Gênesis 7
Bob Utley · Citado em PreceptAustin
Gênesis 7
Utley says "Notice that Noah's righteousness affects his family. This is a biblical truth. This does not mean that someone can be right with God based on another person's merit, but it does imply that spiritual blessings flow from those who know God to those with whom they are acquainted and with whom they are intimately involved (cp. Dt. 5:9-10+; 7:9, 1Co 7:14+)." W H Griffith Thomas on righteous - This practically sums up everything that God demands from man. Article XI. of the Church of England defines justification as ' accounted righteous before God.' Somewhat similar in idea is the description of Zacharias and Elisabeth. ' They were both righteous before God' (see Gen. 17:1; 1 Kings 2:4; 2 Kings 20:3; Job 1:1; Acts 23:1; Phil. 3:6). The Old Testament is necessarily concerned only with the divine requirement of righteousness. It remained for New Testament times to reveal the provision of a perfect righteousness in Christ Jesus (Ro 3:20-26). (Genesis 7 At the Flood) W H Griffith Thomas on before Me - Once again we have the thought of Noah's contemporaries brought before us, but this time from the divine side. God here proclaims His servant's righteousness, and bears witness thereto. Like Abel and Enoch before him, 'he obtained witness that he was righteous, God testifying of his life (Heb. 11:4-7). 'When a man's ways please the Lord' God always lets other people know it. (Genesis 7 At the Flood) Ark (08392) tebah is a box like structure which is used in only two settings in the OT - a "big box" referring to Noah's Ark (26 times). It is not the word used later for the “ark of the covenant,” but it is the word used for the ark of bulrushes in which Moses was hidden as a baby (Ex 2:3; 2:5+). In both situations the occupants were in danger of dying (God's judgment in the flood and Pharaoh's decree to kill the male infants) and in both situations the occupants were rescued from the water. So in both "divine rescues" the result was not just salvation for Noah and Moses, but respectfully the salvation and perpetuation of the human race and the deliverance of the Chose People. (See Epic of Gilgamesh which is a secular writing that parallels the Biblical account of the flood). Ronald Youngblood adds that "Noah's ark as a symbol of salvation is compared to the ordinance of baptism in 1 Peter 3:20f+, and as a symbol of God's protection from external evil, it was frequently sketched by the early Christians on the walls of the catacombs under the streets of ancient Rome." (TWOT) Tebah - 28x/25v - ark(26), basket(2). - Gen. 6:14; Gen. 6:15; Gen. 6:16; Gen. 6:18; Gen. 6:19; Gen. 7:1; Gen. 7:7; Gen. 7:9; Gen. 7:13; Gen. 7:15; Gen. 7:17; Gen. 7:18; Gen. 7:23; Gen. 8:1; Gen. 8:4; Gen. 8:6; Gen. 8:9; Gen. 8:10; Gen. 8:13; Gen. 8:16; Gen. 8:19; Gen. 9:10; Gen. 9:18; Exod. 2:3; Exod. 2:5 Ark in the Greek Septuagint (2787)(kibotos) means box, a wooden box, a coffer, a chest, a sea-faring vessel or boat like the ark (Latin - arca) of Noah (Moffatt says something like a barge) Note that kibotos is used for the Ark (aron) of the Covenant even though that Hebrew word for Ark (aron) is different than the Hebrew word for Noah's Ark (Mt 24:37-39+, Lk 17:26, 27+; Heb 11:7; 1 Pt 3:20, 4Macc 15:31). The ark of the covenant in the Holy of Holies (Heb 9:4; Rev 11:19). Kibotos - 6v - ark (6) - Matt. 24:38; Lk. 17:27; Heb. 9:4; Heb. 11:7; 1 Pet. 3:20; Rev. 11:19. Righteous (adjective) (06662) saddiq from sadaq = to be just or righteous) is an adjective with describes one as upright or just. This root basically connotes conformity to an ethical or moral standard. And so saddiq pertains to a person being in accordance with a proper (right) standard (God's standard being the ultimate arbiter of what defines righteousness acceptable to God). Saddiq can also convey the sense of innocence (guiltless) when describing one having no sin or wrongdoing according to a right (righteous) standard (Ex 23:7). In the first use of saddiq in Scripture God says "Noah was a righteous (Lxx = dikaios) man." (Ge 6:9, 7:1 cp 2Pe 2:5-note) Saddiq describes Jehovah (Isa 26:7, 45:21, Jer 12:1, Lam 1:18, etc) In Ex 9:27 Pharaoh testified (correctly) "Jehovah is the Righteous One!" Messiah is called a "righteous Branch" (Jer 23:5), the "Righteous One" (Isa 24:16, Isa 53:11). In Jer 20:12 we see that the Righteous one "tests the righteous." Mal 3:18 gives an interesting working "definition" of righteous - "the righteous and the wicked...one who serves God and one who does not serve Him." The coming King (Messiah - first advent) is "just" (Lxx = dikaios) (Zech 9:9) (Of course He is also righteous in His Second Advent but that return is prophesied in Zech 9:10). In one of the most notable uses Hab 2:4-note says "the righteous (Lxx = dikaios) will live by his faith." Israel was accused by Jehovah of selling "the righteous for money." (Amos 2:6, cp Amos 5:12, Hab 1:4, 13-note, Isa 5:23-note) Hosea helps us understand "practical righteousness" writing that "the ways of the LORD are right (Hebrew = yashar = to be straight), and the righteous (Lxx = dikaios) will walk in them, but transgressors will stumble in them." (Jer 12:1, Hos 14:9) In a prophecy to be fulfilled when Messiah returns "Then all your people will be righteous (this parallels Ro 11:26-27-note when the remnant of the nation of Israel is delivered! cp Isa 26:2); They will possess the land forever (finally fulfilling the land promise to Jacob - national Israel will possess the land), the branch of My planting, the work of My hands, that I may be glorified Saddiq in the Pentateuch - Gen. 6:9; Gen. 7:1; Gen. 18:23; Gen. 18:24; Gen. 18:25; Gen. 18:26; Gen. 18:28; Gen. 20:4; Exod. 9:27; Exod. 23:7; Exod. 23:8; Deut. 4:8; Deut. 16:19; Deut. 25:1; Deut. 32:4 NOTE: Noah was declared righteous and so was positionally righteous before God, but his positional righteousness resulted in practical righteousness (his obedience to build the ark, etc). AXIOM - There is no positional righteousness without practical righteousness. That is, don't say you are saved (positionally righteous) and then go and live the rest of your life like you did before you said you were saved because that is a deadly deception which will one day be brought to light and clarified by Jesus! (see Jesus' warning Mt 7:21-23+ where "does" in v21 and "practice" in v23 are both in the present tense = speaking of one's lifestyle or habitual practice)! Jon Courson writes - God said to Noah, “You, as the leader of the family, you as the patriarch of the clan, you as the father, Noah, are to expect your sons and their wives to be in the ark—the place of salvation—with you and your wife.” Could this be why blood on the doorposts during Passover spared not only the one who applied it but the entire house? (Exodus 12:13) Could this be why the Holy Spirit fell on Cornelius and his house? (Acts 10) Could this be what Paul meant when he said to the Philippian jailer, “Believe in the Lord Jesus Christ and thou shalt be saved and thy house”? (Acts 16:31) Could this be what the writer of Hebrews referred to when he wrote: By faith, Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house? (Hebrews 11:7) I believe so. Am I suggesting a new doctrine? Dad, get saved and everyone else is included? No, I’m not talking about a doctrine, but about a dynamic. By faith, Noah prepared a place for his family on the ark even before his kids were conceived. So you open your heart, Dad, to the Lord Jesus Christ, and by faith say, “I am believing my sons and daughters and their spouses and our grandchildren will be on board the Good Ship Salvation.” (ED: WHEN I WAS SAVED 38 YEARS AGO, MY 2 OLDEST CHILDREN WERE SAVED A FEW WEEKS LATER. IT WASN'T ME BUT THE SPIRIT OF CHRIST IN ME WHO ENABLED A RADICAL TRANSFORMATION IN MY LIFE - 2Cor 5:17). Certainly, each man, woman, and child must make his own decision regarding salvation, but they can do so, seeing the reality of faith lived out before them, just as Noah’s family observed him pounding away on the ark day after day. W H Griffith Thomas - This chapter is noteworthy for the points of time mentioned. The details can best be studied along these lines. First, we have the last week preceding the flood (Ge 7:1-6). During this time God gave the final invitation to Noah, and announced to him the coming of the flood within seven days. Then we have the day on which Noah entered into the ark (Ge 7:7-10). It requires very little imagination to realise the solemnity of the occasion, and the procession and the entrance of all those who were to be preserved from the Flood. Next comes a record of the forty days of rain (Ge 7:11-17). Together with the rain we are told of the movements of the great deep, both combining to bring about the Divine judgment. The chapter closes with the statement of the one hundred and fifty days during which 'the waters prevailed upon the earth' (Ge 7:18-24). The word 'prevailed' is the keynote of this section, and may suggest not merely a physical prevalence of the Flood, but a spiritual prevalence of Divine judgment, irresistible, irretrievable, irrevocable. Parallelism between the flood as the great act of de-creation and the re-creation after the flood is underlined in Genesis by the literary design of the story. It is written in a large mirror-image pattern (‘extended chiasmus’ or ‘palistrophe’) which emphasizes the symmetry of the story. Here just some of the most obvious features of this structure are noted. (For fuller discussion see Wenham, Genesis 1–15 pp. 155–158). (New Bible Commentary, page 66) Noah’s sons (Ge 6:10) Noah’s sons (Ge 9:18–27) Enter the ark (Ge 7:1) Leave the ark (Ge 8:16) Seven days (Ge 7:4) Seven days (Ge 8:12) Seven days (Ge 7:10) Seven days (Ge 8:10) Forty days (Ge 7:17) Forty days (Ge 8:6) Mountains covered (Ge 7:20) Mountains uncovered (Ge 8:5) Flooding for 150 days (Ge 7:24) Water receding for 150 days (Ge 8:3) God remembered Noah (Ge 8:1) C H
Gênesis 7
Utley on 40 - Forty ‒ number for time sometimes literal (exodus and wilderness wanderings, e.g., Ex 16:35); Dt. 2:7; 8:2 or can be literal or symbolic (1) flood, Ge 7:4,17; 8:6 (2) Moses on Mt. Sinai, Exod. 24:18; 34:28; Deut. 9:9,11,18,25 (3) divisions of Moses life: (a) forty years in Egypt (b) forty years in the desert (c) forty years leading Israel (4) Jesus fasted forty days, Matt. 4:2; Mark 1:13; Luke 4:2 Genesis 7:13 On the very same day Noah and Shem and Ham and Japheth, the sons of Noah, and Noah's wife and the three wives of his sons with them, entered the ark, day - Ge 7:1,7-9 6:18 Heb 11:7 1Pe 3:20 2Pe 2:5 and Shem - Ge 5:32 6:10 9:18,19 10:1,2,6,21 1Ch 1:4-28 Genesis 7 Resources - Multiple sermons and commentaries "ALL ABOARD" On the very same day (See Chronology) - What day? In context clearly the day the rain began to fall. The judgment of God had begun. Noah and Shem and Ham and Japheth, the sons of Noah, and Noah's wife and the three wives of his sons with them, entered the ark (tebah; Lxx = kibotos) Eight people entered the ark: (1) Noah (2) Noah’s wife (3) Shem (4) Shem’s wife (5) Ham (6) Ham’s wife (7) Japheth (8) Japheth’s wife.
Gênesis 7
Utley has an interesting note that "Originally all humans were "children of Adam," but now all humans will be "children of Noah."' (ED: AND ONLY THOSE IN THE ARK OF CHRIST WILL BE "CHILDREN OF GOD." John 1:11-13+) NET NOTE - The Hebrew verb שָׁאָר (sha’ar) means “to be left over; to survive” in the Niphal verb stem. It is the word used in later biblical texts for the remnant that escapes judgment. Treasury of Scripture Knowledge - The most incontestable evidence has been afforded of the universality of this fact: the moose deer, a native of America, has been found buried in Ireland; elephants, native of Asia and Africa, in the midst of England; crocodiles, natives of the Nile, in the heart of Germany; and shell fish, never known in any but the American seas, with the entire skeletons of whales, in the most inland counties of England. Left (remnant) (07604) sha'ar/sa'ar means to remain, be left over, to leave, to let remain. The first Biblical use of sha'ar is in the context of judgement, Moses recording that after the worldwide flood "only Noah was left" and was in essence a "remnant." (Ge 7:23). The second use also describes God's judgment, this time on Sodom and Gomorrah stating that "those who survived fled to the hill country." (Ge 14:10; Lxx = kataleipo). Sha'ar describes Pharaoh's army = "not even one of them remained." (Ex 14:28; Lxx = kataleipo) Genesis 7:24 The water prevailed upon the earth one hundred and fifty days. Ge 8:3-4, compare with Ge 7:11 of this chapter, Genesis 7 Resources - Multiple sermons and commentaries Related Passages: Genesis 8:3-4 and the water receded steadily from the earth, and at the end of one hundred and fifty days the water decreased. 4 In the seventh month, on the seventeenth day of the month, the ark rested upon the mountains of Ararat. THE FLOOD LASTED 150 DAYS. The water prevailed upon the earth one hundred and fifty days - So from 2-17 to 7-17 there are 150 days, which equates to 30 days for each of those 5 months. Note that this 150 days included the 40 day and night period of rain (Ge 7:12, 17). SOME PROPHETIC THOUGHTS TO PONDER - An understanding of the length of time of 30 days for a month becomes critical in the book of the Revelation where we see several repeated time phrases that all equal the same time of 3.5 years. An understanding of these time phrases functions like a divine key to illuminate your understanding the Revelation of Jesus Christ. Note that if you multiply 42 months by 30 days the result is 1,260 days (Rev 11:3+). The somewhat enigmatic phrase "time, times and half a time" in Rev 12:14+ (and Da 7:25+, Da 12:7+) is clearly parallel to the 1,260 days of Rev 12:6+ because the same event is described in both passages - Satan's persecution and attempt to annihilate Israel during the last 3.5 years which Jesus warned the Jews about in Mt 24:15-20+ and specifically designated as The Great Tribulation in Mt 24:21+, the one of a kind, never to be repeated tribulation (which absolutely eliminates the preterist interpretation of fulfillment of Matthew 24 in 70 A.D. The Jewish Holocaust of Nazi Germany was a far worse tribulation for the Jews, but a final and even more horrible time is coming at the hands of the Antichrist when 2/3's of the Jews in the world will lose their life (cf Zech 13:8-9+)! Rev 11:2+ = 42 months (Gentiles desecration the rebuilt Jewish Temple) Rev 11:3+ = 1,260 days (the two witnesses begin their ministry). Rev 12:6+ = 1,260 days (for the Dragon to persecute Israel) Rev 12:14+ = a time, times, and half a time (for the Dragon to persecute Israel) Rev 13:5+ = 42 months (for the Beast to rule the world). Da 7:25+ = a time, times, and half a time ("Little horn" Da 7:8+ rules world, parallels Rev 13:5+) Da 12:7+ = a time, times, and half a time (describes the length of the "time of distress" which is also "one of a kind" in Da 12:1+). TAKEAWAY - In the first global judgment God is incredibly specific in recording the timing of the events. In a similar way in the prophecy of the Revelation which in its essence is predominantly about global judgment, God is just as detailed in His timing as He was with the flood. It strikes me that God wants men everywhere to repent and is giving them significant time markers to warn them that the judgment of the Second Coming is near. And in fact from Rev 7:9+ John writes "behold (he wants our attention!), a great multitude which no one could count, from every nation and all tribes and peoples and tongues, standing before the throne" and in Rev 7:14+ we discover that "These are the ones who come out of the great tribulation, and they have washed their robes and made them white in the blood of the Lamb." Personally I think that many of this great harvest of souls, a great multitude, will read the Revelation of Jesus Christ including the very specific time phrases listed above and it will become very clear the end is near and they will repent and believe in Messiah. AXIOM - God makes know to his bondservants the things which must soon take place (Rev 1:1+). We are not only His bondservants but we are also His friends, because our Lord tells us what he is doing (John 15:15+). Steven