Bible Covenants (2): The Covenant with Noah

Hay, Jack

Part of the Bible Covenants ~ Jack Hay series.

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Introduction
God’s covenant with Noah was His rst unilateral agreement, whereby unconditional promises were made by a “God, that cannot lie”
(Tit 1:2). Before the ood, God had promised Noah that “with thee will I establish my covenant” (Gen 6:18); note the singular pronoun
“thee.” After the ood, it became evident that this promise would become e ective for all humanity: “And God spake unto Noah, and to
his sons with him, saying, And I, behold, I establish my covenant with you, and with your seed after you” (9:8-9 KJV). This would be an
arrangement with men universally, for everyone is descended from Noah and his sons, for “of them was the whole earth overspread”
(v19). In fact, it bene tted every species – “all esh that is upon the earth” (vv16-17).

Background
Before examining the covenant, remember the background. The ood was now recent history; escalating evil during the centuries had
necessitated the extermination of earth’s occupants. Massive reserves of water stored beneath the earth’s crust had spewed
relentlessly across the face of the planet and, in addition, there was an incessant deluge from the heavens (7:11-12). The result was a
universal ood to the extent that “the mountains were covered” (v20). Noah was the survivor; grace on God’s part (6:8) and faith on
Noah’s part (Heb 11:7) saw him emerge from his shelter, “saved through water” (1Pe 3:20 RV).

There was immediate gratitude on Noah’s part, resulting in his o ering burnt o erings (Gen 8:20), and “the Lord smelled a sweet savor”
(v21). In Scripture, human characteristics are ascribed to God – what we call anthropomorphism. Here, one of the human senses is
attributed to Him: He smelled the fragrance of Noah’s sacri ce. The word “savor” carries the thought of an odor being blown (Strong),
and the imagery is that of a pleasant aroma wafting heavenward. The word “sweet” has imbedded in it the concept of “rest,” and thus
some translate the phrase “a savor of rest.” These sacri ces provided God with a sense of contentment, and He responded immediately
to Noah’s activity by resolving, “I will not again curse the ground any more for man’s sake.” Incorrigible human wickedness would have
demanded a ood at regular intervals! It would never happen, because God had “smelled a sweet savor.”

The Covenant: Part 1

God’s intention was to permanently maintain varying climates and seasons and the day/night routine “while the earth remaineth,”
uninterrupted by another universal ood (v22). There is no record of this being communicated to Noah, but it was obviously part of
God’s agreement with him. Jeremiah described it as God’s “covenant” when asserting the permanence of David’s dynasty. His argument
was that there is as much possibility of interfering with God’s promise to David as there is of interfering with His “covenant of the day
and … of the night” (Jer 33:20-21). So, as Noah’s descendants, we still enjoy the bene ts of changing seasons that facilitate crop
production for our sustenance, and the day/night cycle balancing activity and sleep for our systems. William Cowper captured the
concept of the decrees of a superlatively wise God in his oft-sung lines:

Deep in unfathomable mines

Of never-failing skill,
He treasures up His bright designs
And works His sovereign will.

The Interlude
Between expressing di erent aspects of the covenant, God introduced numerous innovations to cater to the new era we call The
Dispensation of Human Government. The survivors of the ood were commissioned to commence the process of replenishing the
earth (Gen 9:1). Allied with that, they were vested with authority over animals, birds and sh, and God planted within these creatures
an innate fear of mankind. It is generally accepted that it is only when they feel threatened that even the wildest beasts attack humans.
As a general principle, James states, “every kind of beasts … hath been tamed of mankind” (3:7). It is signi cant that the distinctiveness
of humanity is maintained; man is a creature apart, not just a sophisticated animal!

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Liberty was given for using animal esh as food (Gen 9:3). Seemingly, prior to the ood, mankind had been vegetarian but his diet now
included sh, fowl and esh. God’s covenant with Israel restricted the scope of their fare as part of a regime that made them distinct,
but the New Testament reinstated the full liberty that had been extended to Noah: “every creature of God is good … it is sancti ed by
the word of God and prayer” (1Ti 4:4-5 KJV). From a biblical perspective, believers need be neither vegetarian nor scrupulous about any
meat. The caveat about blood (Gen 9:4) is important; among other things, it is a health issue. Any disease in an animal is carried in the
bloodstream.

The gravity of murder is explained in that man was made in the image of God, and to willfully terminate a human life expresses an
innate hatred of God. Thus, God introduced capital punishment (vv5-6). It was not rescinded under Law, and New Testament teaching
does not advocate its abolition. Indeed, it teaches that one of the state’s duties is to maintain law and order, including the responsibility
of enforcing the death penalty. It is an emotive subject, but it is not up to the believer to exact vengeance; that is the responsibility of
civil government as “the minister of God” (Rom 13:1-7).

The Covenant: Part 2

As noted, God’s covenant with Noah included humanity (v9); it was a permanent commitment (v12), an “everlasting covenant” (v16).
Essentially, it was the assurance on God’s part that He would never again in ict punishment by a ood (v11). The “bow in the cloud”
(v13) was a visible “token,” a sign authenticating His promise. Millennia have passed; God’s promise has held; the frequent appearance
of the rainbow is a reminder that “God is not a man, that he should lie” (Num 23:19).

The fact that there will never be another ood does not infer that God will never intervene again. During the Tribulation, such will be
the severity of expressions of wrath that should He not curtail it, “there should no esh be saved” (Mat 24:22). Then, owing out of
references to the ood, Peter takes a quantum leap to the end of time, and shows that the universe as it is now is “reserved unto re”
(2Pe 3:7). The God who brought it into being from nothing will assign it to nothingness again, accompanied by “a great noise” and
“fervent heat” (v10). Sinners should never console themselves by the promise of God’s covenant with Noah!

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