sons of God saw that the daughter of man were attractive and they took as many as they desired. Now we learn that not only were the rulers corrupt, oppressive and violent, but the whole world had grown corrupt, oppressive and violent.

Friends, I hope that these words never fail to astonishing you: “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16, ESV). What world did God love? What world did God provide a Savior for, so that all who believe upon him perish not, but have life eternal? It is this world — a world ruined by sin, filled with all manner up corruption and violence. God loved this world. Our God is very patient, gracious and kind indeed.

*****

“And God said to Noah, ‘I have determined to make an end of all flesh, for the earth is filled with violence through them. Behold, I will destroy them with the earth. Make yourself an ark of gopher wood. Make rooms in the ark, and cover it inside and out with pitch. This is how you are to make it: the length of the ark 300 cubits, its breadth 50 cubits, and its height 30 cubits. Make a roof for the ark, and finish it to a cubit above, and set the door of the ark in its side. Make it with lower, second, and third decks. For behold, I will bring a flood of waters upon the earth to destroy all flesh in which is the breath of life under heaven. Everything that is on the earth shall die. But I will establish my covenant with you, and you shall come into the ark, you, your sons, your wife, and your sons’ wives with you. And of every living thing of all flesh, you shall bring two of every sort into the ark to keep them alive with you. They shall be male and female. Of the birds according to their kinds, and of the animals according to their kinds, of every creeping thing of the ground, according to its kind, two of every sort shall come in to you to keep them alive. Also take with you every sort of food that is eaten, and store it up. It shall serve as food for you and for them.” Noah did this; he did all that God commanded him.’”

In verses 13 through 22 we encounter the first of four divine speeches found within this flood narrative, which stretches through to chapter 9 verses 17.

The divine speech is introduced with the words, “And God said to Noah…” Let us think about those words for a moment. God spoke to Noah. God, in his grace, still related to and revealed himself to man.

And what did God say to Noah?

First, a statement regarding God’s plans to judge. Verse 13: “And God said to Noah, “I have determined to make an end of all flesh, for the earth is filled with violence through them. Behold, I will destroy them with the earth.” (Genesis 6:13, ESV)

If we were reading this text in the original Hebrew we would certainly notice that Hebrew word which was translated “corrupt” three times in verses 11 and 12 appears here again in verse 13 where it translated, “destroy”. If we were to translate the Hebrew with the English word “ruined” then the meaning would come through. Verse 11: “Now the earth was [ruined] in God’s sight, and the earth was filled with violence. And God saw the earth, and behold, it was [ruined], for all flesh had [ruined] their way on the earth. And God said to Noah, ‘I have determined to make an end of all flesh, for the earth is filled with violence through them. Behold, I will [ruin] them with the earth” (Genesis 6:11–13, ESV). Because man had ruined his way and ruined the earth, God determined to ruin them.

Secondly, instructions for Noah regarding the construction of the ark. Verse 14: “Make yourself an ark of gopher wood. Make rooms in the ark, and cover it inside and out with pitch. This is how you are to make it: the length of the ark 300 cubits, its breadth 50 cubits, and its height 30 cubits. Make a roof for the ark, and finish it to a cubit above, and set the door of the ark in its side. Make it with lower, second, and third decks” (Genesis 6:14–16, ESV).

This was a very large vessel. According to our measurements the ark would have been 450 feet long by 75 feet wide by 45 feet tall. Notice that the ark was made with three levels

A carefull consideration of the ark and its construction reveals that the ark was a kind of microcosm of the cosmos which God made in the beginning. The earthly realm consists of three levels — the heavens, the earth and the seas. The ark with its three decks is a replica of the earthly realm. And like the early realms, the ark was to be filled with animal life and vegetation so that it mighty be a place suitable for human habitation.

Furthermore, the ark was a kind of miniature version of the tabernacle and temple that Israel would eventually build. Notice carefully that in the scriptures there are only two structures that God commanded to man to build, giving specific instructions and dementions for the construction thereof — the ark and the tabernacle. The tabernacle consisted of three realms — the courtyard, the holy place, and the holy of holies. This corresponds to the three realms of the ark.

All of this ties together when we recognize that Eden, the ark and tabernacle share this in common — all three were to designed by God to function as a sanctuary for man. All three were places where man would live in the presences of God.

Noah was commanded to build the ark, and he was provided specific instructions concerning its design and construction, so that the it would be a place of sanctuary for Noah and his family. In that ark Noah would find life. In that ark, Noah would live in God’s presence. The ark was a vessel of salvation. And as such, it prefigured the Christ, who is the true temple of God, the true sanctuary, the one through whom we are saved, not from the waters of judgement, but from our sins.

Thirdly, we have brutally direct and clear statement regarding the coming judgement. Verse 17: “For behold, I will bring a flood of waters upon the earth to destroy all flesh in which is the breath of life under heaven. Everything that is on the earth shall die” (Genesis 6:17, ESV).

Ponder for a moment the severity of God’s judgment. How many people and animals perished in the flood? We do not know. Certainly tens of thousands, if not many more. Did God do wrong when he judged the earth in this way? Certainly not. God was right to judge the wicked. And will God do wrong when at the end of time he judges the ungodly? Certainly not, for all of his judgments are righty and true. The flood was not the final judgement, for Noah, his family and some of the animals were spared so that the life would continue on earth. But is was a type of the judgement to come. Just as in the ark we find a picture of Christ, so too in the floodwaters we see a picture of the judgement that we come at the end of time.

Fourthly, we hear an explanation of God’s purpose for having Noah build an ark. Verse 18: “For behold, I will bring a flood of waters upon the earth to destroy all flesh in which is the breath of life under heaven. Everything that is on the earth shall die. But I will establish my covenant with you, and you shall come into the ark, you, your sons, your wife, and your sons’ wives with you. And of every living thing of all flesh, you shall bring two of every sort into the ark to keep them alive with you. They shall be male and female. Of the birds according to their kinds, and of the animals according to their kinds, of every creeping thing of the ground, according to its kind, two of every sort shall come in to you to keep them alive. Also take with you every sort of food that is eaten, and store it up. It shall serve as food for you and for them” (Genesis 6:17–21, ESV).

God’s purpose for the construction of the ark was so that he might preserve the animals, Noah, his family and establish a covenant with him.

This is the first time the word “covenant” is used in scripture, but it is not the first covenant that was made. A covenant of works was made with Adam in the garden. Life was promised to him upon the keeping of that covenant, and death was threatened upon the breach of it. Adam broke that covenant of works and entered into a state of death — he and all his posterity.

Now God promised to establish a covenant with Noah, should he be faithful to build the ark eneter into it according to the command of God. Think for a moment of the faith required of Noah to build such a massive structure being prompted to build by the word of God alone. He must have been ridiculed. It must of cost him a great deal to build such a massive structure. And yet he did it by faith in obedience to God’s word.

And what was the covenant that God would establish with him? We call it the “Noahaic covenant“. It is a covenant of common grace. Through this covenant men and women are not saved from their sins. But in this covenant humanity was preserved and the full and final judgement of God is delayed so that God might bring about his redemptive purposes. The specifics of this covenant will be communicated to Noah after the floodwaters subside.

In Genesis 9:8 we find the establishment of the covenant which God promised to Noah here in this passage: “Then God said to Noah and to his sons with him, ‘Behold, I establish my covenant with you and your offspring after you, and with every living creature that is with you, the birds, the livestock, and every beast of the earth with you, as many as came out of the ark; it is for every beast of the earth. I establish my covenant with you, that never again shall all flesh be cut off by the waters of the flood, and never again shall there be a flood to destroy the earth.’ And God said, ‘This is the sign of the covenant that I make between me and you and every living creature that is with you, for all future generations: I have set my bow in the cloud, and it shall be a sign of the covenant between me and the earth. When I bring clouds over the earth and the bow is seen in the clouds, I will remember my covenant that is between me and you and every living creature of all flesh. And the waters shall never again become a flood to destroy all flesh. When the bow is in the clouds, I will see it and remember the everlasting covenant between God and every living creature of all flesh that is on the earth.’ God said to Noah, ‘This is the sign of the covenant that I have established between me and all flesh that is on the earth’” (Genesis 9:8–17, ESV).

No one has ever been saved from their sins by the promises of the Noahic covenant. Salvation from our sins is only found in the covenant of grace which was ratified in Christ blood and received by faith in him alone. But the Noahic covenant is not altogether separated from and unrelated to our redemption in Christ. It should be evident to all that without the Noahic covenant the Christ would have never come. If God did not spare Noah and his family from the flood the seed of the woman promise in Genesis 3:15 would have been cut off. The Noahic covenant made room for the outworking of the covenant of redemption, that is to say, of God’s plan for the salvation of his people in Christ. Furthermore, though it is true that Noah was not saved by virtue of that covenant which God established with him, he was saved by believing upon Christ who was typified before him in that ark which sheltered he and his family from the outpouring of the wrath of God upon the world.

What was God’s purpose in having Noah build that ark? To save he and his family from the flood, to preserve the animals, and to establish a covenant with Noah — not a covenant that would save from sins, but a covenant which would leave room for the accomplishment of the covenant of grace ratified in Christ’s blood.

Fifthly, we find a statement regarding Noah’s faithfulness. Verse 22: “Noah did this; he did all that God commanded him” (Genesis 6:22, ESV).

I’ll read again Hebrews 11:7: “By faith Noah, being warned by God concerning events as yet unseen, in reverent fear constructed an ark for the saving of his household. By this he condemned the world and became an heir of the righteousness that comes by faith” (Hebrews 11:7, ESV).

*****

Conclusion

Friends, let us take a moment to apply these truths? What can we learn from the world that once, the increase of corruption upon the earth, the righteousness of Noah, and God’s making of a covenant with him?

First, I must urge you to place your faith in Christ and to be found in him, sheltered by him from the coming wrath of God. God judged the world once with water. He will come with fire at the end of time. And in that day all will stand before him to be judged for all eternity. To stand alone and in your own sins will mean eternal death. To stand before God in Christ, covered by his blood and clothed in his righteousness will mean salvation — life everlasting. The ark carried Noah and his family through the waters of the flood. Only Christ is able to carry you through the fiery judgement at the end of time. You must found in him. You must enter into his shelter through the door of faith. Turn from your sins and believe upon Christ.

Secondly, if you are in Christ I ask, are you living holy before God? Is your w ay of life distinguishable from the way of the world. Can it be said of you that you that you are a righteous man or woman in your generation? None is perfect, this I know. But I pray that you would pursue holiness.

Thirdly, I would urge you not to loose hope or to dispair over the increase of wickedness that we see in the world around us. We should grieve over sin — ours and the sins of others. But we should not dispair. God has a way of accomplishing his purposes despite our rebellion. Do not loose hope or be overrun with fear. Be faithful. Obey God always, and trust in him always and to the end.

¹Warren Baker and Eugene E. Carpenter, The Complete Word Study Dictionary: Old Testament (Chattanooga, TN: AMG Publishers, 2003), 1124.

Tags: Genesis 6:9-22
Posted in Sermons, Genesis 6:9-22, Posted by Joe. Comments Off

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