Genesis 9:11
And I establish My covenant with you: Never again will all life be cut off by the waters of a flood; never again will there be a flood to destroy the earth."
Divine CovenantsT. H. Leale.Genesis 9:8-11
God's Covenant with NoahC. Kingsley, M. A.Genesis 9:8-11
God's Covenant with NoahA. Fuller.Genesis 9:8-11
God's Covenant with the New HumanityT. H. Leale.Genesis 9:8-11
The Covenant with NoahA. P. Foster.Genesis 9:8-11
The Covenant with NoahD. C. Hughes, M. A.Genesis 9:8-11
The Scheme of ProvidenceR. S. Candlish, D. D.Genesis 9:8-11
The New Noachic Covenant EstablishedR.A. Redford Genesis 9:8-17

I. It is a COVENANT OF LIFE. It embraces all the posterity of Noah, i.e. it is -

1. The new foundation on which humanity rests.

2. It passes through man to all flesh, to all living creatures.

3. The sign of it, the rainbow in the cloud, is also the emblem of the salvation which may be said to be typified in the deliverance of Noah and his family.

4. The background is the same element wherewith the world was destroyed, representing the righteousness of God as against the sin of man. On that righteousness God sets the sign of love, which is produced by the rays of light - the sun being the emblem of Divine goodness - radiating from the infinite center in the glorious Father of all. "And it shall come to pass, when I bring a cloud over the earth, that the bow shall be seen in the cloud."


1. It is waiting to be recognized. When we place ourselves in right relation to the revelations and promises of Jehovah we can always see the bow on the cloud of sense, on events - bright compassion on the darkest providence.

2. There is an interdependence between the objective and subjective. The rainbow is the natural result of an adjustment between the sun, the earth, the cloud falling in rain, and man, the beholder. Take the earth to represent the abiding laws of man's nature and God's righteousness, the falling cloud to represent the condemnation and punishment of human sin, the sun the revealed love and mercy of God sending forth its beams in the midst of the dispensation of judgment; then let there be faith in man to look up and rejoice in that which is set before him, and he will behold the rainbow of the covenant even on the very background of the condemnation.

III. TRANSFIGURED RIGHTEOUSNESS IN REDEMPTION. The cross at once condemnation and life. The same righteousness which once destroyed the earth is manifested in Christ Jesus - "righteousness unto all and upon all them that believe."

IV. UNION OF GOD AND MAN. God himself is said to look upon the sign of the covenant that he may remember. So man looking and God looking to the same pledge of salvation. "God was in Christ reconciled," &c., Their reconciliation is complete and established. - R.

God blessed Noah and his sons.
I. PROVISION FOR THE CONTINUANCE OF ITS PHYSICAL LIFE. This divinely appointed provision for the continuance of man upon the earth —

1. Raises the relation between the sexes above all degrading associations.

2. Tends to promote the stability of society.

3. Promotes the tender charities of life.

II. PROVISION FOR ITS SUSTENANCE. The physical life of man must be preserved by the ministry of other lives — animal, vegetable. For this end God has given man dominion over the earth, and especially over all other lives in it. We may regard this sustenance which God has provided for man's lower wants —

1. As a reason for gratitude. Our physical necessities are the most immediate, the most intimate to us. We should acknowledge the hand that provides for them. We may regard God's provision herein —

2. As an example of the law of mediation. Man's life is preserved by the instrumentality of others. God's natural government of the world is carried on by means of mediation, from which we may infer that such is the principle of His moral government. That "bread of life" by which our souls are sustained comes to us through a Mediator. Thus God's provisions for our common wants may be made a means of educating us in higher things. Nature has the symbols and suggestions of spiritual truths.

3. As a ground for expecting greater blessings. If God made so rich and varied a provision to supply the necessities of the body, it was reasonable to expect that He would care and provide for the deeper necessities of the soul.


1. From the ferocity of animals.

2. From the violence of evil men.



1. Mankind were to be educated to the idea of sacrifice.

2. Mankind were to be impressed with the true dignity of human nature.

3. Mankind must be taught to refer all authority and rule ultimately to God.

(T. H. Leale.)

1. In the earliest fauna and flora of the earth, one class stood for many. The earliest families combined the character of several families afterwards separately introduced. This is true, for instance, of ferns, which belong to the oldest races of vegetation. Of them it has been well said that there is hardly a single feature or quality possessed by flowering plants of which we do not find a hint or prefiguration in ferns. It is thus most interesting to notice in the earliest productions of our earth the same laws and processes which we observe in the latest and most highly-developed flowers and trees.

2. At the successive periods of the unfolding of God's great promise, we find one individual representing the history of the race, and foreshadowing in brief the essential character of large phases and long periods of human development. Hence it is that here Noah becomes the representative of the patriarchal families in covenant with God. He is the individual with whom God enters into covenant, in relation to the successive generations of the human race.

3. And in this respect Noah is a retrospective type of Him who, in the eternal ages, consented to be the representative of redeemed humanity, and with whom the Father made an everlasting covenant; and a prospective type of that same Representative who, in the fulness of time, received the Divine assurance that in Him should all nations of the earth be blessed.

(W. Adamson.)

1. The first is the new condition of the earth itself, which immediately appears in the freedom allowed and practised in regard to the external worship of God. This was no longer confined to any single region, as seems to have been the case in the age subsequent to the Fall. The cherubim were located in a particular spot, on the east of the garden of Eden; and as the symbols of God's presence were there, it was only natural that the celebration of Divine worship should there also have found its common centre. But with the Flood the reason for any such restriction vanished. Noah, therefore, reared his altar, and presented his sacrifice to the Lord where the ark rested. There immediately he got the blessing, and entered into covenant with God — proving that, in a sense, old things had passed away, and all had become new. But this again indicated that, in the estimation of Heaven, the earth had now assumed a new position; that by the action of God's judgment upon it, it had become hallowed in His sight, and was in a condition to receive tokens of the Divine favour, which had formerly been withheld from it.

2. The second point to be noticed here is the heirship given of this new world to Noah and his seed — given to them expressly as the children of faith. A change, however, appears in the relative position of things, when the flood had swept with its purifying waters over the earth. Here, then, the righteousness of faith received direct from the grace of God the dowry that had been originally bestowed upon the righteousness of nature — not a blessing merely, but a blessing coupled with the heirship and dominion of the world. There was nothing strange or arbitrary in such a proceeding; it was in perfect accordance with the great principles of the Divine administration. Adam was too closely connected with the sin that destroyed the world, to be reinvested, even when he had through faith become a partaker of grace, with the restored heirship of the world. Nor had the world itself passed through such an ordeal of purification, as to fit it, in the personal lifetime of Adam, or of his more immediate offspring, for being at all represented in the light of an inheritance of blessing.

3. The remaining point to be noticed in respect to this new order of things is the pledge of continuance, notwithstanding all appearances or threatenings to the contrary, given in the covenant made with Noah, and confirmed by a fixed sign in the heavens. There can be no doubt that the natural impression produced by this passage in respect to the sign of the covenant is, that it nowfor the first time appeared in the lower heavens. The Lord might, no doubt, then, or at any future time, have taken an existing phenomenon in nature, and by a special appointment made it the instrument of conveying some new and higher meaning to the subjects of His revelation. But in a matter like the present, when the specific object contemplated was to allay men's fears of the possible recurrence of the deluge, and give them a kind of visible pledge in nature for the permanence of her existing order and constitution, one cannot perceive how a natural phenomenon, common alike to the antediluvian and the postdiluvian world, could have fitly served the purpose. In that case, so far as the external sign was concerned, matters stood precisely where they were; and it was not properly the sign, but the covenant itself, which formed the guarantee of safety for the future. We incline, therefore, to the opinion that, in the announcement here made, intimation is given of a change in the physical relations or temperature of at least that portion of the earth where the original inhabitants had their abode; by reason of which the descent of moisture in showers of rain came to take the place of distillation by dew, or other modes of operation different from the present. The supposition is favoured by the mention only of dew before in connection with the moistening of the ground (Genesis 2:6); and when rain does come to be mentioned, it is rain in such flowing torrents as seems rather to betoken the outpouring of a continuous stream, than the gentle dropping which we are wont to understand by the term, and to associate with the rainbow.

(P. Fairbairn, D. D.)

Ham, Japheth, Noah, Shem
Tigris-Euphrates Region
Agreement, Covenant, Cut, Deluge, Destroy, Destruction, Establish, Established, Flesh, Flood, Henceforth, Waters
1. God blesses Noah and his sons, and grants them flesh for food.
4. Blood and murder are forbidden.
8. God's covenant, of which the rainbow was constituted a pledge.
18. Noah's family replenishes the world.
20. Noah plants a vineyard,
21. Is drunken, and mocked by his son;
25. Curses Canaan;
26. Blesses Shem;
27. Prays for Japheth, and dies.

Dictionary of Bible Themes
Genesis 9:1-17

     7203   ark, Noah's

Genesis 9:8-11

     6667   grace, in OT

Genesis 9:8-17

     1347   covenant, with Noah
     5467   promises, divine
     7227   flood, the

Genesis 9:9-11

     1055   God, grace and mercy

Capital Punishment
Eversley. Quinquagesima Sunday, 1872. Genesis ix. 1, 3, 4, 5, 6. "And God blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth. . . . Every moving thing that liveth shall be meat for you . . . But flesh with the life thereof, which is the blood thereof, shall ye not eat. And surely your blood of your lives will I require: at the hand of every beast will I require it, and at the hand of man; at the hand of every man's brother will I require
Charles Kingsley—All Saints' Day and Other Sermons

Noah's Flood
(Quinquagesima Sunday.) GENESIS ix. 13. I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth. We all know the history of Noah's flood. What have we learnt from that history? What were we intended to learn from it? What thoughts should we have about it? There are many thoughts which we may have. We may think how the flood came to pass; what means God used to make it rain forty days; what is meant by breaking up the fountains of the great deep. We may
Charles Kingsley—The Gospel of the Pentateuch

PSALM CIV. 20, 21. Thou makest darkness, and it is night: wherein all the beasts of the forest do creep forth. The lions roar after their prey, and seek their meat from God. Let me say a few words on this text. It is one which has been a comfort to me again and again. It is one which, if rightly understood, ought to give comfort to pitiful and tender-hearted persons. Have you never been touched by, never been even shocked by, the mystery of pain and death? I do not speak now of pain and death
Charles Kingsley—Westminster Sermons

Covenanting Enforced by the Grant of Covenant Signs and Seals.
To declare emphatically that the people of God are a covenant people, various signs were in sovereignty vouchsafed. The lights in the firmament of heaven were appointed to be for signs, affording direction to the mariner, the husbandman, and others. Miracles wrought on memorable occasions, were constituted signs or tokens of God's universal government. The gracious grant of covenant signs was made in order to proclaim the truth of the existence of God's covenant with his people, to urge the performance
John Cunningham—The Ordinance of Covenanting

That the Ruler Should Be, through Humility, a Companion of Good Livers, But, through the Zeal of Righteousness, Rigid against the vices of Evildoers.
The ruler should be, through humility, a companion of good livers, and, through the zeal of righteousness, rigid against the vices of evil-doers; so that in nothing he prefer himself to the good, and yet, when the fault of the bad requires it, he be at once conscious of the power of his priority; to the end that, while among his subordinates who live well he waives his rank and accounts them as his equals, he may not fear to execute the laws of rectitude towards the perverse. For, as I remember to
Leo the Great—Writings of Leo the Great

The Doctrine of Non-Resistance to Evil by Force Has Been Professed by a Minority of Men from the Very Foundation of Christianity. Of the Book "What
CHAPTER I. THE DOCTRINE OF NON-RESISTANCE TO EVIL BY FORCE HAS BEEN PROFESSED BY A MINORITY OF MEN FROM THE VERY FOUNDATION OF CHRISTIANITY. Of the Book "What I Believe"--The Correspondence Evoked by it-- Letters from Quakers--Garrison's Declaration--Adin Ballou, his Works, his Catechism--Helchitsky's "Net of Faith"--The Attitude of the World to Works Elucidating Christ's Teaching--Dymond's Book "On War"--Musser's "Non-resistance Asserted"--Attitude of the Government in 1818 to Men who Refused to
Leo Tolstoy—The Kingdom of God is within you

Original Righteousness.
"For in Him we live and move, and have our being: as certain also of your own poets have said. For we are also His offspring." --Acts xvii. 28. It is the peculiar characteristic of the Reformed Confession that more than any other it humbles the sinner and exalts the sinless man. To disparage man is unscriptural. Being a sinner, fallen and no longer a real man, he must be humbled, rebuked, and inwardly broken. But the divinely created man, realizing the divine purpose or restored by omnipotent grace
Abraham Kuyper—The Work of the Holy Spirit

The Sixth Commandment
Thou shalt not kill.' Exod 20: 13. In this commandment is a sin forbidden, which is murder, Thou shalt not kill,' and a duty implied, which is, to preserve our own life, and the life of others. The sin forbidden is murder: Thou shalt not kill.' Here two things are to be understood, the not injuring another, nor ourselves. I. The not injuring another. [1] We must not injure another in his name. A good name is a precious balsam.' It is a great cruelty to murder a man in his name. We injure others in
Thomas Watson—The Ten Commandments

Being Made Archbishop of Armagh, He Suffers Many Troubles. Peace Being Made, from Being Archbishop of Armagh He Becomes Bishop of Down.
[Sidenote: 1129] 19. (12). Meanwhile[365] it happened that Archbishop Cellach[366] fell sick: he it was who ordained Malachy deacon, presbyter and bishop: and knowing that he was dying he made a sort of testament[367] to the effect that Malachy ought to succeed him,[368] because none seemed worthier to be bishop of the first see. This he gave in charge to those who were present, this he commanded to the absent, this to the two kings of Munster[369] and to the magnates of the land he specially enjoined
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

Mosaic Cosmogony.
ON the revival of science in the 16th century, some of the earliest conclusions at which philosophers arrived were found to be at variance with popular and long-established belief. The Ptolemaic system of astronomy, which had then full possession of the minds of men, contemplated the whole visible universe from the earth as the immovable centre of things. Copernicus changed the point of view, and placing the beholder in the sun, at once reduced the earth to an inconspicuous globule, a merely subordinate
Frederick Temple—Essays and Reviews: The Education of the World

Mount Zion.
"For ye are not come unto a mount that might be touched, and that burned with fire, and unto blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words; which voice they that heard entreated that no word more should be spoken unto them: for they could not endure that which was enjoined, If even a beast touch the mountain, it shall be stoned; and so fearful was the appearance, that Moses said, I exceedingly fear and quake: but ye are come unto Mount Zion, and unto
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Covenanting According to the Purposes of God.
Since every revealed purpose of God, implying that obedience to his law will be given, is a demand of that obedience, the announcement of his Covenant, as in his sovereignty decreed, claims, not less effectively than an explicit law, the fulfilment of its duties. A representation of a system of things pre-determined in order that the obligations of the Covenant might be discharged; various exhibitions of the Covenant as ordained; and a description of the children of the Covenant as predestinated
John Cunningham—The Ordinance of Covenanting

Covenanting Predicted in Prophecy.
The fact of Covenanting, under the Old Testament dispensations, being approved of God, gives a proof that it was proper then, which is accompanied by the voice of prophecy, affording evidence that even in periods then future it should no less be proper. The argument for the service that is afforded by prophecy is peculiar, and, though corresponding with evidence from other sources, is independent. Because that God willed to make known truth through his servants the prophets, we should receive it
John Cunningham—The Ordinance of Covenanting

The Promise to the Patriarchs.
A great epoch is, in Genesis, ushered in with the history of the time of the Patriarchs. Luther says: "This is the third period in which Holy Scripture begins the history of the Church with a new family." In a befitting manner, the representation is opened in Gen. xii. 1-3 by an account of the first revelation of God, given to Abraham at Haran, in which the way is opened up for all that follows, and in which the dispensations of God are brought before us in a rapid survey. Abraham is to forsake
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Discourse on Spiritual Food and True Discipleship. Peter's Confession.
(at the Synagogue in Capernaum.) ^D John VI. 22-71. ^d 22 On the morrow [the morrow after Jesus fed the five thousand] the multitude that stood on the other side of the sea [on the east side, opposite Capernaum] saw that there was no other boat there, save one, and that Jesus went not with his disciples into the boat, but that his disciples went away alone 23 (howbeit there came boats from Tiberias nigh unto the place where they ate the bread after that the Lord had given thanks): 24 when the multitude
J. W. McGarvey—The Four-Fold Gospel

The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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