Gênesis 9
Warren Wiersbe · Citado em PreceptAustin
Gênesis 9
Wiersbe - God had told Adam and Eve to “be fruitful, and multiply, and fill the earth” (Ge 1:28), and He repeated that mandate twice to Noah and his family (Ge 9:1, 7). All of Noah’s descendants were important to the plan of God, but especially the line of Shem. From that line Abraham would be born, the man God chose to found the Jewish nation. From that nation would come the Redeemer who would fulfill Ge 3:15 and crush the serpent’s head. In Scripture, children are described as a blessing, not a curse, and to have many children and grandchildren was evidence of the favor of God (Ge 24:60; Ps. 127:3–5; Ps 128:3–4). God promised Abraham that his descendants would be as the stars of the sky and the sand of the sea (Ge 15:5; Ge 22:17), and the patriarchs invoked the blessing of fruitfulness on their heirs (Ge 28:3; Ge 35:11; Ge 48:4). The Lord covenanted with Israel to give them many children if the nation would obey His laws (Lev. 26:9; Dt 7:13). Many people today don’t seem to have that attitude toward children. Starting with the Revolutionary War, in nearly 200 years of American history, 1,200,000 military personnel have been killed in nine major wars. But in one year in the United States, 1,600,000 babies are legally aborted.1 In biblical times, Jewish couples wouldn’t have considered aborting a child, no matter how difficult their circumstances or meager their resources. Life was God’s gift and children were a heritage from the Lord, treasures to be protected and invested for His glory. (BORROW Precious in His Sight: Childhood and Children in the Bible, by Roy B. Zuck, Baker, 1996, 71. This book ought to be read by every parent, pastor, children’s worker, and teacher of children). ILLUSTRATION - Computer infected with malware; needs to be cleansed; you need a complete reboot so you can function productively Genesis 9:2 "The fear of you and the terror of you will be on every beast of the earth and on every bird of the sky; with everything that creeps on the ground, and all the fish of the sea, into your hand they are given. Ge 1:28 2:19 35:5 Lev 26:6,22 Job 5:22,23 Ps 8:4-8 104:20-23 Eze 34:25 Ho 2:18 Jas 3:7 Genesis 9 Resources - Multiple sermons and commentaries ANIMALS NOW FEAR MAN The fear of you and the terror of you will be on every beast of the earth and on every bird of the sky; with everything that creeps on the ground, and all the fish of the sea, into your hand they are given. - The animals will fear humans from this time forward. Dominion now based more on fear than on harmonious existence, although in the next age, the Millennial Kingdom, there will be another dramatic renewal of the world order and the lion will peacefully lie down with the lamb, but not so in the present evil age (cf age in Gal 1:4, cf Mt 12:32, Eph 1:21). Bob
Gênesis 9
Wiersbe - Since most animals reproduce rapidly and their young mature quickly, the beasts could easily overrun the human population; so God put the fear of humans into the animals. Cain was a farmer, Abel was a shepherd, but Noah and his sons were now hunters....I once saw a sporting goods store that was named “Rod and Nimrod,” suggesting that they sold equipment for both fishermen and hunters Into your hand they are given. - Into your hand means into your power. Man has been given authority over all the animals (yes, even snakes, which I fear!) Jack Arnold - That God gives man rule over the beasts is a gracious act, for if animals were left to multiply without restraint, they could hurt man and eventually exterminate him. NOTE. This provision was made to teach man that he is no longer lord of creation as he was originally created to be, having the animal world in loving, obedient subjection to him. Whitcomb and Morris make an interesting point regarding the difference of Genesis 1:28 and Genesis 9:2 and Genesis 9:5 - Let it be noted that “the fear of you and the dread of you” cannot be understood as the equivalent of “dominion” in Genesis 1:28, because here we are specifically told that beasts will be capable of shedding “the blood of your lives.” (Ge 9:5) An illustration of how the shedding of human blood would be required “at the hand of every beast” is found in Exodus 21:28+: “And if an ox gore a man or a woman to death, the ox shall be surely stoned, and its flesh shall not be eaten.” Such a possibility, of course, cannot be imagined in the case of the first Adam before the Fall or the Last Adam during His earthly ministry! No animal could have harmed them, because God put all things under their feet. (The Genesis Flood - Whitcomb and Morris BORROW) Hand (03027) yad is feminine noun meaning hand and figuratively meaning strength. The hand symbolized "power" or "strength" (Deut. 8:17). Deut. 32:36 described Israel's loss of power by saying "their hands were gone." Moses' hand was poignantly used to portray power in the plagues against Egypt (Exodus 10:12-25). Genesis 9:3 "Every moving thing that is alive shall be food for you; I give all to you, as I gave the green plant. Every - Lev 11:1-47 22:8 De 12:15 14:3-21 Ac 10:12-15 1Ti 4:3-5 even - Ge 1:29,30 Ps 104:14,15 Ro 14:3,14,17,20 1Co 10:23,25,26,31 Col 2:16,21,22 1Ti 4:3,4 Genesis 9 Resources - Multiple sermons and commentaries WILD GAME NOW "FAIR GAME" Fair game is an idiom which means someone or something that can be chased, attacked, or criticized. Every moving thing that is alive shall be food for you; I give all to you, as I gave the green plant - In Ge 1:30 God had give every "green plant for food” and now adds steak to the menu! God will qualify every moving thing that is alive when He gives the food laws to Israel in Leviticus 11:2+ stating "These are the creatures which you may eat from all the animals that are on the earth." The OT restrictions were reversed In Acts 10:15+ where Peter hears ""What God has cleansed, no longer consider unholy." The cleansing work of Christ on the cross applied not only to the forgiveness of sins, but even to the distinction between clean and unclean animals ( Bob
Gênesis 9
Wiersbe has an interesting quote on the translation of Genesis 9:4 - “But you must not eat flesh from a still-living animal” is the way Stephen Mitchell translates Genesis 9:4 in Genesis: A New Translation of the Classic Biblical Stories (Borrow) (New York: HarperCollins, 1996), 17. Since the blood is the life, then flesh with blood still in it is considered living flesh. (ED: I Norman Geisler - When Cultists Ask - Genesis 9:4—Does this verse prohibit blood transfusions? MISINTERPRETATION: The Jehovah’s Witnesses believe this verse forbids blood transfusions. They argue that a blood transfusion is the same as eating blood because it is so similar to intravenous feeding (Reasoning from the Scriptures, 1989, 73). CORRECTING THE MISINTERPRETATION: While it is true that Genesis 9:4 prohibits the “eating” of blood, a transfusion does not constitute “eating” blood. Though a doctor might give food to a patient intravenously and call this “feeding,” it is simply not the case that giving blood intravenously is “feeding.” The blood is not received into the body as “food.” Eating is the literal taking in of food in the normal manner through the mouth and into the digestive system. Intravenous injections are referred to as “feeding” because the ultimate result is that, through intravenous injection, the body receives the nutrients that it would normally receive by eating. In view of this, Genesis 9:4 and other passages dealing with this prohibition against eating blood cannot be used to support a prohibition of blood transfusions. A transfusion simply replenishes essential, life-sustaining fluid in the body. See also comments on Leviticus 7:26–27; 17:11–12. SPECIAL TOPIC: BLOOD In the OT blood (BDB 196) denotes the life (cf. Lev. 17:11,14; Gen. 9:4; Deut. 12:23). This life, both animal and human, is a gift from God and belongs to God (i.e., Israelites could not eat or drink blood, cf. Lev. 3:17; 7:26; 17:10-16). Murder was characterized as "shedding innocent blood" or "blood guiltiness." The AB, vol. 1, p. 761, notes that "blood" and "life" are poetical parallels in Hebrew, Ugaritic, and Akkadian (i.e., Gen. 37:21-22; Deut. 12:23). In the Mosaic sacrificial system sin required a life (cf. Ezek. 18:4,20). God graciously allowed the substitute (cf. Lev. 1:4; 3:2,8,13; 4:4,15,24,29) of an innocent animal's life to atone for the sin of a human. Ultimately the blood that will atone for human rebellion is Jesus, the Messiah's blood/death (cf. Isaiah 53; Mark 10:45; 14:24; John 1:29; Rom. 3:25; 15:8-9; 2 Cor. 5:21; 1 Pet. 1:2,19; 1 John 1:7; Rev. 1:5; 5:9). An innocent life was given on behalf of the guilty (i.e., Hebrew corporality, cf. Genesis 3; Joshua 7; Rom. 5:12-21; 2 Cor. 5:14-15). QUESTION - Why did God prohibit eating meat with blood in it (Genesis 9:4)? ANSWER - In Genesis 9 Noah receives a covenant from the Lord. Part of the covenant removed the prior restrictions against eating meat, allowing Noah and his family to kill animals for food. However, the allowance came with this proviso: “But you must not eat meat that has its lifeblood still in it” (Ge 9:4). One reason God prohibited the consumption of animal blood in the Old Testament was to teach respect for the sacredness of life. Blood is viewed as a symbol of life throughout the Bible (see Leviticus 17:11). The Bible’s first mention of the word blood is found in Genesis 4:10 where God asks the murderer Cain, “What have you done? Listen! Your brother’s blood cries out to me from the ground.” The shedding of blood represents the loss of life. In the New Testament, the “blood of Christ” is a common figure of speech for the “death of Christ” (Ephesians 2:13; 1 Peter 1:19). Under the Law of Moses, certain foods were considered unclean for consumption, including any meat with the blood still in it (Deuteronomy 12:16). The early church urged Gentile believers to abstain from eating bloody meat in order to not offend their Jewish brothers and to distance themselves from the practices of the pagans (Acts 15:20). Another reason for God’s command not to eat bloody meat undoubtedly concerned the sacrifices. Blood was the only atonement for sin (2 Chronicles 29:24; Hebrews 9:22); therefore, blood was seen as a sacred thing. God wanted to ensure that the blood of the sacrifices was always considered precious. To preserve the people’s appreciation of the sacrifices, God could not allow blood to become a common food. The humane treatment of animals may have been another reason why God told Noah not to eat meat with the blood still in it. God did not want mankind to act like the carnivorous animals, who caught their prey and began eating it immediately. Instead, they were to drain the blood from the carcass and thus ensure the animal was dead before it was consumed. Further, some have suggested God may have given this command for health reasons. Blood present in meat means it is not fully cooked, and eating uncooked meat can lead to disease or sickness. We recognize this danger today, as attested by the USDA-mandated warnings found in modern-day menus: “Consuming raw or undercooked meats, poultry, seafood, shellfish, or eggs may increase your risk of foodborne illness.” In ancient cultures, the risk could have been even higher, given the lower standards for food safety. In Christ, these food laws are obsolete, and the New Testament gives no blanket instruction for the church concerning food (Romans 14:14; 1 Timothy 4:3). Romans 14:1–4 teaches, “Accept the one whose faith is weak, without quarreling over disputable matters. One person’s faith allows them to eat anything, but another, whose faith is weak, eats only vegetables. The one who eats everything must not treat with contempt the one who does not, and the one who does not eat everything must not judge the one who does, for God has accepted them. Who are you to judge someone else’s servant?” Scripture allows the Christian to have individual freedom regarding the consumption of meat and how it’s cooked. In summary, God forbade eating bloody meat in the Noahic Covenant and in the Law of Moses. Both spiritual and physical reasons were likely behind this prohibition. In Christ, we have freedom of choice in this matter. However, as with all Christian freedom, we are to use self-restraint to avoid hurting another believer (Romans 14:13–22). Ultimately, eating anything should be done to the glory of God (1 Corinthians 10:31).GotQuestions.org QUESTION - What is the significance that life is in the blood (Leviticus 17:14)? ANSWER - Thousands of years before scientists understood the complex and extraordinary life-sustaining properties of blood, the Bible informed that “the life of every creature is in its blood” (Leviticus 17:14, NLT). In ancient Israel, blood was not only a metaphor or symbol for life; it was equivalent to life itself. In most occurrences where blood was shed in Scripture, it meant that life had ended. To remove the blood is to terminate life. In Leviticus chapter 17, God gives instructions regarding sacrifices and offerings, particularly on the proper slaughtering of animals. The people of Israel were to bring each animal to the tabernacle entrance for the priest to offer. The blood of the animal was never to be treated as common food; it belonged to God, who is the giver of life (Genesis 2:7; Job 33:4; Psalm 139:13). Thus, the blood of animals had to be drained and offered to God on the altar. Blood was God’s ordained means of effecting atonement: “For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one’s life” (Leviticus 17:11). Atonement for sin was achieved by sacrificing an animal’s life in substitution for one’s own life. The shedding of blood was the most critical element—it was the blood of the guiltless substitute offered on the altar that served as payment for the people’s sins (Leviticus 16:15). Through God’s ordained system of sacrifice in the Old Testament, the Lord laid the groundwork for a message that would not be fully grasped until later: “The old system under the law of Moses was only a shadow, a dim preview of the good things to come, not the good things themselves. The sacrifices under that system were repeated again and again, year after year, but they were never able to provide perfect cleansing for those who came to worship” (Hebrews 10:1NLT). The full meaning of “the life is in the blood” would only be revealed in Jesus Christ: “That is why, when Christ came into the world, he said to God, ‘You did not want animal sacrifices or sin offerings. But you have given me a body to offer’” (Hebrews 10:5NLT). It has always been God’s will for humans to be made right with God by the sacrifice of the body of Jesus Christ, once for all time (Hebrews 10:10). In the Old Testament, the priests offered animals’ blood over and over again, but this repeated shedding of blood never permanently removed the curse of sin (Hebrews 10:11). When Jesus came and offered up His life—pouring out His blood on the cross—the perfect sacrifice had finally been made: “Just think how much more the blood of Christ will purify our consciences from sinful deeds so that we can worship the living God. For by the power of the eternal Spirit, Christ offered himself to God as a perfect sacrifice for our sins” (Hebrews 9:14, NLT). All those from times past, present, and future who put their faith in the Messiah, Jesus Christ, are made right with God: “For God presented Jesus as the sacrifice for sin. People are made right with God when they believe that Jesus sacrificed his life, shedding his blood. This sacrifice shows that God was being fair when he held back and did not punish those who sinned in times past, for he was looking ahead and including them in what he would do in this present time. God did this to demonstrate his righteousness, for he himself is fair and just, and he makes sinners right in his sight when they believe in Jesus” (Romans 3:25–26NLT). The apostle John saw a future multitude of believers in heaven who “have washed their robes in the blood of the Lamb.” They have been purified from sin and “clothed in white” (Revelation 7:13–14). Because of the Old Testament system, Christ’s followers could comprehend what He was doing when He shed His blood on the cross. And today we can better see what His sacrifice means. Just as physical life is in the blood of animals, eternal life is in the blood of Jesus Christ. Physically, our existence depends on blood to sustain life, and, spiritually, our lives depend on the shed blood of Jesus Christ (Romans 5:10; 1 John 1:7; Ephesians 1:7; Colossians 1:14; Hebrews 9:22). Through those ancient sacrifices repeatedly offered in the Old Testament, we are led to appreciate that death—the shedding of blood—has always been the cost of securing eternal life for sinful humans. Believers are cleansed, forgiven, and made right with God by the blood of the Lamb, God’s guiltless substitute. The life that Christ emptied of its blood now pumps everlasting life into our veins. Oh, how astounding it is that God would shed His own blood to pay the penalty for our sins! GotQuestions.org Genesis 9:5 "Surely I will require your lifeblood; from every beast I will require it. And from every man, from every man's brother I will require the life of man. NET Genesis 9:5 For your lifeblood I will surely exact punishment, from every living creature I will exact punishment. From each person I will exact punishment for the life of the individual since the man was his relative. CSB Genesis 9:5 I will require the life of every animal and every man for your life and your blood. I will require the life of each man's brother for a man's life. ESV Genesis 9:5 And for your lifeblood I will require a reckoning: from every beast I will require it and from man. From his fellow man I will require a reckoning for the life of man. NIV Genesis 9:5 And for your lifeblood I will surely demand an accounting. I will demand an accounting from every animal. And from each man, too, I will demand an accounting for the life of his fellow man. NLT Genesis 9:5 "And I will require the blood of anyone who takes another person's life. If a wild animal kills a person, it must die. And anyone who murders a fellow human must die. NRS Genesis 9:5 For your own lifeblood I will surely require a reckoning: from every animal I will require it and from human beings, each one for the blood of another, I will require a reckoning for human life. every - Ex 21:12,28,29 and at - Ge 4:9,10 Lev 19:16 Nu 35:31-33 De 21:1-9 Ps 9:12 Mt 23:35 brother - Ac 17:26 Genesis 9 Resources - Multiple sermons and commentaries DIVINE PUNISHMENT FOR TAKING A MAN'S LIFE This passage is the grounds for the institution of capital punishment. It is instituted for protection of mankind. As Paul Apple says "There Should be no debate about Capital Punishment as justly administered by governmental officials – God’s Word has spoken; case closed; no room for discussion or debate." To contest capital punishment indicates a low regard for the Word of God and the God of the Word. He said it that should settle it and mankind should accept it. To not accept it is to put yourself in God's place and/or to think you know better than God. R Kent Hughes agrees writing that "to argue against the death penalty on humane grounds is to argue against God’s Word. It exists precisely because of God’s humane concerns. To ignore it is to despise life. This was, and is, God’s word to a violent world. This was meant and is meant to protect human life. To ignore God’s teaching is to descend ever more into a society of violence. (BORROW Genesis - Beginning and Blessing, page 146) Paul Apple reminds us "how the world before the Flood was characterized by violence – probably a lot of human bloodshed; it is a sad commentary on our present society to see how many murders take place each year; the city of Baltimore has become known throughout the world as one that is especially prone to such violence; much of it is associated in one form or another with drug trafficking … but that does not lessen the sting – it only intensifies the fact that the harsh reality of human depravity is always present with us." God had put the fear of humans into the animals, but now He had to put the fear of God into the humans lest they destroy one another! -- Warren Wiersbe Surely I will require your lifeblood; from every beast I will require it. And from every man, from every man's brother I will require the life of man - To attack a human being is to attack God which explains the severity of the punishment. This could not be much clearer with 3 "I will" statements by God! Since life is sacred, as represented by the blood in the body, God will require life of an animal or man that takes a man’s life (Ex. 21:12, 38). Notice that God takes the taking of human life very seriously, here even to the extent that He holds even animals, as well as men, accountable to Him for the taking of human life! Wiersbe - All life is the gift of God, and to take away life means to take the place of God. The Lord gives life and He alone has the right to authorize taking it away (Job 1:21). William Wenstrom - “I will require” is the verb darash, which is a judicial term used with reference to both men and animals and expresses the fact God seeks “restitution” for murder by the execution of the murderer or the animal who has taken a human life. (Genesis Verse by Verse) NET NOTE - The verb דָּרָשׁ (darash) means “to require, to seek, to ask for, to exact.” Here it means that God will exact punishment for the taking of a life. Jack Arnold -There is a connection between Ge 9:5 and Gd 9:3. Man who is allowed to kill beasts for food might misuse this principle, become indifferent to the shedding of blood, and regard lightly even the life of another man. God erects a warning ahead of time in view of the wide latitude of possibilities in which sinful man could commit abuses. This command is the basis for capital punishment. Government acts as an instrument of God (Rom. 13:1-6) and has the right to take another person’s life. It is God who takes human life, when it is done through proper governmental channels, and therefore it is not murder. This command of “a life for a life” deals with premeditated murder and would not include such things as killing in defense of property, self or others, or military killing. NET NOTE on from every man's brother I will require the life of man. “from the hand of a man, his brother.” The point is that God will require the blood of someone who kills, since the person killed is a relative (“brother”) of the killer. The language reflects Noah’s situation (after the flood everyone would be part of Noah’s extended family), but also supports the concept of the brotherhood of humankind. According to the Genesis account the entire human race descended from Noah. Parunak: Capital offenses (ED: IN THE OLD TESTAMENT) include: murder (Ge 9:5) idolatry (Deut 13:10; 17:2-5)) disrespect for authority (e.g., parents) (Deut 21:18-21; cf. 2 Kings 21:10)) sexual impurity (Num 5:21; Deut 22:21-24) Modes of punishment include: stoning by the congregation (for idolatry, disrespect, impurity—not murder!) death at the hand of the avenger of blood (Num 35; Deut 19) (for murder) (note the similarity of Gen 9:6 with Matt 26:52; Rev 13:10. Defines the result but not the mechanism) death at the hand of the Lord (Num 5:21; cf. the expression “cut off from among his people” throughout the law) Caveat: required evidence: two or three witnesses: Deut 17:6; Deut 19:5.9 QUESTION - What does the Bible say about the death penalty / capital punishment? ANSWER - The Old Testament law commanded the death penalty for various acts: murder (Exodus 21:12), kidnapping (Exodus 21:16), bestiality (Exodus 22:19), adultery (Leviticus 20:10), homosexuality (Leviticus 20:13), being a false prophet (Deuteronomy 13:5), prostitution and rape (Deuteronomy 22:24), and several other crimes. However, God often showed mercy when the death penalty was due. David committed adultery and murder, yet God did not demand his life be taken (2 Samuel 11:1-5, 14-17; 2 Samuel 12:13). Ultimately, every sin we commit should result in the death penalty because the wages of sin is death (Romans 6:23). Thankfully, God demonstrates His love for us in not condemning us (Romans 5:8). When the Pharisees brought a woman who was caught in the act of adultery to Jesus and asked Him if she should be stoned, Jesus replied, “If any one of you is without sin, let him be the first to throw a stone at her” (John 8:7). This should not be used to indicate that Jesus rejected capital punishment in all instances. Jesus was simply exposing the hypocrisy of the Pharisees. The Pharisees wanted to trick Jesus into breaking the Old Testament law; they did not truly care about the woman being stoned (where was the man who was caught in adultery?) God is the One who instituted capital punishment: “Whoever sheds man’s blood, by man his blood shall be shed, for in the image of God He made man” (Genesis 9:6). Jesus would support capital punishment in some instances. Jesus also demonstrated grace when capital punishment was due (John 8:1-11). The apostle Paul definitely recognized the power of the government to institute capital punishment where appropriate (Romans 13:1-7). How should a Christian view the death penalty? First, we must remember that God has instituted capital punishment in His Word; therefore, it would be presumptuous of us to think that we could institute a higher standard. God has the highest standard of any being; He is perfect. This standard applies not only to us but to Himself. Therefore, He loves to an infinite degree, and He has mercy to an infinite degree. We also see that He has wrath to an infinite degree, and it is all maintained in a perfect balance. Second, we must recognize that God has given government the authority to determine when capital punishment is due (Genesis 9:6; Romans 13:1-7). It is unbiblical to claim that God opposes the death penalty in all instances. Christians should never rejoice when the death penalty is employed, but at the same time, Christians should not fight against the government’s right to execute the perpetrators of the most evil of crimes. GotQuestions.org Genesis 9:6 "Whoever sheds man's blood, By man his blood shall be shed, For in the image of God He made man. NET Genesis 9:6 "Whoever sheds human blood, by other humans must his blood be shed; for in God's image God has made humankind." CSB Genesis 9:6 Whoever sheds man's blood, his blood will be shed by man, for God made man in His image. ESV Genesis 9:6 "Whoever sheds the blood of man, by man shall his blood be shed, for God made man in his own image. NIV Genesis 9:6 "Whoever sheds the blood of man, by man shall his blood be shed; for in the image of God has God made man. NLT Genesis 9:6 If anyone takes a human life, that person's life will also be taken by human hands. For God made human beings in his own image. NRS Genesis 9:6 Whoever sheds the blood of a human, by a human shall that person's blood be shed; for in his own image God made humankind. NJB Genesis 9:6 He who sheds the blood of man, by man shall his blood be shed, for in the image of God was man created. NAB Genesis 9:6 If anyone sheds the blood of man, by man shall his blood be shed; For in the image of God has man been made. YLT Genesis 9:6 whoso sheddeth man's blood, by man is his blood shed: for in the image of God hath He made man. by - Ex 21:12-14 22:2,3 Lev 17:4 24:17 Nu 35:25 1Ki 2:5,6,28-34 Mt 26:52 Ro 13:4 Rev 13:10 in - Ge 1:26,27 5:1 Ps 51:4 Jas 3:9 Genesis 9 Resources - Multiple sermons and commentaries Related Passages: Numbers 35:9-12 (commentary) (AVENGER OF BLOOD) - [Then the LORD spoke to Moses, saying, 10“Speak to the sons of Israel and say to them, ‘When you cross the Jordan into the land of Canaan, 11 then you shall select for yourselves cities to be your cities of refuge, that the manslayer who has killed any person unintentionally may flee there. 12 ‘The cities shall be to you as a refuge from the avenger, so that the manslayer will not die until he stands before the congregation for trial. COMMENT - In ancient Israel, it was not left entirely up to the government to avenge a murder. Each extended family had a recognized blood avenger who would ensure that one who murdered a family member would likewise be killed. This practice was based upon a correct understanding of Genesis 9:6. This, if properly understood and applied, could be an effective deterrent to murder, yet, the system had a fatal weakness. What if a death was accidental, yet difficult to prove that it was accidental? BLOOD FOR BLOOD Whoever sheds man's blood - God is speaking primarily of pre-meditated taking of a life. Note the pronoun whoever. There is no exception clause in this statement. The point is that governments may choose to make an exception and not carry out capital punishment. Thus in a sense the laws disobey God's word, but it is still not Biblical and it is clearly against God's will. The society that goes against God's will surely suffer consequences for their disobedience to His Biblical mandate (cf Ge 11:7-8)! By man his blood shall be shed - A life for a life. The hands of good government should never be so tied that they cannot execute good judgment and the wrath of God upon those who do evil. Note God is not saying we should take this judgment into our own hands! R Kent
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Wiersbe - But how did God arrange to punish murderers and see that justice is done and the law upheld? He established human government on the earth and in so doing shared with mankind the awesome power of taking human life. That’s the import of God’s mandate in Genesis 9:6. Human government and capital punishment go together, as Paul explains in Romans 13:1–7. Government authorities carry the sword and have the right to use it S Lewis
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Wiersbe - To help His people remember His covenants, God would give them a visible sign. His covenant with Abraham was sealed with the sign of circumcision (Gen. 17:11; Rom. 4:9–12), and the Mosaic Covenant at Sinai with the sign of the weekly Sabbath (Ex. 31:16–17). God’s covenant with Noah and the animal creation was sealed with the sign of the rainbow. Whenever people saw the rainbow, they would remember God’s promise that no future storm would ever become a worldwide flood that would destroy humanity. Mark Twain and his friend William Dean Howells stepped out of church just as a violent rainstorm began. Howells said, “I wonder if it will stop,” and Mark Twain replied, “It always has.” He was right; it always has! Why? Because God made a covenant and He always keeps His word. The covenant was was unilateral. God took the sole initiative. It was eternal (Ge 9:12, 16). It was universal even including the animals (Ge 9:9-11). It was confirmed by a sign (Ge 9:12-17). Successive (everlasting, eternal, Forever) (05769) olam is a masculine noun which according to some authorities is derived from 'alam (05956) which means to conceal, hide, be hidden, be concealed, be secret (2Ki 4:27, Ps 10:1). (others say the origin is uncertain) Gesenius feels olam refers to that which is hidden, especially "hidden time" the beginning or end of which is either uncertain or undefined = eternity, perpetuity. The most common associations of "everlasting" (olam) (Complete list) (Based on the NAS) is Everlasting covenant = 15x, Everlasting lovingkindness = 44x. James Smith - THE ALTAR AND THE BOW; OR, DEATH AND RESURRECTION GLORY Genesis 8:20–21; 9:12–16 There is a very close connection between the altar and the bow. The same connection exists between the death and resurrection of Christ. The altar speaks of sacrifice, the bow of promise and assurance. Christ died for our sins, and rose again for our justification. I. The Altar. It was an altar builded unto the Lord. It was both a witness and a confession that God had holy and righteous claims that must be acknowledged and met. The first thing that Noah did in coming forth was to recognise that God’s place was the first place. “In the beginning God.” 1. THE NEED OF AN OFFERING. A new beginning was now to be made. If the life is to be a blessed and fruitful one the favour of God must be secured. In the fulness of time the Son of God stepped forth. A new order of things was about to begin. He made peace by the blood of His Cross. By His offering we are reconciled to God. This is a good start. 2. THE NATURE OF THE OFFERING. “Every clean beast.” Every clean beast means the combination of every creature excellency. A perfect offering. When Christ offered Himself a sacrifice unto God it was an offering without spot or blemish. Although the first man failed, God found in the second every heart-satisfying virtue. 3. THE RESULT OF THE OFFERING. God found in it: 1, A savour of rest (v. 21, margin). Precious thought! Every desire of God’s heart fully met in the sweet savour of Christ’s offering (Eph. 5:2). 2, An assurance of safety. No more curse. There is, therefore, now no judgment. Never come into condemnation. 3, The promise of unceasing blessing (v. 22). Every spiritual blessing is ours in Christ Jesus (Eph. 1:3). II. The Bow. The bow of promise comes after the altar of sacrifice. As all the colours of nature are in the bow, so all the promises of God are in Christ. Every divine perfection is manifested in the resurrection glory of Jesus. Christ as our Sacrifice is seen on the altar of the Cross; Christ as our Intercessor is seen in the bow of His mediatorial glory. The bow is— 1. A TOKEN OF GOD’S GOODNESS. How kind of God to give such a visible expression of His love and favour, such an assurance of heart. If Christ is not risen we are of all men most miserable. But now is Christ risen (1 Cor. 15:17–20). 2. A TOKEN OF GOD’S FULNESS. There is fulness of colour and beauty in the bow, a fulness that is in sweetest harmony. Think of the fulness of the Godhead in Jesus Christ, in Him for us, and all in perfect harmony with a just and holy God. O the riches of His glorious grace! 3. A TOKEN OF GOD’S FAITHFULNESS. “I do set My bow for a covenant” (chap. 9:13). The setting of Christ at God’s right hand is to us who believe a token of eternal security. He is faithful who hath promised. “Dost thou believe on the Son of God?” (John 9:35). Genesis 9:13 I set My bow in the cloud, and it shall be for a sign of a covenant between Me and the earth. Eze 1:28 Rev 4:3 Rev 10:1 Genesis 9 Resources - Multiple sermons and commentaries THE SIGN OF COVENANT A RAINBOW IN THE CLOUD I set My bow (qeshet) in the cloud, and it shall be for a sign ('oth) of a covenant (berit/berith/beriyth) between Me and the earth - Set is in the perfect tense emphasizing the certainty of the action. Note God sets up the rainbow even though He uses clouds and water vapor to display His creation. It is God's invention. It is a sign, which is something that points to something else. In this case the bow is the sign that points to and validates the agreement between God and the earth. Initially God made the covenant (berit/berith/beriyth) with Noah (Ge 6:18). Then it was between you (Noah) and every living creature that is with you, for all successive (olam) generations. The sign of the rainbow is a divine pledge of the assurance of keeping this covenant and stresses that God alone is the one active in this covenant, and thus He alone puts himself under obligation to keep the covenant. Borgman on My bow (qeshet) - When it is applied to God it is a symbol of His wrath; the Lord makes His bow of wrath into a 7 colored rainbow – peace now instead of wrath! (AMAZING GRACE!) Calvin on I set My bow (qeshet) in the cloud - “From these words certain eminent theologians have been induced to deny that there was any rainbow before the deluge: which is frivolous. For the words of Moses do not signify, that a bow was then formed, which did not previously exist; but that a mark was engraven upon it, which should give a sign of the divine favour towards man” Wenham writes that the bow "has often been suggested that originally this phrase was speaking of God’s hanging up his bow and arrows in the heavens as a sign that he would no longer be at war with mankind. The storms of the flood were the “arrows” he had hurled at the earth. Though the Bible sometimes uses imagery like this to describe divine wrath (e.g., Deut 32:23, 42; Hab 3:9–11; Ps 18:15 [14]) there is no reason for taking Gen 9 this way. " (BORROW - Genesis Commentary) NET NOTE adds - The Hebrew word קֶשֶׁת (qeshet) normally refers to a warrior’s bow. Some understand this to mean that God the warrior hangs up his battle bow at the end of the flood, indicating he is now at peace with humankind, but others question the legitimacy of this proposal. Steven
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Wiersbe applies the truth about the rainbow to our life - Let’s pursue that thought. If the rainbow reminds us of God’s faithfulness and grace, then why do we fret and worry? God hasn’t promised that we’ll never experience storms, but He has promised that the storms won ’ t destroy us. “When you pass through the waters, I will be with you; and through the rivers, they shall not overflow you” (Isa. 43:2 nkjv). When the clouds appear and the sun is hidden, we have nothing to fear....Three men in Scripture saw significant rainbows. Noah saw the rainbow after the storm, just as God’s people see it today. But the prophet Ezekiel saw the rainbow in the midst of the storm when he had that remarkable vision of the wheels and the throne (Ezek. 1:28). Ezekiel also saw living creatures and each one had four faces! One was like a man, one like a lion, one like an ox, and one like an eagle—the same faces John saw (Rev. 4:6–7). Of course, the apostle John saw the rainbow before the storm of judgment broke loose (Rev 4:3). In fact, John saw a complete rainbow around the throne of God! On earth, we see “in part,” but one day in heaven, we will see things fully as they really are (1 Cor. 13:12). The personal lesson for God’s people is simply this: in the storms of life, always look for the rainbow of God’s covenant promise. Like John, you may see the rainbow before the storm; like Ezekiel, you may see it in the midst of the storm; or like Noah, you may have to wait until after the storm. But you will always see the rainbow of God’s promise if you look by faith. That’s the Old Testament version of Romans 8:28 Bow (07198)(qeshet) normally refers to a literal bow used in warfare or hunting. It denotes the hunter's (Ge 27:3) and warrior's (1Sa 31:3) weapon by which arrows are shot (1Ki 13:15ff.) And figuratively it refers to God's bow, the rainbow set for all time in the heavens (Ge 9:13, 14, 16, cf Ezek 1:28). Leonard Coppes - The bow, a common weapon in the ancient Near East, was not too common in early Israel. The Benjamites, however, were noted archers (Judges 20; 1 Chron. 8:40). Jonathan used a bow (1 Samuel 20:20) and later the bow became the weapon of leaders and kings (2 Kings 9:24; Psalm 18:34). Apparently David's lament became a permanent part of training Israel's army, so in 2 Samuel 1:18 the enigmatic qeshet may be the title (or part of the title) of the song so employed (2 Samuel 1:18). By the time of Jeroboam the bow may well have been Israel's national weapon (Hosea 1:5, 7). In later times bows could be mounted with bronze (Psalm 18:34; however, see AI, p. 243), or made of horns (AI, p. 243; B. Couroyer, "Corne et arc," RB 73:510-21). Large battle bows were strung by stepping on one end, hence, dārak qeshet, to bend the bow, i.e. prepare to shoot (Jeremiah 50:14; cf G. Eager, "Archery," in ISBE, p. 233). The conjoining of "sword" and "bow" often represents all weapons, and even war itself (Genesis 48:22; Joshua 24:12). A "deceitful" bow (with a flaw) always misses the mark (Israel, Psalm 78:57; Hosea 7:16). Man's bow is controlled by God (Genesis 49:24). The arrow finds its mark because of God's guidance (esp. 1 Kings 22:34; 2 Kings 13-16). The broken bow can represent divinely imposed defeat (1 Samuel 2:4), and/or peace (God peaceably "hangs" his bow, Genesis 9; cf. Psalm 76:3], Psalm 46:9; Hosea 2:18). (TWOT) Baker adds that "A bowshot was the distance covered by an arrow shot from a bow (Gen. 21:16). The bow and arrow was commonly used for hunting (Gen. 27:3). The phrase ben-qešet̠, son of a bow referred to an arrow, a useless weapon against Leviathan (Job 41:28[20]). Judah is described as the Lord's bow (Zech. 9:13). The phrase rišp̠ê-qāšet means the flaming of the bow, its arrows (Ps. 76:3[4]). Hosea speaks of a bow of deception, one that misses its goal, when referring to his people Israel (Hos. 7:16). Job speaks of a bow (20:24). Isaiah 21:17 refers to bowmen, lit., the number of the bow. Men with the bow refers to archers, bowmen (1 Sam. 31:3).(The Complete Word Study Dictionary – Old Testament) Qeshet - 72 verses - archers*(3), arrows(1), bow(54), bowman*(1), bowmen(1), bows(13), bowshot*(1), rainbow(1). Gen. 9:13; Gen. 9:14; Gen. 9:16; Gen. 21:16; Gen. 27:3; Gen. 48:22; Gen. 49:24; Jos. 24:12; 1 Sam. 2:4; 1 Sam. 18:4; 1 Sam. 31:3; 2 Sam. 1:18; 2 Sam. 1:22; 2 Sam. 22:35; 1 Ki. 22:34; 2 Ki. 6:22; 2 Ki. 9:24; 2 Ki. 13:15; 2 Ki. 13:16; 1 Chr. 5:18; 1 Chr. 8:40; 1 Chr. 10:3; 1 Chr. 12:2; 2 Chr. 14:8; 2 Chr. 17:17; 2 Chr. 18:33; 2 Chr. 26:14; Neh. 4:13; Neh. 4:16; Job 20:24; Job 29:20; Ps. 7:12; Ps. 11:2; Ps. 18:34; Ps. 37:14; Ps. 37:15; Ps. 44:6; Ps. 46:9; Ps. 76:3; Ps. 78:9; Ps. 78:57; Isa. 5:28; Isa. 7:24; Isa. 13:18; Isa. 21:15; Isa. 21:17; Isa. 22:3; Isa. 41:2; Jer. 4:29; Jer. 6:23; Jer. 9:3; Jer. 46:9; Jer. 49:35; Jer. 50:14; Jer. 50:29; Jer. 50:42; Jer. 51:3; Jer. 51:56; Lam. 2:4; Lam. 3:12; Ezek. 1:28; Ezek. 39:3; Ezek. 39:9; Hos. 1:5; Hos. 1:7; Hos. 2:18; Hos. 7:16; Amos 2:15; Hab. 3:9; Zech. 9:10; Zech. 9:13; Zech. 10:4 Sign (0226) 'oth means a signal, a mark a miracle and is used to describe amazing events such as God bringing Israel out of Egypt (Ex 4:8, 9, Nu 14:22) or a sign serving to authenticate the message as from God (1Sa 2:34, 10:7, 9) in contrast to the signs from false prophets (Dt 13:1, 2). King Hezekiah received a sign from Jehovah that the He would add fifteen years to his life (Isa 38:1, 2, 3, 4, 5, 6, 7, 8; Gideon - Jdg 6:17-note) As an aside, while the Bible does record individuals asking for signs of divine approval or affirmation, this process is not to be the norm. In other words, it is usually not best to test God by asking Him for signs! Perhaps better is the prayer of the sick boy's father in Mark (Mk 9:24)! R Alden (TWOT) - This is the general word for "sign," and it covers the entire range of the English term and the Greek word sēmeion. On the pedestrian end of the scale it includes what amounts to a "signboard" or "standard" (Numbers 2:2). It also includes such important concepts as the rainbow "sign" to Noah (Genesis 9:12-13, 17). 1. ʾôt first occurs in Genesis 1:14, where it refers to the luminaries serving as "signs" to distinguish the seasons. In Jeremiah 10:2 it has a similar meaning. 2. According to Genesis 4:15, the Lord set a "mark" on Cain. The meaning of this word is uncertain. 3. A third use of the word is illustrated by Genesis 9:12-13, 17, according to which the rainbow is a "sign" of the covenant. Circumcision is the "sign" in Genesis 17:11. Also, the Sabbath is to be a "sign," according to Exodus 31:13, 17 and Ezekiel 20:12. It is this use of "sign" that is meant when Christians refer to the ordinances as outward "signs" of inward grace. 4. Most of the eighty occurrences of ʾôt refer to "miraculous signs." All the plagues on the Egyptians are called "signs." In these contexts the complementary word mopes (q.v.) meaning "wonders" often occurs (Exodus 7:3; Deut. 4:34; Deut. 6:22; Deut. 7:19; Deut. 26:8; Neh. 9:10; Isaiah 20:3; et al.). This word ʾôt is used in Isaiah's famous prophecy to Ahaz (Isaiah 7:11, 14). The shadow's advance on the palace steps was a "sign" for the ailing king Hezekiah (2 Kings 20:9, Isaiah 38:7). Likewise God showed Gideon a "sign" by igniting the offered food (Judges 6:17). 5. The word ʾôt sometimes means "token." For example, Aaron's rod was to be a "warning to the rebellious" (Numbers 17:25 NAB and Heb, Numbers 17:10 in other English versions). In the same category are the stones in the Jordan (Joshua 4:6), the hammered plates on the altar (Numbers 16:38 [H 17:3]), and the witness pillar in Egypt (Isaiah 19:20). 6. A dreamer or a prophet, true or false, could produce "signs" according to Deut. 13:1ff. The fulfillment of Jeremiah's threat of punishment was a true "sign" (Jeremiah 44:29), while Isaiah speaks of "signs" of liars (Isaiah 44:25). Naturally, these categories are artificial and overlap. The simple fact that one Hebrew word covers them all is proof of that. The word "sign" either signifies the unusual event itself or in someway points to that unusual event. Or it may point backward to a historical event such as the stones in the Jordan (Joshua 4:6), or even forward to such a promise as a thornless future world (Isaiah 55:13). (TWOT Theological Wordbook of the Old Testament) F B
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Wiersbe - God promised that He would never send another flood like the one He sent in Noah’s day (vv. 8–17). But if the flood was only a local event, God didn’t keep His promise! Over the centuries, there have been numerous local floods, some of which brought death and devastation to localities. In 1996 alone, massive flooding in Afghanistan in April left 3,000 people homeless; and in July, flooding in Northern Bangladesh destroyed the homes of over 2 million people. In July and August, the Yellow, Yangtze, and Hai rivers flooded nine provinces in China and left 2,000 people dead. If Noah’s flood was a local event like these floods, then God’s promise and the covenant sign of the rainbow mean nothing. (Bible Exposition Commentary) Related Resource: Bruce Waltke, "The Phenomenon of Conditionality Within Unconditional Covenants," in Israel's Apostasy and Restoration, pp. 122-139 (BORROW THIS RESOURCE) Remember (record, mention) (02142) zakar means to recall, call to mind or to be brought to remembrance. The first use of zakar is wonderful for it says "God remembered Noah" (Ge 8:1) remembering His covenant (Ge 6:18), declaring later "I will remember My covenant, which is between Me and you and every living creature of all flesh; and never again shall the water become a flood to destroy all flesh. 16 “When the bow is in the cloud, then I will look upon it, to remember the everlasting covenant between God and every living creature of all flesh that is on the earth.” (Ge 9:15-16) Similarly we see "that God remembered Abraham" and for that reason (based on covenant), He spared Lot from the destruction of Sodom and Gomorrah (Ge 19:29). When Israel was in bondage in Egypt "God heard their groaning; and God remembered His covenant with Abraham, Isaac, and Jacob." (Ex 2:24, 6:5, cp Lev 26:42, 45, Ps 98:3 [lovingkindness = covenant term] Ps 105:5, 106:45, 109:16, Ezek 16:60) Moses interceded for Israel asking God to "remember" the Abrahamic covenant and pass over their stubbornness, wickedness and sin (Dt 9:27) Thus we see these many of the early uses of zakar speak of God's good memory (so to speak - for His memory is perfect) is based on the fact that He is in covenant with those He recalls to mind. If you are like me and from time to time think God has forgotten you, recall to mind that you are in covenant with Him (New Covenant) and on that basis He will (forever) remember you! I love Hezekiah's prayer "Remember now, O LORD, I beseech You, how I have walked before You in truth and with a whole heart and have done what is good in Your sight." And Hezekiah wept bitterly." (2Ki 20:3) King David called on the people - "Remember His wonderful deeds which He has done, His marvels and the judgments from His mouth...Remember His covenant forever, The word which He commanded to a thousand generations." (1Chr 16:12, 15) Nehemiah repeatedly called on God to remember in his prayers (Neh 1:8, 4:14, 5:19, 6:14, 13:14, 13:22, 29, 31). I think Nehemiah gives us a good "template" to imitate when we make petition to the Most High God! I love David's prayer to God not to remember and then to remember (Ps 25:6-7). Korah gives us a great pattern to imitate when we are downcast in Ps 42:4, 6. Many of the psalms (see 49 uses below) speak of either men remembering God (often in form of a prayer) or of God remembering men (e.g., Ps 78:35, 39) Ps 78:42 is a warning to all believers = "They did not remember His power, The day when He redeemed them from the adversary." Have you been saved? Then you have experienced His power! And doubtless there are countless other instances we could all remember (if we chose to!) in which His great power has been palpably present to enable or deliver us! Lord, give us ready recall of Your past power in our life that we might apply it to our present circumstances. Amen Steven
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Wiersbe - Noah didn’t plan to get drunk and shamelessly expose himself, but it happened just the same. The Japanese have an appropriate proverb: “First the man takes a drink, then the drink takes a drink, and then the drink takes the man.” As Spurgeon said, “God never allows His children to sin successfully.” There’s always a price to pay. John
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Wiersbe - I ’m an incurable reader of biographies and autobiographies, and I’ve often regretted turning the page of a book and discovering a grinning skeleton lurking in the closet of someone I’ve admired. American columnist Russell Baker said, “The biographer’s problem is that he never knows enough. The autobiographer’s problem is that he knows too much.” But when God writes the story, He knows everything about everybody and always tells the truth, and He does it for our own good. The history of Noah and his family now moves from rainbows to shadows, and we behold the shameful sins of a great man of faith. Dr. William Culbertson, for many years president of Moody Bible Institute in Chicago, often closed his public prayers with, “And, Lord, help us to end well.” God answered that prayer for Dr. Culbertson, but not every believer now in heaven ended the race hearing God’s “Well done!” However, let’s be charitable and remember Paul’s warning, “Therefore let him who thinks he stands take heed lest he fall” (1 Cor. 10:12 nkjv). After all, Noah didn’t think it would happen to him! Steven
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Wiersbe adds "Instead of laughing with Ham and going to see the humiliating sight, Shem and Japheth showed their love for their father by practicing Proverbs 10:12, “Love covers all sins” (nkjv; see 1 Peter 4:8). The brothers stood together and held a garment behind them, backed into the tent with their eyes averted, and covered Noah’s naked body. “He who covers a transgression seeks love” (Prov. 17:9 nkjv), and “a prudent man covers shame” (Pr 12:16 nkjv) R Kent
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Wiersbe has an interesting note - These words are Noah’s only recorded speech found in Scripture. It’s too bad that this brief speech has been misunderstood and labeled a “curse,” because what Noah said is more like a father’s prophecy concerning his children and grandchildren. The word “curse” is used only once, but it’s directed at Ham’s youngest son Canaan and not at Ham himself. This suggests that Noah was describing the future of his sons and one grandson on the basis of what he saw in their character, not unlike what Jacob did before he died (Gen. 49). If Noah had wanted to pronounce a curse, it would have been directed at Ham, the son who had sinned against his father, but instead, he named Canaan three times. Looking down the centuries, Noah predicted three times that the descendants of Canaan would become the lowest of servants.3 T Drew Conley: the sins of a father do influence his children; the seed we sow will produce a harvest; children make their own choices; not all of Noah’s sons responded the same way; not all of Ham’s sons are cursed; the way of sin is the way of slavery –we think we are exercising freedom when we reject the dominion of God – actually bondage (ED: WHICH IS WHY Ro 6:6+ IS SO POWERFUL AND LIBERATING!). Bob
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Wiersbe - Shem was Noah’s second-born son (Gen. 9:24; 10:21), but wherever the three sons are listed, Shem’s name is first (Ge 5:32; 6:10; 9:18; 10:1; 1 Chron. 1:4). It’s another instance in Genesis of the grace of God elevating the second-born to the place of the firstborn. God chose Abel instead of Cain (Gen. 4:4–5), Isaac instead of Ishmael (Ge 17:15–22), and Jacob instead of Esau (Ge 25:19–23). Paul discusses this profound theological truth in Romans 9. R Kent