Genesis 8

Genesis 8:1

REmembred] Remembrance in proprietie of speech is applied to such onely as may forget; yet by a figure of conformitie betwixt God and man, (whereby God is spoken of after the manner of men) he is said not onely to remember, Gen. Chap. 9. 15. Exodus 32:13. Ezekiel 16:60. but to forget also, as Psalms 13:1. Isaiah 49:14. and both these with a various respect to the godly, and to the wicked; though indeed he apprehends all things past, present, and to come at one act, and so doth not properly remember, much lesse forget any thing: but by his remembrance as applied to the godly, is meant some act of Divine favour, Hebrews 6:10. as the granting of their requests, Genesis 30:22. Job 14:13.

Psalms 132:1. the performing of his promises made unto them, Gen. Chap. 19. vers. 29. Exodus 32:13. Deuteronomy 9. 27. Ezekiel 16:60. and the rewarding of their workes, Neh. 13. vers. 14. 22. not for their merit, but for his owne mercie: Lastly, his remembring of them is his relieving them in distresse, when in the opinion of men they are thought to be neglected, as if they were quite forgotten by him; and he is said not to remember the sinnes of such, Jeremiah 31:34. Hebrews 10:17. when he doth so freely and fully forgive them, as if he did altogether forget them: and he is said to forget them, when he with holds his favour from them, or deferreth to send succour to them in their necessitie, Psalms 13:1. and with reference to the wicked his remembrance is a recompencing them after their misdoings, Psalms 137:7. and his forgetting a forbearing of punishment, as if they were both out of sight and out of mind with him, Psalms 10:11. and now it was seasonable for God to manifest his remembrance of Noah, who had beene many moneths in a state of sadnesse, though of safetie, and might well by this time be weary of his close prison, his unsteady dwelling, and of his cohabitation with brute creatures, unfit (save in case of great necessitie) to lodge with him under the same roofe.

and all the cattell] Gods benignitie extendeth to man and beast, Psal. 36. vers. 6. & 147. 5: 9. Jonah 4:11.

a wind to passe] The wind, as God pleaseth to employ it, either driveth away raine or bringeth it; see Proverbs 25:23. Text and Margine; so it sometimes maketh a flood to swell bigger, Psalms 107:25. Jonah 1:4. and sometimes (and that most usually) it dryeth up small waters, and lessnth or abateth the depth of great ones, though it ruffle them up into boisterous waves: but in the slacking and asswaging of this great flood, there was (besides the naturall operation of the wind) a supernaturall and miraculous power to make this high Tide to fall to an ebbe; as in the drying up of the sea by the East-wind, Exodus 14. vers. 21.

Genesis 8:2

fountaines of the deepe] To make the flood there was as it were a secret conspiracie and concurrence of waters under ground with the Rivers and Seas above; betwixt these there is such commerce and communion that from the Sea the Rivers runne, and to it they make their returne againe, Ecclesiastes 1:7. yet whether the Sea made any augmentation of the waters on the earth, it is uncertaine; and though some affirme it, others deny it upon this reason, for that the Sea was to swell higher as well as the waters on the Land; but now with the passage of this wind, and Gods powerfull cooperation with it, that passage of secret confluence of and entercourse betwixt the waters was stopped to make the flood to asswage, which before was opened to make it swell. See Annot. on Chap. 7. vers. 11.

windowes of heaven] See Annot. on Chap. 7. vers. 11.

restrained] The raine was of Gods sending, Chap. 6. vers. 17. Chap. 7. vers. 4. and the restraint of it was of his making; second causes are so stinted and confined in their operations, that they cause not contraries, unlesse by accident; as the fire burnes the hotter when the aire about it is the colder, and the middle Region of the Aire is so much the colder, as that on both sides it is the hotter; but the first cause equally produceth the most repugnant effects; as in the generall good and evill, Job 2:10. good without exception, evill with distinction; for the evill of sinne is from man or Satan, the evill of paine or punishment from God; of this evill the words of Job are to be understood, and of Amos, Chap. 3. 6. and in particular in the creatures that bring forth he causeth fruitfulnesse, Genesis 1:28. Malachi 3:10-11. and barrennesse, Deuteronomy 28:38-40. Joe 1:10-12. in living creatures, health and sicknesse, Exodus 9:9-11. life and death, 1 Samuel 2:6. to men he dispenseth as he pleaseth riches and povertie, advancement and debasment, 1 Samuel 2:7. peace and warre, Isaiah 45:7. in the aire he maketh light and darknesse, Genesis 1:2-3. Isaiah 45:7. in the water calme and tempest by his word, Matthew 8:26. Jonah 1:4. and he hath them all so subject unto him, that, as the Centurion said of his souldiers, Matthew 8:9. they goe at his command, and come at his call; if then we desire any good thing let us addresse our devotions to him from whom is every good and perfect gift, James 1:17.

Genesis 8:3

returned continually] Heb. going and returning. That is, with all speed, running and recoyling to their proper places and channels from whence they were gathered to make up the flood; which sheweth their readinesse to obey the command of the Creator; an obedience observable throughout the whole creation from the winged Seraphims, Isaiah 6:2. the flying Angel, Revelation 8:13. to the crawling vermine, Exod. 8. 17, 18. Acts 12:23. Psalms 148:10. Onely men betwixt both, and contrary unto both, are disobedient and rebellious to their Maker, who should follow the example of the one sort, as expecting hereafter to be their partners in glory, and goe beyond the other, as much as they are behind him, or below him in faculties and favours from God both to enable them for, and encourage them in his service.

after the end of the hundred and fifty dayes] That is, from the beginning of the flood (so long the waters prevailed, Chap. 7. vers. 24.) and after that time they began to be abated.

Genesis 8:4

seventh moneth] Not from the beginning of the flood, but from the beginning of the yeare, 1656. wherein the flood was sent upon the world; and this not according to the Ecclesiastical account which was not in use before Moses time, (for so the seventh month was Tisri, September) but according to the civill account which began at September, and from thence the seventh moneth was Nisan (as the Chald. call it) Esth. 3. 7. Abib, (as the Hebr.) Exodus 13:4. that moneth answering to part of March, and part of Aprill.

mountaines of Ararat] Upon one of those Mountaines called Ararat, the highest sort of hils, over which the flood prevailed, Gen. Chap. 7. vers. 19. There is a kingdome called Ararat, Jeremiah 51:27. (whither the sonnes of Senacharib fled when they had slaine their father, 2 Kings 19:37.) Isaiah 37:38. where the word in the Hebrew Text is Ararat, but in the English Translation Armenia in both places: and by Armenia is meant Armenia the greater, situate neere unto the Caspian Sea: some take it to be the same with Aram, and that Hebrew word the Vulgar Latine renders Mesopotamia which borders upon Armenia. These Mountaines of Ararat are called by Curtius, and by Berosus the Chaldean, Cordian mountaines, Epiphan. haeres. 66. which Ptolomy placeth in that part of Armenia the greater that looketh toward Assyria. Nicholaus Damascenus cited by Josep. Antiq. lib. 1. cap. 4. cals the Mountaine Baris; but howsoever there be dierence in the name, the most agree of the place that these hils are an hilly tract of ground in the Countrey of Armenia the greater.

Genesis 8:5

decreased continually untill the tenth moneth] The Arke rested on the mountaine of Ararat while the waters covered it; for at the first the Mount was felt, but not seene, yet the waters then were so much abated, and did day by day so abate, that, wherereas before they stood above the Mountains, Psal. 104. vers. 6. yea fifteene cubits above all high hils, Chap. 7. vers. 19, 20. within seventy three dayes space (from the first repose the Arke had upon Ararat) not onely that, but the tops of other lower hils were seene, the waters partly being sunke downe and swallowed up by the hollow places of the earth, and partly drawne up and rarified into aire: this God could have done in a moment, but he workes by degrees that we may not too suddenly passe over the acts of his power, justice, or goodnesse, but may exercise our faith in a deliberate waiting on his will without precipitation, or too much hast, Isaiah 28:16. There be some who precisely set downe the graduall abatement of the waters; and they say, that while they were above the mountaines they abated but one cubit in foure dayes, but that afterwards they asswaged more swiftly: if it were certaine how deepe the Arke descended into the waters, whether (according to the phrase of ship-men) it drew water eleven, (as some say) or thirteene cubits, (as others) we might better resolve the doubt at the first dayes decrease; for the seventeenth day of the seventh moneth was the first day of the waters abatement; for from the beginning of the flood till this seventeenth day are but one hundred fiftie one dayes; and of them for one hundred fifty dayes the waters prevailed, Chap. 7. vers. 24. whence it will follow that the Arke drew water thirteene cubits, that the waters abated two cubits in one day; for that seventeenth day it touched and rested on Mount Ararat, and when at the highest it was above it but fifteene cubits; but if it drew water but eleven cubits, it fell foure cubits the first day: these conjectures are both doubtfull, neither dangerous.

Genesis 8:6

at the end of fourtie dayes] Making the account from the first appearance of the dry land upon the mountaine tops, which was on the first day of the tenth moneth, the end of these fourty dayes was the eleventh day of the eleventh moneth called Sebat, the same which we call January.

Genesis 8:7

to and fro] Heb. going forth and returning. Not into the Arke, but fluttering about the Arke, and resting on the top of the Arke; for the Raven accustomed to live at large was weary of the straitnesse of her cage, and finding many bodies dead, but not devoured by the fishes, she was ravenous after such prey, and would no more be confined to the Arke neither for diet nor lodging. untill] This doth not signifie that she returned when the waters were dried up, but that she returned not before they were dried up, so the sense is negative to the terme particularly mentioned, not positive for the time afterwards; as 2 Sam. 6. last. Psal. 110. vrse. 1. Matthew 1:25.

Genesis 8:8

dove] The Dove was sent out the seventh day after the Raven, as vers. 10. sheweth; Noah was very desirous, and hopefull also to receive some good newes by such messengers, though they were mute; and he hoped the failing of the Raven would be recompenced by the faithfulnesse of the Dove, who by the manner of her flight lower and longer then that of the Raven would make a better discovery of the state of the the earth; and being more woed to humane habitation, and societie (but especially out of love to her mate left behinde) would returne againe, and bring with her some token of good tidings, if there were any.

to see] See Note second, on vers. 5.

Genesis 8:9

found no rest] For though the mountaine tops were bare, it may be they were muddy, or farre off, and not within the compasse of the course she tooke; besides Doves (as was noted before, Annot. on vers. 8.) flie low, and therefore may be called the Doves of the valleys, Ezekiel 7:16. as the Ravens are called the Ravens of the valley, Proverbs 30:17. because they feed on the carkasses which are most frequently found on the lower grounds, for in such especially are battels pitched, and the greatest slaughters made.

pulled her to him] Heb. caused her to come by opening a window: And it may be, shewing her mate, and so inviting her to the place where she had beene before, and where she might be with more comfort, untill the world were better; and when she came within the reach, he took her in his hand, to trie whether her wings or legs were besmeered with dirt or mud, which might fignifie the asswaging of the flood.

Genesis 8:10

other seven dayes] That is, foureteen dayes after the sending forth of the Raven; for he waited so many dayes in expectation of her returne, and when seven of them were expired, and the Raven not returned, he sent forth the Dove the first time, and after she came back, he staid other seven dayes, and sent her fourth againe.

Genesis 8:11

in the evening] Having solaced her selfe in flying abroad, and resting upon trees, the tops whereof did now appeare, she returned to the place of her rest and repast, for there was better diet and lodging for her then yet she could find any where abroad.

olive leafe pluckt off] Not a loose leafe floating on the water, but a little tender sprigge, such as a Dove with her bill might break off, which now was the easier to be done, because it was softened and weakened by being long in the water; and the Olive branch was the more likely to remaine, because it is greene all the yeare, Plin. Nat. Hist. lib. 16. cap. 20. yet it was an especiall providence also in preserving it together with the seminall vertue of other Plants, and Hearbs for the replenishing of the world with these kinds of creatures, whereof we doe not read there was any seed reserved in the Arke.

Genesis 8:12

yet other seven dayes] Some make a mysticall observation of the number of seven with reference to the Sabbath, and suppose that Noah on that day performed his most solemne devotion to God with prayers for good newes to be brought him concerning the ceasing of the flood; and by this third sending, and his intermission betweene, we may observe not onely his great desire of removall of the curse from the earth, but his patient waiting on Gods time for obtainment of the thing desired. See James 5. 7.

returned not] Which might be by going so farre as to lose her way back againe, but it was rather by finding (that which before she did not, vers. 9.) a resting-place for the sole of her foot, and food for her sustenance, which together with a more free aire and libertie then before she could have, made her neglect both her mate and her Master yet prisoners in the Arke.

Genesis 8:13

first moneth] See Annot. on Chap. 7. vers. 11.

first moneth] Heb. in the first, the first of the moneth. Where after the former first the word moneth is understood, after the latter the word day; the moneth and day are expresly mentioned before, vers. 4. and after, vers. 14. yet sometimes the substantive of time is omitted, and vertually comprehended under the adjective of number and order, as Matthew 26:17. in the Greek, the first of the feast, the word day is left out; but Mark 14:12. it is supplied, and the speech made full thus, the first day of the feast. This was the first moneth according to the sacred account, to wit, the moneth Nisan answering to March; see the Annotation on Chapter. 7. vers. 11. and the first day of that moneth.

the face of the ground] The ground is said to have a face as the waters, Chap. 1, 2. and the firmament, a face, vers. 20. of that Chapter, by which is meant the open and most visible part called the supersicies, or surface, which is most obvious to the view, as the face of a man is more visible then his other parts, which are commonly covered, when the face is commonly bare.

was day] That is, the ground which before was quite covered with waters (except the hilly part) was now generally bare, so that it appeared all earth; yet was it not so dry but that it was soft and muddy; and so not firme enough to afford a solid subsistence to hard and heavie bodies, as in the twenty seventh day of the next moneth it did, vers. 14. untill which Noah kept in the Arke notwithstanding the drynesse of the earth in the sense fore-mentioned.

removed the covering] That is, took up a board or two in the top or roofe of the Arke, to look round about him; for through the window he could not see so farre every way.

Genesis 8:14

in the second moneth] The moneth Jiar, that is, the moneth which answereth to part of Aprill, and part of May.

seven and twentieth day] Hence we may make the compleat account of the continuance of the flood; which, if the moneths and dayes were reckoned according to the course of the Sunne, make up a whole Solar yeare and tenne dayes: whereof the raine continued fourty dayes; the flood in its full height one hundred and fifty dayes; in its diminution or decrease one hundred twenty nine dayes; in the end whereof the earth was bare all over, but muddy, so that Noah continued after that fifty sixe dayes; which cast up into a totall summe, make up the number of three hundred seventy five dayes; that is, ten dayes above, the Solar yeare consisting of three hundred sixtie five dayes. For this account compare, Genesis 7. vers. 11. 13. with the first and fourth of that Chapter, and the first of this. But it is to be noted, that according to an account usuall among the Hebrews, sixe of the moneths of the yeare had thirty dayes, and the other sixe had twenty nine dayes apiece, which put into one sumine make three hundred fifty foure dayes, to which adding the eleven dayes (viz. from the seventeenth till the twenty seventh of the second moneth inclusively) the whole will be a Solar yeare, after our ordinary reckoning, to wit, three hundred sixty five dayes.

Genesis 8:15

God spake unto Noah] Whether by a dreame, or vision, or secret motion of his spirit, or by assumption of an humane shape, it is not said here, nor Chap. 6. 13. nor Cha. 7. 1. but which way soever it it was, it was evident to Noah not onely what it was he was to doe, but who it was that made it knowne unto him; so that he did not mistake the Authour of the revelation, as young Samuel did, 1 Sam. 3. 5, 6, 7, 8.

Genesis 8:16

Goe forth of the Arke] At Gods command he came into the Arke, Gen. Chap. 7. vers. 1. and by his command he is to goe forth againe; in time of danger he shut him up like a prisoner, but it was to preserve him; Gods restraints are mercies not in this case alone; see Isaiah 26:20. and now the danger is past, and libertie safe, he is set free to goe abroad; he continued his confinement untill the Lord inlarged him: It is good to have his warrant for our movings to and fro; our coming in, and going out, and walking in such wayes as we may comfortably expect to have Angels to attend our steps, Psal. 91. vers. 11. And if we take the Arke for a type or figure of the Church, (as Divines use to doe, and may well agree with Saint Peters comparison, 1 Pet. 3. 20. 21.) it may point us to a duty of importance in our Christian practise, viz. that none must be admitted into the Church, or excommunicated out of it, but for causes, and in a manner warrantable by the Word of God.

Genesis 8:17

breed abundautly in the earth] In the Arke was the stock and store both man-kind, and of other creatures, for replenishing the whole earth; not that all places should breed all kind of creatures, for in America there are yet (as some write) no Lions, Beares, nor Tygers; and though some parts of the earth be separated from others by great waters, and by the maine Sea, such creatures as could not by swimming passe from one to another, might by Navigation be transported; for from Noahs Arke the use of Ships might be occasioned; and that they were ancient may be collected from Genesis 49:13. Deuteronomy 28:68.

Genesis 8:19

after their kinds] That is, they went out not confusedly, but in order, (as they came in) and sorted themselves together according to their kinds; that is, men and their wives together, vers. 16. the male and his female, the cleane beasts, and birds by themselves, the uncleane by themselves, as they were sorted, Gen. 7. vers. 2, 3. The Hebrew (rendred after their kinds) is, after their families: whereof see the last Note on Chap. 7. vers. 2.

Genesis 8:20

builded an Altar] We finde no mention of an Alta untill now, yet it is not unlike but that the sacrifices of Cain and Abel, Gen. 4. were offered on an Altar. This is the first thing Noah did after his deliverance from danger, and inlargement from his long restraint; religious gratitude must be performed upon the first opportunitie that may be taken; God would have the thankfull memoriall of the worlds creation in sixe dayes solenmly observed the next day after, Genesis 2:2. by whose exemplary direction the faithfull have been very forward to make remembrances of of his mercies, and to testifie their thankfulnesse by their offering in tribute to him some part of his own; as to the Lord of all; This was Abrahams practise, Gen. 12. 7, 8. & Chap. 13. 18. & Chap. 22. and Isaacs, Gen. 100: 26. 5: 25. and Jacobs, Chap. 35. 7. of Moses, Exodus 17:15. and of others; and in such services they professed their faith in Christ, and expressed it by works in their gratefull oblations to God.

burnt-offerings] Those offerings were usually called burnt offerings, which were wholly burnt, no part reserved for food to any; and those being of every kinde of cleane creature, it sheweth Noahs religious and liberall heart to God, who of so small store was willing to offer unto him so great a sacrifice.

Genesis 8:21

smelled] This is a sigurative spech, whereby that is applyed unto God, which in proprietie of phrase is not found in him, but in man, and the other creatures; for this smelling is the exercise of a sense which requires a materiall organ or instrument, which cannot be in God who is a pure spirit; yet for mans instruction the expressions of God are thus brought down to his capacitie. See Annot. on Chap. 6. vers. 6.

sweet savour] So Exodus 29:18. The savour of broyled or burned flesh and fat is not very sweet in it selfe; and so this seemeth to be as the Commination of the Prophet, Esa. 3. 24. a stink for a perfume; but the ordinances of God are not to be censured by carnall sense, for so circumcision would be rather a contemptible then an honourable seale of mans Covenant with God; nor would the Sacraments of the New Testament be much set by, if we should value them by what our senses discerne of them; for, for the one, what is more common or more weake then water? for the other, how little worth is a bit of bread or a sip of wine, if our sight or tast be Judges of them? but yet as the ordinances of God, and the representations of the grace and vertue of Christ, and our reconciliation with God thereby, they are sweet and savoury not only to men, but to God himselfe, for in him he is well pleased, Matthew 3:17. Isaiah 42:1. and in him, and for his sake is the sacrifice of a very sweet savour, Ephesians 5:2. though in it selfe it were never so unsavoury to humane sense: in Hebrew, it is a savour of rest, for that which affecteth with much delight stayeth and setleth the minde and heart upon it, and if there were any offensive agitations before, it quiets them and makes them to rest and cease.

said in his heart] This is also spoken siguratively, as before: see Annot. on the word smelled. The meaning is, that God had decreed and resolved with himselfe that he will not again curse the ground, &c. and this he said heartily and sincerely, for all the sayings of God are heartie, none faigned or hypocriticall, for such are abominable to God in men, and so impossile to be in God towards men, 1 Samuel 15:29. Or, the words may be rendred God said to his heart, that is, God spake this comfort to the heart of Noah by his spirit, to incourage him in his godly course.

curse the ground no more] He doth not here cancell the generall curse inflicted for the sinne of man, Genesis 3:17. nor give securitie against burning of the world, whereof Saint Peter prophecieth, 2 Peter 3:10-11. nor promise that particular places shall not be drowned, but that there shall be no such generall flood as this was any more.

for the imagination] The like reason is rendered why God will bring a flood upon the earth, Genesis 6. vers. 5, 6. here why he will not: if we read the words, though the imagination (as the Originall will beare) &c. there is no appearance of repugnancie that is not easily answered; and if we read for the imagination, there is so much difference betwixt the reason, as it is rendred there, and here, as excludeth contradiction; for there he is moved to wrath by a generall aggravation of sinne in all persons, parts, and faculties, vers. 5. 12. and by some hainous sinnes of particular kinds, as Apostasie in the families of the godly, lustfull affecting of marriages with the wicked, Chap. 6. vers. 2. and horrible crueltie wherewith the earth was filled, vers. 11. and all this with a Giantlike and sturdy contempt of God, which was a just ground for a generall Judgement, there being so many who did evill with both hands earnestly, Micah 7:3. but here God moveth himselfe to mercy by consideration of mans native corruption even from his childhood, as Psal. 103. 5: 13. Like as a father pitieth his children, so the Lord pitieth them that feare him; and in his next words, he knoweth our frame and remembreth that we are but dust, vers. 14. So he knoweth that even the best are shapen in iniquitie an conceived in sinne, Psalms 51:5. And hence he will take occasion to shew mercy to mankinde; for if he should send generall Judgements whensoever there is a generalitie of sinne, he should doe nothing but marre what he hath made; and yet as the wicked shall deserve, and his wisedome thinke meet, he will have wayes enough to be meet with them: Besides, now his justice being glorified in the destruction of the old world, his mercy in regard of mans nature and unavoydable corruption was seasonably promised especially being now reconciled to the new world by the sacrifice of Noah, which moves him to bring in that as a motive of mercy, which in Justice he might aggravate to severitie: see the like pleading, Isaiah 48:8-9.

while the earth remaineth] Heb. all the dayes of the earth. It is a question whether the substance of the earth shall not remaine when the use of seed-time and harvest is ceased, which will be at the end of the world when Saint Peters fiery Prophecie is come to passe, 2 Peter 3:10. yet God makes it certaine by his Decree, that while he is pleased to continue man-kind and earth together, there shall be such difference of seasons as are after mentioned.

seed-time and harvest] God maketh this Decree for the generall, but not so but that he may curse some places in particular; so that there be neither seed-time nor harvest in their season; as in 1 Kings 17:1.

day, and night] The meaning is not that there was not day and night during the flood, for it appeareth there was, by Noahs numbring of the dayes, vers. 10. but that both in the preparation of the flood by darke black clouds, as 1 Kings 18:45. Joe 2:2. Zephaniah 1:15. and stormy weather, Acts 27:20. and by continuall raine the day was darkned, and Noah shut up, and suspended from the workes both appertaining to the unreasonable creatures, and to humane commerce was as it were benighted; for when night cometh no man can work, John 9:4. such and so long darknesse, and cessation from their labours of the day by such a restraint by black clouds, long raine, and a deepe and generall flood for so long a time shall be no more.