God's Covenant with Noah

Ver. !, 2. We have now the beginning of a new world, and various directions given to those who are to people it. In several respects it resembles its first beginning; particularly in the command to be fruitful and multiply, and in the subjection of the creatures to man. But there is one great difference: all now must rest upon a gracious co’venant. Man by sin had forfeited, not his existence indeed, for that was given him to hold on no conditional tenure; but the blessing of God, and his dominion over the creatures. Nevertheless, he shall be reinstated in it. God will, as it were, make a covenant for him with the beasts of the field, and no COVENANT WITH N’OAH. Dis. Ih

they shall be at peace with him, or at least shall be awed by his authority. All this is out of respect to the mediation of Christ, and for the accomplishing of the designs of mercy through him.

Ver. 3, 4. Here is also a special grant which does not appear to have been given before; not only the herbs of the field, but the animals are given to man for food. It is however accompanied with a special exception with regard to blood, which is the life. This being forbidden to Noah, appears also to have been forbidden to all mankind: nor ought this prohibition to be treated as belonging to the ceremonies of the Jewish dispensation. It was not only enjoined before that dispensation existed, but was enforced upon the gentile christians by the decrees of the apostles.* To allege, as some do, our Lord’s words, that “it is not that which goeth into a man which defileth him,” would equally justify the practice of cannibals in eating human flesh. The reason of this prohibition might be in part the prevention of cruelty: the eating of blood implies and cherislies a ferocious disposition. None but the most ferocious of animals will eat it in one another; and one would think none

Acts XV. 20.

Gen. g.y COVENANT with noah. Ill

but the most ferocious of mankind can endure it. But there may be a higher reason. Blood is the life, and God seems to claim it as sacred to himself. Hence in all the sacrifices, the blood was poured out before the Lord: and in the sacrifice of Christ, he shed his blood, or poured out his soul unto death.

Per. 5, 6. As God was tender of animal blood, in not suffering man to eat it, so on the other hand he would be especially tender of human blood. If any animal slew a man, let him be slain on that account: or if any man slew himself, God would require it; or if any man slew ano’ther man, he should be put to death by man. This also appears to be a new law, as we read of no executions for murder among the antediluvians. The reason for this law is not taken from the well being of man, but man’s being made in the image of God. The image of God is of two kinds, natural and moral. The latter was lost by sin; but the former coninues with man in every state, and renders it peculiarly criminal to abuse him. To deface the king’s image is a sort of treason among men, implying a hatred against him, and that if he himself were within reach, li€ would be served in the same manner: how much more treasonable must it be to destroy, curse, oppress, or in any way abuse the image of the King of kings I James iii. 9-*

Ver. 7- The command to multiply is repeated, and contains permission, not of promiscuous intercourse like the brutes, but of honourable marriage. The same lav, which forbad the eating of blood, under the gospel, forbad ybrmcatio?2, which was common among the heathen; and alas, too common among those who call themselves christians 1

In defending the principles of civil and religious liberty against persecution for conscience sake, it has often been alleged, that civil government has no right to restrain or punish men, but on account of their injuring their felloV-men. That whatever is punishable by man is injurious to man, is true; because all sin in some way or other is so: but to make this the sole ground, or reason of punishment, is selfish and atheistical. It is making ourselves the chief end; whereas this is what God claims to himself at the hand of every man, and body of men. The cognizance of the civil magistrate ought indeed to be confined to what is civil and moral; but in punishing men for immorality, he ought not merely to regard his own safety, nor even that of the community, but the honour of God; and if he be a good man, he will. do so. If he regard merely his own safety, punishing crimes only in so far as they endanger it, the people will soon perceive that he is a selfish tyrant, and cares not for the general good: and if he regard only the public safety, punishing crimes merely on account of their being injurious to men, it is still a spirit of selfishness, only a little more extended, and God will disapprove of this, ks the people do of the other.

Gen. 9’] coveiVant with noah. 113

Ver. 8 — 17. Having given the foregoing precepts, God graciously proceeds to enter into a solemn covenant with Noah and his posterity, and every living creature that was with them, no more to destroy them by water, and of which the bow in the cloud was to be the token. This covenant is an amplification of what was said at the altar, where the Lord smelled a sweet savour; and indeed the first seventeen verses of this chapter are a continuation of that subject. — We see here, (1.) The mercy and goodness of God, in proceeding with us in a way of covenant. He might have exempted the world from this calamity, and yet not have told them he would do so. The remembrance of the flood might have been a sword hanging over their heads in terrorem. But he will set their minds at rest on this score, and therefore promises, and that with an oath, that the waters of Noah should no more go over the earth.* Thus also he deals with us in his Son. Bein«: willing” that the heirs of promise should have strong consolation, he confirms his word by an oath.l — (2.) The importance of Jiving under the light of revelation. Noah’s posterity by degrees sunk into idolatry, and became “strangers to the covenants of promise.” Such were our fathers for many ages, and such are great numbers to this

* Isai. liv. 9. f Heb. li. 17, 18,

114 COVEXANT WITH KOAH. [DlS. 14.

day. So far as respects them, God might as well have made no promise: to them all is lost. — (3.) The importance of being believers. Without this, it will be worse for us than if we had never been favoured with a revelation. — Finally: We see here the kind of life which it was God’s design to encourage; a life of faith. “The just shall live by faith.” If he had made no revelation of himself, no covenants, and no promises, there would be no ground for faith; and we must have gone through life feeling after him, without being able to find him: but having made known his mind, there is light in all our dwellings, and a sure ground for believing not only in our exemption from another flood, but in things of far greater importance.

With respect to the sign or token of this covenant, the bow in the cloud, as it seems to be the effect of causes which existed from the beginning, it is probable that that also existed; but it was not till now a token of God’s covenant with the world. Such a token was extremely suitable on account of its conspicuousness, and its appearance in the cloud, or at a time when the fears of man would be apt to rise, lest they should be overwhelmed with another flood. This being a sign of peace, the King of Zion 13 described as having “a rain-bow about his throne.” Res’, iv. 3.

Vei 18, 19. God having thus saved, counselled, and covenanted with this little company, Moses proceeds to narrate their history. In general, we are informed that the fathers of the new world were Noah’s three sons, Shem, and Ham, and Japheth, from whom the earth was peopled. And having mentioned Ham, he says, “He was the father of Canaan.” This remark of Moses was doubtless made with a special design: for living as he did, when the Israelites who descended from Shem, were about to take possession of the land of Canaan, it was of peculiar importance that they should be informed that the people whose country the Lord their God had given them to possess, were under a curse from the days of their first father. The particulars of this affair will appear in the sequel.

Ver. 20 — 23. Noah, as soon as he could get settled, betook himself to the employment of husbandry; and the first thing he did in this way was to plant a vineyard. So far all was right: man, as we have seen, was formed originally for an active, and not an idle life. Adam was ordered to keep the garden, and to dress it; and when fallen, to till the ground from whence he was taken, which now required much labour. Perhaps there is no occupation more free from snares. But in the most lawful employments Q 2

and enjoyments, we must not reckon ourselves out of danger. It was very lawful for Noah to partake of the fruits of his labour; but Noah sinned in drinking to excess. He might not be aware of the strength of the M’ine, or his age might render him sooner influenced by it: at any rate we have reason to conclude from his general character that it was a fault in which he was overtaken. But let us not think lightly of the sin of drunkenness. “Who hath woe; who hath redness of ej’es? They that farri, long at the wine.” Times of festivity require a double guard. Neither age nor character are any security in the hour of temptation. Who would have thought, that a man who had walked with God, perhaps more than five hundred years, and who had withstood the temptations of a world, should fall alone? This was like a ship which had gone round the world, being overset in sailing into port. What need for watchfulness and prayer! One heedless hour may stain the fairest life, and undo much of the good which M-e have been doing for a course of years! Drunkenness is a sin which involves in it the breach of the whole law, which requires love to God, our neighbour, and ourselves. The first as abusing his mercies; the second as depriving those who are in want of them of necessary support, as well as setting an ill example; and the last as depriving ourselves of reason, self-government, and common decency. It also commonly leads on to other evils. It has been said, and justly, that the name of this sin is Gad — a troop cotneth!

But sinful as it was for Noah thus to expose himself, it was still more so for Hain, on perceiving his situation, to go out and report it with malignant pleasure to his brethren. None but a fool will make a mock at sin in any one: but for children to expose and flout at the sin of their parents, is wickedness of the most aggravated kind. It indicates a heart thoroughly depraved. The conduct of Shem and Japheth on this unhappy occasion, was as commendable as the other was censurable; and as worthy of our imitation as that is of our abhorrence.

Ver. 24. When Noah came to himself, he knew what had been done by his younger son. Nothing is said of his grief for his own sin. I hope his anger did not turn merely against that of his son. Nor are we to consider what follows as an ebullition of personal resentment, but as a prophecy, which was meant to apply, and has been ever since applying to his posterity, and which it was not possible for human resentment to dictate. But as this prophecy is very comprehensive, and will lead us to take notice of some of the great principles of revelation, I shall reserve it for a future discourse.