Genesis 8:1–22

Here is, I. An act of God's grace: God remembered Noah and every living thing. This is an expression after the manner of men; for not any of his creatures (Luk 12:6), much less any of his people, are forgotten of God, Isa 49:15, Isa 49:16. but, 1. The whole race of mankind, except Noah and his family, was now extinguished, and driven into the land of forgetfulness, to be remembered no more; so that God's remembering Noah was the return of his mercy to mankind, of whom he would not make a full end. It is a strange expression, Eze 5:13, When I have accomplished my fury in them, I will be comforted. The demands of divine justice had been answered by the ruin of those sinners; he had eased him of his adversaries (Isa 1:24), and now his spirit was quieted (Zac 6:8), and he remembered Noah and every living thing. he remembered mercy in wrath (Hab 3:2), remembered the days of old (Isa 63:11), remembered the holy seed, and then remembered Noah. 2. Noah himself, though one that had found grace in the eyes of the Lord, yet seemed to be forgotten in the ark, and perhaps began to think himself so; for we do not find that God had told him how long he should be confined and when he should be released. Very good men have sometimes been ready to conclude themselves forgotten of God, especially when their afflictions have been unusually grievous and long. Perhaps Noah, though a great believer, yet when he found the flood continuing so long after it might reasonably be presumed to have done its work, was tempted to fear lest he that shut him in would keep him in, and began to expostulate. How long wilt thou forget me? But at length God returned in mercy to him, and this is expressed by remembering him. Note, Those that remember God shall certainly be remembered by him, how desolate and disconsolate soever their condition may be. He will appoint them a set time and remember them, Job 14:13. 3. With Noah, God remembered every living thing; for, though his delight is especially in the sons of men, yet he rejoices in all his works, and hates nothing that he has made. He takes special care, not only of his people's persons, but of their possessions - of them and all that belongs to them. He considered the cattle of Nineveh, Jon 4:11. II. An act of God's power over wind and water, both of which are at his beck, though neither of them is under man's control. Observe, 1. He commanded the wind, and said to that, Go, and it went, in order to the carrying off of the flood: God made a wind to pass over the earth. See here, (1.) What was God's remembrance of Noah: it was his relieving him. Note, Those whom God remembers he remembers effectually, for good; he remembers us to save us, that we may remember him to serve him. (2.) What a sovereign dominion God has over the winds. He has them in his fist (Pro 30:4) and brings them out of his treasuries, Psa 135:7. He sends them when, and whither, and for what purposes, he pleases. Even stormy winds fulfil his word, Psa 148:8. It should seem, while the waters increased, there was no wind; for that would have added to the toss of the ark; but now God sent a wind, when it would not be so troublesome. Probably, it was a north wind, for that drives away rain. However, it was a drying wind, such a wind as God sent to divide the Red Sea before Israel, Exo 14:21. 2. He remanded the waters, and said to them, Come, and they came. (1.) He took away the cause. He sealed up the springs of those waters, the fountains of the great deep, and the windows of heaven. Note, [1.] As God has a key to open, so he has a key to shut up again, and to stay the progress of judgments by stopping the causes of them: and the same hand that brings the desolation must bring the deliverance; to that hand therefore our eye must ever be. He that wounds is alone able to heal. See Job 12:14, Job 12:15. [2.] When afflictions have done the work for which they are sent, whether killing work or curing work, they shall be removed. God's word shall not return void, Isa 55:10, Isa 55:11. (2.) Then the effect ceased; not all at once, but by degrees: The waters abated (Gen 8:1), returned from off the earth continually, Heb. they were going and returning (v. 3), which denotes a gradual departure. The heat of the sun exhaled much, and perhaps the subterraneous caverns soaked in more. Note, As the earth was not drowned in a day, so it was not dried in a day. In the creation, it was but one day's work to clear the earth from the waters that covered it, and to make it dry land; nay, it was but half a day's work, Gen 1:9, Gen 1:10. But, the work of creation being finished, this work of providence was effected by the concurring influence of second causes, yet thus enforced by the almighty power of God. God usually works deliverance for his people gradually, that the day of small things may not be despised, nor the day of great things despaired of, Zac 4:10. See Pro 4:18.

And God remembered Noah. Moses now descends more particularly to that other part of the subject, which shows, that Noah was not disappointed in his hope of the salvation divinely promised to him. The remembrance of which Moses speaks, ought to be referred not only to the external aspect of things, (so to speak,) but also to the inward feeling of the holy man. Indeed it is certain, that Gods from the time in which he had once received Noah into his protection, was never unmindful of him; for, truly, it was by as great a miracle, that he did not perish through suffocation in the ark, as if he had lived without breath, submerged in the waters. And Moses just before has said that by God's secret closing up of the ark, the waters were restrained from penetrating it. But as the ark was floating, even to the fifth month, upon the waters, the delay by which the Lord suffered his servant to be anxiously and miserably tortured might seem to imply a kind of oblivion. And it is not to be questioned, that his heart was agitated by various feelings, when he found himself so long held in suspense; for he might infer, that his life had been prolonged, in order that he might be more miserable than any of the rest of mankind. For we know that we are accustomed to imagine God absent, except when we have some sensible experience of his presence. And although Noah tenaciously held fast the promise which he had embraced, even to the end, it is yet credible, that he was grievously assailed by various temptations; and God, without doubt, purposely thus exercised his faith and patience. For, why was not the world destroyed in three days? And for what purpose did the waters, after they had covered the highest mountains rise fifteen cubits higher, unless it was to accustom Noah, and his family, to meditate the more profitably on the judgments of Gods and when the danger was past, to acknowledge that they had been rescued from a thousand deaths? Let us therefore learn, by this example, to repose on the providence of God, even while he seems to be most forgetful of us; for at length, by affording us help, he will testify that he has been mindful of us. What, if the flesh persuade us to distrust, yet let us not yield to its restlessness; but as soon as this thought creeps in, that God has cast off all care concerning us, or is asleep, or far distant, let us immediately meet it with this shield, The Lord, who has promised his help to the miserable will, in due time, be present with us, that we may indeed perceive the care he takes of us.' Nor is there less weight in what is added that God also remembered the animals; for if, on account of the salvation promised to man, his favor is extended to brute cattle, and to wild beasts; what may we suppose will be his favor towards his own children, to whom he has so liberally, and so sacredly, pledged his faithfulness? And God made a wind to pass over the earth. Here it appears more clearly, that Moses is speaking of the effect of God's remembrance of Noah; namely, that in very deed, and by a sure proof, Noah might know that God cared for his life. For when God, by his secret power, might have dried the earth, he made use of the wind; which method he also employed in drying the Red Sea. And thus he would testify, that as he had the waters at his command, ready to execute his wrath, so now he held the winds in his hand, to afford relief. And although here a remarkable history is recorded by Moses, we are yet taught, that the winds do not arise fortuitously, but by the command of God; as it is said in Psalm 104:4, that they are the swift messengers of God;' and again, that God rides upon their wings. Finally, the variety, the contrary motions, and the mutual conflicts of the elements, conspire to yield obedience to God. Moses also adds other inferior means by which the waters were diminished and caused to return to their former position. The sum of the whole is, that God, for the purpose of restoring the order which he had before appointed, recalled the waters to their prescribed boundaries so that while the celestial waters, as if congealed, were suspended in the air; others might lie concealed in their gulfs; others flow in separate channels; and the sea also might remain within its barriers.

Here we have the effects and evidences of the ebbing of the waters. 1. The ark rested. This was some satisfaction to Noah, to feel the house he was in upon firm ground, and no longer movable. It rested upon a mountain, whither it was directed, not by Noah's prudence (he did not steer it), but by the wise and gracious providence of God, that it might rest the sooner. Note, God has times and places of rest for his people after their tossings; and many a time he provides for their seasonable and comfortable settlement without their own contrivance and quite beyond their own foresight. The ark of the church, though sometimes tossed with tempests, and not comforted (Isa 54:11), yet has its rests, Act 9:31. 2. The tops of the mountains were seen, like little islands, appearing above the water. We must suppose that they were seen by Noah and his sons; for there were none besides to see them. It is probable that they had looked through the window of the ark every day, like the longing mariners, after a tedious voyage, to see if they could discover land, or as the prophet's servant (Kg1 18:43, Kg1 18:44), and at length they spy ground, and enter the day of the discovery in their journal. They felt ground above forty days before they saw it, according to Dr. Lightfoot's computation, whence he infers that, if the waters decreased proportionably, the ark drew eleven cubits in water.

And after the end of the hundred and fifty days. Some think that the whole time, from the beginning of the deluge to the abatement of the waters, is here noted; and thus they include the forty days in which Moses relates that there was continued rain. But I make this distinction, that until the fortieth day, the waters rose gradually by fresh additions; then that they remained nearly in the same state for one hundred and fifty days; for both computations make the period a little more than six months and a half. And Moses says, that about the end of the seventh month, the diminution of the waters appeared to be such that the ark settled upon the highest summit of a mountain, or touched some ground. And by this lengthened space of time, the Lord would show the more plainly, that the dreadful desolation of the world had not fallen upon it accidentally, but was a remarkable proof of his judgment; while the deliverance of Noah was a magnificent work of his grace, and worthy of everlasting remembrance. If, however, we number the seventh month from the beginning of the year, (as some do,) and not from the time that Noah entered the ark, the subsidence of which Moses speaks, took place earlier, namely, as soon as the ark had floated five months. If this second opinion is received, there will be the same reckoning of ten months; for the sense will be, that in the eighth month after the commencement of the deluge, the tops of the mountains appeared. Concerning the name Ararat, I follow the opinion most received. And I do not see why some should deny it to be Armenian the mountains of which are declared, by ancient authors, almost with one consents to be the highest. [277] The Chaldean paraphrase also points out the particular part, which he calls mountains of Cardu, [278] which others call Cardueni. But whether that be true, which Josephus has handed down respecting the fragments of the ark found there in his time; remnants of which, Jerome says, remained to his own age, I leave undecided.

seventh month--of the year--not of the flood--which lasted only five months. rested--evidently indicating a calm and gentle motion. upon the mountains of Ararat--or Armenia, as the word is rendered (Kg2 19:37; Isa 37:38). The mountain which tradition points to as the one on which the ark rested is now called Ara Dagh, the "finger mountain." Its summit consists of two peaks, the higher of which is 17,750 feet and the other 13,420 above the level of the sea.

And the waters decreased continually--The decrease of the waters was for wise reasons exceedingly slow and gradual--the period of their return being nearly twice as long as that of their rise.

V. 1a. And God remembered Noah, and all the beasts, and all the cattle that were with him in the ark. 1. When that horrible wrath had exhausted itself, and all flesh with the earth had been destroyed, the promise made by God to Noah and his sons, that they were to be the seed of the human race, began to be realized. No doubt this promise was to them an object of eager expectation. No life is so hedged about with difficulties as that of faith. This was the life lived by Noah and his sons, whom we see absolutely depending upon the heavens for support. The earth was covered with water. Bottom on which to stand there was none. It was the word of promise that upheld them, as they drifted in this welter of waters. 2. When the flesh is free from danger, it holds faith in contempt, as the claims of the Papists show. It loves showy and toilsome tasks; in these it sweats. But behold Noah, on all sides surrounded by waters, yet not overwhelmed! Surely it is not works that sustain him but faith in God's mercy extended through the word of promise. 3. The difficulty besetting Noah is hinted at in the words: "God remembered." Moses thus intimates that Noah had been tossed on the water so long that God seemed to have forgotten him altogether. They who pass through such a mental strain, when the rays of divine grace are gone and they sit in darkness or are forgotten by God, find by experience that it is far more difficult to live in the Word or by faith alone than to be a hermit or a Carthusian monk. 4. Hence, it is not a meaningless expression when the Holy Spirit says that "God remembered Noah." He means that from the day Noah entered the ark, no word was spoken, nothing was revealed to him; that he saw no ray of divine grace shining, but merely clung to the promise which he had accepted, while in the meantime the waters and waves raged as if God had certainly forgotten. The same danger beset his children and also the cattle and all the other animals throughout the one hundred and fifty days they were in the ark. And though the holy seed by the aid of the conquering Spirit overcame those difficulties, the victory was not won without vexation of the flesh, tears and stupendous fear, felt, in my opinion, even by the brutes.

5. Thus a twofold danger beset them. The universal flood which swallowed up all mankind could not vanish without stupendous grief to the righteous, particularly as they saw themselves reduced to so small a number. Further, it was a serious matter to be buffeted by the waters for almost half a year without any consolation from God. 6. The expression used by Moses, "God remembered Noah," must not be short of its meaning by calling it a rhetorical figure, signifying that God acted after the manner of one who had forgotten Noah, whereas God cannot in truth forget his saints. A mere master of rhetoric, indeed, does not know what it means to live in such a state as to feel that God has forgotten him. Only the most perfect saints understand that, and can in faith bear, so to speak, a God who forgets. Therefore the Psalms and all the Scriptures are filled with complaints of this nature, in which God is called upon to arise, to open his eyes, to hear, to awaken. 7. Monks possessed of a higher degree of experience, at times underwent this temptation and called it a suspension of grace. The latter may be experienced also in temptations of a slighter nature. The flame of lust found in young people is altogether unbearable unless it is held in check by the Word of God and the Holy Spirit. Similarly, at a more mature age, impatience and the desire for revenge can nowise be overcome unless God tears them from the soul. How much more liable is the soul to fall into the darkness of despair, or into ensnaring predestinarian tenets, when more severe temptations beset us and the suspension of grace is felt. 8. Hence this expression is not to be passed by as a mere rhetorical ornament, according to the interpretation of the rabbis. It is intended rather to portray the state of soul which feels despair coming on amid unutterable groanings of heart, with just a spark of faith left to wrest victory from the flesh. In the same way that Paul suffered from Satan's messenger, we may believe that Noah felt himself stabbed in the heart, and that he often argued thus within himself: Dost thou believe that thou alone art so beloved of God? Dost thou believe that thou will be kept safe to the end, when waters are boundless, and those immense clouds seem to be inexhaustible?

9. When, then, such broodings found their way also into the weak souls of the women, what cries, wails and tears may we surmise to have been the result? Almost overcome by sadness and grief, he was forced to lift up and comfort those with the cheer his own heart did not feel. 10. It was, therefore, no jest or frolic for them to live so long locked up within the ark, to see the endless downpour of rain and to be carried to and fro floating upon the waves. This was the experience of having been forgotten by God which Moses implies when he says that God at last remembered Noah and his sons. 11. Though the occupants of the ark overcame this feeling by faith, they did not do so without great vexation of the flesh; just as a young man who leads a chaste life overcomes lust, but surely not without the greatest vexation and trouble. In this instance, where the trial was greater, where all evidence was at variance with the fact that God was gracious and mindful of them, they indeed triumphed, but not without fearful tribulation. For the flesh, weak in itself, can bear nothing less patiently than the thought of a God who has forgotten. Human nature is prone to be puffed up and haughty when God remembers it, when he vouchsafes success and favor. Is it a wonder, then, that we become broken in spirit and desperate when God seems to have cast us away and everything goes against us? 12. Let us remember that this story sets before us an example of faith, of endurance, and of patience, to the end that, having the divine promise, we should not only learn to believe it, but should also consider that we are in need of endurance. Endurance is not maintained without a great struggle, and Christ calls upon us, in the New Testament, to acquire it when he says: "He that endureth to the end, the same shall be saved," Mt 24, 13. 13. This is the reason why God hides for a time, as it were, seeming to have forgotten us, suspending his grace, as they say in the schools. As in this temptation not only the spirit but also the flesh is afflicted, so afterward, when he again begins to remember us, the perception of grace which during the trial was evident only to the spirit and most faintly at that, is extended to the flesh also.

14. Hence, the word "remembered" indicates that great sadness beset both man and beast during the entire time of the flood. It must have been by dint of great patience and extraordinary courage that Noah and the others bore this lapse from God's memory, which is simply unbearable to the flesh without the spirit even in slight trials. True, God always remembers his own, even when he seems to have forsaken them; but Moses indicates that he remembered his people here in a visible way, by a sign, and by openly fulfilling what he had previously promised through the Word and the Spirit. This is the most important passage in this chapter. B. Waters Abate. Vs. 1b-3. And God made a wind to pass over the earth, and the waters assuaged; the fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained; and the waters returned from off the earth continually; and after the end of a hundred and fifty days the waters decreased. 15. Moses said above (ch 7, 11-12) that the deluge raged in three different ways; for not only were the fountains of the great deep broken up and the windows of heaven opened, but also the rain descended. When these forces ceased on the one hundred and fiftieth day, quiet was once more in evidence and the fact that God remembered, and Noah with his sons and their wives, as also the animals, was refreshed after terror so great and continuous. If a storm of two days duration causes seafarers to despair, how much more distressing was that tossing about for half a year! 16. The question here arises, how the wind was made to pass over the earth, which as yet was entirely covered with water. It is nothing new that winds have the power to dry, especially those from the east, called by our countrymen "hohle winde," and by Virgil "parching winds," from the drouth which they bring upon the earth. These are mentioned also by Hosea 13, 15. The explanation, accordingly, is simple. Moses says that the wind was made to pass over the earth, that is, over the surface of the waters, for such a length of time that at last, the waters being dried up, the earth again appeared. So, in Exodus, a burning wind is said to have dried up the Red Sea. Now, God might have accomplished this without any wind, yet he habitually employs a natural means to attain his purposes.

17. Up to this time Noah had lived in darkness, seeing nothing but the waters rolling and raging in a terrifying volume. Now the delicious light of the sun bursts forth once more, and the winds cease to roar from all points of the compass. Only the east wind, calculated to reduce the waters, is blowing, and gradually it takes away the stagnant flood. Other means also are effective; the ocean no longer hurls its waves upon the land, but takes back the waters which it had spewed forth, and the floodgates of heaven are closed up. 18. These are outward and tangible signs by which God consoles Noah, showing him that he had not forgotten, but remembered him. This is a practical and needed lesson also for us. When in the midst of dangers we may with certainty look for God's help, who does not desert us if we continue in faith, looking forward to the fulfilment of God's promises.

V. 4. And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat. 19. The waters increased for forty days, until the ark was lifted from the earth. Then for one hundred and fifty days it floated upon the waters, driven by the winds and the waves, without a sign of God's remembrance. At length the waters began to decrease, and the ark rested. 20. The point of dispute among the Jews here is the number of months. But why waste any more time upon immaterial matters, particularly as we see that the suggestions of the rabbis are not at all wise? It is more to the purpose for us to inquire where the mountains of Ararat are to be found. It is generally believed that they are mountains of Armenia, close by the highest ranges of Asia Minor, the Caucasus and the Taurus. But it appears to me that more likely the highest of all mountains is meant, the Imaus (Himalaya), which divides India. Compared to this range, other mountains are no more than warts. That the ark rested upon the highest mountain is substantiated by the fact that the waters continued to fall for three whole months before such smaller ranges as Lebanon, Taurus, and Caucasus were uncovered, which are, as it were, the feet or roots of the Himalaya, just as the mountains of Greece may be called branches of the Alps extending up to our Hercinian Forest (Harz). To anyone who surveys them with care the mountains seem to be wonderfully related and united. 21. Josephus has wonderful things to tell about the mountains of Armenia, and he records that during his time remains of the ark were discovered there. But I suppose nobody will judge me to be a heretic if I occasionally doubt the reliability of his statements.

V. 5. And the waters decreased continually until the tenth month: in the tenth month, on the first day of the month, were the tops of the mountains seen. 22. Moses said before that by the seventh month the waters had fallen so far that the ark rested upon Ararat. In the third month thereafter, the tops of the lower mountains began to appear, so that Noah, looking down from the mountains of Ararat as if from a watchtower, saw also the peaks of the other mountains, of the Taurus in Asia, the Lebanon in Syria, and the like. All these were signs of God's remembrance. Vs. 6-7. And it came to pass at the end of forty days, that Noah opened the window of the ark which he had made: and he sent forth a raven, and it went forth to and fro, until the waters were dried up from off the earth. 23. So far the history; the allegorical significance we shall discuss at its proper place. The carelessness of a translator has caused a dispute upon this part of the story. The Hebrew text does not say that the raven did not return, as Jerome translated; hence there was no need to invent a reason why he did not return--because he found dead bodies lying about everywhere. They claim that abundance of food prevented him. 24. On the contrary, Moses says that the raven which had been sent forth, returned; although he did not permit himself to be again imprisoned in the ark as the dove did. Moses implies that Noah sent forth the raven to find out whether animals could, by that time find dry land and food. The raven, however, did not faithfully carry out his mission, but rejoicing to be set free from his prison, he flew to and fro, and paying no attention to Noah, he enjoyed the free sky. The swinish Jews, however, show the impurity of their minds everywhere. For they suppose that the raven had fears concerning his mate, and that he even suspected Noah concerning her. Shame upon those impure minds! Vs. 8-9. And he sent forth a dove from him, to see if the waters were abated from off the face of the ground; but the dove found no rest for the sole of her foot, and she returned unto him to the ark; for the waters were on the face of the whole earth: and he put forth his hand, and took her, and brought her unto him into the ark.

25. When Noah's hopes had been set at naught by the raven, which flew about wantonly but brought no tidings concerning the condition of the earth, he took a dove, thinking that she would more truly perform the mission. The text almost authorizes us to say that those two birds were sent forth at the same time, so that Noah might have two witnesses from whom to gain desired knowledge. The raven enjoying the free sky, flew round about the ark, but did not want to return into it. The dove, however, fleeing from the corpses and corruption, comes back and permits itself to be caught. This story, as we shall hear, offers a fine allegory concerning the Church. Vs. 10-12. And he stayed yet other seven days; and again he sent forth the dove out of the ark; and the dove came in to him at eventide; and, lo, in her mouth an olive-leaf plucked off: so Noah knew that the waters were abated from off the earth. And he stayed yet other seven days, and sent forth the dove; and she returned not again unto him any more. 26. The dove, being a faithful messenger, is sent forth once more. Moses carefully describes how the waters decreased gradually, until at last the surface of the earth, together with the trees, was laid bare. We do not believe that the dove brought the olive leaf intentionally, but by the command of God, who wanted to show Noah, little by little, that he had not altogether forgotten but remembered him. This olive leaf was an impressive sign to Noah and his fellow-prisoners in the ark, bringing them courage and hope of impending liberation. 27. The Jews dispute sharply in respect to this matter of where the dove found the olive leaf, and some, in order to secure special glory for their homeland, make the ludicrous assertion that she took it from the Mount of Olives in the land of Israel, which God had spared from the flood that destroyed the remainder of the earth. But the saner Jews rightly refute this nonsense by arguing that if this were true, the olive leaf could not have been a sign for Noah that the waters had fallen. Others have invented the fable that the dove was admitted to paradise and brought the leaf from there.

28. But I have (ch 2, para 39-42) set forth at length my views concerning paradise, and this nonsense is not worthy the effort of a refutation. It serves a better purpose to remind you that all these things happened miraculously and supernaturally. A dove is not so intelligent as to pluck a bough and bring it to the ark in order that Noah might form a judgment with reference to the decrease of waters. God ordained these events. Other trees had leaves at that time, particularly the taller ones which rose sooner from the waters. The olive tree is comparatively short, hence it was calculated to furnish information concerning the decrease of the waters and to serve as an object lesson of the cessation of the wrath of God and the return of the earth to its former state. Of this he had more certain proof however, when the dove, having been sent out the third time, did not return: for not only did it find food on earth, but was able to build nests and to flit to and fro. Vs. 13-14. And it came to pass in the six hundred and first year, in the first month, the first day of the month, the waters were dried up from off the earth: and Noah removed the covering of the ark, and looked, and, behold, the face of the ground was dried. And in the second month, on the seven and twentieth day of the month, was the earth dry. 29. Here we see that Noah was in the ark an entire year and ten days; for he entered the ark on the seventeenth day of the second month, and came out again, after a year had passed, in the same month, but on the twenty-seventh day. Poor Noah, with his sons and the women, lived in the ark more than half a year in sore grief, without a sign of being remembered by God. Afterward God gave him gradual proof, through various signs, that he had not forgotten him, until at last, after the lapse of a year and ten days, he was again given dominion over the earth and sea. On this day of the second month, the flood had not only disappeared, but the earth was dry. This is the story of the flood and its abatement. After this fearful wrath, there ensues an immeasurable light of grace, as is shown in the following sermon addressed to Noah by God himself. II. NOAH COMMANDED TO LEAVE THE ARK; HIS OFFERING TO GOD; GOD'S RESOLVE NOT TO CURSE THE EARTH AGAIN. A. NOAH COMMANDED TO LEAVE THE ARK, AND HE OBEYED 30-32. * Man should do nothing but what God commands 30-32. * Is it right to start a new worship without God's command to do so 33-34.

* The examples of saints and special works. 1. Should we imitate the works of the holy patriarchs 34-35. 2. The result among the Jews of a reckless imitation of the saints 36. 3. Should have regard here, not to works but to faith 37-38. II. NOAH LEAVES ARK, HIS SACRIFICE AND GOD'S PROMISE. A. Noah Obeys Command to Leave the Ark. Vs. 15-17. And God spake unto Noah, saying, Go forth from the ark, thou, and thy wife, and thy sons, and thy sons' wives with thee. Bring forth with thee every living thing that is with thee of all flesh, both birds, and cattle, and every creeping thing that creepeth upon the earth; that they may breed abundantly in the earth. 30. Up to this point the narrative is only a record of facts, or the description of a divine work. Though the works of God are not mute but eloquent witnesses, and present to our vision the will of God, a still greater comfort is vouchsafed when God links to the works the Word, which is not manifest to the eye but perceptible to the ear and intelligible to the heart through the promptings of the Holy Spirit. So far God had given proof by his work that he was appeased, that the God of wrath had turned into a God of mercy, who turns back the waters and dries up the earth. Such comfort he now amplifies by his Word in that he lovingly accosts and enjoins him to leave the ark with the other creatures, both men and animals. 31. In the light of this passage the frequent and emphatic application of the principle is justified that we should neither design nor do anything, especially in respect to God's service and worship, without the initiative and command of the Word. As above narrated, Noah enters the ark upon God's command; and he leaves the ark upon God's command to leave it. He does not follow superstitious notions, as we see the Jews do, who, when they establish anything temporary by command, endeavor to retain it forever, as if it were essential to salvation.

32. Noah might have argued thus: Behold, I built the ark by the command of God; I was saved in it while all other men perished: therefore I will remain in it, or keep it for a place of divine worship, since it has been sanctified by the Word of God and the presence of the saints, the Church. But the godly man did nothing of the kind. The Word had commanded him to go forth, therefore he obeyed. The ark had done its service during the flood and he left it, assured that he and his children were to live on the earth. So must we undertake nothing without the Word of God. In a holy calling, which has the Word and command of God, let us walk! For whosoever attempts anything without the command of God, will labor in vain. 33. To deny this, some one might cite as example the act of Noah, described below, when he built an altar without God's command, and offered a burnt-offering thereon to God from the clean animals. If this was permitted to Noah, why should we not be permitted to choose certain forms of worship? And, in truth, the Papacy has heaped up works and forms of worship in the Church without measure, just as it pleased. But we must hold fast to the principle, which is a theorem of general application, that whatsoever is not of faith, is sin, (Rom 14, 23). But faith cannot be separated from the Word; hence, whatsoever is done without the Word, is sin. 34. Furthermore, it is plainly dangerous to take the acts of the fathers as models. As individuals differ, so also do their duties differ, and God requires diverse works according to the diversity of our calling. Accordingly the epistle to the Hebrews fitly refers the various acts of the fathers to the one faith, in order to show that each of us must imitate, in his calling, not the works, but the faith of the fathers. Heb 11. 35. Hence works peculiar to the holy fathers must by no means be considered as models for us each to imitate as the monks imitate the fasting of Benedict, the gown of Francis, the shoes of Dominic and the like. Men become apes who imitate without judgment. The monks try to ape the works, but know nothing of the faith of the fathers.

36. Abraham was commanded to slay his son. Afterward his descendants most wickedly believed they should follow his example, and they filled the earth with innocent blood. In a similar manner the people worshiped the brazen serpent and offered sacrifices before it. In both instances the people wanted to justify themselves by the example of their forefathers; but since they established these forms of worship without the Word, they were righteously condemned. 37. Let us, therefore, remember not to establish anything without the Word of God. Duties differ, and so must the works of individuals. How foolish it would be for me to proclaim that I must follow Caesar's example, and that others must obey my laws! How wicked it would be for me to assert that I must follow the example of a judge, condemning some to the cross, others to the sword! Then, we must look, not upon the works, but upon the faith of individuals; for the faith of all saints is one, though their works are most diverse. 38. Think not that because Noah built an altar, you may do likewise; but follow the faith of Noah, who thought it right to show his merciful Savior that he understood his beneficent gifts, and was grateful for them. Follow Abraham, not in slaying your son, but in believing the promises of God, and in obeying his commandments. The epistle to the Hebrews fitly refers the deeds and acts of the fathers to their faith, setting forth that we should follow their faith. B. NOAH'S SACRIFICE. 1. Whether Noah was commanded to offer a sacrifice and in what way sacrificing is justified 39-41. * Have monks divine command to support their order 40. * Shall we find fault with the works of saints, for which they apparently had no command 41. * How in all works we should have respect for God's command 42. * Lyra's unfounded thoughts on the words, "Be fruitful" etc. 43. * Why Moses said so much about their leaving the ark 44. 2. Noah's sacrifice proves Moses did not originate the idea of sacrifice 45-46. 3. Why Noah's sacrifice was pleasing to God 47-48. * The meaning of "sweet savor" 47-48. 4. How it can be said God "smelled the sweet savor", and why this form of speech used 49-50. B. NOAH'S SACRIFICE.

39. The objection under consideration can be invalidated by the rejoinder that Noah did have a command to erect an altar and offer sacrifices. God approved the rite of sacrifice by ordering that more of the clean animals--suitable for sacrifice--should be taken into the ark. Nor was Noah permitted to cast aside the office of the priesthood, which had been established by the Word before the flood and had come down to him by the right of primogeniture. Adam, Seth, Enoch and others had been priests. From them Noah possessed the office of the priesthood as an inheritance. 40. Therefore Noah, as priest and prophet, was not only at liberty to offer sacrifice, but he was under obligation to do so by virtue of his calling. Since his calling was founded on God's Word, in harmony with that Word and by God's command he built an altar and offered sacrifices. Therefore let a monk prove it is his office and calling to wear a cowl, to worship the blessed Virgin, to pray the rosary and do like things, and we will commend his life. But since the call is lacking, the Word is not the authority and the office does not exist, the life and works of the monks in their entirety stand justly condemned. 41. Finally, even if all other arguments should fail, this argument, according to which man judges the cause by the effect, remains; namely, that God expresses approval of Noah's deed. Although such reasoning from effect to cause may not be unassailable, it yet is not without value in respect to such heroic and uncommon men, who meet not with rejection but approval on the part of God, although they appear to do what they have not been expressly commanded. They possess the inward conviction that they are guilty of no transgression, though the disclosure of this fact is delayed until later God expresses his approval. Such examples are numerous and it is noteworthy that God has expressed approval even of the acts of some heathen. 42. Let this maxim, then, stand, that everything must be done by the command of God in order to obtain the assurance of conscience that we have acted in obedience to God. Hence they who abide in their divinely assigned calling, will not run uncertainly nor will they beat the air as those who have no course in which they have been commanded to run, and in consequence may not look forward to a prize. 1 Cor 9, 24.

But I return to the text. Noah, with his sons and the women, is commanded to leave the ark, and to lead forth upon the earth every species of animals, that all his works may be sanctified and found in keeping with the Word. Concerning the animals Moses now expressly states: Vs. 17-19. Be fruitful, and multiply upon the earth. And Noah went forth, and his sons, and his wife, and his sons' wives with him: every beast, every creeping thing, and every bird, whatsoever moveth upon the earth, after their families, went forth out of the ark. 43. The Lord speaks of the propagation of Noah and his sons in the ninth chapter and that, I believe, is the reason why he speaks here only of the propagation of the animals. From the expression here used, Lyra foolishly concludes that cohabitation had been forbidden during the flood and was now again permitted after the departure from the ark, since God says, "Go forth, ... thou and thy wife." Such thoughts belong to monks not to God, who plans not sinful lust, but propagation; the latter is God's ordination, but lust is Satan's poison infused into nature through sin. 44. Moses here uses many words to illustrate the overflowing joy of the captives' souls, when they were commanded to leave their prison, the ark, and to return upon the earth now everywhere open before them. In recounting the kinds of animals, however, he arranges them in a different order, distinguishing them by families, as it were, to let us see that only propagation was God's aim. It must have been a glad sight when each one of the many beasts, after leaving the ark, found its own mate, and then sought its accustomed haunt: the wolves, the bears, the lions, returning to the woods and groves; the sheep, the goats, the swine, to the fields; the dogs, the chickens, the cats, to man.

And God remembered Noah, and every living thing, and all the cattle that was with him in the ark,.... Not that God had forgotten Noah, for he does not, and cannot forget his creatures, properly speaking; but this is said after the manner of men, and as it might have seemed to Noah, who having heard nothing of him for five months, and having been perhaps longer in the ark than he expected, might begin to think that he was forgotten of God; but God remembered him, and his covenant with him, and the promise that he had made to him, that he and his family, and all the living creatures in the ark, should be preserved alive during the flood, Genesis 6:17 and God may be said particularly to remember him, and them, when he began to take measures for removing the waters from the earth, as he did by sending a wind, next mentioned: and thus God's helping his people when in difficulties and in distress, and delivering out of them, is called his remembrance of them; and he not only remembered Noah and his family, who are included in him, but every living creature also, which is expressed; for as the creatures suffered in the flood for the sins of men, so those in the ark were remembered and preserved for the sake of Noah and his family, and the world of men that should spring from them: and God made a wind to pass over the earth, and the waters assuaged; not a stormy blustering one, that would have endangered the ark, but a gentle, hot, drying one; which stopped the increase of the waters, and made them less, and both drove away the rain, as the north wind does, as this perhaps was (r), and caused the waters to move wards their proper channels and receptacles: this was the work of God, who has the command of the winds and waters, brings the former out of his storehouses, and restrains the latter at his pleasure; and this wind had this effect to assuage the waters, not from its own nature, but was attended with the mighty power of God to make it effectual, in an extraordinary manner: and it was, as the Targums of Jonathan and Jerusalem call it, "a wind of mercies", or a merciful wind; or a wind of comforts, as Jarchi; for so it was to Noah and his family, and to all the creatures, since it served to dry up the waters of the flood, and caused them to subside. (r) ------------for clouds were fled, Driv'n by a keen north wind, that, blowing dry, Wrinkled the face of Deluge, as decay'd. Milton, B. 11. l. 841, &c.

The fountains also of the deep, and the windows of heaven, were stopped,.... The passages which let out the subterraneous waters in great quantity upon the earth, and the clouds of heaven, which poured down water upon it like spouts, were stopped from sending forth any more, as they had from the first of the flood unto one hundred and fifty days from thence: Jarchi observes, that it is not said that "all" the fountains of the deep, as when they were broken up, Genesis 7:11 because some of them were left open for the use and benefit of the world; besides, some must be left for the return of the waters: and the rain from heaven was restrained: which seems to confirm what has been before observed, that after the rain of forty days and nights it ceased not to rain, more or less, though not so vehemently, until the end of an hundred and fifty days, and then it entirely ceased.

And the waters returned from off the earth continually,.... Or "going and returning" (s); they went off from the earth, and returned to their proper places appointed for them; some were dried up by the wind, and exhaled by the sun into the air: and others returned to their channels and cavities in the earth, or soaked into it: and after the end of the hundred and fifty days, the waters were abated; or began to abate, as Jarchi and the Vulgate Latin version; which days are to be reckoned from the beginning of the flood, including the forty days' rain; though Jarchi reckons them from the time of the ceasing of it; so that there were from the beginning of the flood one hundred and ninety days; six months, and ten days of the year of the flood now past; and in this he is followed by Dr. Lightfoot (t): but the former reckoning seems best, and agrees better with what follows. (s) , "eundo et redeundo", Pagninus, Montanus. (t) Works, vol. 1. p. 6.

And the ark rested in the seventh month, on the seventeenth day of the month,.... That is, five months after the flood began, and when the waters began to decrease; for this is not the seventh month of the flood, but of the year, which being reckoned from Tisri, or the autumnal equinox, must be the month Nisan, which answers to part of our March, and part of April; and so the Targum of Jonathan explains it,"this is the month Nisan;''but Jarchi makes it to be the month Sivan, which answers to part of May, and part of June, taking it to be the seventh month from Cisleu, when the forty days' rain ceased; in which he is followed by Dr. Lightfoot (u); and according to Bishop Usher (w) the seventeenth day of the seventh month, on which the ark rested, was Wednesday the sixth of May: and then it rested upon the mountains of Ararat; that is, on one of them, for Ararat is said to be a long ridge of mountains like the Alps, or the Pyrenean mountains; which, as Sir Walter Raleigh (x) thinks, are the same which run through Armenia, Mesopotamia, Assyria, &c. and are by Pliny (y) called Taurus. But what is now called Ararat, and by the Armenians Messis or Macis, and by the Turks Augri-daugh or Agrida, is a single mountain, and is so high that it overtops all the mountains thereabout; and that which makes it seem so very high is, that it stands by itself in the form of a sugar loaf, in the middle of one of the greatest plains one can see; it has two tops, one greater, and the smaller is most sharp pointed of the two (z). The Vulgate Latin version renders it the mountains of Armenia; and so Ararat in the Septuagint of Isaiah 37:38 is rendered Armenia, and in our version also; and it is the more commonly received opinion, that Ararat was a mountain there; and this agrees with the testimonies of various Heathen writers, which are produced by Josephus and Eusebius. Berosus the Chaldean (a) says,"it is reported that in Armenia, on a mountain of the Cordyaeans, there is part of a ship, the pitch of which some take off, and carry about with them, and use it as an amulet to avert evils.''And Nicholas of Damascus (b) relates, that in Minyas in Armenia is an huge mountain called Baris, to which, as the report is, many fled at the flood, and were saved; and that a certain person, carried in an ark or chest, struck upon the top of it, and that the remains of the timber were preserved a long time after; and, adds he, perhaps he may be the same that Moses, the lawgiver of the Jews, writes of. Now this mountain seems plainly to have its name from the ark of Noah, for a boat, or ship, is, with the Egyptians, called Baris. Herodotus (c) gives a large account of ships they call by this name; and the boat in which Charon is said to carry the dead bodies over the lake Acherusia, near Memphis, is said by Diodorus Siculus (d) to have the same name. Abydenus the Assyrian (e) tells us, that"Saturn having foretold to Sisithrus, that there would be a vast quantity of rain on the fifteenth of the month Daesius, he immediately sailed to the Armenians; and that the ship being driven to Armenia, the inhabitants made amulets of the wood of it, which they carried about their necks, as antidotes against diseases.''And hence Melo (f), who wrote against the Jews, suggests, as if the deluge did not reach Armenia; for he says,"at the deluge a man that had escaped with his sons went from Armenia, being driven out of his possession by those of the country, and passing over the intermediate region, came into the mountainous part of Syria, which was desolate.''And with what Berosus says of a mountain of the Cordyaeans, in Armenia, agree the Targums of Onkelos and Jonathan, and the Syriac and Arabic versions, who all render the words here the mountains of Cardu or Carda: from the resting of the ark on this day on the mountains of Ararat, Jarchi concludes, and Dr. Lightfoot (g) after him, that the ark drew eleven cubits water, which, according to them, thus appears; on the first day of the month Ab, the mountain tops were first seen, and then the waters had fallen fifteen cubits, which they had been sixty days in doing, namely, from the first day of Sivan, and so they had abated the proportion of one cubit in four days: by this account we find, that on the sixteenth day of Sivan they had abated but four cubits, and yet on the next day, the seventeenth, the ark resteth on a hill, where the waters yet lay eleven cubits above it. (u) Works. vol. 1. p. 8. (w) Annales Vet. Test. p. 4. (x) History of the World, B. 1. ch. 7. sect. 13. (y) Nat. Hist. l. 5. c. 27. (z) Cartwright's Preacher's Travels, p. 32. Tournefort's Voyage to the Levant, vol. 3. p. 177, 183, 186. (a) Apud Joseph. Antiqu. l. 1. c. 3. sect. 6. (b) Apud ib. (c) Euterpe sive, l. 2. c. 96. (d) Bibliothec. l. 1. p. 87. (e) Apud Euseb. Evangel. Praepar. l. 9. c. 12. p. 414, 415. (f) Apud ib. c. 19. p. 420. (g) Ut supra, (Works. vol. 1.) p. 8.

And the waters decreased continually until the tenth month,.... That is, from the seventeenth of the seventh month, to the first of the tenth month, a space of two months and thirteen days, and being summer time, through the heat of the sun, they decreased apace: in the tenth month, on the first day of the month, were the tops of the mountains seen; not the tenth month of the flood, but of the year; the month Tammuz, as the Targum of Jonathan, and answers to part of June, and part of July; and the first day of this month, according to Bishop Usher (h), was Sunday the nineteenth of July: but according to Jarchi, whom Dr. Lightfoot (i) follows, this was the month Ab, which answers to July and August, the tenth from Marchesvan, when the rain began. (h) Ut supra. (Annales Vet. Test. p. 4.) (i) Ut supra. (Works, vol 1. p. 6.)

We have here an account of the spies which Noah sent forth to bring him intelligence from abroad, a raven and a dove. Observe here, I. That though God had told Noah particularly when the flood would come, even to a day (Gen 7:4), yet he did not give him a particular account by revelation at what times, and by what steps, it should go away, 1. Because the knowledge of the former was necessary to his preparing the ark, and settling himself in it; but the knowledge of the latter would serve only to gratify his curiosity, and the concealing of it from him would be the needful exercise of his faith and patience. And, 2. He could not foresee the flood, but by revelation; but he might, by ordinary means, discover the decrease of it, and therefore God was pleased to leave him to the use of them. II. That though Noah by faith expected his enlargement, and by patience waited for it, yet he was inquisitive concerning it, as one that thought it long to be thus confined. Note, Desires of release out of trouble, earnest expectations of it, and enquiries concerning its advances towards us, will very well consist with the sincerity of faith and patience. He that believes does not make haste to run before God, but he does make haste to go forth to meet him, Isa 28:16. Particularly, 1. Noah sent forth a raven through the window of the ark, which went forth, as the Hebrew phrase is, going forth and returning, that is, flying about, and feeding on the carcases that floated, but returning to the ark for rest; probably not in it, but upon it. This gave Noah little satisfaction; therefore, 2. He sent forth a dove, which returned the first time with no good news, but probably wet and dirty; but, the second time, she brought an olive-leaf in her bill, which appeared to be first plucked off, a plain indication that now the trees, the fruit-trees, began to appear above water. Note here, (1.) That Noah sent forth the dove the second time seven days after the first time, and the third time was after seven days too; and probably the first sending of her out was seven days after the sending forth of the raven. This intimates that it was done on the sabbath day, which, it should seem, Noah religiously observed in the ark. Having kept the sabbath in a solemn assembly of his little church, he then expected special blessings from heaven, and enquired concerning them. Having directed his prayer, he looked up, Psa 5:3. (2.) The dove is an emblem of a gracious soul, which finding no rest for its foot, no solid peace or satisfaction in this world, this deluged defiling world, returns to Christ as to its ark, as to its Noah. The carnal heart, like the raven, takes up with the world, and feeds on the carrions it finds there; but return thou to thy rest, O my soul, to thy Noah, so the word is, Psa 116:7. O that I had wings like a dove, to flee to him! Psa 55:6. And as Noah put forth his hand, and took the dove, and pulled her in to him, into the ark, so Christ will graciously preserve, and help, and welcome, those that fly to him for rest. (3.) The olive-branch, which was an emblem of peace, was brought, not by the raven, a bird of prey, nor by a gay and proud peacock, but by a mild, patient, humble dove. It is a dove-like disposition that brings into the world earnests of rest and joy. (4.) Some make these things an allegory. The law was first sent forth like the raven, but brought no tidings of the assuaging of the waters of God's wrath, with which the world of mankind was deluged; therefore, in the fulness of time, God sent forth his gospel, as the dove, in the likeness of which the Holy Spirit descended, and this presents us with an olive-branch and brings in a better hope.

At the end of forty days. We may hence conjecture with what great anxiety the breast of the holy man was oppressed. After he had perceived the ark to be resting on solid ground, he yet did not dare to open the window till the fortieth day; not because he was stunned and torpid, but because an example, thus formidable, of the vengeance of God, had affected him with such fear and sorrow combined, that being deprived of all judgment, he silently remained in the chamber of his ark. At length he sends forth a raven, from which he might receive a more certain indication of the dryness of the earth. But the raven perceiving nothing but muddy marshes, hovers around, and immediately seeks to be readmitted. I have no doubt that Noah purposely selected the ravens which he knew might be allured by the odour of carcasses, to take a further flight, if the earth, with the animals upon it, were already exposed to view; but the raven, flying around did not depart far. I wonder whence a negation, which Moses has not in the Hebrew text, has crept into the Greek and Latin version, since it entirely changes the sense. [279] Hence the fable has originated, that the raven, having found carcasses, was kept away from the arks and forsook its protector. Afterwards, futile allegories followed, just as the curiosity of men is ever desirous of trifling. But the dove, in its first egress, imitated the raven, because it flew back to the ark; afterwards it brought a branch of olive in its bill; and at the third time, as if emancipated, it enjoyed the free air, and the free earth. Some writers exercise their ingenuity on the olive branch; [280] because among the ancients it was the emblem of peace, as the laurel was of victory. But I rather think, that as the olive tree does not grow upon the mountains, and is not a very lofty tree, the Lord had given his servant some token whence he might infer, that pleasant regions, and productive of good fruits, were now freed from the waters. Because the version of Jerome says, that it was a branch with green leaves; they who have thought, that the deluge began in the month of September, take this as a confirmation of their opinion. But the words of Moses have no such meaning. And it might be that the Lord, willing to revive the spirit of Noah, offered some branch to the dove, which had not yet altogether withered under the waters.

at the end of forty days--It is easy to imagine the ardent longing Noah and his family must have felt to enjoy again the sight of land as well as breathe the fresh air; and it was perfectly consistent with faith and patience to make inquiries whether the earth was yet ready.

And he sent forth a raven--The smell of carrion would allure it to remain if the earth were in a habitable state. But it kept hovering about the spot, and, being a solitary bird, probably perched on the covering.

again he sent forth the dove--Her flight, judging by the time she was abroad, was pursued to a great distance, and the newly plucked olive leaf, she no doubt by supernatural impulse brought in her bill, afforded a welcome proof that the declivities of the hills were clear.

he . . . sent forth the dove: which returned not . . . any more--In these results, we perceive a wisdom and prudence far superior to the inspiration of instinct--we discern the agency of God guiding all the movements of this bird for the instruction of Noah, and reviving the hopes of his household. other seven days--a strong presumptive proof that Noah observed the Sabbath during his residence in the ark.

[346] Gen. viii. 7, 8., &c. Concerning the raven and the dove, that Noah sent forth. The dove is an emblem of a gracious soul, which, finding no rest for its foot, no solid peace or satisfaction in this world, this deluged, defiling world, returns to Christ as to its ark, as to its Noah. The carnal heart, like the raven, takes up with the world, and feeds on the carrion it finds there. But return thou to thy rest, O my soul, to thy Noah, so the word is, Psal. cxvi. 7. “O that I had wings like a dove to flee to him,” Psal. lv. 6. The olive-branch, which was an emblem of peace, was brought, not by a raven, a bird of prey, nor by a gay and proud peacock, but by a mild, patient, humble dove. It is a dove-like disposition that brings in to the soul earnests of rest and joy.

And it came to pass at the end of forty days,.... From the appearance of the mountains, that is, from the first day of the tenth month, to forty days after; and being ended, this must be the eleventh day of the eleventh month, the month Ab, which answers to July and August; and according to Bishop Usher (k) it was Friday the twenty eighth of August: that Noah opened the window of the ark which he had made; of which See Gill on Genesis 6:16. (k) Ut supra. (Annales Vet. Test. p. 4.)

And he sent forth a raven,.... That by it he might make his observation, how high or low the waters were upon the earth; and the rather he sent out the raven, a bird of prey, which feeds on carrion, that if the earth had been dry, the smell of the dead carcasses would have invited it to go far off from the ark, and not return; but if not, he would see it again: which went forth to and fro, until the waters were dried up from the earth; or, "and it went forth, going forth and returning" (l); it went forth out of the ark, and returned, but might not go into it, but went forth again, and then returned; and thus it continued going backwards and forwards, until the waters were dried up, when it returned no more: the Septuagint version is, "and it returned not"; and so some Jewish writers (m) say, it found the carcass of a man on the top of the mountains, and sat upon it for food, and returned not: hence came the fable of Apollo's sending a raven to fetch water, while he was sacrificing, which lighting on a large corn field, yet green, and being willing to enjoy some grains of it, waited till it was ripe, and neglected its orders (n); and hence is the proverb, "corvus nuntius". Some make this creature to be an emblem of the law, first sent forth, but brought no good tidings of the waters of God's wrath being assuaged, but worketh wrath, and is the ministration of condemnation and death: rather it is an emblem of unregenerate men, who are, like it, black through original sin and actual transgressions; are unclean and polluted in all the powers and faculties of their souls; are hateful, hating one another, and live in carnal and sensual lusts pleasures. (l) "et exiit egrediende et redeundo", Pagninus, Montanus, Schmidt. (m) Pirke Eliezer, c. 23. (n) Aelian. Var. Hist. l. 1. c. 47.

Also he sent forth a dove from him,.... Seven days after he had sent out the raven, as in Genesis 8:10. to see if the waters were abated from off the face of the ground; for the dove is a creature that delights in cleanness, flies low, and goes far off, so that if it returned not again, he might conclude that the waters were gone off the earth; but being a sociable creature, and familiar to men, and especially loving to its mate, if they were not gone off, it would certainly return again. This some take to be an emblem of the Gospel, bringing the good tidings of peace, pardon, righteousness and salvation by Jesus Christ: rather it is an emblem of a sensible sinner, and true believer in Christ, being mournful, timorous, swift, modest, and affectionate; such persons, like doves of the valley, mourn for their iniquities; tremble at the sight of their sins, and the curses of the law, at the apprehension of divine wrath, at the awful judgment of God; and are fearful lest Christ should not receive them, to whom they swiftly fly for refuge, as doves to their windows; and who are modest, meek, and lowly, and affectionate to Christ, and one another. The Targum of Jonathan calls this an house dove, or tame one: hence, perhaps, came the practice of making use of doves as messengers to carry letters from place to place (o). (o) Plin. Nat. Hist. l. 10. c. 37.

But the dove found no rest for the sole of her foot, and she returned unto him into the ark,.... It being a creature that feeds upon seeds it picks off from the ground, and loving cleanness, it could find no place where it could alight, and have food to live upon, and retain its cleanness; for though the tops of the mountains were clear of the waters, yet they might be muddy and filthy with what the waters had raised up in them, or left upon them; and therefore it returned to Noah again, and not only like the raven unto the ark, but into it: for the waters were on the face of the whole earth: there was no place dry, and so neither food nor footing for this creature; and which was an emblem of a sensible sinner, who finds no rest in anything short of Christ; not in worldly enjoyments; nor in external duties, not in hearing, reading, praying, fasting, nor in external humiliation and tears; nor in the law, and in the works of it; nor in natural descent, nor in education principles, nor in a profession of religion, and subjection to ordinances; only in Christ, where it finds rest from the burden and guilt of sin, and the tyrannical power of it; from the bondage, curse, and condemnation of the law, and from a sense of divine wrath and fear of it; and though not from afflictions, yet it finds rest in Christ amidst them: then he put forth his hand and took her, and pulled her in unto him into the ark: she hovered about it, and got near the window, which Noah opened and took her in; which may represent the gracious reception sensible souls meet with from Christ, who apply to him; he kindly embraces them, and they find room in his heart and affections, fulness of everything they want, and security from all danger.

And he stayed yet other seven days,.... As he had stayed seven days between the sending out of the raven and the dove, so he stayed seven days more after he had sent out the dove, and it returned to him, waiting patiently for his deliverance, and the signs of it; though he could have been glad to have known its near approach, for which he made the experiments be did: and again he sent forth the dove out of the ark; very probably the selfsame dove he had sent out before.

And the dove came in to him in the evening,.... It having been out all day delighting itself in a free air, and perching upon the trees, but yet not finding sufficient food, or a proper lodging, it returned to Noah at the evening for food and dwelling in the ark: and, lo, in her mouth was an olive leaf plucked off: which might easily be done, and even an "olive branch", as the word sometimes signifies, and is by some (p) rendered; for it being now the summer season, young branches sprouted out, which being tender, were easily cropped: the Targum of Jonathan adds,"which it had took from the mount of Olives;''but there is no necessity to suppose it went so far from the ark, since Assyria, a country nearer, was a land of olive oil, like that of Judea; 2 Kings 18:32 and besides, olives grew in Armenia itself, where the ark rested. Gogarene, in Armenia, is said by Strabo (q) to produce olive trees; though a modern author says (r)"I do not see where the dove which was sent out of the ark could find an olive branch, if the ark be supposed to have rested on Mount Ararat, or any of the mountains in Armenia; for this sort of trees is not found hereabout, where the species must be lost, and yet olives are known to be a kind of trees which never die:''but the above accounts show it to be otherwise in ancient times: so Noah knew the waters were abated from off the earth: by this he perceived not only that they were gone off the mountains, but the lower grounds, at least the hills on which olive trees delight to grow; and yet that they were only abated, and not entirely gone off, since the dove returned to him: this dove sent out the second time, and returning, may be considered as an emblem of a Gospel minister, comparable to a dove, for the dove like gifts of the Spirit of God, by which he is qualified for his work, and for his simplicity, harmlessness, meekness, and humility; and the olive leaf in its mouth may be an emblem of the Gospel, which is from Christ, the good olive; is the Gospel of peace, which an olive branch is a symbol of, proclaiming and publishing peace and reconciliation by Christ; and as that is ever green, the Gospel always continues, and is the everlasting Gospel, and which was brought, and more fully and clearly dispensed in the evening of the world; and by it, it is known that the waters of divine wrath are assuaged, and the people of God may be assured they will never return to come upon them. (p) "ramum olivae", V. L. so Ainsworth, see Nehemiah 8.15. (q) Geograph. l. 11. p. 363. (r) Tournefort's Voyage to the Levant, vol. 3. p. 173.

And he stayed yet other seven days,.... After the dove had returned: and sent forth the dove; the same dove again: which returned not again unto him any more: the earth being dry, it found rest for the sole of its feet, sufficient food to eat, and a proper place for its habitation; and liking to be at liberty, and in the open air, chose not to return to the ark, even though its mate was there: of those birds sent out, the Heathen writers make mention: Abydenus says (s), that Sisithrus, the same with Noah, sent out birds making an experiment to see whether the earth was emersed out of the water, which returned again to him; and after them he sent out others; and having done so three times, obtained what he wished for, since the birds returned with their wings full of clay or mud; and so Josephus (t) says, the dove which brought the olive leaf was all over with clay or mud: and Plutarch (u) makes particular mention of the dove, and says that, according to the mythologists, a dove was let out of the ark; and that her going out was to Deucalion, (the same with Noah) a sign of fair weather, and her return of foul: and the story that Lucian (w) tells of a golden dove upon the head of a statue in the temple of Hierapolis, supposed to be Deucalion's, seems plainly to refer to this dove of Noah; for the report, he says, was, that this golden dove flew away twice in a year, at the commemoration there made of the flood, by pouring out abundance of water into a chasm or cleft of the earth, then not very large; and which, it was told him, was formerly a very great one, and swallowed up all the flood that drowned the world. (s) Apud Euseb. Praepar. Evangel. l. 9. c. 12. p. 414, 415. (t) Antiqu. l. 1. c. 3. p. 5. (u) De Solert. Animal. (w) De Dea Syria.

Also he sent forth a dove--a bird flying low and naturally disposed to return to the place of her abode.

Here is, 1. The ground dry (Gen 8:13), that is, all the water carried off it, which, upon the first day of the first month (a joyful new-year's-day it was), Noah was himself an eye-witness of. He removed the covering of the ark, not the whole covering, but so much as would suffice to give him a prospect of the earth about it; and a most comfortable prospect he had. For behold, behold and wonder, the face of the ground was dry. Note, (1.) It is a great mercy to see ground about us. Noah was more sensible of it than we are; for mercies restored are much more affecting than mercies continued. (2.) The divine power which now renewed the face of the earth can renew the face of an afflicted troubled soul and of a distressed persecuted church. He can make dry ground to appear even where it seemed to have been lost and forgotten, Psa 18:16. 2. The ground dried (Gen 8:14), so as to be a fit habitation for Noah. Observe, Though Noah saw the ground dry the first day of the first month, yet God would not suffer him to go out of the ark till the twenty-seventh day of the second month. Perhaps Noah, being somewhat weary of his restraint, would have quitted the ark at first; but God, in kindness to him, ordered him to stay so much longer. Note, God consults our benefit rather than our desires; for he knows what is good for us better than we do for ourselves, and how long it is fit our restraints should continue and desired mercies should be delayed. We would go out of the ark before the ground is dried: and perhaps, if the door be shut, are ready to remove the covering, and to climb up some other way; but we should be satisfied that God's time of showing mercy is certainly the best time, when the mercy is ripe for us and we are ready for it.

And God spake unto Noah. Though Noah was not a little terrified at the judgment of God, yet his patience is commended in this respect, that having the earth, which offered him a home, before his eyes, he yet does not venture to go forth. Profane men may ascribe this to timidity, or even to indolence; but holy is that timidity which is produced by the obedience of faith. Let us therefore know, that Noah was restrained, by a hallowed modesty, from allowing himself to enjoy the bounty of nature, till he should hear the voice of God directing him to do so. Moses winds this up in a few words, but it is proper that we should attend to the thing itself. All ought indeed, spontaneously, to consider how great must have been the fortitude of the man, who, after the incredible weariness of a whole year, when the deluge has ceased, and new life has shone forth, does not yet move a foot out of his sepulcher, without the command of God. Thus we see, that, by a continual course of faith, the holy man was obedient to God; because at God's command, he entered the ark, and there remained until God opened the way for his egress; and because he chose rather to lie in a tainted atmosphere than to breathe the free air, until he should feel assured that his removal would be pleasing to God. Even in minute affairs, Scripture commends to us this self-government, that we should attempt nothing but with an approving conscience. How much less is the rashness of men to be endured in religious matters, if, without taking counsel of God, they permit themselves to act as they please. It is not indeed to be expected that God will every moment pronounce, by special oracles, what is necessary to be done; yet it becomes us to hearken attentively to his voice, in order to be certainly persuaded that we undertake nothing but what is in accordance with his word. The spirit of prudence, and of counsel, is also to be sought; of which he never leaves those destitute, who are docile and obedient to his commands. In this sense, Moses relates that Noah went out of the ark as soon as he, relying on the oracle of God, was aware that a new habitation was given him in the earth.

Here is, I. Noah's dismission out of the ark, Gen 8:15-17. Observe, 1. Noah did not stir till God bade him. As he had a command to go into the ark (Gen 7:1), so, how tedious soever his confinement there was, he would wait for a command to go out of it again. Note, We must in all our ways acknowledge God, and set him before us in all our removes. Those only go under God's protection that follow God's direction and submit to his government. Those that steadily adhere to God's word as their rule, and are guided by his grace as their principle, and take hints from his providence to assist them in their application of general directions to particular cases, may in faith see him guiding their motions in their march through this wilderness. 2. Though God detained him long, yet at last he gave him his discharge; for the vision is for an appointed time, and at the end it shall speak, it shall speak truth (Hab 2:3), it shall not lie. 3. God had said, Come into the ark which he says, not, Come forth, but, Go forth, which intimates that God, who went in with him, staid with him all the while, till he sent him out safely; for he has said, I will not leave thee. 4. Some observe that, when they were ordered into the ark, the men and the women were mentioned separately (Gen 6:18): Thou, and thy sons, and thy wife, and thy sons' wives; hence they infer that, during the time of mourning, they were apart, and their wives apart, Zac 12:12. But now God did as it were new - marry them, sending out Noah and his wife together, and his sons and their wives together, that they might be fruitful and multiply. 5. Noah was ordered to bring the creatures out with him, that having taken the care of feeding them so long, and been at so much pains about them, he might have the honour of leading them forth by their armies, and receiving their homage. II. Noah's departure when he had his dismission. As he would not go out without leave, so he would not, out of fear or humour, stay in when he had leave, but was in all points observant of the heavenly vision. Though he had been now a full year and ten days a prisoner in the ark, yet when he found himself preserved there, not only for a new life, but for a new world, he saw no reason to complain of his long confinement. Now observe, 1. Noah and his family came out alive, though one of them was a wicked Ham, whom, though he escaped the flood, God's justice could have taken away by some other stroke. But they are all alive. Note, When families have been long continued together, and no breaches made among them, it must be looked upon as a distinguishing favour, and attributed to the Lord's mercies. 2. Noah brought out all the creatures that went in with him, except the raven and the dove, which, probably, were ready to meet their mates at their coming out. Noah was able to give a very good account of his charge; for of all that were given to him he had lost none, but was faithful to him that appointed him, pro hac vice - on this occasion, high steward of his household.

That they may breed abundantly , etc. With these words the Lord would cheer the mind of Noah, and inspire him with confidence, that a seed had been preserved in the ark which should increase till it replenished the whole earth. In short, the renovation of the earth is promised to Noah; to the end that he may know that the world itself was inclosed in the ark, and that the solitude and devastation, at the sight of which his heart might faint, would not be perpetual.

Noah removed the covering of the ark--probably only as much of it as would afford him a prospect of the earth around. Yet for about two months he never stirred from his appointed abode till he had received the express permission of God. We should watch the leading of Providence to direct us in every step of the journey of life.

DEPARTURE FROM THE ARK. (Gen 8:15-22) And God spake . . . Go forth--They went forth in the most orderly manner--the human occupants first, then each species "after their kinds" [Gen 8:19], literally, "according to their families," implying that there had been an increase in the ark.

And it came to pass, in the six hundred and first year,.... Of Noah's life, and so the Septuagint adds, in the first month: the first day of the month; so that it was the first day of the year, New Year's Day, and a joyful one it was to Noah and his family, when they saw dry ground; which they had not seen for above ten months: according to R. Joshua, this was the month Nisan, which was the first month with the Jews on sacred accounts; but according to R. Eliezer it was the month of Tisri, as Jarchi observes, which was their first month on civil accounts, and was their most ancient way of reckoning; and so the Targum of Jonathan explains it, adding, and Tisri; which answers to part of September, and part of October; and according to Bishop Usher (x), this day was Friday, October 23, A. M. 1657: the waters were dried up from off the earth: by the wind that continued to pass over it, and by the sun, which exhaled great quantities of it throughout the whole summer season; as it was from the end of the one hundred days, when the wind was first made, and the waters began to assuage to this time; as well as also by their soaking into the earth, and by returning to the cavities and receptacles in it: and Noah removed the covering of the ark, and looked; not the roof of it, at least not the whole, only a board or two; though perhaps this was a covering made of skins, that was thrown over the ark, like that which was put over the tabernacle of Moses, and was made of skins, Exodus 26:14 where the same word is used as here: the use of this might be to hang over the window and defend it from the rain; so that the uncovering of the ark was only putting by, or turning up this covering, that he might be able more clearly to see, out of the window, how things were: and, behold, the face of the ground was dry; the ground or surface of the earth looked dry; but was not so dry and hard as to bear heavy bodies, or the foot to tread on it, being soft and tender, through the water so long upon it, and had left mud and slime, not yet sufficiently hardened by the wind and sun to walk upon. (x) Ut supra. (Annales Vet. Test. p. 4.)

And in the second month, on the seven and twentieth day of the month,.... This was the month Marchesvan, as the Targum of Jonathan, which answers to part of our October, and part of our November; though according to Bishop Usher (y), this day was Friday the eighteenth of December, A. M. 1657; it was on the seventeenth of this month that Noah went into the ark, Genesis 7:11 so that be was in it twelve months and ten days, according to a solar year; but if the reckoning is made according to Jewish months, six of which consisted of thirty days, and six of twenty nine only, then the twelve months made but three hundred and fifty four days, add to which eleven days to the twenty seventh, fully ended, it makes three hundred and sixty five days; so that he was in the ark just a full year, according to the course of the sun; but it seems very plain that the months here reckoned consisted of thirty days, since the one hundred and fifty, days when the waters abated are reckoned, from the seventeenth day of the second month, to the seventeenth day of the seventh month; which make exactly five months, and allow thirty days to a month: and at this time, when Noah had waited almost two months, after he had removed the covering of the ark: was the earth dried; so that it was fit to walk upon, and was become commodious both for man and beast: a different word from that in the preceding verse is here used for "dry", this being a different kind, or, however, a greater degree of dryness than the other. (y) Ut supra. (Annales Vet. Test. p. 4.)

And God spake unto Noah, saying,.... Whether in a dream or vision, or by an articulate voice, appearing in an human form, or by an impulse on his mind, is not certain; however, the Lord spoke so to him, that he heard him and understood him: it was, no doubt, very rejoicing to him, since he had not heard his voice for a year or more, at least that we read of; and what he said to him was as follows.

Go forth of the ark,.... Though the earth was dry and fit to be inhabited, yet be would not go out without orders, as he had to go in; which he waited for before he would, and now he has them: thou and thy wife, and thy sons, and thy sons' wives, with thee: the Jewish writers (z) observe, that the manner of Noah and his family coming out of the ark is different from that of their going into it: when they went into it then went the men by themselves, and the women by themselves, and so continued apart in the ark, the use of the marriage bed being forbidden them, being a time of distress; but now when they came out they are coupled together, signifying that they were now free to cohabit together. (z) Pirke Eliezer, c. 23. Jarchi in loc.

Bring forth with thee every living thing that is with thee,.... There is a various reading of the word for "bring forth"; according to the margin, as Jarchi observes, the sense is, order them to come forth; and according to the Scripture, if they will not, oblige them to come: of all flesh, both of fowl, and of cattle, and of every creeping thing that creepeth upon the earth; for of each of these there were some that went with him into the ark, and continued there: that they may breed abundantly in the earth, and be fruitful, and multiply upon the earth, for which end they were preserved in the ark. Jarchi observes, it is said "on the earth", not in the ark, which shows he thinks that birds and beasts were not allowed to couple, and that they did not breed there. It is a question with some, how the creatures, which were only in Asia at their coming out of the ark, could spread themselves all over the earth; particularly how they could get into islands, and especially into America: to which it may be answered, that this might be done by many of them, by swimming over narrow seas, for some wild creatures will swim whole days and nights together, when they are forced to it; and by men's carrying others in vessels to distant and different parts, on one account or another, either for profit or pleasure; and especially, what is it the power and providence of God cannot do, who could not be at a loss for ways and means to replenish a world in all the parts of it he had made desolate, when it was his pleasure?(Most creationists think the earth entered an ice age after the flood. This would make the sea level lower than it is today. If the average sea level was lowered by only six hundred feet, all the major continents would be connected by land bridges. Animals could easily migrate to any continent. Ed.)

And Noah went forth,.... Being obedient to the divine command, and no doubt with great pleasure in his countenance, and with a heart full of thankfulness for so great a deliverance: and his sons, and his wife, and his sons' wives with him: in all eight persons, and no more were saved in the ark, as Peter observes, 1 Peter 3:20 and the Arabic writers say (a), Noah and his sons built a city near the place where they came out of the ark, and called it Themanin, giving this as a reason of the name, we are eight, that is, who have escaped; so Berosus says (b), that the earth being dried of the waters, there were then only eight men in Armenia, from whence all mankind sprung. (a) Elmacleus, p. 12. Patricides, p. 10. apud Hottinger. Smegma Oriental. l. 1. c. 8. p. 282. (b) Hist. l. 2. fol. 11. 1.

Every beast, every creeping thing, and every fowl, and whatsoever creepeth upon the earth,.... All went out, not one was left, and they went out after their kind; not in a confused disorderly manner, mixing with one another; but as they went in by pairs, male and female of every sort, so they came forth in like manner, or, "according to their families" (c); by which it seems as if the creatures did breed in the ark, and had their families of young ones; and which is the sense of some in Aben Ezra, and he himself thinks it not foreign, though he interprets it as we do, and as the Greek version does, "after their kind": thus they went forth out of the ark; everyone with his mate, in order to procreate and multiply upon the earth. (c) "juxta familias suas", Tigurine version, Pagninus, Montanus, &c.

Here is, I. Noah's thankful acknowledgment of God's favour to him, in completing the mercy of his deliverance, Gen 8:20. 1. He built an altar. Hitherto he had done nothing without particular instructions and commands from God. He had a particular call into the ark, and another out of it; but, altars and sacrifices being already of divine institution for religious worship, he did not stay for a particular command thus to express his thankfulness. Those that have received mercy from God should be forward in returning thanks, and do it not of constraint, but willingly. God is pleased with free-will offerings, and praises that wait for him. Noah was now turned out into a cold and desolate world, where, one would have thought, his first care would have been to build a house for himself; but, behold, he begins with an altar for God: God, that is the first, must be first served; and he begins well that begins with God. 2. He offered a sacrifice upon his altar, of every clean beast, and of every clean fowl - one, the odd seventh that we read of, Gen 7:2, Gen 7:3. Here observe, (1.) He offered only those that were clean; for it is not enough that we sacrifice, but we must sacrifice that which God appoints, according to the law of sacrifice, and not a corrupt thing. (2.) Though his stock of cattle was so small, and that rescued from ruin at so great an expense of care and pains, yet he did not grudge to give God his dues out of it. He might have said, "Have I but seven sheep to begin the world with, and must one of these seven be killed and burnt for sacrifice? Were it not better to defer it till we have greater plenty?" No, to prove the sincerity of his love and gratitude, he cheerfully gives the seventh to his God, as an acknowledgment that all was his, and owing to him. Serving God with our little is the way to make it more; and we must never think that wasted with which God is honoured. (3.) See here the antiquity of religion: the first thing we find done in the new world was an act of worship, Jer 6:16. We are now to express our thankfulness, not by burnt-offerings, but by the sacrifices of praise and the sacrifices of righteousness, by pious devotions and a pious conversation. II. God's gracious acceptance of Noah's thankfulness. It was a settled rule in the patriarchal age: If thou doest well, shalt thou not be accepted? Noah was so. For, 1. God was well pleased with the performance, Gen 8:21. He smelt a sweet savour, or, as it is in the Hebrew, a savour of rest, from it. As, when he had made the world at first on the seventh day, he rested and was refreshed, so, now that he had new-made it, in the sacrifice of the seventh he rested. He was well pleased with Noah's pious zeal, and these hopeful beginnings of the new world, as men are with fragrant and agreeable smells; though his offering was small it was according to his ability, and God accepted it. Having caused his anger to rest upon the world of sinners, he here caused his love to rest upon this little remnant of believers. 2. Hereupon, he took up a resolution never to drown the world again. Herein he had an eye, not so much to Noah's sacrifice as to Christ's sacrifice of himself, which was typified and represented by it, and which was indeed an offering of a sweet-smelling savour, Eph 5:2. Good security is here given, and that which may be relied upon, (1.) That this judgment should never be repeated. Noah might think, "To what purpose should the world be repaired, when, in all probability, for the wickedness of it, it will quickly be in like manner ruined again?" "No," says God, "it never shall." It was said (Gen 6:6), It repented the Lord that he had made man; now here he speaks as if it repented him that he had destroyed man: neither means a change of his mind, but both a change of his way. It repented him concerning his servants, Deu 32:36. Two ways this resolve is expressed: - [1.] I will not again curse the ground, Heb. I will not add to curse the ground any more. God had cursed the ground upon the first entrance of sin (Gen 3:17), when he drowned it he added to that curse; but now he determines not to add to it any more. [2.] Neither will I again smite any more every living thing; that is, it was determined that whatever ruin God might bring upon particular persons, or families, or countries, he would never again destroy the whole world till the day shall come when time shall be no more. But the reason of this resolve is very surprising, for it seems the same in effect with the reason given for the destruction of the world: Because the imagination of man's heart is evil from his youth, Gen 6:5. But there is this difference - there it is said, The imagination of man's heart is evil continually, that is, "his actual transgressions continually cry against him;" here it is said, It is evil from his youth or childhood. It is bred in the bone; he brought it into the world with him; he was shapen and conceived in it. Now, one would think it should follow, "Therefore that guilty race shall be wholly extinguished, and I will make a full end." No, "Therefore I will no more take this severe method; for," First, "He is rather to be pitied, for it is all the effect of sin dwelling in him; and it is but what might be expected from such a degenerate race: he is called a transgressor from the womb, and therefore it is not strange that he deals so very treacherously," Isa 48:8. Thus God remembers that he is flesh, corrupt and sinful, Psa 78:39. Secondly, "He will be utterly ruined; for, if he be dealt with according to his deserts, one flood must succeed another till all be destroyed." See here, 1. That outward judgments, though they may terrify and restrain men, yet cannot of themselves sanctify and renew them; the grace of God must work with those judgments. Man's nature was as sinful after the deluge as it had been before. 2. That God's goodness takes occasion from man's sinfulness to magnify itself the more; his reasons of mercy are all drawn from himself, not from any thing in us. (2.) That the course of nature should never be discontinued (Gen 8:22): "While the earth remaineth, and man upon it, there shall be summer and winter (not all winter as had been this last year), day and night," not all night, as probably it was while the rain was descending. Here, [1.] It is plainly intimated that this earth is not to remain always; it, and all the works in it, must shortly be burnt up; and we look for new heavens and a new earth, when all these things must be dissolved. But, [2.] As long as it does remain God's providence will carefully preserve the regular succession of times and seasons, and cause each to know its place. To this we owe it that the world stands, and the wheel of nature keeps it track. See here how changeable the times are and yet how unchangeable. First, The course of nature always changing. As it is with the times, so it is with the events of time, they are subject to vicissitudes - day and night, summer and winter, counterchanged. In heaven and hell it is not so, but on earth God hath set the one over against the other. Secondly, Yet never changed. It is constant in this inconstancy. These seasons have never ceased, nor shall cease, while the sun continued such a steady measurer of time and the moon such a faithful witness in heaven. This is God's covenant of the day and of the night, the stability of which is mentioned for the confirming of our faith in the covenant of grace, which is no less inviolable, Jer 33:20, Jer 33:21. We see God's promises to the creatures made good, and thence may infer that his promises to all believers shall be so.

And Noah builded an altar unto the Lord. As Noah had given many proofs of his obedience, so he now presents an example of gratitude. This passage teaches us that sacrifices were instituted from the beginning for this end, that men should habituate themselves, by such exercises, to celebrate the goodness of God, and to give him thanks. The bare confession of the tongue, yea, even the silent acknowledgment of the heart, might suffice for God; but we know how many stimulants our indolence requires. Therefore, when the holy fathers, formerly, professed their piety towards God by sacrifices, the use of them was by no means superfluous. Besides, it was right that they should always have before their eyes symbols, by which they would be admonished, that they could have no access to God but through a mediator. Now, however, the manifestation of Christ has taken away these ancient shadows. Wherefore, let us use those helps which the Lord has prescribed. [281] Moreover, when I say that sacrifices were made use of, by the holy fathers, to celebrate the benefits of God, I speak only of one kind: for this offering of Noah answers to the peace-offerings, and the first-fruits. But here it may be asked, by what impulse Noah offered a sacrifice to God, seeing he had no command to do so? I:answer: although Moses does not expressly declare that God commanded him to do it, yet a certain judgment may be formed from what follows, and even from the whole context, that Noah had rested upon the word of Gods and that, in reliance on the divine command, he had rendered this worship, which he knew, indubitably, should be acceptable to God. We have before said, that one animal of every kind was preserved separately; and have stated for what end it was done. But it was useless to set apart animals for sacrifice, unless God had revealed this design to holy Noah, who was to be the priest to offer up the victims. Besides, Moses says that sacrifices were chosen from among clean animals. But it is certain that Noah did not invent this distinction for himself since it does not depend on human choice. Whence we conclude, that he undertook nothing without divine authority. Also immediately afterwards, Moses subjoins, that the smell of the sacrifice was acceptable to God. This general rule, therefore, is to be observed, that all religious services which are not perfumed with the odour of faith, are of an ill-savor before God. Let us therefore know, that the altar of Noah was founded in the word of God. And the same word was as salt to his sacrifices, that they might not be insipid.

And the Lord smelled a sweet savor [282] Moses calls that by which God was appeased, an odour of rest; as if he had said, the sacrifice had been rightly offered. Yet nothing can be more absurd than to suppose that God should have been appeased by the filthy smoke of entrails, and of flesh. But Moses here, according to his manner, invests God with a human character for the purpose of accommodating himself to the capacity of an ignorant people. For it is not even to be supposed, that the rite of sacrifice, in itself, was grateful to God as a meritorious act; but we must regard the end of the work, and not confine ourselves to the external form. For what else did Noah propose to himself than to acknowledge that he had received his own life, and that of the animals, as the gift of God's mercy alone? This piety breathed a good and sweet odour before God; as it is said, (Psalm 116:12,) "What shall I render unto the Lord for all his benefits? I will take the cup of salvation, and will call upon the name of the Lord." And the Lord said in his heart. The meaning of the passage is, God had decreed that he would not hereafter curse the earth. And this form of expression has great weight: for although God never retracts what he has openly spoken with his mouth, yet we are more deeply affected when we hear, that he has fixed upon something in his own mind; because an inward decree of this kind in no way depends upon creatures. To sum up the whole, God certainly determined that he would never more destroy the world by a deluge. Yet the expression, I will not curse,' is to be but generally understood; because we know how much the earth has lost of its fertility since it has been corrupted by man's sin, and we daily feel that it is cursed in various ways. And he explains himself a little afterwards, saying, I will not smite anymore every thing living.' For in these words he does not allude to every kind of vengeance, but only to that which should destroy the world, and bring ruin both on mankind and the rest of animals: as if he would say, that he restored the earth with this stipulation, that it should not afterwards perish by a deluge. So when the Lord declares, (Isaiah 54:9,) that he will be contented with one captivity of his people, he compares it with the waters of Noah, by which he had resolved that the world should only once be overwhelmed. [283] For the imagination of man's heart. This reasoning seems incongruous: for if the wickedness of man is so great that it does not cease to provoke the anger of God, it must necessarily bring down destruction upon the world. Nay, God seems to contradict himself by having previously declared that the world must be destroyed, because its iniquity was desperate. But here it behaves us more deeply to consider his design; for it was the will of God that there should be some society of men to inhabit the earth. If, however, they were to be dealt with according to their deserts, there would be a necessity for a daily deluge. Wherefore, he declares, that in inflicting punishment upon the second world, he will so do it, as yet to preserve the external appearance of the earth, and not again to sweep away the creatures with which he has adorned it. Indeed, we ourselves may perceive such moderation to have been used, both in the public and special judgments of God, that the world yet stands in its completeness, and nature yet retains its course. Moreover, since God here declares what would be the character of men even to the end of the world, it is evident that the whole human race is under sentence of condemnation, on account of its depravity and wickedness. Nor does the sentence refer only to corrupt morals; but their iniquity is said to be an innate iniquity, from which nothing but evils can spring forth. I wonder, however, whence that false version of this passage has crept in, that the thought is prone to evil; [284] except, as is probable, that the place was thus corrupted, by those who dispute too philosophically concerning the corruption of human nature. It seemed to them hard, that man should be subjected, as a slave of the devil to sin. Therefore, by way of mitigation, they have said that he had a propensity to vices. But when the celestial Judge thunders from heaven, that his thoughts themselves are evil, what avails it to soften down that which, nevertheless, remains unalterable? Let men therefore acknowledge, that inasmuch as they are born of Adam, they are depraved creatures, and therefore can conceive only sinful thoughts, until they become the new workmanship of Christ, and are formed by his Spirit to a new life. And it is not to be doubted, that the Lord declares the very mind of man to be depraved, and altogether infected with sin; so that all the thoughts which proceed thence are evil. If such be the defect in the fountain itself, it follows, that all man's affections are evil, and his works covered with the same pollution, since of necessity they must savor of their original. For God does not merely say that men sometimes think evil; but the language is unlimited, comprising the tree with its fruits. Nor is it any proof to the contrary, that carnal and profane men often excel in generosity of disposition, undertake designs apparently honorable, and put forth certain evidences of virtue. For since their mind is corrupted with contempt of God, with pride, self-love, ambitious hypocrisy, and fraud; it cannot be but that all their thoughts are contaminated with the same vices. Again, they cannot tend towards a right end: whence it happens that they are judged to be what they really are, crooked and perverse. For all things in such men, which release us under the color of virtue, are like wine spoiled by the odour of the cask. For, (as was before said,) the very affections of nature, which in themselves are laudable, are yet vitiated by original sin, and on account of their irregularity have degenerated from their proper nature; such are the mutual love of married persons, the love of parents towards their children, and the like. And the clause which is added, "from youth," more fully declares that men are born evil; in order to show that, as soon as they are of an age to begin to form thoughts, they have radical corruption of mind. Philosophers, by transferring to habit, what God here ascribes to nature, betray their own ignorance. And to wonder; for we please and flatter ourselves to such an extent, that we do not perceive how fatal is the contagion of sin, and what depravity pervades all our senses. We must, therefore, acquiesce in the judgment of God, which pronounces man to be so enslaved by sin that he can bring forth nothing sound and sincere. Yet, at the same time, we must remember, that no blame is to be cast upon God for that which has its origin in the defection of the first man, whereby the order of the creation was subverted. And furthers it must be noted, that men are not exempted from guilt and condemnation, by the pretext of this bondage: because, although all rush to evil, yet they are not impelled by any extrinsic force, but by the direct inclination of their own hearts; and, lastly, they sin not otherwise than voluntarily.

While the earth remaineth [285] By these words the world is again completely restored. For so great was the confusion and disorder which had overspread the earth, that there was a necessity for some renovation. On which account, Peter speaks of the old world as having perished in the deluge, (2 Peter 3:6.) Moreover, the deluge had been an interruption of the order of nature. For the revolutions of the sun and moon had ceased: there was no distinction of winter and summer. Wherefore, the Lord here declares it to be his pleasure, that all things should recover their vigor, and be restored to their functions. The Jews erroneously divide their year into six parts; whereas Moses, by placing the summer in opposition to the winter, thus divides the whole year in a popular manner into two parts. And it is not to be doubted, that by cold and heat he designates the periods already referred to. Under the words, "seed-time," and "harvest," he marks those advantages which flow to men from the moderated temperature of the atmosphere. If it is objected that this equable temperament is not every year perceived; the answer is ready, that the order of the world is indeed disturbed by our vices, so that many of its movements are irregular: often the sun withholds its proper heat, -- snow or hail follow in the place of dew, -- the air is agitated by various tempests; but although the world is not so regulated as to produce perpetual uniformity of seasons, yet we perceive the order of nature so far to prevail, that winter and summer annually recur, that there is a constant succession of days and nights, and that the earth brings forth its fruits in summer and autumn. Moreover, by the expression, all the days of the earth,' he means, as long as the earth shall last.' Footnotes: [277] "As to the opinion, which takes the mountains of Ararat to be situated within the country of Armenia, the followers of it (some very few excepted) do agree, that the ark of Noah rested in that part of the mountains of Ararat, which in Greek and Latin writers is styled the Gordiaean mountains, (or, with some variation, the mountains of the Cordyaei, Cordueni, Carduchi, Curdi, etc.,) and which lies near the spring of the Tigris." -- Wells' Geography, vol. 1 chap. 2.--- Ed. [278] "l tvry qrdv. (Al toorai Kardoo,) Super montes Cardu. -- Chaldee paraphrase." -- Walton [279] "vyts' ytsv' vsvv, Vayesta yatso vashoob." "And went out going and returning." The Vulgate has it, Qui egrediebatur, et non revertebatur.' The Septuagint introduces the same negative, so does the Syriac; but the Chaldee paraphrase, the Samaritan text, and the Arabic version, all omit the negative. Our translators, in the text, seem to have followed the Vulgate, though hesitatingly, but in the margin, they give the rendering of the original. -- See Walton's Polyglott. -- Ed [280] "In ramo olivae quidam philosophantur." [281] "Quare adminiculis utamur," etc. The French translation has it, "Et pourtant usons," etc. "And, nevertheless, let us use," etc. The meaning of the sentence seems to be, that, as the fathers, in obedience to God, used sacrifices, which were afterwards abolished as being of no value, so ought we to avail ourselves of those aids (adminicula) which might seem to be of no importance, had not God enjoined them. -- Ed. [282] "Odorem quietis." "A savor of rest." -- Margin of English Version. [283] "For this is as the waters of Noah unto me; for as I have sworn that the waters of Noah should no more go over the earth, so have I sworn that I would not be wroth with thee, nor rebuke thee." [284] "Sensus enim, et cogitatio humani cordis in malum prona sunt." -- Vulgate. [285] "Posthac omnibus diebus terrae."

Noah builded an altar--literally, "a high place"--probably a mound of earth, on which a sacrifice was offered. There is something exceedingly beautiful and interesting to know that the first care of this devout patriarch was to return thanks for the signal instance of mercy and goodness which he and his family had experienced. took of every clean beast . . . fowl--For so unparalleled a deliverance, a special acknowledgment was due.

And the Lord smelled a sweet savour--The sacrifice offered by a righteous man like Noah in faith was acceptable as the most fragrant incense. Lord said in his heart--same as "I have sworn that the waters of Noah should no more go over the earth" (Isa 54:9). for--that is, "though the imagination is evil"; instead of inflicting another destructive flood, I shall spare them--to enjoy the blessings of grace, through a Saviour.

While the earth remaineth--The consummation, as intimated in Pe2 3:7, does not frustrate a promise which held good only during the continuance of that system. There will be no flood between this and that day, when the earth therein shall be burnt up [CHALMERS]. Next: Genesis Chapter 9

V. 20. And Noah builded an altar unto Jehovah, and took of every clean beast, and of every clean bird, and offered burnt-offerings on the altar. 45. This text shows conclusively that Moses was not the first person to introduce sacrifices but that, like a bard who gathers chants, he arranged and classified them as they had been in vogue among the fathers and transmitted from the one to the other. Thus also the law of circumcision was not first written by Moses but received from the fathers. 46. Above (ch 4, 4-5), where Moses mentioned the sacrifice of Abel and Cain, he called it minchah, an offering; here, however, we find the first record of a burnt-offering, one entirely consumed by fire. This, I say, is a clear proof that the law of sacrifices had been established before the time of Moses. His work, then, consisted in arranging the rites of the forefathers in definite order.

V. 21. And Jehovah smelled the sweet savor. 47. It is set forth here that Jehovah approved Noah's sacrifice which he offered by virtue of his office as a priest, according to the example of the fathers. However, the differences of phraseology is to receive due attention. Of the former sacrifice he said that Jehovah "had respect" to it; here he says that "Jehovah smelled the sweet savor." Moses subsequently makes frequent use of this expression. The heathen also adopted it; Lucian, for example, makes fun of Jove who was conciliated by the odor of meats. 48. The word in the original, however, does not properly signify the "savor of sweetness," but "the savor of rest", for nichoach meaning "rest", is derived from the verb nuach, which Moses used before, when he said that the ark rested upon the mountains of Ararat. Therefore it is the "savor of rest," because God then rested from his wrath, dismissing his wrath, becoming appeased, and, as we commonly say, well content. 49. Here the question might be raised why does he not say, Jehovah had respect to Noah and his burnt offering, rather than, Jehovah smelled the savor of rest, which latter certainly sounds shocking, as though he were not commending the man for his faith, but merely for his work. This objection is usually answered by saying that the Scriptures speak of God in human fashion. Men are pleased by a sweet savor. But it seems to me there is still another reason for this expression, namely, that God was so close at hand that he noticed the savor; for Moses desires to show that this holy rite was well-pleasing to God: Solomon says (Prov 27, 9) that perfume rejoiceth the heart. Physicians sometimes restore consciousness by sweet odors. On the other hand, a violent stench is extremely offensive to our nature, and often overpowers it. 50. In this sense, one may say that God, having been annoyed by the stench of wickedness, was now refreshed, so to speak, when he saw this one priest girded himself to perform holy rites in order to give proof of his gratitude, and to manifest by some public act he did not belong to the ungodly, but that he had a God whom he feared. This is the real meaning of a sacrifice. As it had pleased God to destroy mankind, he is now delighted to increase it. Moses uses this expression for our sake, that we, through the experience of God's grace, may learn that God delights to do us good. C. GOD'S RESOLVE NOT TO CURSE THE EARTH AGAIN. 1. God solemnly and earnestly means it 51.

* How understood "it repented God that he had made man" 52-54. * Experiences in spiritual temptations and how God helps us to bear them 54. 2. The meaning of "God will not again smite the earth" 55. C. GOD'S RESOLVE NOT TO CURSE THE EARTH AGAIN. V. 21b. And Jehovah said in his heart. 51. Moses points out that these words were not spoken by God without heart and feeling, but from his very vitals. This is the meaning of the Hebrew text which has it that God spoke to his own heart. V. 21c. I will not again curse the ground any more for man's sake. 52. God speaks as if he were sorry for the punishment inflicted upon the earth on account of man, just as formerly he expressed regret for his creation, reproving himself, as it were, for his fury against man. This must not, of course, be understood as implying that God could possibly change his mind; it is written only for our consolation. He accuses and blames himself in order to rouse the little flock to the certain faith that God will be merciful hereafter. 53. And their souls stood in real need of such consolation. They had been terrified as they witnessed God's raging wrath, and their faith could not but be shaken. So now God is impelled to so order his acts and words that these people might expect only grace and mercy. Accordingly he now speaks with them, is present at their sacrifice, shows that he is pleased with them, blames his own counsel, and promises that he will never do anything like it in the future. In brief, he is a different God from what he had been before. While God, indeed, does not change, he wants to change men, who have become altogether habituated to thoughts of wrath. 54. They who have experienced trials of the spirit, know full well how much the soul then stands in need of sure and strong consolation to induce it once more to hope for grace and to forget the wrath. One day, a whole month, perhaps is not enough for this change. Just as it takes a long time to recover from bodily disorders, so such wounds of the soul cannot be healed at once, or by one word. God sees this, and tries by various means to recall the terrified souls to a certain hope of grace; he even chides himself, speaking to his own heart, as in Jeremiah 18, 8, where he promises to repent of the evil he thought of doing, if the offenders also repent.

55. It should furthermore be noted that he says, "I will not again curse the ground." He speaks of a general destruction of the earth, not of a partial one, as when he destroys fields, cities, or kingdoms. The latter instances are for a warning; as Mary says, "He hath put down princes from their thrones." Lk 1, 52. III. MAN'S NATURAL DEPRAVITY AND HIS NATURAL POWERS. 1. Natural depravity crops out in infancy 56. 2. It is seen as the years advance 57-58. 3. Whether those who would drown it have reason for doing so 59-60. 4. There is none untainted by it 61-62. 5. The godless yield to it, believers resist it 62. * Can God be charged with being changeable 63-64. 6. The knowledge of natural depravity is very necessary 65. 7. What moves sophists to ignore natural depravity 65-66. 8. How to view those who lightly regard natural depravity, and how to refute them 68-69. * Meaning of "the imagination of the heart" 70. * True theological definition of man 71. 9. The proof of natural depravity and that the natural is not perfect 72-73. 10. Consequence of false teaching on natural depravity and the natural 74-75. * What sophists understand by Merito congrui and condigni 74. 11. How Scotus tried to prove that man's natural powers were all he had, and how to refute his opinion 75-76. * Value of the Scholastics and their theology 77. 12. How teachers in these things lead astray 78. * The virtues of the heathen. a. Estimate of them 79-80. b. How they differ from the good works of the saints 81. c. What they lack 82-83. 13. Natural depravity may sleep in youth, but it will awake as the years advance 84-86. 14. Those who ignore natural depravity may be refuted by experience 87. 15. Philosophy manifests its vanity and blindness in its attitude to this doctrine 88-89. 16. Experience confirms natural depravity 89-90. 17. Whether natural depravity can be completely eradicated: how to check it 91. * How to understand "God will not smite the earth again" 92. * Nature thrown into great disorder by the deluge 93. * Seasons of the year again put in their order 94. * The people's talk about the signs of the last times 95. * The days of earth to be followed by the days of heaven, and we should prepare for them 96. III. MAN'S NATURAL DEPRAVITY AND HIS NATURAL POWERS. V. 21d. For that the imagination of man's heart is evil from his youth.

56. This is a powerful passage, relating to original sin. Whoever weakens its force, goes straying like the blind man in the sunlight, failing to see his own acts and experiences. Look at the days of our swaddling clothes; in how many ways sin manifests itself in our earlier years. What an amount of switching it requires until we are taught order, as it were, and attention to duty! 57. Then youth succeeds. There a stronger rebellion becomes noticeable, and in addition that untamable evil, the rage of lust and desire. If one take a wife, the result is weariness of his own and a passion for others. If the government of a State is entrusted to him, an exceptionally fruitful harvest of vice will follow--as jealousy, rivalry, haughtiness, hope of gain, avarice, wrath, anger, and other evils. 58. It is true, as the German proverb has it, that sins grow with the years: Je laenger, je aerger; je aelter, je kaerger (worse with time, stingier with age). All such vices are so blatant and gross as to become objects of observation and intelligence. What, then shall we say of the inward vices when unbelief, presumption, neglect of the Word, and wicked views grow up? 59. There are those who are and desire to be considered powerful theologians, though they extenuate original sin by sophistry. But vices so numerous and great cannot be extenuated. Original sin is not a slight disorder or infirmity, but complete lawlessness, the like of which is not found in other creatures, except in evil spirits. 60. But do those extenuators have any Scriptural proof to rest upon? Let us see what Moses says. As I pointed out in explaining the sixth chapter, he does not call such things evil, as lust, tyranny, and other sins, but the imagination of the human heart; that is, human energy, wisdom and reason, with all the faculties the mind employs even in our best works. Although we do not condemn acts which belong to the social or civil sphere, yet the human heart vitiates these works in themselves proper, by doing them for glory, for profit, or for oppression, and either from opposition to the neighbor or to God. 61. Nor can we escape the force of this passage by saying that those are meant who perished by the flood. God uses a generic term which denotes that the heart of man, as such, is meant. At the time this was spoken there were no other people than those saved in the ark, and yet the declaration is: the imagination of man's heart is evil.

62. Therefore, not even the saints are excepted. In Ham, the third son, this imagination of the heart betrayed its nature. And the other brothers were no better by nature. There was only this difference, that they, believing in the promised seed, retained the hope of forgiveness of sin, and did not give way to the evil imagination of their hearts, rather resisting it through the Holy Spirit, who is given for the very purpose of contending against, and overcoming, the malignity of man's nature. Because Ham gives way to his nature, he is wholly evil, and totally perishes. Shem and Japheth, who contend against it in their spirit, though being evil, are not altogether so. They have the Holy Spirit, through whom they contend against the evil, and hence are holy. 63. It would seem here that God might be accused of fickleness. Before, when he was about to punish man, he assigned as a reason for his purpose the fact that the imagination of man's heart is evil; here, when he is about to give unto man the gracious promise that he will not thereafter show such anger, he puts forward the same reason. To human wisdom this appears foolish and inconsistent with divine wisdom. 64. But I gladly pass by such sublime themes, and leave them to minds possessed of leisure. For me it is enough that these works are spoken to suit our spiritual condition, inasmuch as God points out that he is now appeased and no longer angry. So parents, having chastised their disobedient children as they deserve, win again their affections by kindness. This change of mood is not deserving of criticism but rather of commendation. It profits the children; otherwise they, while fearing the rod, might also begin to hate their parents. This explanation is good enough for me, for it appeals to our faith. Others may explain differently.

65. We should give diligent attention to this passage because it plainly shows that man's nature is corrupt, a truth above all others to be apprehended, because without it God's mercy and grace cannot be rightly understood. Hence, the quibblers previously mentioned are to be despised and we have good reason to take to task the translator who gave occasion for this error by rendering the words so as to say, not that the imagination of man's heart is evil, but that it is inclined to evil. Upon this authority the quibblers distort or set aside those passages of Paul where he says that all are children of wrath (Eph 2, 3) that all have sinned (Rom 5, 12) and are under sin (Rom 3, 9). They argue from our passage as follows: Moses does not say that human nature is evil, but that it is prone to evil; this condition, call it inclination or proclivity, is under the control of free will, nor does it force man toward the evil, or (to use their own words) it imposes no constraint upon man. 66. Then they proceed to find a reason for this statement and declare that even after the fall of man, there remains in him a good will and a right understanding. For the natural powers, say they, are unimpaired, not only in man but even in the devil. And finally they so twist Aristotle's teachings as to make him say that reason tends toward that which is best. Some traces of these views are found also in the writings of the Church fathers. Using Psalms 4, 6 as a basis, where the prophet says, "Jehovah, lift thou up the light of thy countenance upon us," they distinguish between a higher part of reason which inquires concerning God, and a lower part employed in temporal and civil affairs. Even Augustine is pleased with this distinction, as we stated above when discussing the fall of man.

67. But if only a spark of the knowledge of God had remained unimpaired in man, we should be different beings by far from what we now are. Hence, those quibblers who pick flaws in the plain statements of Paul are infinitely blind. If they would carefully and devoutly consider that very passage as they read it in their Latin Bible, they would certainly cease to father so bad a cause. For it is not an insignificant truth which Moses utters when he says the senses and the thoughts of the heart of man are prone to evil from his youth. This is the case especially in the sixth chapter (vs 5) where he says that the whole thought of his heart was bent on evil continually, meaning thereby that he purposes what is evil, and that in inclination, purpose and effort he inclines to evil. For example; an adulterer, whose desires are inflamed, may lack the opportunity, the place, the person, the time, and nevertheless be stirred by the fire of lust, unable to dwell upon anything else. In this manner, says Moses, does human nature always incline toward evil. Can, then, the natural powers of man be said to have remained unimpaired, seeing that man's thoughts are always set upon evil things? 68. If the minds of the sophists were as open toward the holy doctrine contained in the prophetical and apostolical writings as toward their own teachers who teach the freedom of the will and the merit of works, they surely would not have permitted themselves by so small an inducement as one little word to be led away from the truth so as to teach, contrary to Scripture, that man's natural powers are uninjured, and that man, by nature, is not under wrath or condemnation. Notwithstanding, it appears that they turn against their own absurdity. Although the natural powers of man are uninjured, yet they maintain that, to become acceptable, grace is required; in other words, they teach that God is not satisfied with man's natural goodness, unless it be improved by love. 69. But what is the need to argue longer against the madness of the sophists, since we know the true meaning of the Hebrew text to be, not that man's mind and thoughts are inclined to evil, but that the imagination of the human heart is evil from youth?

70. By imagination, as I stated several times before (ch 6, para 148), he means reason itself, together with the will and the understanding, even when it dwells upon God, or occupies itself with most honorable pursuits, be they those of State or Home. It is always contrary to God's law, always in sin, always under God's wrath, and it cannot be freed from this evil state by its own strength, as witness Christ's words: "If therefore the Son shall make you free, ye shall be free indeed," Jn 8, 36. 71. If you wish a definition of the word "man" take it from this text teaching that he is a rational being, with a heart given to imagination. But what does he imagine? Moses answers, "Evil"; that is, evil against God or God's Law, and against his fellow man. Thus holy Scriptures ascribe to man a reason that is not idle but always imagines something. This imagination it calls evil, wicked, sacrilegious, while the philosophers call it good, and the quibblers say that the natural gifts are unimpaired. 72. Therefore this text should be carefully noted and urged against the caviling quibblers: Moses declares the imagination of the human heart to be evil. And if it be evil, the conclusion is natural that the natural gifts are not unimpaired, but corrupted: Inasmuch as God did not create man evil, but perfect, sound, holy, knowing God, his reason right and his will toward God good. 73. Seeing we have clear testimony to the fact that man is evil and turned away from God, who would be mad enough to say that the natural gifts in man remain unimpaired? That would be practically saying that man's nature is unimpaired and good even now, whereas we have overwhelming evidence in our knowledge and experience that it is debased to the utmost.

74. From that wicked theory there have sprung many dangerous and some palpably wicked utterances, for instance, that when man does the best in his power, God will unfailingly give his grace. By such teaching they have driven man, as by a trumpet, to prayer, fasting, self-torture, pilgrimages and similar performances. Thus the world was taught to believe that if men did the best that nature permitted, they would earn grace, if not the grace "de merito," at least that "de congruo." A "meritum congrui" (title to reward based upon equity) they attribute to a work which has been performed not against but in accordance to the divine law, inasmuch as an evil work is subject not to a reward but a penalty. The "meritum condigni" (a title to reward based upon desert) they attribute not to the work itself but to its quality as being performed in a state of grace. 75. Another saying of this kind is the declaration of Scotus that man by mere natural powers may love God above all things. This declaration is based upon the principle that the natural powers are unimpaired. He argues as follows: A man loves a woman, who is a creature, and he loves her so immoderately that he will imperil his very life for her sake. Similarly, a merchant loves his wares, and so eagerly that he will risk death a thousand times if only he can gain something. If therefore, the love of created things is so great, though they rank far below God, how much more will a man love God who is the highest good! Hence, God can be loved with the natural powers alone. 76. A fine argument, indeed, and worthy of a Franciscan monk! For he shows that, though he is a great teacher, he does not know what it means to love God. Nature is so corrupt that it can no longer know God unless it be enlightened by the Word and Spirit of God; how then can it love God without the Holy Spirit? For it is true that we have no desire for what we do not know. Therefore, nature cannot love God whom it does not know, but it loves an idol, and a dream of its own heart. Furthermore, it is so entirely fettered by the love of created things that even after it has learned to know God from his Word, it disregards him and despises his Word. Of this the people of our own times are an example.

77. Such foolish and blasphemous deliverances are certain proof that scholastic theology has degenerated into a species of philosophy that has no knowledge of God, and walks in darkness because it disregards his Word. Also Aristotle and Cicero, who have the greatest influence with this tribe, give broad instructions concerning moral excellences. They magnify these exceedingly as social forces since they recognize them as useful for private and public ends. In nowise, however, do they teach that God's will and command is to be regarded far more than private or public advantage (and those who do not possess the Word are ignorant of the will of God). Quite plainly the scholastics have fallen victims to philosophical fancies to such an extent as to retain true knowledge neither of themselves nor of God. This is the cause of their lapse into such disastrous errors. 78. And, indeed, it is easy to fall after you have departed from the Word; for the glitter of civil virtues is wonderfully enticing to the mind. Erasmus makes of Socrates almost a perfect Christian, and Augustine has unbounded praise for Marcus Attilius Regulus, because he kept faith with his enemy. Truthfulness indeed is the most beautiful of all virtues, and in this case another high commendation is added in that there was combined with it love of country, which in itself is a peculiar and most praiseworthy virtue. 79. You may find men of renown not famous for truthfulness. Themistocles, for instance, did not have this virtue though he was a heroic man and did his country great service. That is the reason why Augustine admires Attilius, finding his reason and will to be utterly righteous, that is as far as it is possible for human nature to be. Where, then, is vice in this case? Where is wickedness? The hero's work surely cannot be censured.

80. First, Regulus knew not God, and, although his conduct was right, it is still to be seen whether a theologian should not censure his motive. For to his zeal in behalf of his country is added the thirst for glory. He evinces contempt for his life so as to achieve immortal glory among those to live after him. Contemplating, therefore, merely his life's dream, as it were, and the outward mask, it is a most beautiful deed. But before God it is shameful idolatry; because he claims for himself the glory of his deed. And who would doubt that he had other failings besides this thirst for glory? Attilius cannot claim the great virtues of truthfulness and love of country without tending violently and insanely toward wickedness. For it is wicked for him to rob God of the glory and to claim it for himself. But human reason cannot recognize this spoliation of the Deity. 81. A distinction must be made between the virtues of the heathen and the virtues of Christians. It is true that in both instances hearts are divinely prompted, but in the former ambition and love of glory afterward defile the divine impulse. 82. If now, an orator should come forth, who would dilate upon the efficient cause, but disguise the ultimate and vicious one, would it not be apparent to every one that with the two most potent causes, the formal (that which gives moral value to an act) and the ultimate one, disguised, an eloquent man could extol such a wretched shadow of a virtue? But a man apt in logic will readily discover the deception; he will observe the absence of the formal cause, namely the right principle, there being no true knowledge of God nor of the proper attitude toward him. He sees, furthermore, that the final cause is vicious, because the true end and aim, obedience to God and love of neighbor, is not taken into consideration. But what kind of virtue is that where nearly every cause is lacking except the natural cause, which is a passion, an impetus or impulse, by which the soul is moved to show loyalty to an enemy? These impulses, as I said, are found also in the ungodly. If exercised for the good of the country, they become virtues; if for its injury, they become vices. This Aristotle sets forth very skillfully.

83. I refer to these things that students of sacred literature may make special note of this passage, which advisedly declares human nature to be corrupt. For those make-believe virtues, found among the heathen, seem to prove the contrary--that some part of nature has remained as it was originally. Hence there is need of careful judgment in order to distinguish in this matter. 84. Moses adds, "from his youth," because this evil is concealed during the first period of life and sleeps, as it were. Our early childhood so passes that reason and will are dormant and we are carried along by animal impulses, which pass away like a dream. Hardly have we passed our fifth year when we affect idleness, play, unchastity, and evil lust. But we try to escape discipline, we endeavor to get away from obedience, and hate all virtues, especially of a higher order as truth and justice. Then reason awakes out of a deep sleep, as it were, and sees certain kinds of pleasure, but not yet the true ones, and certain kinds of evils, but not yet the most powerful ones, by which it is held captive. 85. Where, then, the understanding has attained to maturity, not only the other vices are found to have grown strong, but there are joined to them now sexual desire and unclean passion, gluttony, gambling, strife, rape, murder, theft, and what not? And as the parents had to apply the rod, so now the government must needs use prison and chains in order to restrain man's evil nature. 86. And who does not know the vices of a more advanced age? They march along in unbroken file--love of money, ambition, pride, perfidy, envy, and others. These vices are so much the more harmful as at this age we are more crafty in concealing and masking them. Hence, the sword of government is not sufficient in this respect; there is need of hell fire for the punishment of crimes so manifold and great. Justly, then, did Moses say above (ch 6) that the human heart, or the imagination of the heart, is only evil each day--or at all times--and here again, that it is evil from youth.

87. The Latin version, it is true, makes use of a weaker term; yet it says enough by stating that it is inclined toward evil, just as the comic dramatist says that the minds of all men are inclined to turn from labor to lust, Ter Andr 1, 1, 51. But those who try to misuse this expression for the purpose of making light of original sin, are shown to be in the wrong by the common experience of mankind; chiefly, however, that of the heathen, or ungodly men. For if spiritual men, who surely enjoy divine help from heaven, can hardly hold their ground against vices and be kept within the bounds of discipline, what can any man do without this help? If divine aid contends against the captivity of the law of the flesh only with fierce struggles (Rom 7, 22-23), how insane is it to dream that, without this divine help, human nature can withstand corruption? 88. Hence reason of itself does not decide upon the right, nor does the will, of itself, strive after the same, as a blind philosophy declares which does not know whence these fearful impulses to sin arise in children, youths, and old men. Therefore it defends them, calls them emotions or passions only, and does not call them natural corruption. 89. Furthermore, in noble men, who check and control these impulses, it calls them virtues; in others who give the reins to their desires, it calls them vices. This is nothing less than ignorance of the fact that human nature is evil. The Scriptures, on the contrary agree with our experience and declare that the human heart is evil from youth. For we learn by experience that even holy men can scarcely stand firm; yea that even they are often entangled by gross sins, being overwhelmed by such natural corruptions. 90. The term ne-urim denotes the age when man begins to use his reason; this usually occurs in the sixth year. Similarly, the term ne-arim is used to denote boys and youths who need the guidance of parents and teachers up to the age of manhood. It will be profitable for each of us to glance backward to that period of life and consider how willingly we obeyed the commands of our parents and teachers, how diligent we were in studying, how persevering we were, how often our parents punished our sauciness. Who can say for himself that he was not much more pleased to go out for a walk, to play games, and to gossip, than to go to Church in obedience to his parents?

91. Although these impulses can be corrected or bridled to a certain extent by discipline, they cannot be rooted out of the heart altogether, as the traces of these impulses show when we are grown. There is truth in that unpolished lie: "The angelic youth becomes satanic in his older years." God, indeed, causes some persons to experience emotions which are naturally good; but they are induced by supernatural power. Thus Cyrus was impelled to restore the worship of God, and to preserve the Church. But such is not the tendency of human nature. Where God is present with his Holy Spirit, there only, the imagination of the human heart gives place to the thoughts of God. God dwells there through the Word and the Spirit. Of such, Moses does not speak here, but only of those who are without the Holy Spirit; they are wicked, even when at their best. V. 21e. Neither will I again smite any more everything living, as I have done. 92. Moses clearly speaks of a general destruction, like that which was caused by the flood. From this it does not follow that God will also abstain from partial destruction, and that he will take no heed of anybody's sin. There will also be an exception in the case of the last day, when not only all living things will be smitten, but all creation will be destroyed by fire.

V. 22. While the earth reigneth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease. 93. Following this text, the Jews divide the year into six parts, each comprising two months, a fact which Lyra also records in this connection. But it seems to me that Moses simply speaks of the promise that we need not fear another general flood. During the time of the flood such confusion reigned that there was no season, either of seedtime or harvest, and by reason of the great darkness caused by the clouds and the rain, day could not readily be distinguished from night. We know how heavy clouds obscure the light. How much greater, then, was the darkness when the waters, lying under the clouds like a mirror, reflected the darkness of the clouds into the faces and eyes of the beholders! 94. The meaning, accordingly, is simply that God here promises Noah the imminent restoration of the earth, so that the fields might again be sowed; that the desolation caused by the flood should be no more; that the seasons might run their course in accordance with regular law: harvest following seedtime, winter following summer, cold following heat in due order. 95. This text should be carefully remembered in view of the common notions concerning the signs before the last day. Then, some declare, there will be eclipses of I know not how many days duration. They say foolishly that for seven years not a single woman will bring forth a child, and the like. But this text declares that neither day nor night, neither summer nor winter, shall cease; therefore these natural changes will go on, and there will never be an eclipse which will rob human eyes of an entire day.

96. Nor is it a phrase devoid of meaning when he says, "While the earth remaineth," for he gives us to understand that the days of this earth shall sometime be numbered, and other days, days of heaven, shall follow. As long, therefore, as the days of the earth endure, so long shall the earth abide, and with it the rotation of seasons. But when these days of the earth shall pass, then all these things shall cease, and there shall follow days of heaven, that is, eternal days. There shall be one Sabbath after the other, when we shall not be engrossed with bodily labor for the purpose of gaining a livelihood; for we shall be as the angels of God, Mk 12, 25. Our life will be to know God, to delight in God's wisdom and to enjoy the presence of God. This life we attain through faith in Christ, in which the eternal Father may mercifully keep us, through the merit of his son, our Savior, Jesus Christ, by the ruling and guidance of the Holy Spirit. Amen. Amen.

[166] Gen. viii. 21. “And the Lord smelt a sweet savour, and the Lord said in his heart, I will not,” &c. It was not for the acceptableness of that sacrifice that made God promise that he would no more curse the ground, but the acceptableness of the sacrifice of Christ represented by it.

And Noah builded an altar unto the Lord,.... Not an house for himself and his family, but an altar for God; his first and greatest concern being for the glory of God, and not for the temporal good of himself and his: this altar was erected, and devoted to the service of God; it was built according to his will, and by his direction: Noah's view was to renew the worship of God, preserve and propagate it by his example; and this was done by way of thanksgiving to God for his wonderful preservation of him, and was also propitiatory and typical of Christ: the Jewish writers (d) say, this was the altar on which Adam sacrificed, when expelled the garden of Eden, and on which Cain and Abel offered; and being demolished by the flood, was rebuilt by Noah, which is not at all probable; it is much more likely what Aben Ezra says, that it was built on one of the mountains of Ararat, and that as Noah took the first opportunity, so he built it in the first place he came to, or at least not far from the place where he came out of the ark: and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar; the clean beasts were the bullock, the sheep, and goat, and the clean fowl, the turtle and young pigeon, one of each sort at least was taken. The Targum of Jonathan says, he offered four upon the altar: these were typical of Christ; the bullock or heifer might denote his strength, the sheep or lamb his patience and harmlessness, the turtle or dove his meekness; and being burnt offerings, may signify the painful and dolorous sufferings of Christ, when the wrath of God was poured on him like fire. (d) Zohar in Gen. fol. 51. 3, 4. Targum Jon. in loc. Pirke Eliezer, c. 23.

And the Lord smelled a sweet savour,.... Or a "savour of rest" (e); he was delighted and well pleased with his sacrifice, which was offered up in the faith of the sacrifice of Christ; the apostle says, "is for a sweetsmelling savour", Ephesians 5:2 referring to this passage; that being a satisfaction to the justice of God, an appeasing of his wrath, and a propitiation for the sins of men: and the Lord said in his heart; within himself; it was awhile a secret there, but Noah being a prophet, as Aben Ezra observes, he revealed it to him, or "to his heart" (f), that is, to the heart of Noah, as some interpret it, he spoke comfortably to him, as follows, when the Jewish writers (g) say he stretched out his right hand and swore, agreeably to Isaiah 54:9. I will not again curse the ground for man's sake, or drown it for the sin of man, as he had cursed it for the sin of Adam, and which continued till this time; but now was taken off, and it became more fruitful, and very probably by means of the waters which had been so long upon it, and had left a fructifying virtue in it, as the waters of the Nile do in Egypt. Some interpret the phrase, "for man's sake", for the man Christ's sake, for the sake of his sacrifice, of which Noah's was a type, and the sense be, that God would no more curse the earth; for by his sacrifice the curse of the law is removed, with respect to his people; they are redeemed from it, and shall inherit that new earth, of which this earth, renewed after the flood, was a type, in which there will be no more curse, Revelation 21:1 which sense, though evangelical, cannot be admitted, because of the reason following, unless the first word be rendered "though", as it may: for the imagination of man's heart is evil from his youth; his nature is depraved, his heart is corrupt, the thoughts of it evil, yea, the imagination of it, and of them, is sinful, and that originally, even from his birth; from the time he is shook out of his mother's womb, as Jarchi interprets the phrase: man is conceived in sin, and shapen in iniquity, and is a transgressor from the womb, and so a child of wrath, and deserving of the curse of the law upon himself, and all that belong to him; and yet this is given as a reason why God will not any more curse the ground for his sake: that which was a reason for destroying the earth, is now one against it, see Genesis 6:5 which may be reconciled thus, God for this reason destroyed the earth once, for an example, and to display his justice; but such is his clemency and mercy, that he will do it no more to the end of the world; considering that man has brought himself into such a condition, that he cannot but sin, it is natural to him from his birth; his nature is tainted with it, his heart is full of it, and all his thoughts and imaginations are wicked and sinful, from whence continually flow a train of actual sins and transgressions; so that if God was to curse and drown the world as often as man sins, he must be continually doing it; for the words may be rendered, "though the imagination of man's heart is evil", &c. (h); yet I will not do it; and so they are expressive of the super abounding grace of God over abounding sin: neither will I again smite any more everything living, as I have done; this hinders not but that there might be, as has been since, partial calamities, or particular judgments on individual persons, towns, and cities, as those of Sodom and Gomorrah, or partial inundations, but not a general deluge, or an universal destruction of the world and creatures in it, at least not by water, as has been, but by fire, as will be; for that the earth will have an end, at least as to its present nature, form, and use, may be concluded from the following words. (e) "odorem quietis", Pagninus, Montanus, Munster, &c. (f) "ad cor suum", Montanus, Tigurine version; "prophetae suo", Arab. (g) Jarchi in loc. Pirke Eliezer, c. 23. (h) "quamvis", Piscator; so Ainsworth.

While the earth remaineth,.... Which as to its substance may remain for ever, Ecclesiastes 1:4 yet as to its form and quality will be changed; that and all in it will be burnt up; there will be an end of all things in it, for so the words are in the original, "as yet all the days of the earth", or "while all the days of the earth" are (i); which shows that there is a time fixed for its continuance, and that this time is but short, being measured by days: but however, as long as it does continue: seedtime and harvest, and cold and heat, and summer and winter, and day and night, shall not cease; as they had done, or seemed to do during the flood; for the year past there had been no seedtime nor harvest, and it must have been for the most part damp and cold, through the rains, and the abundance of water on earth, that the difference of seasons was not very discernible; as neither of days and nights at some times, especially when the clouds were so black and thick over the heavens, that neither sun, moon, or stars could be seen; and such floods of water continually pouring down, that it must be difficult to know when it was day, and when night; but for the future it is promised, that these should not cease as long as the world stands: "seedtime and harvest"; the time of sowing seed in the earth, and the time of gathering in the fruits of it when ripe, so necessary for the sustenance of man and beast: once in seven years, and once in fifty years indeed, these ceased in the land of Judea, while the people of Israel resided there; but then this was not general all the world over, in other places there were seedtime and harvest: "and cold and heat, and summer and winter"; in some places indeed there is but little cold, in others but little heat, and the difference of summer and winter is not so discernible in some places as in others, yet there is of all these in the world in general. According to Jarchi, "cold" signifies a more severe season than "winter", or the severer part of the winter; and "heat" a hotter season than the summer, or the hotter part of it. The Jews observe, that the seasons of the year are divided into six parts, and two months are to be allowed to each part; which Lyra, from them, and chiefly from Jarchi, thus gives,"to seedtime the last half of September, all October, and half November; to cold, the other half of November, all December, and half January; to winter, half January, all February, and half March: to harvest, half March, all April, and half May; to summer, half May, all June, and half July; to heat, half July, all August, and the first half of September.''But these accounts refer to the land of Judea only: it is enough for the fulfilment of the promise, that they are more or less, at one time of the year or another, in all parts of the world, and so will be until the world shall be no more; and may, in a mystic sense, denote the continuance of the church of God in the world, as long as it endures, and its various vicissitudes and revolutions; sometimes it is a time of sowing the precious seed of the Word; and sometimes it is an harvest, is an ingathering of souls into it; sometimes it is a winter season with it, and all things seem withered and dead; and at other times it is summer, and all things look smiling and cheerful; sometimes it is in a state of coldness and indifference, and at other times exposed to the heat of persecution, and more warm and zealous usually then; sometimes it is night with it, and sometimes day, and so it is like to be, until that state takes place described in Revelation 7:16. (i) "cunctis diebus terrae", V. L. "adhuc omnes dies terrae", Pagninus, Montanus; so Drusius, Cocceius.