Title: Generous Justice: Part 1
New Testament Texts:
- 2 Peter 3; 2 Peter 2
- 1 Peter 3:8-22 – The way to preserve life is through death. Entering into the ark was passing through death in order to gain life (Romans 6:3-4; Colossians 2:11-13; Luke 9:23-24).
- Hebrews 11:1-7
- Matthew 24:37-41; Matthew 25:31-46
Old Testament Texts:
- Psalm 29
- Isaiah 54:9-10
Where is Christ?
Luke 24:13-35 – Jesus revealed Himself on the road to Emmaus by using “Moses and the Prophets” (Old Testament only). Also, Jesus refers to "Moses" when He rebukes the Pharisees for not knowing Him (John 5).
Genesis 2:4-3/Ephesians 5; Romans 8:28-29
Genesis 4/Hebrews 12:24
Genesis 5/Jesus is typified by Noah and the Ark (next two weeks)
Introduction
The story of the flood continues along the line of mankind’s downward spiral into sin. Adam – Cain – Lamech – wickedness filling the earth in Genesis 6:1-2 – every intention of the thoughts of his (man’s) heart was only evil continually (Genesis 6:5) – the earth was filled with violence (6:11-12 – Note the threefold repetition by Moses). The narrative is illustrating God’s plan to redeem His people through Christ. The earth is filled with violence and unceasing sin, we are saved and brought to a new world on the merit of Christ; as God pours out His wrath on the vessel (the ark and Christ), we are placed in Him and transported to another place (Ephesians 2:6). Noah and the Ark are a type of Christ. We will discuss the details of the typology later.
Also, we see the same pattern of God being just and the justifier (Romans 3:26) grace and truth (John 1:17). Remember with Adam/Promise of the Seed and Driving from the Garden; Cain/Seth; Noah “I will destroy the earth (6:13)” so “build an ark (6:14).”
We see the reaffirmation of the covenant made with Adam (9:9). God is not doing something new. God is continuing His plan of creating a people for himself.
A Covenant is God outlining what He has determined to do. God continues to reaffirm His covenant with Noah(6:18; 9:9, 17) showing that God’s plan depends on His Word, not Noah’s righteousness. A covenant is a promise that God binds himself to through His Word. God gives very high compliments to Moses (righteous; favor; walked with God), yet the story ends with Noah disgracing himself in drunkenness and cursing his son. This illustrates II Timothy 2:13 and shows that it is solely on the basis of God’s Word that His will is accomplished.
God’s Covenant outlines several main points:
- God hates sin and will judge sin (2 Peter 2), especially vv. 4-9. Bitterness, vengeance is both rooted in not trusting God in this. God’s judgment is sudden, severe, and thorough (see Revelation 14:14-20). We see it at the Tower of Babel, Sodom and Gomorrah, Israel died in the wilderness, the deportation of Israel to Assyria, the deportation of Judah to Babylon, the Cross – God will judge you if you remain in your sin. Jesus, in Matthew 24:36-39 points to the narrative of Noah to warn of coming judgment.
- The flood is dated. Also, notice that no other event (excluding births and deaths) in Genesis is dated – not creation, the fall, Abel’s murder, the Tower of Babel, the call of Abraham. Specific dates are given five times in the flood narrative (7:11; 8:4, 5, 13, 14). What is the point: there is an appointed time where judgment and redemption will conclude (Matthew 24:36).
- In evangelism and teaching, we should not apologize for or deemphasize God’s judgment. Why don’t kids coloring books have dead bodies floating in the water around the Ark? Justice points to an offence and the realization of an offense points to mercy. The doctrine of judgment and eternal punishment is vital to understanding the love of God and the overall character of God. Lessen the severity of the punishment = lessen the seriousness of sin = lessen the holiness of God who has been sinned against = lessen the work Jesus did and the love Jesus showed for us = lessen the Gospel = dilute mercy… … …God will redeem and preserve a people for Himself (Romans 9:1-8). There was the warning of Enoch (Jude 14-15), the preaching of Noah (2 Peter 2:25), and the ministry of the Holy Spirit (Romans 1; Genesis 6:3). Although judgment will be sudden, it will not be a surprise. Also, we must distinguish between free grace and cheap grace. Grace is free, but not at all cheap.
- Also, when considering 2 Peter 2:4-9, 1 Peter 3:20, Jesus’ teaching in Matthew 24 – There were only a few saved. It would not be out of context to assume that salvation will be proportionate (few – Luke 13:23; many – Matthew 7:22).
- God will redeem and preserve a people for Himself (Romans 9:1-8). There was the warning of Enoch (Jude 14-15), the preaching of Noah (2 Peter 2:25), and the ministry of the Holy Spirit (Romans 1; Genesis 6:3). Although judgment will be sudden, it will not be a surprise.
In this story of re-creation, God follows His original intention in:
- Giving man dominion over all the earth (9:2)
- Giving the command to be fruitful and multiply (9:1)
- Blesses man (9:1)
- States that man is made in His image (9:6)
- The Scripture states that both Adam and Noah walked with God (6:9)
- After receiving God’s covenant and walking with Him, both Adam and Noah sinned. The result of their sin was a consciousness or a knowing (3:5; 9:24); they both realized that they were naked (3:7; 9:21); both of their sin separated them from those they loved (Adam with Eve and Noah with Ham). In both instances their nakedness was covered. As a result of sin, human seed become divided between those pledging allegiance to Satan and those walking with God.
- Both Adam’s son Cain and Noah’s son Ham are doomed to wander. In an effort to establish security for themselves, they both build a city (Cain finds Enoch in 4:17 and Babel is found in Genesis 11). Both Adam and Noah represent what all of man has done: the table is perfectly set for man to enjoy God and His blessings. Both men see miracles (Adam the creation of Eve and Noah the flood). Both decide in the face of grace to do what pleases them above what pleases God. God displays His character in both instances by passing down “generous justice” (Simultaneous Judgment and Grace).
- The judgment of the flood is gracious to a) display God’s character b) preserve a people for God c) to cleanse the earth of all evil so that God’s people could walk with God without hindrance.
Genesis 6-9 are a reversal of Genesis 1
Understanding the narrative in its literary context reveals many similarities between the flood narrative and the creation narrative in Genesis 1. In both we have “the deep” (7:11; 8:2; 1:2), the earth is covered by water (7:24; 1:2), the Spirit or wind of God was over the waters (8:1; 1:2), the waters recede (8:1-5; 1:9), dry land appears (8:5; 1:9), the classification of animals (6:20; 7:14, 21, 23; 1:21, 24-25), God blessed them (9:21; 1:28), “be fruitful and multiply” (8:17; 9:1, 7; 1:28), human beings made in God’s image (9:6; 1:27). The Holy Spirit wants us to understand that the flood is the undoing of creation and the world after the flood is a new creation, or at least God’s new beginning with His creation. Further, just as Adam has three sons, of which Cain was cursed and Seth would carry on the line of the seed of the woman, so Noah has three sons, of whom Canaan (son of Ham and the father of the Canaanites) is cursed (9:25) and Shem is blessed (9:26) to carry on the line of the seed of the woman (Greidanus).
As God made chaos into order in Genesis 1, He now lifts His sustaining hand and the earth returns to chaos.
Genesis 5
- Genesis 4:17-26 and the line of Cain is meant to contrast Genesis 5 and the line of Seth. God places man’s situation of hopelessness next to His plan of certain hope.
- Eight times we read “and he died” until coming to Enoch. “Truly, truly, I say to you, if anyone keeps my word, he will never see death” (John 8:51). “Behold, I show you a mystery; we shall not all die, but shall be all changed, in a moment, in the twinkling of an eye” (1 Corinthians 15:51-52).
- “It is one thing to talk about God, to reason and speculate about Him, to hear and read about Him, it is quite another to know Him. This is the practical and experiential side of the Christian life. If we would know God we must walk with Him: we must come into living contact with Him, have personal dealings with Him, commune with Him (Pink).
- The Cainite Lamech sought to redress wrong through revenge (4:24); the Sethite Lamech looked in hope to the Lord to provide the seed through whom would come deliverance (Reformation Study Bible).
- Before the act of sin we see the same terms “saw; good; attractive” as we did in 3:6
- 120 years probably refers to the span of time between this proclamation and the flood
There has been considerable difference of opinion among commentators and expositors in respect to the identity of these “sons of God.” The view which has been most widely promulgated and accepted is, that these marriages between the sons of God and the daughters of men refers to unions between believers and unbelievers. It is supposed that the sons of God were the descendants of Seth, while the daughters of men are regarded as the offspring of Cain, and that these two lines gradually amalgamated until the line of distinction between God’s people and the world was obliterated. It is further supposed that the Deluge was a visitation of God’s judgment, resulting from His peoples’ failure to maintain their place of separation. But, it seems to us, there are a number of insuperable objections to these interpretations.
If the above theory were true, then, it would follow that at the time this amalgamation took place God’s people were limited to the male sex, for the sons of God were the ones who married the daughters of men. Again, this would also mean that the sons of God were believing humans who suffered God’s wrath (inconsistent with the Gospel and 2 Peter 2:5 that states the flood was brought upon the ungodly). Also, one wonders why the union of unbelievers with believers would result in giants.
If, then, the sons of God are not the saints of the age, who are they? In Job 1:6, 2:1, 38:7, the same expression is found, and in these passages the reference is clearly to angels. It is a significant fact that some versions of the Septuagint contain the word “angels” in Genesis 6:2, 4. It seems to be the teaching of Jude 6 that the sons of God are fallen angels. These sons of God appear to be angels who left their own habitation, came down to earth, and cohabited with the daughters of men.
Immediately after the Devil had brought about the downfall of our first parents, God passed a sentence on the serpent. Hence, in due course, Satan sought to frustrate this purpose of God. His first effort was an endeavor to prevent his Bruiser from entering this world. His effort was to destroy the channel through which the Son of God would come. Also, the word for giants means “fallen ones.”
Against the view that the sons of God refer to fallen angels, Matthew 22:30 is often cited. The qualifying clause in Matthew “in Heaven” stops the argument. The angels in Heaven do not marry, but those who left their own principality did.
- A.W. Pink’s Commentary on Genesis
Show the link between behavior and desire (James 4:1-3; Genesis 4:7).
The text repeats terms with “repent” and “grieve” to highlight that God was feeling Indignant Rage.
- Intimacy = Righteousness. Notice how being a righteous man and walking with God are inseparable. In all of Scripture, “He walked with God” is only said of Enoch (5:22) and Noah. “Walked” is a picture of close proximity, intimacy, and harmony or agreement. “O LORD, who shall live in your tent? Who shall dwell on your holy hill? He who walks blamelessly and does what is right and speaks truth in his heart” (Psalm 15:1-2) “Blessed are those whose way is blameless, who walk in the law of the LORD” (Psalm 119:1). The “blameless” are characterized by abstaining from sin (2 Samuel 22:24; Ezekiel 28:15).
- This is the third of ten sections in Genesis. “These are the generations of…” always depicts a new section in the book.
Although God is immutable, He is not predictable.
Abel believed God, and he died. Enoch believed God, and he did not die. Noah believed God, and everybody else died. The first three heroes of faith celebrated by the writer of Hebrews 11:4-7, drawn from the first three sections of Genesis, experienced radically different results from their faith. The common denominator of their faith is that they pleased God (Waltke).
Lesson: We cannot “box” God. Disappointment is birthed from expectation. Our expectation in serving God is to show our love to Him. Our hope or expectation should be in exalting Christ.
- Although God redeems through unmerited sovereign grace, He chooses to use people as His partners in redemption. Understanding that God is all powerful, all wise, and not secluded to one location, yet chooses to use people as His instruments to accomplish His plan should make us crazy about evangelism and discipleship. The most Calvinistic people should be the most evangelistic people.
- This shows that what pleases God is obedience to His Word (6:22; 7:5, 9, 22). Everything Noah did was aimed at “later.” Think about what it cost him financially, time, reputation, identity.
Notice how closely judgment and mercy are linked together in vv. 11-13 also note 8:1 (God remembered Noah).
- General command followed by specific instruction. “Run John, run, the law demands, but gives us neither feet nor hands. Better hope the Gospel brings, it bids us fly and gives us wings” (John Bunyan). God gives us instruction and grace to fulfill His commands.
The door is of great importance. There is only one door (John 14:6). Also, note Genesis 7:16 “The LORD shut them in” (John 10:28-29).
Notice that God is the main actor. Up to this point, we have not heard Noah say a word, nor will we ever. Read Psalm 29:1-11.
God saw that the earth was corrupt; He determined to make an end to all flesh; He commanded Noah to make an ark; He gave instructions on how to make the ark; He promised to send rain; He closed the door; He remembered Noah; He made the wind blow; He told Noah to go out of the ark; He made a covenant with Noah; He made the rainbow; etc.
Closing with Psalm 29
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