Noah: Saving Your Family in a Dark World: Part 6

We have arrived at the conclusion of our thoughts together - let us all be like Noah and obey unto the saving of our families, that we might be redeemed by the blood of Jesus and found worthy of a place in the Kingdom of God.

We have arrived at the conclusion of our thoughts together on Noah as we close out the story in the Genesis record and pick up Chapter 9.

Verse 1 is similar to Genesis 1:22, 28, with one significant difference. We see the omission of “subdue and have dominion,” which is for the parable of creation and the 7,000-year plan. In verse 2, we can compare the animals being brought to Adam to be named as they were to Noah’s ark without fear. The rules changed because of sin. The proper covering required the shedding of blood, as already discussed. The world will revert to this Edenic state in the Kingdom age, as noted in Isaiah 11:6-9.

Another contrast to Genesis 1 (specifically verses 29-30) appears in verse 3. The creation ends with a planet of vegetarians. We saw the introduction of sacrifice in Chapter 3, emphasized in Chapter 4. We also noted the clean animals by sevens and the unclean by twos, showing there was a distinction created already in an unrecorded law. It is, therefore, obvious meat was eaten before the Flood, but that may have been by allowance. Whereas in Genesis 9:3 it reads more as a command. At least, that is how I figured it when ordering a steak.

However, verse 4 makes a very clear distinction. The word “life” is the Hebrew nephesh, which is a breathing creature. It is often translated “soul,” and it is frequently referred to in this context considering wrested Scripture. Without going too far down this trail, we will address it quickly. Nephesh is used in Genesis 1:20, 21, 24, and 30 and translated as “life” and “creature.”

In Genesis 2:7, it is first translated as “soul” when Adam became a breathing creature, as were the animals created on days 5-6 before him. The next usage is verse 19, where the “creatures” are called to Adam to be named (same word nephesh). This sequence is the equation of life: body of dust + breath of life = living creature (or nephesh). Without the breath of life, we are all dust (the curse of Adam includes “from dust thou wast, to dust thou shalt return”). This is a good place to insert Ezekiel 18:20, which begins with “The soul that sinneth, it shall die.” Leviticus 17 gives us the law based on our Genesis record in the early chapters. Let’s look at verse 14.

All three uses of the word “life” are nephesh; therefore, the life is the blood thereof! If our blood is moving, by definition, we are living creatures. Without the movement of blood and distribution of oxygen through the breath of life, we are no longer living creatures (or living souls) but rather dead souls. When that process happens to a clean animal, they are eligible for food, but with a catch (back to Genesis 9:4). The life is the blood, so it is against the command of God to eat living creatures (purpose is food to sustain life, not torturing animals). Verse 5 reminds us that God hates violence. Recall that this was one of the reasons he flooded the world. In fact, the next verse shifts gears to murder and states capital punishment for murder as the divine command. This command will be reiterated in the law and extend into the Kingdom age (e.g., Zechariah 13:3). We compare this to today, and man’s thinking gets very fuzzy.

Verse 7 is a repetition of the “be fruitful and multiply” command, the Hebrew exclamation point. God then uses the next few verses to bring us to some closure. The word “covenant” is mentioned 7 times after the Flood (verses 11-13, 15-17). The word nephesh is also used 7 times after the Flood (translated as “life” in verses 4-5, “lives” in verse 5, and “creature” in verses 10, 12, 15-16). The phrase “flesh” is also used 7 times after the Flood (Genesis 8:17, 9:4, 11, 15-17). Remember that 7 equals the covenant’s completion, which helps us segue to the next token, just in case you thought we were done with that “7 stuff.”

Look at verse 12. The word “token” is the same word used regarding circumcision (Genesis 17:11) and the Passover (Exodus 12:13). Cutting off the flesh to be separate and dedicated to God individually (circumcision) and nationally (the crossing of the Red Sea as a type of baptism) connects both stories to the Flood. This covenant is made to “perpetual generations” at the end of the verse, so it is everlasting! The next verse introduces the token. This display is not necessarily the first rainbow but the first time it is called out as a token. Rainbows are only visible between the sun and water. White light that is pure from the sun hits water particles and reflects into 7 colors, and then returns to white as it exits.

The concept, the doctrine of truth from God (as the rain in Deuteronomy 32:1-2) shines upon the flesh, and if it has been “through the waters of life,” it will flow through them as united and pure as one body with many colors. God’s purpose includes men and women Therefore, if we have no cloud (of witnesses), we can have no rainbow! On our own, we cannot return God’s pure light, but as one united bow, we can do so by His design.

God always keeps his promises (from Genesis 8:1 for this specific promise). This consistency encourages us to look forward to Him keeping the one about His Son returning to earth to establish a Kingdom that will never be destroyed! The next couple of verses instruct us that God looks for rainbows too (Genesis 9:16). The phrase “everlasting covenant,” at the end of the verse is used 14 times in the Old Testament (two sevens). However, it only appears once in Greek (see Hebrews 13:20-21).

This effectively provides us all with an exhortation to be like Noah in these last days.

Verse 17 repeats the covenant language for emphasis, and then the record moves to a not-so-flattering part of the story. Like most Biblical stories, we have examples of weakness and failure that contrast with the glory and success of their potential. This example gives us hope as we compare our walk to those men and women of faith. Verse 18 mentions “Canaan,” which is a commentary from Moses (e.g., the rivers in Eden, the comment on the first marriage, and the description of the land Lot viewed in the plain of Sodom). This region was part of the promised land for Abraham and his seed, which Moses sought but did not achieve in this life.

Look at verse 20. The word “husbandman” in Hebrew is actually two words, meaning man of the ground. This ties to creation (ground is the word adamah), Cain (Genesis 4:3, 10), and even the introductory comments on Noah from our first article (Genesis 5:29, “And he called his name Noah, saying, This same shall comfort us concerning our work and toil of our hands, because of the ground which the LORD hath cursed.”). Whenever we see the word “vineyard,” we should always look for clues about the inheritance. Exodus 23:10-11 adds another 7 if you want to chase it down on your own. In a section so full of spiritual implications and echoes, it is a shame that what actually transpires is an abomination.

Verse 21 tells us he was uncovered, an easy tie to Genesis 3:7: “And they knew that they were naked.” This condition motivated them to create their own covering for shame and actually designating the fig as a symbol of natural Israel in the process. The word “saw” in verse 22 is the same word used in chapter 6 in a couple of places to connect here. In verse 2, “The sons of God saw the daughters of men that they were fair,” which is an obvious reference to attraction. Verse 5: “And God saw that the wickedness of man was great in the earth,” the result of lust from verse 2. In verse 12, “And God looked upon the earth, and, behold, it was corrupt,” with noted wickedness and violence in the next verse. The Hebrew is “to see, look at, inspect, perceive, consider.” This is not a casual glance word. Interestingly enough, we have connected the story of Noah to Habakkuk 2:14 a couple of times. Let’s consider verse 15.

Verse 16 is even more graphic, so you can read that one independently. The Genesis record is being discreet concerning the Noah account, but the connection to verses like this and the events in Sodom and Gomorrah suggest something far more vile than the KJV word “look.”

Let’s continue in Genesis 9:23, where his other two sons demonstrate respect for the vulnerability of their father. “Saw” is the same word when they “saw not,” meaning they did not inspect, but it is obvious they noticed him. The word “knew” in verse 24 is the intimate knowledge word. The word “done” is the same as the word “made” in Genesis 1:31. There is no need for further graphic descriptions here, but I think the point is made. This is disrespect, at a minimum, and a vile abomination. As a result, the punishment fits the crime in verse 25. This is a severe punishment if it were for a mere passing glance. We should close this section by commenting that nothing good ever happens when one is drunk and naked. Good advice for young and old.

The next couple of verses close out the narrative on Noah by reminding us of his righteousness (in spite of this noted mistake), and so we will close by doing that as well. Verse 29 tells us he lived to be 950 years old. Notice this language is actually the close of Genesis 5 with “and he died.”

We must recognize that though we have recorded a terrible decision and subsequent story in the life of Noah, it does not define him in Scripture. All of us have made bad decisions and know what it is like to pay the price for not only our poor choices but also the poor choices of others. As we look at this family as an example, we need to remember they were spared despite their sinful nature and circumstances. None of us want to be remembered for our worst decision. Unfortunately, this story is the end of the Genesis matter but not the end of the matter in Scripture. This verse is the only place where Noah’s error is recorded. The life of Noah is Biblically remembered for good and used as an example of glory. Despite our sinful circumstances, we, too, can be accounted as righteous and adopted into the family of God. 

Let’s go back to a verse we have looked at a couple of times already in Heb 11:7:

Noah was not a perfect man, but he was “perfected” by the challenges he overcame. Ezekiel compares him to Job and Daniel as the top examples of righteousness. Jesus cites him favorably for his preaching and example. We look here toward the end of the Biblical record, and he is praised for “saving his house,” which reminds us we are all works in progress. 

Verse 13 adds:

He was not of this world but rather rose above it in faith as an example for us. Let’s close with the last couple verses in Hebrews 11:39-40 to include our hope.

Let us all be like Noah and obey unto the saving of our families, that we might be redeemed by the blood of Jesus and found worthy of a place in the Kingdom of God. Or rather, that we might be perfected with Noah, having obtained a good report through our faith, God having provided some better thing for us, that they, without us should not be made perfect.

Even so, come Lord Jesus.

Dennis Bevans,
Austin Leander Ecclesia, TX