Readings for Sunday, July 22 – God’s promise of inclusion and rest
2 Samuel 7:1-14a – The promise of rest from oppression with God present
Mark 6:30-34, 53-56 – The promise of Jesus’ compassion for all who draw close
Ephesians 2:11-22 – The promise of access to the Father without exclusion
The theme is based on three Bible promises of peace and rest and being included in God’s promise of hope and protection. King David is promised rest from the oppression of enemies – a promise that we can stand on when we face oppression – in Galilee crowds finding Jesus’ compassion give us a promise of God’s mercy, including healing, and the reconciliation of Jews and Gentiles makes a present-day promise to all of being included in God’s promises without religious separation.
2 Samuel 7:1-14a » David desires a fitting place of worship for God to retain the nation’s rest
God will have a dwelling for people to draw close, but not built by David. He will, however, grant David longevity of rule and lineage
1-2 After the king was settled in his palace and the Lord had given him rest from all his enemies around him, he said to Nathan the prophet, “Here I am, living in a house of cedar, while the ark of God remains in a tent.”
David, as king, now had a palace built of stone and imported cedar while the ark remained under a tent covering, 2 Sam. 6:17. David felt that the heavenly King should be more prominently honoured than him.
3 Nathan replied to the king, “Whatever you have in mind, go ahead and do it, for the Lord is with you.”
4 But that night the word of the Lord came to Nathan, saying:
This word is also referred to as the Davidic covenant. It contains both national (v.10) and person (v.11) promises.
For further study of references to this as a covenant, see 2 Sam. 23:5, Psalm 89:3,28,34,39 and Ps. 132:11
5-7 “Go and tell My servant David, ‘This is what the Lord says: Are you the one to build Me a house to dwell in? I have not dwelt in a house from the day I brought the Israelites up out of Egypt to this day. I have been moving from place to place with a tent as My dwelling. Wherever I have moved with all the Israelites, did I ever say to any of their rulers whom I commanded to shepherd My people Israel, “Why have you not built Me a house of cedar?” ’
“Are you the one?” – David’s God-given task was to fight the Lord’s battles to achieve rest, freedom from oppression, in the land that had been promised. See 1 Kings 5:3, 1 Chron. 22:8-9.
8 “Now then, tell My servant David, ‘This is what the Lord Almighty says: I took you from the pasture, from tending the flock, and appointed you ruler over My people Israel.
9 I have been with you wherever you have gone, and I have cut off all your enemies from before you. Now I will make your name great, like the names of the greatest men on earth.
“Cut off all your enemies” – Bible material is often arranged according to topic rather than the exact chronology we would expect. The events of 2 Sam. 8:1-14 probably happened before this chapter.
10-11 And I will provide a place for My people Israel and will plant them so that they can have a home of their own and no longer be disturbed. Wicked people will not oppress them anymore, as they did at the beginning and have done ever since the time I appointed leaders over my people Israel. I will also give you rest from all your enemies.
“Provide a place… for Israel” – the real purpose behind making David king.
“Since…I appointed leaders…” – meaning the time of the judges who preceded Saul and David and the kings.
“ ‘The Lord declares to you that the Lord Himself will establish a house for you:
“Establish a house” – the play on words is plain in translation. God does not David to build Him a house, or temple, but God will build David a house, or royal dynasty.
Many Bible covenants are conditional with an”if” clause, but this covenant with David is unconditional, as with Noah, Abram and Phinehas.
12 When your days are over and you rest with your ancestors, I will raise up your offspring to succeed you, your own flesh and blood, and I will establish his kingdom.
13 He is the one who will build a house for My Name, and I will establish the throne of His kingdom forever.
14 I will be His father, and He will be My son.
The covenant points forward to its greater fulfilment in Jesus Christ, born of the tribe of Judah and the house of David, Matt. 1:1, Luke 1:32-33 etc
IN PRACTICE This teaching in the Old Testament from King David’s time contains the first of three promises from God of ‘rest’ which is a state of peace and trust from enemies.
David’s enemies mostly appeared with a spear in their hands, and his battles are trials of military strength worked out in combat on the battlefield. In our world of NATO and Europol and summit talks, is all that irrelevant? Certainly not. Spiritual conflicts in the heavenlies, where the hosts of the defeated enemy, Satan, are still pursuing a vicious rearguard action, are played out in acts of terrorism, persecution and imprisonment of political opponents, and every kind of cruelty and injustice.
When we encounter evil actions and evil people, we need to see the evil that is finding people’s vulnerabilities and insecurities to work through.
Now turning to submit to God in worship, who has promised His rest, starts to make very present-day, practical sense.
QUESTION When evil in one of its forms draws near to us, who do we draw near to? How do we bring God’s promises to bear?
Mark 6:30-34, 53-56 » The promise of Jesus’ compassion for all who draw close
People recognise the Messiah and draw close. Wherever Jesus went crowds gathered and brought their sick
30-31 The apostles gathered around Jesus and reported to Him all they had done and taught. Then, because so many people were coming and going that they did not even have a chance to eat, He said to them, “Come with Me by yourselves to a quiet place and get some rest.”
“Get some rest” – two meanings here. Another definition of finding rest is taking time in a quiet place with Jesus.
32-34 So they went away by themselves in a boat to a solitary place. But many who saw them leaving recognised them and ran on foot from all the towns and got there ahead of them. When Jesus landed and saw a large crowd, He had compassion on them, because they were like sheep without a shepherd. So He began teaching them many things.
53 When they had crossed over, they landed at Gennesaret and anchored there.
Or crossed the shoreline. Gennesaret (modern-day Ginosar) is down the coast a little way, towards Tiberius.
54-56 As soon as they got out of the boat, people recognised Jesus.
The crowd from vv.32-34 could see the boat and follow its progress on foot.
They ran throughout that whole region and carried the sick on mats to wherever they heard He was. And wherever He went – into villages, towns or countryside – they placed the sick in the marketplaces. They begged Him to let them touch even the edge of His cloak, and all who touched it were healed.
“All who touched it…” – a clear statement. See also Matthew 8:16-17.
IN PRACTICE To seek a divine encounter with the promise of healing is entirely in line with this teaching, but out of line with most of our experience. It’s controversial. We all know people who have struggled with illness. For some, their earthly life appears to have foreclosed early and suddenly.
The account of people flocking to Jesus, pressing in to Him and the statement that “all who touched [His cloak] were healed” leaves us with both a promise and also a problem.
The promise seems clear enough, but so is the expectation of coming to the Lord (who we can’t touch) and trust in Him, when we have so many alternatives to trust in. Some we know from their stories are miraculously healed; for many it is a process and good medicine may be experienced as God’s gift. For some, the healing is total in transition to new and eternal life. Our philosophy is inadequate to explain this, but let’s not let lack of predictability and our sense of control and reason stop us from simply trusting and believing what God has written.
QUESTION In the battle that goes on in our minds between reason and logic and trusting in what God says, how do we referee the contest?
Ephesians 2:11-22 » The promise of access to the Father without exclusion
The new relationship with God includes Gentiles on the same basis as Jews
11-13 Therefore, remember that formerly you who are Gentiles by birth and called “uncircumcised” by those who call themselves “the circumcision” (which is done in the body by human hands) – remember that at that time you were separate from Christ, excluded from citizenship in Israel and foreigners to the covenants of the promise, without hope and without God in the world. But now in Christ Jesus you who once were far away have been brought near by the blood of Christ.
“Remember that formerly… at that time” – referring to those outside a personal relationship with Christ, as they were when they “followed the ways of this world and of the ruler of the kingdom of the air…”, Eph. 2:1-10. We are either committed to belong to Christ, or we are by default under the sway of the devil.
“You who are Gentiles” – most of those in the church in Ephesus.
The rite of circumcision was a clear mark of distinction and also pride. A major exclusion in the ancient world, between people groups hostile to each other, is reconciled in Christ.
14-15 For He himself is our peace, who has made the two groups one and has destroyed the barrier, the dividing wall of hostility, by setting aside in his flesh the law with its commands and regulations. His purpose was to create in himself one new humanity out of the two, thus making peace…
“Two groups one” – believing Jews and believing Gentiles.
“Destroyed the barrier” – a barrier of prejudice. Jews and Gentiles practised strict religious isolation from one another. Gentiles in the Jerusalem temple area were not allowed past the barrier in the Court of the Gentiles.
16 …and in one body to reconcile both of them to God through the Cross, by which He put to death their hostility.
“One body” – God sees those who are the Lord’s, those who are His, as one body of Christ.
17-18 He came and preached peace to you who were far away and peace to those who were near. For through Him we both have access to the Father by one Spirit.
“Far away and… near” – Gentiles, unlike Jews, had no cultural experience of the Living God and so were not as “near”, although both had shared the same need to come into personal relationship through Jesus and His Spirit.
19 Consequently, you are no longer foreigners and strangers, but fellow citizens with God’s people and also members of His household…
“Foreigners and strangers” – addressing what had been a deep-seated division.
20 …built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone.
“Cornerstone” – hundreds of years before Christ, Isaiah spoke of God laying a “tested stone” as a cornerstone foundation, Isaiah 28:16, meaning the Messiah to come.
“Foundation of apostles and prophets” – the early church was built on these ministries as people were sent out in ground-breaking roles. Church planting in our time, both overseas and new congregations at home, require the equipping ministries mentioned later in the letter, Eph. 4:11-13.
21 In Him the whole building is joined together and rises to become a holy temple in the Lord.
22 And in Him you too are being built together to become a dwelling in which God lives by his Spirit.
“In Him… built together” – Peter also refers to Jesus as the Living Stone in whom we ‘living stones’ are being built into a spiritual ‘house’. See 1 Peter 2:4-6
IN PRACTICE The third teaching in this theme of God’s promise of our inclusion in His hope and His promises, and therefore our rest, is about who is included and whether there is a kind of hierarchy of privilege. We think there is. We think that our religious obedience, however that is expressed, gets us up the queue line because that’s how we as humans are programmed – so much in our education, professional life and general experience is based on merit.
When ministers began to take the Good News of Jesus outside the confines of pews and pulpit (as John Wesley did in the 1700s and many others since) God’s love and grace for the apparently underserving presented many surprises to the religious mind. He loves to overturn our comfortable theology! Back in the first century, it was the same. The Jews really did consider themselves God’s chosen people, even if they had largely rejected their own Messiah. They wanted to treat the ‘outsider’ Gentiles as second class, if they had dealings with them at all. God confronted that exclusivity of attitude in them, and He still does in us. Formal religion has created all kinds of barriers to knowing God’s love and He delights in opening another door that needs no ticket other than a desire to enter in and experience Him.
QUESTION If you see another person in church who dresses differently, behaves differently and just is – different, how do you view them and how does God view them – and how will you love them anyway?
Theme: God’s kingdom purpose and its signposts
2 Samuel 6:1-5, 12-19 – Bringing the Ark of the Lord to Jerusalem foreshadows Temple worship
Mark 6:14-29 – John the Baptist’s execution foreshadows Jesus’ sacrifice
Ephesians 1:3-14 – How the Holy Spirit foreshadows our heavenly destiny
2 Samuel 6:1-5, 12-19 » The Ark of God becomes central to the nation of Israel again
The procession celebrates before the Lord with passion, safeguarding the holiness of the ark
1 David again brought together all the able young men of Israel – thirty thousand.
2 He and all his men went to Baalah in Judah to bring up from there the ark of God, which is called by the Name, the name of the Lord Almighty, who is enthroned between the cherubim on the ark.
“Baalah” – the more familiar name is Kiriath Jearim, where the ark had stayed for 20 years during Saul’s reign.
“Called by the Name” – meaning that God owned it. A phrase used elsewhere to indicate ownership.
“Who is enthroned between…” – in 1 Chron. 28:2 the ark is referred to as ‘the footstool of our God’ – the footstool of God’s earthly throne. David, recognising the ark as symbolising God’s ultimate kingship and rule, wanted it to be prominent and central, unlike Saul who concealed the ark, among other failures of spiritual leadership.
3-5 They set the ark of God on a new cart and brought it from the house of Abinadab, which was on the hill. Uzzah and Ahio, sons of Abinadab, were guiding the new cart with the ark of God on it, and Ahio was walking in front of it. David and all Israel were celebrating with all their might before the Lord, with castanets, harps, lyres, timbrels, sistrums and cymbals.
“Uzzah and Ahio” – sons, meaning more broadly, descendants. They decided to move the ark on a new cart (carelessly imitating the pagan Philistines) but the standing instruction was to move the ark by having Levites carry it by its rings, Exodus 25:12-15, Numbers 4:4-6. This was a strategic error leading to Uzzah’s death when he stumbled and touched the ark, verses 6-7 omitted, 1 Chron. 15:13-15.
12 Now King David was told, “The Lord has blessed the household of Obed-Edom and everything he has, because of the ark of God. So David went to bring up the ark of God from the house of Obed-Edom to the City of David with rejoicing.
“Blessed…Obed-Edom” – The Lord had blessed the Levite who had taken good care of the ark, and David’s deduction was that this blessing would come on Jerusalem if the ark was reverentially cared for there. Aware that his own care and reverence had been found lacking, David is leading the procession in praising, celebrating and sacrificing wholeheartedly.
13-14 When those who were carrying the ark of the Lord had taken six steps, he sacrificed a bull and a fattened calf. Wearing a linen ephod, David was dancing before the Lord with all his might, while he and all Israel were bringing up the ark of the Lord with shouts and the sound of trumpets.
“Those who were carrying” – now the Kohathite Levites are carrying the ark on their shoulders. After a few steps, David consecrates the new phase of the journey in sacrifice. No need to assume he does this every few steps.
“Linen ephod” – a priestly garment worn for ministering to the Lord, as the boy Samuel did, 1 Sam. 2:18.
16 As the ark of the Lord was entering the City of David, Michal daughter of Saul watched from a window. And when she saw King David leaping and dancing before the Lord, she despised him in her heart.
“Daughter of Saul” – also a statement of attitude. David was a very different character, which for her undermined her father’s memory.
“She despised him” – Michal, a princess, was holding values of dignity and royal propriety about David’s kingship. David had another royal propriety in mind, before the King of kings; his sense of submission to the Lord in heartfelt worship overrode his personal dignity, verses 21-23.
17-19 They brought the ark of the Lord and set it in its place inside the tent that David had pitched for it, and David sacrificed burnt offerings and fellowship offerings before the Lord. After he had finished sacrificing the burnt offerings and fellowship offerings, he blessed the people in the name of the Lord Almighty. Then he gave a loaf of bread, a cake of dates and a cake of raisins to each person in the whole crowd of Israelites, both men and women. And all the people went to their homes.
“Blessed the people” – as Moses and Aaron had, long before, outside the tent of meeting, when the glory of the Lord appeared, Lev. 9:23. And as Solomon would at the dedication of the temple, 1 Kings 8:55-61.
In practice Israel had lost the experience of having the presence of God with them, under Saul’s woefully disappointing kingship. The Ark of the Lord was out of sight in an obscure place. The faith of the nation was at low tide.
Saul was a proud person and everybody knew he was king. David was a worshipful person who exalted Yahweh as the real King of Israel – so that sometimes people forgot that David was set apart to lead, and not just one of them.
David made mistakes but he was a quick learner. He recognised that bringing up the ark as the ‘footstool of God’ at the heart of the nation would get everyone looking to God. This led to the Temple, his vision but not his achievement, and looked forward to ‘God with Us’, his descendant Jesus the Emmanuel and a time which each of us would be a temple of the Holy Spirit.
Question David didn’t care what anyone thought when he was worshipping God exuberantly. How could you be more expressive, more released, more abandoned to God?
Mark 6:14-29 » John the Baptist’s execution foreshadows Jesus’ sacrifice
King Herod has John the Baptist, a righteous and holy man, executed
14 King Herod heard about [the widening ministry of Jesus and the disciples with signs and wonders], for Jesus’ name had become well known. Some were saying, “John the Baptist has been raised from the dead, and that is why miraculous powers are at work in him.”
“King Herod” – he was a lesser order, a tetrarch or ruler of four provinces. Perhaps some irony here in Mark’s account
15 Others said, “He is Elijah.”
And still others claimed, “He is a prophet, like one of the prophets of long ago.”
“He is Elijah” – the return of Elijah (or one ministering as Elijah did) was one of the last prophecies recorded, Malachi 4:5. As Elijah was the forerunner to Elisha, to ‘Elijah’ would be the new forerunner to the Messiah. It was John who ministered in the “spirit and power of Elijah”, Luke 1:17 and we would say, in the style of Elijah, in being a prophetic preacher and a wilderness-dwelling outsider.
16 But when Herod heard this, he said, “John, whom I beheaded, has been raised from the dead!”
Herod was fearful, disturbed by a bad conscience – and superstitious.
17-20 For Herod himself had given orders to have John arrested, and he had him bound and put in prison. He did this because of Herodias, his brother Philip’s wife, whom he had married. For John had been saying to Herod, “It is not lawful for you to have your brother’s wife.” So Herodias nursed a grudge against John and wanted to kill him. But she was not able to, because Herod feared John and protected him, knowing him to be a righteous and holy man. When Herod heard John, he was greatly puzzled; yet he liked to listen to him.
John’s imprisonment, in the fortress of Machaerus, is described by the independent Jewish historian Josephus in his ‘Antiquities’.
The vindictive, manipulative Herodias and indecisive ‘king’ Herod parallel the original Elijah’s persecutor Jezebel and weak husband Ahab, 1 Kings 19:1-2, 1 Kings 21:1-16
21-22 Finally the opportune time came. On his birthday Herod gave a banquet for his high officials and military commanders and the leading men of Galilee. When the daughter of Herodias came in and danced, she pleased Herod and his dinner guests.
The king said to the girl, “Ask me for anything you want, and I’ll give it to you.”
23 And he promised her with an oath, “Whatever you ask I will give you, up to half my kingdom.”
“Half my kingdom” – more of a saying than a promise, see Esther 5:3,6. But keeping up appearances mattered in the company of so many military commanders.
24 She went out and said to her mother, “What shall I ask for?”
“The head of John the Baptist,” she answered.
25 At once the girl hurried in to the king with the request: “I want you to give me right now the head of John the Baptist on a platter.”
26-29 The king was greatly distressed, but because of his oaths and his dinner guests, he did not want to refuse her.
Clearly Herod recognised John’s integrity, moral courage and prophetic gift, vv. 17-20. But, a vain man in the company of military officers and people of power, he felt constrained not to appear weak.
So he immediately sent an executioner with orders to bring John’s head. The man went, beheaded John in the prison, and brought back his head on a platter. He presented it to the girl, and she gave it to her mother. On hearing of this, John’s disciples came and took his body and laid it in a tomb.
Disciples of John existed for a century or more after his death. He was the last of the Old Testament-era prophets.
In practice John was an Elijah-like figure who announced Jesus, made preparations for Jesus by baptising in the River Jordan, and made a way for Hims ministry, preparing people for a Messiah who was expected but not at all understood. He completed his forerunner role a little too well and a little too early, by being executed on a whim at the request of the tetrarch’s wife, who resented him deeply. He died a righteous man; His cousin was to die a worse death on a Roman cross a couple of years later as a righteous man who was also without sin.
David’s initiative in bringing up the Ark of the Lord, led to the temple order of worship of the Lord and then to the Lord Himself. John the Baptist’s obedience to his call led to the dawning of an understanding that the realm of God’s rule and realm, the kingdom of God, was starting to be realised.
Question Can you think of something you have done for God’s kingdom that didn’t seem to result in much glory but made a preparation for someone else’s contribution? Why is this important?
Ephesians 1:3-14 » How the Holy Spirit foreshadows our heavenly destiny
The seal of the Holy Spirit is evidence of God choosing us for the praise of His glory
3 Praise be to the God and Father of our Lord Jesus Christ, who has blessed us in the heavenly realms with every spiritual blessing in Christ.
“Praise be” – or “Blessed be” more literally. This follows the style of Jewish prayers that were recited at times during the day.
Paul is straight in here with a vital statement of the spiritual identity of a believer in this era of the life of the Holy Spirit. These good things are ours because of who we are “in Christ”.
There is an assumption here which we often miss – that there is no disconnection between the “heavenly realms” and our earthly life. Our spiritual blessing and spiritual life is located in heaven, with Christ, influencing our different, but not disconnected, everyday life on earth.
4-6 For He chose us in Him before the creation of the world to be holy and blameless in His sight. In love He predestined us for adoption to sonship through Jesus Christ, in accordance with His pleasure and will – to the praise of His glorious grace, which He has freely given us in the One He loves.
“Chose us in Him” – God is outside the constraints of time and space which define us – which makes it easier to understand how He could choose us, at the beginning of creation, in the Son and for our own adoption into sonship. This is not flowery prose but the most profound statement of how God sees us “in Christ” as those who have put their lives under Christ’s lordship.
“Praise of His…grace” – because it is unearned and conferred. Our worldview which emphasises merit (and deprecates hereditary titles) makes it difficult for us to simply receive God’s grace in Jesus, without imagining we have worked for His favour in some religious or sacrificial way.
7-9 In him we have redemption through His blood, the forgiveness of sins, in accordance with the riches of God’s grace that He lavished on us. With all wisdom and understanding, He made known to us the mystery of His will according to His good pleasure, which He purposed in Christ…
“Redemption through His blood” – The first redemption was the nation of Israel released from slavery in the Exodus, with the Passover sacrifice and applying of the lamb’s blood to the doorframes foreshadowing for Christian believers the provision of Christ’s shed blood from His sacrifice of Himself. The redemption now is Christ’s price paid for our release from slavery to sin and independent action.
“Made known to us the mystery” – the Holy Spirit gives us the key, enabling spiritual ‘mysteries’ to be spiritually discerned.
10 …to be put into effect when the times reach their fulfillment – to bring unity to all things in heaven and on earth under Christ.
11 In Him we were also chosen, having been predestined according to the plan of Him who works out everything in conformity with the purpose of His will…
There is a balance in Scripture between being chosen in a way which was predestined, and putting ourselves in a place to be chosen, which is our decision (below) to 1. put our hope in Christ, 2. hear the message of truth and 3. believe.
12 …in order that we, who were the first to put our hope in Christ, might be for the praise of his glory.
13-14 And you also were included in Christ when you heard the message of truth, the gospel of your salvation. When you believed, you were marked in Him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance until the redemption of those who are God’s possession – to the praise of his glory.
The Holy Spirit takes up residence when we invite Him into our lives, which we do by believing who Jesus is and what He has done for us personally – saying ‘Yes’ to Him. The Holy Spirit gives us an inner witness of who we are, and how we are, in Christ – not our righteousness, but His. We know we are saved
In practice Paul’s letter to the church in Ephesus is written to a spiritually mature readership. He reminds them of their identity in Christ and their adoption into sonship – with all the connotations of the privileges of a family heir that Roman adoption conferred. But this was living as a believer in a Roman colony of an empire where persecution of those who were Followers of the Way was all too real a prospect and death could be the result. These believers had a real experience of the empowering of the Holy Spirit – and Paul reminds them that the inner witness of the Spirit of God is like a down payment on the experience of heaven. They were to be assured of their destiny, and so are we.
p class=”p9″>Question Why does Paul put so much emphasis on us knowing who we are in Christ? Why does this help us to live well for Him?
Church calendar readings for the week leading up to Sunday, April 22
MONDAY Genesis 7:1-5 and 11-18, Gen. 8:6-18, Gen. 9:8-13 – Saved from the flood of judgment
TUESDAY Psalm 23 – Saved in the valley of the shadow of death
WEDNESDAY John 10:11-18 – Saved as part of the flock of the Good Shepherd
THURSDAY Acts 4:5-12 – Ministering in the only name under heaven by whom salvation comes
FRIDAY 1 John 3:16-24 – Demonstrating the authentic character of the saved
This week’s theme is clearly around God’s gracious salvation
MONDAY, APRIL 16
Genesis 7:1-5 and 11-18, Gen. 8:6-18, Gen. 9:8-13
Noah, who God found to be righteous in an evil generation, takes his family, livestock and other animals into a huge ark he had obediently constructed.
7:1-3 The Lord then said to Noah, “Go into the ark, you and your whole family, because I have found you righteous in this generation. Take with you seven pairs of every kind of clean animal, a male and its mate, and one pair of every kind of unclean animal, a male and its mate, and also seven pairs of every kind of bird, male and female, to keep their various kinds alive throughout the earth.
“Clean animal” – There was awareness of the correct animals for sacrifices long before the law concerning clean and unclean animals was given, Leviticus 11, Deuteronomy 14.
4 Seven days from now I will send rain on the earth for forty days and forty nights, and I will wipe from the face of the earth every living creature I have made.”
“Seven days” – seven is sometimes used for a closing period, so there is a degree of urgency expressed here.
“Forty days” – The number 40 is used in Scripture for receiving the law, Deut. 9:11 and the temptation of Jesus, Matt. 4:2. The wilderness wandering and King David’s reign over Israel are both stated as 40 years. This is a significant event and a significant time period.
5 And Noah did all that the Lord commanded him.
= = =
11-12 In the six hundredth year of Noah’s life, on the seventeenth day of the second month – on that day all the springs of the great deep burst forth, and the floodgates of the heavens were opened. And rain fell on the earth forty days and forty nights.
“Springs of the great deep… floodgates of the heavens” – evokes the creation and a reversing of the appearance of the land. The precise giving of the date is not symbolic, but evidence of an important fact well remembered by oral tradition.
13-16 On that very day Noah and his sons, Shem, Ham and Japheth, together with his wife and the wives of his three sons, entered the ark. They had with them every wild animal according to its kind, all livestock according to their kinds, every creature that moves along the ground according to its kind and every bird according to its kind, everything with wings. Pairs of all creatures that have the breath of life in them came to Noah and entered the ark. The animals going in were male and female of every living thing, as God had commanded Noah. Then the Lord shut him in.
Noah and his family were monogamous, and numbered eight in all, 1 Peter 3:20.
“As God had commanded Noah” – also v.5. At this early point of salvation history, righteousness is equated with obedience, and leads to salvation. Just when they could have been wiped out by judgment, God shows a fatherly touch by shutting them in.
17-18 For forty days the flood kept coming on the earth, and as the waters increased they lifted the ark high above the earth. The waters rose and increased greatly on the earth, and the ark floated on the surface of the water.
= = =
8:6-12 After forty days Noah opened a window he had made in the ark and sent out a raven, and it kept flying back and forth until the water had dried up from the earth. Then he sent out a dove to see if the water had receded from the surface of the ground. But the dove could find nowhere to perch because there was water over all the surface of the earth; so it returned to Noah in the ark. He reached out his hand and took the dove and brought it back to himself in the ark. He waited seven more days and again sent out the dove from the ark. When the dove returned to him in the evening, there in its beak was a freshly plucked olive leaf! Then Noah knew that the water had receded from the earth. He waited seven more days and sent the dove out again, but this time it did not return to him.
The raven and the dove are something of a parable. The raven is a patrolling presence, like a harbinger, whereas the dove flies out and comes back to Noah as his dove, and in its way communicates with him. Much later on, the Holy Spirit chooses to be seen as a dove, Matt 3:16; Mark 1:10; Luke 3:22; John 1:32
13-14 By the first day of the first month of Noah’s six hundred and first year, the water had dried up from the earth. Noah then removed the covering from the ark and saw that the surface of the ground was dry. By the twenty-seventh day of the second month, the earth was completely dry.
Noah looked for signs of dry land from 40 days onwards. And looked, and waited. Land appeared and the dove did not return a year and 10 days after the rain started; read together Genesis 7:6, 11 and 8:13-14.
15-17 Then God said to Noah, “Come out of the ark, you and your wife and your sons and their wives. Bring out every kind of living creature that is with you – the birds, the animals, and all the creatures that move along the ground – so they can multiply on the earth and be fruitful and increase in number on it.”
Noah waited for God’s command before leaving the ark.
18 So Noah came out, together with his sons and his wife and his sons’ wives.
There are parallels here with the Creation story in Genesis 1, a picture of returning to “in the beginning”, but this time on the basis of covenant between God and man which is described at length, Gen. 8:20-9:17.
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9:8-11 Then God said to Noah and to his sons with him: “I now establish my covenant with you and with your descendants after you and with every living creature that was with you—the birds, the livestock and all the wild animals, all those that came out of the ark with you—every living creature on earth. I establish my covenant with you: Never again will all life be destroyed by the waters of a flood; never again will there be a flood to destroy the earth.”
This covenant is a unilateral promise, established by God without any particular participation, not just to Noah and his descendants, but to “every living creature”. This is the forerunner to later covenants, which by contrast are mutual and relational.
12-13 And God said, “This is the sign of the covenant I am making between me and you and every living creature with you, a covenant for all generations to come: I have set my rainbow in the clouds, and it will be the sign of the covenant between me and the earth.
The geological data confirms a flood of the proportions described, over a large but limited area centred on Mesopotamia. However the account should be read and understood in its own terms – a judgment in which the entire living scene is destroyed. This informs the N.T. teaching of an impending greater judgment of the universe itself, 2 Peter 3:5-7.
This is a remarkable account of one stubbornly righteous man, Noah, who obeyed God and not the cultural pressures of his generation, and it speaks down the millennia.
God wants us for Himself, and wants us to to be right with Him in our attitudes and intentions. Every conflict recorded in the Bible and in church history and every contemporary tension turns on this truth.
Wanton independence from God’s way does carry penalties – the severest penalties imaginable in this instance. On the other hand, the account demonstrates that keeping God’s way brings salvation, in the broadest sense.
For Noah, it is simply about obedience to God. For us the relationship is more nuanced; it would be better expressed in our knowing God in such a way that, what we want to do most, is to please Him by walking closely with Him.
There is also an early lesson here about waiting for God, and doing what He says, in His timing and not ours. Noah waited the best part of a year after the water started going down, before he knew – he heard from God – that it was time for him to lead the way out of the grounded ark, which had served its purpose.
For reflection and discussion
Think about an area of your life where you can see a way to move forward but you are still awaiting God’s release.
p class=”p1″>When you see a rainbow, what do you sense God is saying to you or reminding you?