Noah responded to God’s covenant by committing his life to God and opening his heart to God’s love. The ark was a symbol of Noah’s commitment to support the covenant he had agreed to, and God rewarded him by saving Noah’s family from the final judgment of the antediluvian world—the Flood.
Part II: Commentary
The Sin Principle
Contemplate the following three quotes, keeping Cain’s sin in mind: “Sins are like circles in the water when a stone is thrown into it; one produces another. When anger was in Cain’s heart, murder was not far off.”—Philip Henry, in Frank S. Mead, 12,000 Religious Quotations (Grand Rapids, MI: Baker Books, 1996), p. 407. “Sin is a state of mind, not an outward act.”—William Sewell, in Frank S. Mead, 12,000 Religious Quotations, p. 409. “A merciful Creator still spared his [Cain’s] life, and granted him opportunity for repentance. But Cain lived only to . . . become the head of a line of bold, abandoned sinners. This one apostate, led on by Satan, became a tempter to others; and his example and influence exerted their demoralizing power, until the earth became so corrupt and filled with violence as to call for its destruction.”—Ellen G. White, Patriarchs and Prophets, p. 78.
The Man Noah
Like the bright Amaryllis lily that sprays its pleasing fragrance amid the thornbushes in the Holy Land, Noah’s character revealed the scent of heaven during the defiant antediluvian era. The Hebrew meaning for Noah indicates that “Yahweh brings comfort.” Like us, while Noah had been born a sinner, he had been consoled by Yahweh’s faithfulness to the Adamic covenant. This was Noah’s only means of hope and salvation. It was God’s grace that prodded him as a young man to embrace an obedient lifestyle in the midst of decadent lawlessness. “Men before the Flood lived many hundreds of years, and when one hundred years old they were considered but youths. . . . They came upon the stage of action from the ages of sixty to one hundred years, about the time those who now live . . . have passed off the stage.”—Ellen G. White Comments, The SDA Bible Commentary, vol. 1, pp. 1089, 1090; emphasis supplied.
God’s Covenant With Noah
“The statement in Genesis 6:18, though brief, contains profound concepts. It predicts provisions for the future of humankind. In establishing this covenant with the one to survive the Flood with his family, God dispenses His bountiful grace and mercy. Humankind’s security in the present and assurance of salvation in the future arise out of God’s grace and the divine action in their behalf. . . .
“The typical expression for the making of a covenant does not appear in this passage, namely, . . . ‘to cut a covenant,’ or . . . ‘to make a covenant.’ Here the term used is to establish (heqîm). A careful investigation of this term in connection with covenant-making reveals the significance of ‘to maintain’ or ‘to confirm’ (compare Deuteronomy 9:5; 27:26; 1 Samuel 15:11; 2 Samuel 7:25; 2 Kings 23:3, 24; etc.). This discovery gives us the impression that God’s establishment of His covenant implies a maintaining of a commitment to which God had pledged Himself earlier.”—Gerhard F. Hasel and Michael G. Hasel, The Promise: God’s Everlasting Covenant, p. 29.
Sign of the Rainbow
Accordingly, in the covenant-of-grace saga, there are two diverse portraits and venues of the biblical, varicolored rainbow. On one hand, in Genesis 9, Christ revealed a cosmic rainbow as a sign of His mercy and grace to the Noahic remnant who survived the Deluge. On the other hand, Christ will reveal to the remnant, at the end of days, the unique rainbow surrounding God’s throne. (See Ezek. 1:26–28 and Dan. 12:1, 2.)
“Then a rainbow, shining with the glory from the throne of God, spans the heavens and seems to encircle each praying company. The angry multitudes are suddenly arrested. Their mocking cries die away. The objects of their murderous rage are forgotten. With fearful forebodings they gaze upon the symbol of God’s covenant and long to be shielded from its overpowering brightness.”—Ellen G. White, The Great Controversy, p. 636, emphasis supplied. (See Rev. 6:13–17.)
Only Noah Was Left
“The first explicit mention of a remnant in the Bible occurs in Genesis 7:23: ‘Only Noah was left, and those that were with him in the ark’ (RSV). The word translated ‘was left’ derives from the Hebrew root sa’ar, of which different forms express the remnant idea in the Old Testament. . . .
“We cannot overlook the fact that the remnant who survived the first worldwide catastrophe were people of faith and trust (see Genesis 6:9 and 7:1). Because the Bible used the [Noahic] Flood as a type of the end-time destruction, this observation has much significance.”—Gerhard F. Hasel and Michael G. Hasel, The Promise: God’s Everlasting Covenant, p. 31.
“Some of the carpenters he [Noah] employed in building the ark, believed the message, but died before the flood; others of Noah’s converts backslid.”—Ellen G. White, Fundamentals of Christian Education, p. 504.
“One man’s assertion against the wisdom of thousands! They would not credit the warning. . . . Christ declares that there will exist similar unbelief concerning His second coming. . . . When the luxury of the world becomes the luxury of the church; when the marriage bells are chiming, and all are looking forward to many years of worldly prosperity—then, suddenly as the lightning flashes . . . will come the end of their bright visions and delusive hopes.”—Ellen G. White, The Great Controversy, pp. 338, 339.
Part III: Life Application
For Reflection: One of the finest sinful men who lived in ancient Athens was Aristides. Aristides was just, kind, and fair. So, why did the majority vote to banish him? The consensus was that they were tired of hearing Aristides called “the just.” Aristides’s crime was that his goodness contrasted too sharply with the “badness” of others.
1. As in the case of Aristides, had it not been for the “goodness” of Noah, we might never have realized how bad the world was before the Flood. As Noah experienced, reflecting Christ has its price. Consider the price you have to pay to be a true Christian today. Do we, like Aristides and Noah, have the resilience necessary to endure the negative treatment that we may receive? How so?
2. Romans 12:2 urges us not to be conformed to the world but to be transformed apart from it. Noah is a classic example of how a person can do this. What can we learn from Noah’s life that will enable us not to be tempted by the sin of conformity? Do you think God expects us, as He did Noah, to be concerned about the souls of others? Explain your answer in the context of modern challenges to witnessing.
3. Had there been a hospital for the mentally ill in Noah’s time, his “friends” surely would have committed him. Everything he said and did spelled “lunacy.” God’s wisdom is often looked upon as foolishness by this world.As covenant players, we are subject to ridicule and accusations. How can we be prepared for such treatment? Think of at least three Bible promises you can claim during such times.
4. Genesis 6:6 states that God was so appalled by the evil of the antediluvian world that He regretted creating humankind. What does it mean that God felt regret? Does God’s regret suggest that He is capable of making mistakes?
5. In Genesis 6:9, Noah is referred to as upright and blameless.Were these qualities that Noah possessed innately within himself, apart from God? What is the nature of the righteousness Noah was said to have?
6. Does the fact that God seeks to have a covenant with human beings suggest that He “needs” us somehow? Explain. In what sense might this be the case?
7. The concept of the remnant is a difficult one for many people, suggesting arrogance and triumphalism. Why can no attitudes of arrogance or triumphalism be justified in the light of the biblical idea of the remnant?
8. What does the rainbow in Genesis 9:12–17 suggest about God’s means of influencing the human race to choose Him?
Adjust My Preferences
Welcome! Please set your reading preferences below.
You can access this panel later by clicking the
preference icon
in the top right of the page.
Study Focus: Genesis 6
Part I: Overview
Noah responded to God’s covenant by committing his life to God and opening his heart to God’s love. The ark was a symbol of Noah’s commitment to support the covenant he had agreed to, and God rewarded him by saving Noah’s family from the final judgment of the antediluvian world—the Flood.
Part II: Commentary
The Sin Principle
Contemplate the following three quotes, keeping Cain’s sin in mind: “Sins are like circles in the water when a stone is thrown into it; one produces another. When anger was in Cain’s heart, murder was not far off.”—Philip Henry, in Frank S. Mead, 12,000 Religious Quotations (Grand Rapids, MI: Baker Books, 1996), p. 407. “Sin is a state of mind, not an outward act.”—William Sewell, in Frank S. Mead, 12,000 Religious Quotations, p. 409. “A merciful Creator still spared his [Cain’s] life, and granted him opportunity for repentance. But Cain lived only to . . . become the head of a line of bold, abandoned sinners. This one apostate, led on by Satan, became a tempter to others; and his example and influence exerted their demoralizing power, until the earth became so corrupt and filled with violence as to call for its destruction.”—Ellen G. White, Patriarchs and Prophets, p. 78.
The Man Noah
Like the bright Amaryllis lily that sprays its pleasing fragrance amid the thornbushes in the Holy Land, Noah’s character revealed the scent of heaven during the defiant antediluvian era. The Hebrew meaning for Noah indicates that “Yahweh brings comfort.” Like us, while Noah had been born a sinner, he had been consoled by Yahweh’s faithfulness to the Adamic covenant. This was Noah’s only means of hope and salvation. It was God’s grace that prodded him as a young man to embrace an obedient lifestyle in the midst of decadent lawlessness. “Men before the Flood lived many hundreds of years, and when one hundred years old they were considered but youths. . . . They came upon the stage of action from the ages of sixty to one hundred years, about the time those who now live . . . have passed off the stage.”—Ellen G. White Comments, The SDA Bible Commentary, vol. 1, pp. 1089, 1090; emphasis supplied.
God’s Covenant With Noah
“The statement in Genesis 6:18, though brief, contains profound concepts. It predicts provisions for the future of humankind. In establishing this covenant with the one to survive the Flood with his family, God dispenses His bountiful grace and mercy. Humankind’s security in the present and assurance of salvation in the future arise out of God’s grace and the divine action in their behalf. . . .
“The typical expression for the making of a covenant does not appear in this passage, namely, . . . ‘to cut a covenant,’ or . . . ‘to make a covenant.’ Here the term used is to establish (heqîm). A careful investigation of this term in connection with covenant-making reveals the significance of ‘to maintain’ or ‘to confirm’ (compare Deuteronomy 9:5; 27:26; 1 Samuel 15:11; 2 Samuel 7:25; 2 Kings 23:3, 24; etc.). This discovery gives us the impression that God’s establishment of His covenant implies a maintaining of a commitment to which God had pledged Himself earlier.”—Gerhard F. Hasel and Michael G. Hasel, The Promise: God’s Everlasting Covenant, p. 29.
Sign of the Rainbow
Accordingly, in the covenant-of-grace saga, there are two diverse portraits and venues of the biblical, varicolored rainbow. On one hand, in Genesis 9, Christ revealed a cosmic rainbow as a sign of His mercy and grace to the Noahic remnant who survived the Deluge. On the other hand, Christ will reveal to the remnant, at the end of days, the unique rainbow surrounding God’s throne. (See Ezek. 1:26–28 and Dan. 12:1, 2.)
“Then a rainbow, shining with the glory from the throne of God, spans the heavens and seems to encircle each praying company. The angry multitudes are suddenly arrested. Their mocking cries die away. The objects of their murderous rage are forgotten. With fearful forebodings they gaze upon the symbol of God’s covenant and long to be shielded from its overpowering brightness.”—Ellen G. White, The Great Controversy, p. 636, emphasis supplied. (See Rev. 6:13–17.)
Only Noah Was Left
“The first explicit mention of a remnant in the Bible occurs in Genesis 7:23: ‘Only Noah was left, and those that were with him in the ark’ (RSV). The word translated ‘was left’ derives from the Hebrew root sa’ar, of which different forms express the remnant idea in the Old Testament. . . .
“We cannot overlook the fact that the remnant who survived the first worldwide catastrophe were people of faith and trust (see Genesis 6:9 and 7:1). Because the Bible used the [Noahic] Flood as a type of the end-time destruction, this observation has much significance.”—Gerhard F. Hasel and Michael G. Hasel, The Promise: God’s Everlasting Covenant, p. 31.
“Some of the carpenters he [Noah] employed in building the ark, believed the message, but died before the flood; others of Noah’s converts backslid.”—Ellen G. White, Fundamentals of Christian Education, p. 504.
“One man’s assertion against the wisdom of thousands! They would not credit the warning. . . . Christ declares that there will exist similar unbelief concerning His second coming. . . . When the luxury of the world becomes the luxury of the church; when the marriage bells are chiming, and all are looking forward to many years of worldly prosperity—then, suddenly as the lightning flashes . . . will come the end of their bright visions and delusive hopes.”—Ellen G. White, The Great Controversy, pp. 338, 339.
Part III: Life Application
For Reflection: One of the finest sinful men who lived in ancient Athens was Aristides. Aristides was just, kind, and fair. So, why did the majority vote to banish him? The consensus was that they were tired of hearing Aristides called “the just.” Aristides’s crime was that his goodness contrasted too sharply with the “badness” of others.
1. As in the case of Aristides, had it not been for the “goodness” of Noah, we might never have realized how bad the world was before the Flood. As Noah experienced, reflecting Christ has its price. Consider the price you have to pay to be a true Christian today. Do we, like Aristides and Noah, have the resilience necessary to endure the negative treatment that we may receive? How so?2. Romans 12:2 urges us not to be conformed to the world but to be transformed apart from it. Noah is a classic example of how a person can do this. What can we learn from Noah’s life that will enable us not to be tempted by the sin of conformity? Do you think God expects us, as He did Noah, to be concerned about the souls of others? Explain your answer in the context of modern challenges to witnessing.3. Had there been a hospital for the mentally ill in Noah’s time, his “friends” surely would have committed him. Everything he said and did spelled “lunacy.” God’s wisdom is often looked upon as foolishness by this world.As covenant players, we are subject to ridicule and accusations. How can we be prepared for such treatment? Think of at least three Bible promises you can claim during such times.4. Genesis 6:6 states that God was so appalled by the evil of the antediluvian world that He regretted creating humankind. What does it mean that God felt regret? Does God’s regret suggest that He is capable of making mistakes?5. In Genesis 6:9, Noah is referred to as upright and blameless.Were these qualities that Noah possessed innately within himself, apart from God? What is the nature of the righteousness Noah was said to have?6. Does the fact that God seeks to have a covenant with human beings suggest that He “needs” us somehow? Explain. In what sense might this be the case?7. The concept of the remnant is a difficult one for many people, suggesting arrogance and triumphalism. Why can no attitudes of arrogance or triumphalism be justified in the light of the biblical idea of the remnant?8. What does the rainbow in Genesis 9:12–17 suggest about God’s means of influencing the human race to choose Him?