The cloud then that here is spoken of, must be understood of the judgment of G.o.d for sin, like those before, and at the overthrow of the world; only with this difference, they were clouds, judgments without mercy, but these judgments mixed therewith; and often the clouds are thus to be understood. Job when he curseth his day, saith, "Let a cloud dwell upon it" (3:5). So the judgments of G.o.d upon Zion, are called the covering of a cloud (Lam 2:1). So in Joel also, to the darkness of clouds, are the judgments of the church compared (2:2); yea, that pillar that went before the children of Israel, it being a judgment to the people of Egypt, goes under this epithet, as a term most fit to express this judgment by, "it was a cloud and darkness to them" (Exo 14:20).
And now to the cloud in hand, the cloud in which is the bow, the cloud of rain, although by the mercy and grace of G.o.d it is so great a blessing as it is, yet it sometimes becomes a judgment, it comes for correction, as a rod to afflict the inhabitants of the world withal (Job 37:13). Thus it was in the days of Ezra, and very often both before and since (10:12-14).
"The bow shall be seen in the cloud." This is the mercy of G.o.d to the world, and that by which it hath been hitherto preserved; "The bow shall be seen in the cloud." You know I told you of the bow before, that it was a sign or token of the covenant of G.o.d with the world, and that the covenant itself was Christ, as given of G.o.d unto us, with all his good conditions, merit, and worth. So then, in that, G.o.d "set this bow in the cloud," and especially in the clouds that he sends for judgment, he would have the world remember, that there comes no judgment as yet on the world, but it is mixed with, or poized by the mercy of G.o.d in Christ.
"The bow shall be seen in the cloud." This may respect G.o.d, or the world, that is, the seeing of the bow in the cloud; if it respect G.o.d, then it tells us he in judgment will remember mercy; if it respect the world, then it admonisheth us not to despond, or sink in despair under the greatest judgment of G.o.d, for the bow, the token of his covenant, is seen in the judgments that he executeth.
When the vision of the ruin of Jerusalem was revealed to the prophet Ezekiel, he saw that yet Christ sat under the bow (1:28).
When antichrist was to come against the saints of G.o.d, the commission came from Christ, as he sat "under the bow" (Rev 4:3). This John did see and relate, of which we should take special notice: for by this token G.o.d would have us to know that these clouds, though they come for correction, yet not to destroy the church. My bow shall be seen in the cloud.
Ver. 15. "And I will remember my covenant, which is between me and you, and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh."
"And I will remember my covenant." Much like this is that of the Lord to Israel, when they are under all, or any of those forty judgments mentioned (Lev 26). If they shall confess their iniquity, [saith he,] and the iniquity of their fathers, &c., "Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land" (Lev 26:40-42). His usual way in other sayings is, to begin with Abraham, but here he ends with him; and the reason is, because there, as it were, the great promise of the Messiah to that people began, "Saying, in thy seed shall all nations be blessed."
"And I will remember my covenant which is between me and you." We read not here of any compact or agreement between Noah and G.o.d Almighty; wherefore such conditions and compacts could not be the terms between him and us. What then? why that covenant that he calls his, which is his gift to us, "I will give thee for a covenant," this is the covenant which is between G.o.d and us: "There is one G.o.d, and one mediator between G.o.d and man, the man Christ Jesus." This then is the reason why all the waters, why all the judgments of G.o.d, and why all the sins that have provoked those judgments, cannot become a flood to destroy all flesh.
Ver. 16. "And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between G.o.d and every living creature of all flesh that is upon the earth."
"And the bow shall be in the cloud." this is a kind of a repet.i.tion; for this he had told us before, saying, "I do set my bow in the cloud," and "the bow shall be seen in the cloud": which repet.i.tion is very needful, for it is hard for us to believe that Christ and grace are wrapped up in the judgments of G.o.d (1 Peter 1:12).
Wherefore it had need be attested twice and thrice. "To write the same things to you," saith Paul, "to me indeed is not grievous, but for you it is safe"(Phil 3:1).
"And I will look upon." A familiar expression, and suited to our capacity, and spoken to prevent a further ground of mistrust; much like to that of G.o.d, when he was to send the plague upon Egypt:
"The blood, saith G.o.d, [of the Lamb,] shall be to you for a token upon the houses where ye are: and when I see the blood I will pa.s.s over you, and the plague shall not be upon you, to destroy you, when I smite the land of Egypt" (Exo 12:13).
"And I will look upon it that I may remember." Not that G.o.d is forgetful, "He is ever mindful of his covenant." But such expressions are used to shew and persuade us that the whole heart and delight of G.o.d is in it. "That I may remember the everlasting covenant."
This word covenant is also the sixth repet.i.tion thereof; my covenant, the covenant, a covenant, and the everlasting covenant.
O how fain would G.o.d beat it into the heads of the world, that he hath for men a covenant of grace.
"The everlasting covenant." Because the parties on both sides are faithful, perfect, and true; the Father being the one, and the Son of his love the other; for this covenant, as I said before, is not a compact and agreement betwixt G.o.d and the world, but his Son, as his gift to men, is set for them to G.o.dward (Zech 9:11).
So that what conditions there are, they are perfectly found in Christ, by whose blood the covenant is sealed and established, and indeed becomes everlasting, hence it is called "the blood of the everlasting covenant" (Heb 13:20). And again, the New Testament is said to be in this blood. Besides, the promises are all in Christ, I mean the promises of this covenant; in him they are yea, and in him amen, to the glory of G.o.d the Father: now they being all in him, and yea and amen no where else, the covenant itself must needs be of pure grace and mercy, and the bow in the cloud, not qualifications in us, [but] the proper token of this covenant.
Ver. 17. "And G.o.d said unto Noah, This is the token of the covenant, which I have established between me and all flesh that is upon the earth."
Behold a repet.i.tion of all things that were essential either to the covenant itself, or to our faith therein, the making of the covenant, the looking on the covenant, and the token of the covenant; how often are they mentioned, that we might be more fully convinced of the unchangeable nature of it. As Joseph said unto Pharaoh, "For that the dream was doubled unto Pharaoh twice, it is because the thing is established by G.o.d" (Gen 41:32).
"And G.o.d said unto Noah." Where G.o.d loveth, he delighteth to apply himself to such, in a more than general way; he singleth out the person, Noah, Abraham, and the like. "I know thee by name," saith he to Moses, and "thou hast found grace in my sight."
"This is the token of the covenant." It still wants beating into people"s heads, where they should look for the covenant itself, to wit, the throne which the rainbow compa.s.seth round about; for that is the token of the presence of the Messias, and thither we are to look for salvation from all plagues, and from all the judgments that are due to sin: The Lord for Christ"s sake forgave you, this is the token of the covenant.
"Of the covenant which I have established."
This word "I," as also hinted before, doth intimate that this covenant is the covenant of grace and mercy, for a covenant of works cannot be established; that is, settled between G.o.d and men, before both parties have either by sureties, or performance ratified and confirmed the same. Indeed it may be so established, as that G.o.d will appoint no other; but to be so established, as to give us the fruits thereof, that must be the effects of his being well pleased with the conditions of those concerned in the making thereof. But that is not the world, but the Son of G.o.d, and therefore it is called his covenant, and he "as given to us of G.o.d," is so reckoned our condition and worth (Zech 9:11).
"Which I have established." To wit, upon better promises than duties purely commanded, or than the obedience of all the angels in heaven. I have established it in the truth and faithfulness, in the merit and worth of the blood of my Son, of whom the rainbow that you see in the cloud is a token.
Ver. 18. "And the sons of Noah, that went forth of the ark, were Shem, and Ham, and j.a.pheth: and Ham is the father of Canaan."
By these words Moses is returned again to the history of Noah.
"And the sons of Noah that went forth of the ark." If these words, "that went forth of the ark," bear the emphasis of this part of the verse, then it may seem that Noah had more children than these; but they were not accounted of; for they being unG.o.dly, as the rest of the world, they perished with them in their unG.o.dliness. These only went in, and came out of the ark with him;[39] to wit,
"Shem, and Ham, and j.a.pheth." The names thus placed are not according to their birth; for j.a.pheth was the elder, Ham the younger, and Shem the middlemost of the two.
Shem therefore takes the place, because of his eminency in G.o.dliness (9:24); also, because from him went the line up to Christ (10:2).
For which cause also the family of the sons of Judah, though he was but the fourth son of Israel, was reckoned before the family of Reuben, Jacob"s first born; or before the rest of the sons of his brethren (1 Chron 2:3). Sometimes persons take their place in genealogy, from the fore-sight of the mightiness of their offspring.
Thus was Ephraim placed before Mana.s.seh; for "truly [said Jacob]
his younger brother shall be greater than he" (Gen 43:17-20). And he set Ephraim before Mana.s.seh.
Ham is the next in order; not for the sake of his birthright, or because he was much, if anything, now for G.o.dliness; but for that he was the next to be eminent in his offspring, for opposing and fighting against the same.
Shem and Ham therefore the two heads, or chief, from whence sprang good and evil men, by way of eminency. "Ham is the father of Canaan," or of the Canaanites, the people of G.o.d"s curse, whom the sons of Shem who afterwards sprang from Abraham, Isaac, and Jacob, were to cut off from the earth, for their most high abominations.
j.a.pheth comes in, in the first place, as one that at present was least concerned either in the mercy or displeasure of G.o.d; being neither, in his offspring, to be devoutly religious, nor yet incorrigibly wicked, though afterwards he was to be persuaded to dwell in the tents of Shem.
Ver. 19. "These are the three sons of Noah; and of them was the whole earth overspread."
Thus though Noah"s beginning was small, his latter end did greatly increase.
Ver. 20, 21. "And Noah began to be an husbandman, and he planted a vineyard:--And he drank of the wine, and was drunken; and he was uncovered within his tent."
This is the blot in this good man"s scutcheon; and a strange blot it is, that such an one as Noah should be thus overtaken with evil! One would have thought that Moses should now have began with a relation of some eminent virtues, and honourable actions of Noah, since now he was saved from the death that overtook the whole world, and was delivered, both he and his children, to possess the whole earth himself. Indeed, he stepped from the earth to the altar; as Israel of old did sing on the sh.o.r.e of the red Sea: But, as they, he soon forgat; he rendered evil to G.o.d for good.[40]
Neither is Noah alone in this matter: Lot also being delivered from that fire from heaven that burnt up Sodom and Gomorrah, falls soon after into lewdness with the children of his body, and begetteth his own two daughters with child (Gen 19:30-36).
Gideon also, after he was delivered out of the hands of his enemies, took that very gold which G.o.d had given him, as the spoil of them that hated him, and made himself idols therewith (Judg 8:24-27).
What shall I say of David? and of Solomon also, who after he had been twenty years at work for the service of the true G.o.d, both in building and preparing for his worship, and in writing of Proverbs by divine inspiration; did, after this, make temples for idols; yea, almost for the G.o.ds of all countries? Yea, he did it when he was old, when he should have been preparing for his grave, and for eternity. "It came to pa.s.s, when Solomon was old, that his wives turned away his heart after other G.o.ds:--For Solomon went after Ashtoreth, the G.o.ddess of the Zidonians; and after Milcom, the abomination of the Ammonites.--He did also build an high place for Chemosh, the abomination of Moab, in the hill that is before Jerusalem; and for Molech, the abomination of the children of Ammon. And likewise did he for all his strange wives, which burnt incense and sacrificed unto their G.o.ds" (1 Kings 11:4-8).
All these sins were sins against mercies; yea, and doubtless against covenants, and the most solemn resolutions to the contrary. For who can imagine, but that when Noah was tossed with the flood, and Lot within the scent and smell of the fire and brimstone that burnt down Sodom, with his sons, and his daughters; and Gideon, when so fiercely engaged with so great an enemy, and delivered by so strange a hand; should in the most solemn manner both promise and vow to G.o.d. But behold! now they in truth are delivered and saved, they recompense all with sin. Lord, what is man! "How--abominable and filthy is man, which drinketh iniquity like water" (Job 15:16).
Let these things learn us to cease from man, "whose breath is in his nostrils: for wherein is he to be accounted of?" (Isa 2:22).
Indeed, it is a vain thing to build our faith upon the most G.o.dly man in the world, because he is subject to err; yea, far better than He, was so.
If Noah, and Lot, and Gideon, and David, and Solomon, who wanted not matter from arguments, and that of the strongest kind; as arguments that are drawn from mercy and goodness be, to engage to holiness, and the fear of G.o.d; yet after all, did so foully fall, as we see: let us admire grace, that any stand; let the strongest fear, lest he fearfully fall; and let no man but Jesus Christ himself be the absolute platform and pattern of faith and holiness. As the prophet saith, "Let us cease from man." But to return:
"And Noah began to be an husbandman." This trade he took up for want of better employment; or rather, in mine opinion, from some liberty he took to himself, to be remiss in his care and work, as a preacher. For seeing the church was now at rest, and having the world before them, they still retaining outward sobriety, poor Noah, good man, now might think with himself, "I need not now be so diligent, watchful and painful in my ministry as formerly; the church is but small, without opposition, and also well settled in the truth; I may now take to myself a little time to tamper with worldly things." So he makes an essay upon husbandry. "He began to be an husbandman." Ha, Noah! it was better with thee when thou wast better employed! Yea, it was better with thee, when a world of unG.o.dly men set themselves against thee! Yea, when every day thy life was in danger to be destroyed by the giants, against whom thou wast a preacher above a hundred years! For then thou didst walk with G.o.d; Then thou wast better than all the world; but now thou art in the relapse!
Hence note, That though the days of affliction, of temptation and distress, are harsh to flesh and blood; yet they are not half so dangerous as are the days of peace and liberty. Wherefore Moses pre-admonished Israel, That when they had received the land of Canaan, and had herds, and silver and gold in abundance, that then their heart be not lifted up to forget the Lord their G.o.d. Jesurun kicked when he was fat. O! When provender p.r.i.c.ks[41] us, we are apt to be as the horse or mule, that is without understanding (Deu 8:10-15).
"He planted a vineyard: and he drank of the wine, and was drunken."
Although in the course of G.o.dliness, many men have but a speculative knowledge of things; yet it is not so in the ways of this world and sin, the practical part of these things are lived in by all the world. They are sinners indeed, "He drank of the wine."
"He drank of the wine, and was drunken." The Holy Ghost, when it hath to do with sin, it loveth to give it its own name: drunkenness must be drunkenness, murder must be murder, and adultery must bear its own name. Nay, it is neither the goodness of the man, nor his being in favour with G.o.d, that will cause him to lessen or mince his sin. Noah was drunken; Lot lay with his daughters; David killed Uriah; Peter cursed and swore in the garden, and also dissembled at Antioch. But this is not recorded, to the intent that the name of these G.o.dly should rot or stink: but to shew, that the best men are nothing without grace; and, "that he that standeth, should not be high minded, but fear." Yea, they are also recorded, for the support of the tempted, who when they are fallen, are oft raised up by considering the infirmities of others. "Whatsoever things were written aforetime were written for our learning, that we through patience, and comfort of the scriptures might have hope"
(Rom 15:4).
"And he was uncovered within his tent." That is, he lay like a drunken man, that regarded not who saw his shame. Hence note, how beastly a sin drunkenness is; it bereaveth a man of consideration, and civil behaviour; it makes him as brutish and shameless as a beast; yea, it discovereth his nakedness to all that behold.
"And he was uncovered." That is, lay naked, Behold ye now, that a little of the fruit of the vine, lays gravity, grey hairs, and a man that for hundreds of years was a lover of faith, holiness, goodness, sobriety, and all righteousness; shamelessly, as the object to the eye of the wicked, with his nakedness in his tent.
"He was uncovered within his tent." The best place of retirement he had, but it could not hide him from the eye of the unG.o.dly; it is not therefore thy secret chamber, nor thy lurking in holes, that will hide thee from the eye of the reproacher: nothing can do this but righteousness, goodness, sobriety and faithfulness to G.o.d; this will hide thee; these are the garments, which, if they be on thee, will keep thee, that the shame of thy nakedness do not appear (Rev 16:15).