Kingdom Expansion by Power: Luke 8:38-56

A great number of unsaved folks in church remain so, not so much because the Word of Truth was not “rightly divided” to them, but partly because sermons were preached without fire or the convicting power of the Holy Ghost to reprove, to quicken and to convert the sinner from his way.

This situation is sharply contrasted by the result we see in the ministry of the Lord Jesus Christ and in the Acts of the Apostles. Hardened sinners were converted ( Acts 16:30) and “a great company of the Priests were obedient to the faith” after ministrations inspired by the Holy Spirit.

In our text, the Lord Jesus Christ had just finished preaching and teaching His disciples things concerning the Kingdom of God and the Power that causes it to grow. He now seems to take His listeners to witness the practical demonstration of that power.

In an instance, by the power of his spoken word, a demoniac was healed and the whole community received Jesus; a woman with 12 years issue of blood miraculously healed and Jesus was published in all that land while a little girl was raised from the dead to the effect that an entire household turned their lives to the Lord.

Surely then, the kingdom of God expands by the power of the Holy Ghost. This power comes upon His ministers, thus:
firstly, is the power of son ship (John 1:12).
Secondly, the power of the purified life (Mark 6:20) and
thirdly, power through the baptism and gift of the Holy Ghost. (Acts 1:8).

Ministers of the word will experience Holy Ghost Power to accomplish much in ministry if they genuinely consecrate to receive the three distinct Christian experiences.

Similarly, if anyone hears His word and believes them and turns his or her life to Christ the same can exercise faith in the word and receive healing, deliverance divine empowerment and above all, eternal life. You hold your destiny in your hands, believe and turn your life to Jesus.

THOUGHT FOR THE MONTH:
His word is alive and full of power.

Bread for today (01.03.2010): The Judgement of God.

Bible-Text=Gen6.13-14: Vs13 And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.
Vs 14 Make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt pitch it within and without with pitch.

The end of all flesh is come before me; I will destroy them - The ruin of this wicked world is decreed; it is come, that is, it will come surely, and come quickly.

I will destroy them with the earth, but make thee an ark - I will take care to preserve thee alive. This ark was like the hulk of a ship, fitted not to sail upon the waters, but to float waiting for their fall.

God could have secured Noah, by the ministration of angels without putting him to any care or pains, but he chose to employ him in making that which was to be the means of his preservation, both for the trial of his faith and obedience, and to teach us that none shall be saved by Christ, but those only that work out their salvation; we cannot do it without God, and he will not without us: both the providence of God and the grace of God crown the endeavours of the obedient and diligent. God gave him particular instructions concerning this building.

It must be made of Gopher - wood; Noah, doubtless, knew what sort of wood that was, though now we do not. He must make it three stories high within: and, He must divide it into cabins with partitions, places fitted for the several sorts of creatures, so as to lose no room.

Exact dimensions are given him, that he might make it proportionable, and might have room enough in it to answer the intention, and no more. He must pitch it within and without: without, to shed off the rain, and to prevent the water from soaking in; within, to take away the ill smell of the beasts when kept close.

He must make a little window towards the top to let in light. He must make a door in the side of it by which to go in and out.

Bread for today (02.03.2010): The Providence of God.

Bible-Text=Gen6.15-22: Vs15 And this is the fashion which thou shalt make it of: The length of the ark shall be three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits.
Vs 16 A window shalt thou make to the ark, and in a cubit shalt thou finish it above; and the door of the ark shalt thou set in the side thereof; with lower, second, and third stories shalt thou make it.
Vs 17 And, behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; and every thing that is in the earth shall die.
Vs 18 But with thee will I establish my covenant; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons' wives with thee.
Vs19 And of every living thing of all flesh, two of every sort shalt thou bring into the ark, to keep them alive with thee; they shall be male and female.
Vs20 Of fowls after their kind, and of cattle after their kind, of every creeping thing of the earth after his kind, two of every sort shall come unto thee, to keep them alive.
Vs21 And take thou unto thee of all food that is eaten, and thou shalt gather it to thee; and it shall be for food for thee, and for them.
Vs22 Thus did Noah; according to all that God commanded him, so did he.

And behold, I, even I, do bring a flood of waters upon the earth - I that am infinite in power, and therefore can do it; infinite in justice, and therefore will do it.

But with thee will I establish my covenant -
The covenant of Providence,-that the course of nature shall be continued to the end of time, not withstanding the interruption which the flood would give to it.
This promise was immediately made to Noah and his sons, Ge 9:8, and
they were as trustees for all this part of the creation, and a great honour was thereby put upon him and his Children. God would be to him a God, and that out of his seed, God would take to himself a people.

Bread for today (03.03.2010): Noah found Righteous before God.

Bible-Text=Gen7.1: Vs1 And the LORD said unto Noah, Come thou and all thy house into the ark; for thee have I seen righteous before me in this generation

Here is a gracious invitation of Noah and his family into a place of safety, now the flood of waters was coming. "For thee have I seen righteous before me in this generation" - Those are righteous indeed that are righteous before God; that have not only the form of godliness by which they appear righteous before men, who may easily be imposed upon; but the power of it, by which they approve themselves to God, who searcheth the heart.

Bread for today (04.03.2010): Preparation for the Ark of Noah.

Bible-Text=Gen7.2: Vs2 Of every clean beast thou shalt take to thee by sevens, the male and his female: and of beasts that are not clean by two, the male and his female

Here are necessary orders given concerning the brute creatures that they were to be preserved alive with Noah in the ark. He must carefully preserve every species, that no tribe, no, not the least considerable, might entirely perish out of the creation.

Observe in this: God's care for man. Does God take care for oxen? 1Cor 9:9, or was it not rather for man's sake that this care was taken? Even the unclean beasts were preserved alive in the ark, that were least valuable.

For God's tender mercies are over all his works, and not only over those that are of most use. Yet more of the clean were preserved than of the unclean.

Because the clean were most for the service of man; and therefore in favour to him, more of them were preserved and are still propagated.

Thanks be to God there are not herds of lions as there are of oxen, nor flocks of tigers as there are of sheep. Because the clean were for sacrifice to God; and therefore, in honour to him, more of them were preserved, three couple for breed, and the odd seventh for sacrifice, Ge 8:20.

Bread for today (05.03.2010): The Preservation of birds.

Bible-Text=Gen7.3: Vs3 Of fowls also of the air by sevens, the male and the female; to keep seed alive upon the face of all the earth.

Here are necessary orders given concerning the brute-creatures that were to be preserved alive with Noah in the ark, v. 2, 3.

They were not capable of receiving the warning and directions themselves, as man was, who herein is taught more than the beasts of the earth, and made wiser than the fowls of heaven-that he is endued with the power of foresight; therefore man is charged with the care of them: being under his dominion, they must be under his protection; and, though he could not secure every individual, yet he must carefully preserve every species, that no tribe, no, not the least considerable, might entirely perish out of the creation.

Observe in this, 1. God's care for man, for his comfort and benefit. We do not find that Noah was solicitous of himself about this matter; but God consults our happiness more than we do ourselves. Though God saw that the old world was very provoking, and foresaw that the new one would be little better, yet he would preserve the brute creatures for man's use.

Doth God take care for oxen? 1 Co. 9:9. Or was it not rather for man's sake that this care was taken?

2. Even the unclean beasts, which were least valuable and profitable, were preserved alive in the ark; for God's tender mercies are over all his works, and not over those only that are of most eminence and use.

3. Yet more of the clean were preserved than of the unclean.

(1.) Because the clean were most for the service of man; and therefore, in favour to him, more of them were preserved and are still propagated. Thanks be to God, there are not herds of lions as there are of oxen, nor flocks of tigers as there are of sheep.

(2.) Because the clean were for sacrifice to God; and therefore, in honour to him, more of them were preserved, three couple for breed, and the odd seventh for sacrifice, ch. 8:20. God gives us six for one in earthly things, as in the distribution of the days of the week, that in spiritual things we should be all for him. What is devoted to God's honour, and used in his service, is particularly blessed and increased.

Bread for today (06.03.2010): The Mercy of God on Sinning World.

Bible-Text=Gen7.4: Vs4 For yet seven days, and I will cause it to rain upon the earth forty days and forty nights; and every living substance that I have made will I destroy from off the face of the earth.

Here is notice given of the now imminent approach of the flood: Yet seven days, and I will cause it to rain, v. 4. 1. "It shall be seven days yet, before I do it."

After the hundred and twenty years had expired, God grants them a reprieve of seven days longer, both to show how slow he is to anger and that punishing work is his strange work, and also to give them some further space for repentance: but all in vain; these seven days were trifled away, after all the rest; they continued secure and sensual until the day that the flood came.

2. "It shall be but seven days." While Noah told them of the judgment at a distance, they were tempted to put off their repentance, because the vision was for a great while to come; but now he is ordered to tell them that it is at the door, that they have but one week more to turn them in, but one sabbath more to improve, to see if that will now, at last, awaken them to consider the things that belong to their peace, which otherwise will soon be hidden from their eyes.

But it is common for those that have been careless of their souls during the years of their health, when they have looked upon death at a distance, to be as careless during the days, the seven days, of their sickness, when they see it approaching, their hearts being hardened by the deceitfulness of sin.

Bread for today (07.03.2010): The Obedience of Noah

Bible-Text=Gen7.5: Vs5 And Noah did according unto all that the LORD commanded him.

Here is Noah's ready obedience to the commands that God gave him.

Observe, 1. He went into the ark, upon notice that the flood would come after seven days, though probably as yet there appeared no visible sign of its approach, no cloud arising that threatened it, nothing done towards it, but all continued serene and clear; for, as he prepared the ark by faith in the warning given that the flood would come, so he went into it by faith in this warning that it would come quickly, though he did not see that the second causes had yet begun to work.

In every step he took, he walked by faith, and not by sense. During these seven days, it is likely, he was settling himself and his family in the ark, and distributing the creatures into their several apartments.

This was the conclusion of that visible sermon which he had long been preaching to his careless neighbours, and which, one would think, might have awakened them; but, not obtaining that desired end, it left their blood upon their own heads.

2. He took all his family along with him, his wife, to be his companion and comfort (though it should seem that, after this, he had no children by her), his sons, and his sons' wives, that by them not only his family, but the world of mankind, might be built up.

Observe, Though men were to be reduced to so small a number, and it would be very desirable to have the world speedily repeopled, yet Noah's sons were each of them to have but one wife, which strengthens the argument against having many wives; for from the beginning of this new world it was not so: as, at first, God made, so now he kept alive, but one woman for one man.

See Mt. 19:4, 8. 3. The brute creatures readily went in with him. The same hand that at first brought them to Adam to be named now brought them to Noah to be preserved. The ox now knew his owner, and the ass his protector's crib, nay, even the wildest creatures flocked to it; but man had become more brutish than the brutes themselves, and did not know, did not consider, Isa. 1:3.

Bread for today (08.03.2010): Noah and the Flood.

Bible-Text=Gen7.6-10: Vs6 And Noah was six hundred years old when the flood of waters was upon the earth. 7 And Noah went in, and his sons, and his wife, and his sons' wives with him, into the ark, because of the waters of the flood. 8 Of clean beasts, and of beasts that are not clean, and of fowls, and of every thing that creepeth upon the earth, 9 There went in two and two unto Noah into the ark, the male and the female, as God had commanded Noah. 10 And it came to pass after seven days, that the waters of the flood were upon the earth.

Here is Noah's ready obedience to the commands that God gave him.

Observe, 1. He went into the ark, upon notice that the flood would come after seven days, though probably as yet there appeared no visible sign of its approach, no cloud arising that threatened it, nothing done towards it, but all continued serene and clear; for, as he prepared the ark by faith in the warning given that the flood would come, so he went into it by faith in this warning that it would come quickly, though he did not see that the second causes had yet begun to work.

In every step he took, he walked by faith, and not by sense. During these seven days, it is likely, he was settling himself and his family in the ark, and distributing the creatures into their several apartments. This was the conclusion of that visible sermon which he had long been preaching to his careless neighbours, and which, one would think, might have awakened them; but, not obtaining that desired end, it left their blood upon their own heads.

2. He took all his family along with him, his wife, to be his companion and comfort (though it should seem that, after this, he had no children by her), his sons, and his sons' wives, that by them not only his family, but the world of mankind, might be built up.

Observe, Though men were to be reduced to so small a number, and it would be very desirable to have the world speedily repeopled, yet Noah's sons were each of them to have but one wife, which strengthens the argument against having many wives; for from the beginning of this new world it was not so: as, at first, God made, so now he kept alive, but one woman for one man.

See Mt. 19:4, 8. 3. The brute creatures readily went in with him. The same hand that at first brought them to Adam to be named now brought them to Noah to be preserved. The ox now knew his owner, and the ass his protector's crib, nay, even the wildest creatures flocked to it; but man had become more brutish than the brutes themselves, and did not know, did not consider, Isa. 1:3.

Bread for today (09.03.2010): The Flood on the Earth.

Bible-Text=Gen7.11: Vs11 In the six hundredth year of Noah's life, in the second month, the seventeenth day of the month, the same day were all the fountains of the great deep broken up, and the windows of heaven were opened.

7:11 The six hundredth year of Noah's life, was 1656 years from the creation. In the second month, the seventeenth day of the month - Which is reckoned to be about the beginning of November; so that Noah had had a harvest just before, from which to victual his ark.

The same day the fountains of the great deep were broken up - There needed no new creation of waters; God has laid up the deep in store - houses, Ps 33:7, and now he broke up those stores.

God had, in the creation, set bars and doors to the waters of the sea, that they might not return to cover the earth, Psa 104:9 Job 38:9 - 11, and now he only removed these ancient mounds and fences, and the waters of the sea returned to cover the earth, as they had done at first, Ge 1:9.

And the windows of heaven were opened - And the waters which were above the firmament were poured out upon the world; those treasures which God has reserved against the time of trouble, the day of battle and war, Job 38:22,23. The rain, which ordinarily descends in drops, then came down in streams. We read, Job 26:8.

That God binds up the waters in his thick clouds, and the cloud is not rent under them; but now the bond was loosed, the cloud was rent, and such rains descended as were never known before or since.

Bread for today (10.03.2010): The Judgement on the Earth.

Bible-Text=Gen7.12: Vs12 And the rain was upon the earth forty days and forty nights.

In the self-same day that Noah was fixed in the ark, the inundation began. Note, (1.) Desolating judgments come not till God has provided for the security of his own people; see ch. 19:22, I can do nothing till thou be come thither: and we find (Rev. 7:3) that the winds are held till the servants of God are sealed. (2.) When good men are removed judgments are not far off; for they are taken away from the evil to come, Isa. 57:1. When they are called into the chambers, hidden in the grave, hidden in heaven, then God is coming out of his place to punish, Isa. 26:20, 21.

2. See what was done on that day, that fatal day to the world of the ungodly. (1.) The fountains of the great deep were broken up. Perhaps there needed no new creation of waters; what were already made to be, in the common course of providence, blessings to the earth, were now, by an extraordinary act of divine power, made the ruin of it. God has laid up the deep in storehouses (Ps. 33:7), and now he broke up those stores. As our bodies have in themselves those humours which, when God pleases, become the seeds and springs of mortal diseases, so the earth had in it bowels those waters which, at God's command, sprang up and flooded it.

God had, in the creation, set bars and doors to the waters of the sea, that they might not return to cover the earth (Ps. 104:9; Job 38:9-11); and now he only removed those ancient land-marks, mounds, and fences, and the waters of the sea returned to cover the earth, as they had done at first, ch. 1:9. Note, All the creatures are ready to fight against sinful man, and any of them is able to be the instrument of his ruin, if God do but take off the restraints by which they are held in during the day of God's patience.

(2.) The windows of heaven were opened, and the waters which were above the firmament were poured out upon the world; those treasures which God has reserved against the time of trouble, the day of battle and war, Job 38:22, 33. The rain, which ordinarily descends in drops, then came down in streams, or spouts, as they call them in the Indies, where clouds have been often known to burst, as they express it there, when the rain descends in a much more violent torrent than we have ever seen in the greatest shower.

We read (Job 26:8) that God binds up the waters in his thick clouds, and the cloud is not rent under them; but now the bond was loosed, the cloud was rent, and such rains descended as were never known before nor since, in such abundance and of such continuance: the thick cloud was not, as ordinarily it is, wearied with waterings (Job 37:11), that is, soon spent and exhausted; but still the clouds returned after the rain, and the divine power brought in fresh recruits. It rained, without intermission or abatement, forty days and forty nights (v. 12), and that upon the whole earth at once, not, as sometimes, upon one city and not upon another. God made the world in six days, but he was forty days in destroying it; for he is slow to anger: but, though the destruction came slowly and gradually, yet it came effectually.

3. Now learn from this, (1.) That all the creatures are at God's disposal, and that he makes what use he pleases of them, whether for correction, or for his land, or for mercy, as Elihu speaks of the rain, Job 37:12, 12. (2.) That God often makes that which should be for our welfare to become a trap, Ps. 69:22. That which usually is a comfort and benefit to us becomes, when God pleases, a scourge and a plague to us. Nothing is more needful nor useful than water, both the springs of the earth and the showers of heaven; and yet now nothing was more hurtful, nothing more destructive: every creature is to us what God makes it.

(3.) That it is impossible to escape the righteous judgments of God when they come against sinners with commission; for God can arm both heaven and earth against them; see Job 20:27. God can surround men with the messengers of his wrath, so that, if they look upwards, it is with horror and amazement, if they look to the earth, behold, trouble and darkness, Isa. 8:21, 11. Who then is able to stand before God, when he is angry?

(4.) In this destruction of the old world by water God gave a specimen of the final destruction of the world that now is by fire. We find the apostle setting the one of these over against the other, 2 Pt. 3:6, 7. As there are waters under the earth, so Aetna, Vesuvius, and other volcanoes, proclaim to the world that there are subterraneous fires too; and fire often falls from heaven, many desolations are made by lightning; so that, when the time predetermined comes, between these two fires the earth and all the works therein shall be burnt up, as the flood was brought upon the old world out of the fountains of the great deep and through the windows of heaven.

Bread for today (11.03.2010): Faith in God

Bible-Text=Gen7.13-16: Vs13 In the selfsame day entered Noah, and Shem, and Ham, and Japheth, the sons of Noah, and Noah's wife, and the three wives of his sons with them, into the ark; 14 They, and every beast after his kind, and all the cattle after their kind, and every creeping thing that creepeth upon the earth after his kind, and every fowl after his kind, every bird of every sort. 15 And they went in unto Noah into the ark, two and two of all flesh, wherein is the breath of life. 16 And they that went in, went in male and female of all flesh, as God had commanded him: and the LORD shut him in.

Here is repeated what was related before of Noah's entrance into the ark, with his family and creatures that were marked for preservation. Now,

I. It is thus repeated for the honour of Noah, whose faith and obedience herein shone so brightly, by which he obtained a good report, and who herein appeared so great a favourite of Heaven and so great a blessing to this earth.

II. Notice is here taken of the beasts going in each after his kind, according to the phrase used in the history of the creation (ch. 1:21-25), to intimate that just as many kinds as were created at first were saved now, and no more; and that this preservation was as a new creation: a life remarkably protected is, as it were, a new life.

III. Though all enmities and hostilities between the creatures ceased for the present, and ravenous creatures were not only so mild and manageable as that the wolf and the lamb lay down together, but so strangely altered as that the lion did eat straw like an ox (Isa. 11:6, 7), yet, when this occasion was over, the restraint was taken off, and they were still of the same kind as ever; for the ark did not alter their constitution. Hypocrites in the church, that externally conform to the laws of that ark, may yet be unchanged, and then it will appear, one time or other, what kind they are after.

IV. It is added (and the circumstance deserves our notice), The Lord shut him in, v. 16. As Noah continued his obedience to God, so God continued his care of Noah: and here it appeared to be a very distinguishing care; for the shutting of this door set up a partition wall between him and all the world besides. God shut the door,

1. To secure him, and keep him safe in the ark. The door must be shut very close, lest the waters should break in and sink the ark, and very fast, lest any without should break it down. Thus God made up Noah, as he makes up his jewels, Mal. 3:17.

2. To exclude all others, and keep them for ever out. Hitherto the door of the ark stood open, and if any, even during the last seven days, had repented and believed, for aught I know they might have been welcomed into the ark; but now the door was shut, and they were cut off from all hopes of admittance: for God shutteth, and none can open.

V. There is much of our gospel duty and privilege to be seen in Noah's preservation in the ark. The apostle makes it a type of our baptism, that is, our Christianity, 1 Pt. 3:20,21. Observe then,

1. It is our great duty, in obedience to the gospel call, by a lively faith in Christ, to come into that way of salvation which God has provided for poor sinners. When Noah came into the ark, he quitted his own house and lands; so must we quit our own righteousness and our worldly possessions, whenever they come into competition with Christ. Noah must, for a while, submit to the confinements and inconveniences of the ark, in order to his preservation for a new world; so those that come into Christ to be saved by him must deny themselves, both in sufferings and services.

2. Those that come into the ark themselves should bring as many as they can in with them, by good instructions, by persuasions, and by a good example. What knowest thou, O man, but thou mayest thus save thy wife (1 Co. 7:16), as Noah did his? There is room enough in Christ for all comers.

3. Those that by faith come into Christ, the ark, shall by the power of God be shut in, and kept as in a strong-hold by the power of God, 1 Pt. 1:5. God put Adam into paradise, but he did not shut him in, and so he threw himself out; but when he put Noah into the ark he shut him in, and so when he brings a soul to Christ he ensures its salvation: it is not in our own keeping, but in the Mediator's hand.

4. The door of mercy will shortly be shut against those that now make light of it. Now, knock and it shall be opened; but the time will come when it shall not, Lu. 13:25.

Bread for today (12.03.2010): The Power of God.

Bible-Text=Gen7.17-20: Vs17 And the flood was forty days upon the earth; and the waters increased, and bare up the ark, and it was lift up above the earth. 18 And the waters prevailed, and were increased greatly upon the earth; and the ark went upon the face of the waters. 19 And the waters prevailed exceedingly upon the earth; and all the high hills, that were under the whole heaven, were covered. 20 Fifteen cubits upward did the waters prevail; and the mountains were covered.

We are here told,

I. How long the flood was increasing-forty days, v. 17. The profane world, who believed not that it would come, probably when it came flattered themselves with hopes that it would soon abate and never come to extremity; but still it increased, it prevailed.

Note, 1. When God judges he will overcome. If he begin, he will make an end; his way is perfect, both in judgment and mercy. 2. The gradual approaches and advances of God's judgments, which are designed to bring sinners to repentance, are often abused to the hardening of them in their presumption.

II. To what degree they increased: they rose so high that not only the low flat countries were deluged, but to make sure work, and that none might escape, the tops of the highest mountains were overflowed-fifteen cubits, that is, seven yards and a half; so that in vain was salvation hoped for from hills or mountains, Jer. 3:23.

None of God's creatures are so high but his power can overtop them; and he will make them know that wherein they deal proudly he is above them. Perhaps the tops of the mountains were washed down by the strength of the waters, which helped much towards the prevailing of the waters above them; for it is said (Job 12:15), He sends out the waters, and they not only overflow, but overturn, the earth.

Thus the refuge of lies was swept away, and the waters overflowed the hiding-place of those sinners (Isa. 28:17), and in vain they fly to them for safety, Rev. 6:16.

Now the mountains departed, and the hills were removed, and nothing stood a man in stead but the covenant of peace, Isa. 54:10. There is no place on earth so high as to set men out of the reach of God's judgments, Jer. 49:16; Obad. 3:4.

God's hand will find out all his enemies, Ps. 21:8. Observe how exactly they are fathomed (fifteen cubits), not by Noah's plummet, but by his knowledge who weighs the waters by measure, Job 28:25.

III. What became of Noah's ark when the waters thus increased: It was lifted up above the earth (v. 17), and went upon the face of the waters, v. 18. When all other buildings were demolished by the waters, and buried under them, the ark alone subsisted.

Observe, 1. The waters which broke down every thing else bore up the ark.

That which to unbelievers is a savour of death unto death is to the faithful a savour of life unto life.

2. The more the waters increased the higher the ark was lifted up towards heaven. Thus sanctified afflictions are spiritual promotions; and as troubles abound consolations much more abound.

Bread for today (13.03.2010): The Destruction of all living.

Bible-Text=Gen7.21: Vs21 And all flesh died that moved upon the earth, both of fowl, and of cattle, and of beast, and of every creeping thing that creepeth upon the earth, and every man:

7:21 All flesh died, all in whose nostrils was the breath of life, of all that was on the dry land, every living substance - And why so? Man only had done wickedly, and justly is God's hand against him, but these sheep what have they done? I answer,

1. We are sure God did them no wrong. He is the sovereign Lord of all life, for he is the sole fountain and author of it. He that made them as he pleased, might unmake them when he pleased, and who shall say unto him, What dost thou?

2. God did admirably serve the purposes of his own glory by their destruction, as well as by their creation. Herein his holiness and justice were greatly magnified: by this it appears that he hates sin, and is highly displeased with sinners, when even the inferior creatures, because they are the servants of man, and part of his possession, and because they have been abused to be the servants of sin, are destroyed with him.

It was likewise an instance of God's wisdom. As the creatures were made for man when he was made, so they were multiplied for him when he was multiplied; and therefore, now mankind was reduced to so small a number, it was fit that the beasts should proportionable be reduced, otherwise they would have had the dominion, and would have replenished the earth, and the remnant of mankind that was left would have been overpowered by them.

Bread for today (14.03.2010):  Judgement without mercy

Bible-Text=Gen7.22-24: Vs22 All in whose nostrils was the breath of life, of all that was in the dry land, died. 23 And every living substance was destroyed which was upon the face of the ground, both man, and cattle, and the creeping things, and the fowl of the heaven; and they were destroyed from the earth: and Noah only remained alive, and they that were with him in the ark. 24 And the waters prevailed upon the earth an hundred and fifty days.

Here is, I. The general destruction of all flesh by the waters of the flood. Come, and see the desolations which God makes in the earth (Ps. 46:8), and how he lays heaps upon heaps. Never did death triumph, from its first entrance unto this day, as it did then. Come, and see Death upon his pale horse, and hell following with him, Rev. 6:7, 8.

1. All the cattle, fowl, and creeping things, died, except the few that were in the ark. Observe how this is repeated: All flesh died, v. 21. All in whose nostrils was the breath of life, of all that was on the dry land, v. 22. Every living substance, v. 23. And why so? Man only had done wickedly, and justly is God's hand against him; but these sheep, what have they done?

I answer, (1.) We are sure God did them no wrong. He is the sovereign Lord of all life, for he is the sole fountain and author of it. He that made them as he pleased might unmake them when he pleased; and who shall say unto him, What doest thou? May he not do what he will with his own, which were created for his pleasure?

(2.) God did admirably serve the purposes of his own glory by their destruction, as well as by their creation. Herein his holiness and justice were greatly magnified; by this it appears that he hates sin, and is highly displeased with sinners, when even the inferior creatures, because they are the servants of man and part of his possession, and because they have been abused to be the servants of sin, are destroyed with him. This makes the judgment the more remarkable, the more dreadful, and, consequently, the more expressive of God's wrath and vengeance.

The destruction of the creatures was their deliverance from the bondage of corruption, which deliverance the whole creation now groans after, Rom. 8:21, 22. It was likewise an instance of God's wisdom. As the creatures were made for man when he was made, so they were multiplied for him when he was multiplied; and therefore, now that mankind was reduced to so small a number, it was fit that the beasts should proportionably be reduced, otherwise they would have had the dominion, and would have replenished the earth, and the remnant of mankind that was left would have been overpowered by them. See how God considered this in another case, Ex. 23:29, Lest the beast of the field multiply against thee.

2. All the men, women, and children, that were in the world (except that were in the ark) died. Every man (v. 21 and v. 23), and perhaps they were as many as are now upon the face of the earth, if not more. Now, (1.) We may easily imagine what terror and consternation seized on them when they saw themselves surrounded. Our Saviour tells us that till the very day that the flood came they were eating and drinking (Lu. 17:26, 27); they were drowned in security and sensuality before they were drowned in those waters, crying Peace, peace, to themselves, deaf and blind to all divine warnings.

In this posture death surprised them, as 1 Sa. 30:16, 17. But O what an amazement were they in then! Now they see and feel that which they would not believe and fear, and are convinced of their folly when it is too late; now they find no place for repentance, though they seek it carefully with tears. (2.) We may suppose that they tried all ways and means possible for their preservation, but all in vain. Some climb to the tops of trees or mountains, and spin out their terrors there awhile. But the flood reaches them, at last, and they are forced to die with the more deliberation. Some, it is likely, cling to the ark, and now hope that this may be their safety which they had so long made their sport.

Perhaps some get to the top of the ark, and hope to shift for themselves there; but either they perish there for want of food, or, by a speedier despatch, a dash of rain washes them off that deck. Others, it may be, hoped to prevail with Noah for admission into the ark, and pleaded old acquaintance, Have we not eaten and drunk in thy presence? Hast thou not taught in our streets? "Yes," might Noah say, "that I have, many a time, to little purpose.

I called but you refused; you set at nought all my counsel (Prov. 1:24, 25), and now it is not in my power to help you: God has shut the door, and I cannot open it." Thus it will be at the great day. Neither climbing high in an outward profession, nor claiming relation to good people, will bring men to heaven, Mt. 7:22; 25:8, 9. Those that are not found in Christ, the ark, are certainly undone, undone for ever; salvation itself cannot save them. See Isa. 10:3. (3.) We may suppose that some of those that perished in the deluge had themselves assisted Noah, or were employed by him, in the building of the ark, and yet were not so wise as by repentance to secure themselves a place in it. Thus wicked ministers, though they may have been instrumental to help others to heaven, will themselves be thrust down to hell.

Let us now pause awhile and consider this tremendous judgment! Let our hearts meditate terror, the terror of this destruction. Let us see, and say, It is a fearful thing to fall into the hands of the living God; who can stand before him when he is angry? Let us see and say, It is an evil thing, and a bitter, to depart from God. The sin of sinners will, without repentance, be their ruin, first or last; if God be true, it will. Though hand join in hand, yet the wicked shall not go unpunished. The righteous God knows how to bring a flood upon the world of the ungodly, 2 Pt. 2:5. Eliphaz appeals to this story as a standing warning to a careless world (Job 22:15, 16), Hast thou marked the old way, which wicked men have trodden, who were cut down out of time, and sent into eternity, whose foundation was overflown with the flood?

II. The special preservation of Noah and his family:

Noah only remained alive, and those that were with him in the ark, v. 23. Observe, 1. Noah lives. When all about him were monuments of justice, thousands falling on his right hand and ten thousands on his left, he was a monument of mercy. Only with his eyes might he behold and see the reward of the wicked, Ps. 91:7,8.

In the floods of great waters, they did not come nigh him, Ps. 32:6. We have reason to think that, while the long-suffering of God waited, Noah not only preached to, but prayed for, that wicked world, and would have turned away the wrath;

but his prayers return into his own bosom, and are answered only in his own escape, which is plainly referred to, Eze. 14:14, Noah, Daniel, and Job, shall but deliver their own souls.

A mark of honour shall be set on intercessors. 2. He but lives. Noah remains alive, and this is all; he is, in effect, buried alive-cooped up in a close place, alarmed with the terrors of the descending rain, the increasing flood, and the shrieks and outcries of his perishing neighbours, his heart overwhelmed with melancholy thoughts of the desolations made.

But he comforts himself with this, that he is in the way of duty and in the way of deliverance. And we are taught (Jer. 45:4, 5) that when desolating judgments are abroad we must not seek great nor pleasant things to ourselves, but reckon it an unspeakable favour if we have our lives given us for a prey.

Bread for today (15.03.2010): The Mercy of God.

Bible-Text=Gen8.1: Vs1 And God remembered Noah, and every living thing, and all the cattle that was with him in the ark: and God made a wind to pass over the earth, and the waters assuaged;

In the close of the foregoing chapter we left the world in ruins and the church in straits; but in this chapter we have the repair of the one and the enlargement of the other.

Now the scene alters, and another face of things begins to be presented to us, and the brighter side of that cloud which there appeared so black and dark; for, though God contend long, he will not contend for ever, nor be always wrath. We have here, I. The earth made anew, by the recess of the waters, and the appearing of the dry land, now a second time, and both gradual.

1. The increase of the waters is stayed (v. 1, 2). 2. They begin sensibly to abate (v. 3). 3. After sixteen days' ebbing, the ark rests (v. 4). 4. After sixty days' ebbing, the tops of the mountains appeared above water (v. 5). 5. After forty days' ebbing, and twenty days before the mountains appeared, Noah began to send out his spies, a raven and a dove, to gain intelligence (v. 6-12).

6. Two months after the appearing of the tops of the mountains, the waters had gone, and the face of the earth was dry (v. 13), though not dried so as to be fit for man till almost two months after (v. 14).

II. Man placed anew upon the earth, in which, 1. Noah's discharge and departure out of the ark (v. 15-19). 2. His sacrifice of praise, which he offered to God upon his enlargement (v. 20). 3. God's acceptance of his sacrifice, and the promise he made thereupon not to drown the world again (v. 21, 22). And thus, at length, mercy rejoices against judgment.

In Gen 8:1 And God remembered Noah and every living thing - This is an expression after the manner of men, for not any of his creatures, much less any of his people are forgotten of God. But the whole race of mankind, except Noah and his family, was now extinguished, and gone into the land of forgetfulness, so that God's remembering Noah was the return of his mercy to mankind, of whom he would not make a full end. Noah himself, tho' one that had found grace in the eyes of the Lord, yet seemed to be forgotten in the ark; but at length God returned in mercy to him, and that is expressed by his remembering him.

Bread for today (16.03.2010): The Grace of God

Bible-Text=Gen8.2-3: Vs2 The fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained; 3 And the waters returned from off the earth continually: and after the end of the hundred and fifty days the waters were abated.

Here is, I. An act of God's grace: God remembered Noah and every living thing. This is an expression after the manner of men; for not any of his creatures (Lu. 12:6), much less any of his people, are forgotten of God, Isa. 49:15, 16.

but, 1. The whole race of mankind, except Noah and his family, was now extinguished, and driven into the land of forgetfulness, to be remembered no more; so that God's remembering Noah was the return of his mercy to mankind, of whom he would not make a full end. It is a strange expression, Eze. 5:13, When I have accomplished my fury in them, I will be comforted.

The demands of divine justice had been answered by the ruin of those sinners; he had eased him of his adversaries (Isa. 1:24), and now his spirit was quieted (Zec. 6:8), and he remembered Noah and every living thing. he remembered mercy in wrath (Hab. 3:2), remembered the days of old (Isa. 63:11), remembered the holy seed, and then remembered Noah.

2. Noah himself, though one that had found grace in the eyes of the Lord, yet seemed to be forgotten in the ark, and perhaps began to think himself so; for we do not find that God had told him how long he should be confined and when he should be released. Very good men have sometimes been ready to conclude themselves forgotten of God, especially when their afflictions have been unusually grievous and long. Perhaps Noah, though a great believer, yet when he found the flood continuing so long after it might reasonably be presumed to have done its work, was tempted to fear lest he that shut him in would keep him in, and began to expostulate.

How long wilt thou forget me? But at length God returned in mercy to him, and this is expressed by remembering him. Note, Those that remember God shall certainly be remembered by him, how desolate and disconsolate soever their condition may be. He will appoint them a set time and remember them, Job 14:13. 3. With Noah, God remembered every living thing; for, though his delight is especially in the sons of men, yet he rejoices in all his works, and hates nothing that he has made. He takes special care, not only of his people's persons, but of their possessions of them and all that belongs to them. He considered the cattle of Nineveh, Jon. 4:11.

II. An act of God's power over wind and water, both of which are at his beck, though neither of them is under man's control. Observe, 1. He commanded the wind, and said to that, Go, and it went, in order to the carrying off of the flood: God made a wind to pass over the earth. See here,

(1.) What was God's remembrance of Noah: it was his relieving him. Note, Those whom God remembers he remembers effectually, for good; he remembers us to save us, that we may remember him to serve him.

(2.) What a sovereign dominion God has over the winds. He has them in his fist (Prov. 30:4) and brings them out of his treasuries, Ps. 135:7. He sends them when, and whither, and for what purposes, he pleases. Even stormy winds fulfil his word, Ps. 148:8.

It should seem, while the waters increased, there was no wind; for that would have added to the toss of the ark; but now God sent a wind, when it would not be so troublesome. Probably, it was a north wind, for that drives away rain. However, it was a drying wind, such a wind as God sent to divide the Red Sea before Israel, Ex. 14:21.

2. He remanded the waters, and said to them, Come, and they came. (1.) He took away the cause. He sealed up the springs of those waters, the fountains of the great deep, and the windows of heaven. Note, [1.] As God has a key to open, so he has a key to shut up again, and to stay the progress of judgments by stopping the causes of them: and the same hand that brings the desolation must bring the deliverance; to that hand therefore our eye must ever be. He that wounds is alone able to heal. See Job 12:14, 15.

[2.] When afflictions have done the work for which they are sent, whether killing work or curing work, they shall be removed. God's word shall not return void, Isa. 55:10, 11.

(2.) Then the effect ceased; not all at once, but by degrees: The waters abated (v. 1), returned from off the earth continually, Heb. they were going and returning (v. 3), which denotes a gradual departure.

The heat of the sun exhaled much, and perhaps the subterraneous caverns soaked in more. Note, As the earth was not drowned in a day, so it was not dried in a day. In the creation, it was but one day's work to clear the earth from the waters that covered it, and to make it dry land; nay, it was but half a day's work, ch. 1:9, 10.

But, the work of creation being finished, this work of providence was effected by the concurring influence of second causes, yet thus enforced by the almighty power of God. God usually works deliverance for his people gradually, that the day of small things may not be despised, nor the day of great things despaired of, Zec. 4:10. See Prov. 4:18.

Bread for today (17.03.2010): The Place of Rest

Bible-Text=Gen8.4-5: Vs4 And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat. 5 And the waters decreased continually until the tenth month: in the tenth month, on the first day of the month, were the tops of the mountains seen.

Here we have the effects and evidences of the ebbing of the waters.

1. The ark rested. This was some satisfaction to Noah, to feel the house he was in upon firm ground, and no longer movable. It rested upon a mountain, whither it was directed, not by Noah's prudence (he did not steer it), but by the wise and gracious providence of God, that it might rest the sooner.

Note, God has times and places of rest for his people after their tossings; and many a time he provides for their seasonable and comfortable settlement without their own contrivance and quite beyond their own foresight.

The ark of the church, though sometimes tossed with tempests, and not comforted (Isa. 54:11), yet has its rests, Acts 9:31.

2. The tops of the mountains were seen, like little islands, appearing above the water. We must suppose that they were seen by Noah and his sons; for there were none besides to see them.

It is probable that they had looked through the window of the ark every day, like the longing mariners, after a tedious voyage, to see if they could discover land, or as the prophet's servant (1 Ki. 18:43, 44), and at length they spy ground, and enter the day of the discovery in their journal. They felt ground above forty days before they saw it, according to Dr. Lightfoot's computation, whence he infers that, if the waters decreased proportionably, the ark drew eleven cubits in water.

Bread for today (18.03.2010): Reward of Patience.

Bible-Text=Gen8.6-12: Vs6 And it came to pass at the end of forty days, that Noah opened the window of the ark which he had made: 7 And he sent forth a raven, which went forth to and fro, until the waters were dried up from off the earth. 8 Also he sent forth a dove from him, to see if the waters were abated from off the face of the ground; 9 But the dove found no rest for the sole of her foot, and she returned unto him into the ark, for the waters were on the face of the whole earth: then he put forth his hand, and took her, and pulled her in unto him into the ark. 10 And he stayed yet other seven days; and again he sent forth the dove out of the ark; 11 And the dove came in to him in the evening; and, lo, in her mouth was an olive leaf plucked off: so Noah knew that the waters were abated from off the earth. 12 And he stayed yet other seven days; and sent forth the dove; which returned not again unto him any more.

We have here an account of the spies which Noah sent forth to bring him intelligence from abroad, a raven and a dove. Observe here,

I. That though God had told Noah particularly when the flood would come, even to a day (ch. 7:4), yet he did not give him a particular account by revelation at what times, and by what steps, it should go away, 1. Because the knowledge of the former was necessary to his preparing the ark, and settling himself in it; but the knowledge of the latter would serve only to gratify his curiosity, and the concealing of it from him would be the needful exercise of his faith and patience. And, 2. He could not foresee the flood, but by revelation; but he might, by ordinary means, discover the decrease of it, and therefore God was pleased to leave him to the use of them.

II. That though Noah by faith expected his enlargement, and by patience waited for it, yet he was inquisitive concerning it, as one that thought it long to be thus confined. Note, Desires of release out of trouble, earnest expectations of it, and enquiries concerning its advances towards us, will very well consist with the sincerity of faith and patience. He that believes does not make haste to run before God, but he does make haste to go forth to meet him, Isa. 28:16.

Particularly, 1. Noah sent forth a raven through the window of the ark, which went forth, as the Hebrew phrase is, going forth and returning, that is, flying about, and feeding on the carcases that floated, but returning to the ark for rest; probably not in it, but upon it. This gave Noah little satisfaction; therefore,

2. He sent forth a dove, which returned the first time with no good news, but probably wet and dirty; but, the second time, she brought an olive-leaf in her bill, which appeared to be first plucked off, a plain indication that now the trees, the fruit-trees, began to appear above water.

Note here, (1.) That Noah sent forth the dove the second time seven days after the first time, and the third time was after seven days too; and probably the first sending of her out was seven days after the sending forth of the raven. This intimates that it was done on the sabbath day, which, it should seem, Noah religiously observed in the ark.

Having kept the sabbath in a solemn assembly of his little church, he then expected special blessings from heaven, and enquired concerning them. Having directed his prayer, he looked up, Ps. 5:3. (2.) The dove is an emblem of a gracious soul, which finding no rest for its foot, no solid peace or satisfaction in this world, this deluged defiling world, returns to Christ as to its ark, as to its Noah.

The carnal heart, like the raven, takes up with the world, and feeds on the carrions it finds there; but return thou to thy rest, O my soul, to thy Noah, so the word is, Ps. 116:7. O that I had wings like a dove, to flee to him! Ps. 55:6. And as Noah put forth his hand, and took the dove, and pulled her in to him, into the ark, so Christ will graciously preserve, and help, and welcome, those that fly to him for rest.

(3.) The olive-branch, which was an emblem of peace, was brought, not by the raven, a bird of prey, nor by a gay and proud peacock, but by a mild, patient, humble dove. It is a dove-like disposition that brings into the world earnests of rest and joy.

(4.) Some make these things an allegory. The law was first sent forth like the raven, but brought no tidings of the assuaging of the waters of God's wrath, with which the world of mankind was deluged; therefore, in the fulness of time, God sent forth his gospel, as the dove, in the likeness of which the Holy Spirit descended, and this presents us with an olive-branch and brings in a better hope.

Bread for today (19.03.2010): The Storm is over

Bible-Text=Gen8.13-14: Vs13 And it came to pass in the six hundredth and first year, in the first month, the first day of the month, the waters were dried up from off the earth: and Noah removed the covering of the ark, and looked, and, behold, the face of the ground was dry. 14 And in the second month, on the seven and twentieth day of the month, was the earth dried.

Here is, 1. The ground dry (v. 13), that is, all the water carried off it, which, upon the first day of the first month (a joyful new-year's-day it was), Noah was himself an eye-witness of.

He removed the covering of the ark, not the whole covering, but so much as would suffice to give him a prospect of the earth about it; and a most comfortable prospect he had. For behold, behold and wonder, the face of the ground was dry. Note, (1.) It is a great mercy to see ground about us. Noah was more sensible of it than we are; for mercies restored are much more affecting than mercies continued.

(2.) The divine power which now renewed the face of the earth can renew the face of an afflicted troubled soul and of a distressed persecuted church. He can make dry ground to appear even where it seemed to have been lost and forgotten, Ps. 18:16. 2.

The ground dried (v. 14), so as to be a fit habitation for Noah. Observe, Though Noah saw the ground dry the first day of the first month, yet God would not suffer him to go out of the ark till the twenty-seventh day of the second month. Perhaps Noah, being somewhat weary of his restraint, would have quitted the ark at first; but God, in kindness to him, ordered him to stay so much longer.

Note, God consults our benefit rather than our desires; for he knows what is good for us better than we do for ourselves, and how long it is fit our restraints should continue and desired mercies should be delayed. We would go out of the ark before the ground is dried: and perhaps, if the door be shut, are ready to remove the covering, and to climb up some other way; but we should be satisfied that God's time of showing mercy is certainly the best time, when the mercy is ripe for us and we are ready for it.

Bread for today (20.03.2010): The New Beginning

Bible-Text=Gen8.15-19: Vs15 And God spake unto Noah, saying, 16 Go forth of the ark, thou, and thy wife, and thy sons, and thy sons' wives with thee. 17 Bring forth with thee every living thing that is with thee, of all flesh, both of fowl, and of cattle, and of every creeping thing that creepeth upon the earth; that they may breed abundantly in the earth, and be fruitful, and multiply upon the earth. 18 And Noah went forth, and his sons, and his wife, and his sons' wives with him: 19 Every beast, every creeping thing, and every fowl, and whatsoever creepeth upon the earth, after their kinds, went forth out of the ark.

Here is, I. Noah's dismission out of the ark, v. 15-17. Observe, 1. Noah did not stir till God bade him. As he had a command to go into the ark (ch. 7:1), so, how tedious soever his confinement there was, he would wait for a command to go out of it again.

Note, We must in all our ways acknowledge God, and set him before us in all our removes. Those only go under God's protection that follow God's direction and submit to his government. Those that steadily adhere to God's word as their rule, and are guided by his grace as their principle, and take hints from his providence to assist them in their application of general directions to particular cases, may in faith see him guiding their motions in their march through this wilderness.

2. Though God detained him long, yet at last he gave him his discharge; for the vision is for an appointed time, and at the end it shall speak, it shall speak truth (Hab. 2:3), it shall not lie.

3. God had said, Come into the ark which he says, not, Come forth, but, Go forth, which intimates that God, who went in with him, staid with him all the while, till he sent him out safely; for he has said, I will not leave thee.

4. Some observe that, when they were ordered into the ark, the men and the women were mentioned separately (ch. 6:18): Thou, and thy sons, and thy wife, and thy sons' wives; hence they infer that, during the time of mourning, they were apart, and their wives apart, Zec. 12:12.

But now God did as it were new-marry them, sending out Noah and his wife together, and his sons and their wives together, that they might be fruitful and multiply. 5. Noah was ordered to bring the creatures out with him, that having taken the care of feeding them so long, and been at so much pains about them, he might have the honour of leading them forth by their armies, and receiving their homage.

II. Noah's departure when he had his dismission. As he would not go out without leave, so he would not, out of fear or humour, stay in when he had leave, but was in all points observant of the heavenly vision. Though he had been now a full year and ten days a prisoner in the ark, yet when he found himself preserved there, not only for a new life, but for a new world, he saw no reason to complain of his long confinement.

Now observe, 1. Noah and his family came out alive, though one of them was a wicked Ham, whom, though he escaped the flood, God's justice could have taken away by some other stroke. But they are all alive. Note, When families have been long continued together, and no breaches made among them, it must be looked upon as a distinguishing favour, and attributed to the Lord's mercies.

2. Noah brought out all the creatures that went in with him, except the raven and the dove, which, probably, were ready to meet their mates at their coming out. Noah was able to give a very good account of his charge; for of all that were given to him he had lost none, but was faithful to him that appointed him, pro hac vice-on this occasion, high steward of his household.

Bread for today (21.03.2010): Act of gratitude towards God

Bible-Text=Gen8.20-21: Vs20 And Noah builded an altar unto the LORD; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar. 21 And the LORD smelled a sweet savor; and the LORD said in his heart, I will not again curse the ground any more for man's sake; for the imagination of man's heart is evil from his youth; neither will I again smite any more every thing living, as I have done.

And Noah builded an altar - Hitherto he had done nothing without particular instructions and commands from God but altars and sacrifices being already of Divine institution, he did not stay for a particular command thus to express his thankfulness. And he offered on the altar, of every clean beast and of every clean fowl - One, the odd seventh that we read of, Ge 7:2,3.

8:21: And God smelled a sweet savour - Or a savour of rest from it, as it is in the Hebrew. He was well pleased with Noah's pious zeal, and these hopeful beginnings of the new world, as men are with fragrant and agreeable smells. I will not again curse the ground, Heb. I will not add to curse the ground any more - God had cursed the ground upon the first entrance of sin, Ge 3:17, when he drowned it he added to that curse: but now he determines not to add to it any more.

Neither will I again smite any more every living thing - That is, it was determined that whatever ruin God might bring upon particular persons, families or countries, he would never again destroy the whole world, 'till the day when time shall be no more.

But the reason of this resolve is surprising; for it seems the same with the reason given for the destruction of the world, Ge 6:5. Because the imagination of man's heart is evil from his youth. But there is this difference: there it is said, the imagination of man's heart is evil continually, that is, his actual transgressions continually cry against him; here it is said, that it is evil from his youth or childhood; he brought it into the world with him, he was shapen and conceived in it. Now one would think it should follow, therefore that guilty race shall be wholly extinguished:

No; therefore I will no more take this severe method; for he is rather to be pitied: and it is but what might be expected from such a degenerate race. So that if he be dealt with according to his deserts, one flood must succeed another 'till all be destroyed. God also promises, that the course of nature should never be discontinued. While the earth remaineth, and man upon it, there shall be summer and winter, not all winter, as had been this last year; day and night, not all night, as probably it was while the rain was descending.

Here it is plainly intimated that this earth is not to remain always; it and all the works therein must shortly be burnt up. But as long as it doth remain, God's providence will carefully preserve the regular succession of times and seasons. To this we owe it, that the world stands, and the wheel of nature keeps its tack. See here how changeable the times are, and yet how unchangeable!

1. The course of nature always changing. As it is with the times, so it is with the events of time, they are subject to vicissitudes, day and night, summer and winter counterchanged. In heaven and hell it is not so; but on earth God hath set the one over against the other.

2. Yet never changed; it is constant in this inconstancy; these seasons have never ceased, nor shall cease while the sun continues such a steady measurer of time, and the moon such a faithful witness in heaven. This is God's covenant of the day and of the night, the stability of which is mentioned for the confirming our faith in the covenant of grace, which is no less inviolable, Jer 33:20. We see God's promises to the creatures made good, and thence may infer that his promises to believers shall be so.

Bread for today (22.03.2010): The Goodness of God

Bible-Text=Gen8.22: Vs22 While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease.

In this discourse we see God declaring that the course of nature should never be discontinued (v. 22): "While the earth remaineth, and man upon it, there shall be summer and winter (not all winter as had been this last year), day and night," not all night, as probably it was while the rain was descending.

Here, [1.] It is plainly intimated that this earth is not to remain always; it, and all the works in it, must shortly be burnt up; and we look for new heavens and a new earth, when all these things must be dissolved. But,

[2.] As long as it does remain God's providence will carefully preserve the regular succession of times and seasons, and cause each to know its place. To this we owe it that the world stands, and the wheel of nature keeps it track. See here how changeable the times are and yet how unchangeable.

First, The course of nature always changing. As it is with the times, so it is with the events of time, they are subject to vicissitudes-day and night, summer and winter, counterchanged. In heaven and hell it is not so, but on earth God hath set the one over against the other.

Secondly, Yet never changed. It is constant in this inconstancy. These seasons have never ceased, nor shall cease, while the sun continued such a steady measurer of time and the moon such a faithful witness in heaven.

This is God's covenant of the day and of the night, the stability of which is mentioned for the confirming of our faith in the covenant of grace, which is no less inviolable, Jer. 33:20, 21. We see God's promises to the creatures made good, and thence may infer that his promises to all believers shall be so.

Bread for today (23.03.2010): Noah and his family were blessed by God

Bible-Text=Gen9.1-3: Vs1 And God blessed Noah and his sons and said to them, “Be fruitful and multiply, and fill the earth. 2 “The fear of you and the terror of you will be on every beast of the earth and on every bird of the sky; with everything that creeps on the ground, and all the fish of the sea, into your hand they are given. 3 “Every moving thing that is alive shall be food for you; I give all to you, as I gave the green plant.

We read, in the close of the foregoing chapter, the very kind things which God said in his heart, concerning the remnant of mankind which was now left to be the seed of a new world. Now here we have these kind things spoken to them.

In general, God blessed Noah and his sons (v. 1), that is, he assured them of his good-will to them and his gracious intentions concerning them.

This follows from what he said in his heart. Note, All God's promises of good flow from his purposes of love and the counsels of his own will. See Eph. 1:11, 3:11, and compare Jer. 29:11. I know the thoughts that I think towards you. We read (ch. 8:20) how Noah blessed God, by his altar and sacrifice.

Now here we find God blessing Noah. Note, God will graciously bless (that is, do well for) those who sincerely bless (that is, speak well of) him. Those that are truly thankful for the mercies they have received take the readiest way to have them confirmed and continued to them.

Now here we have the Magna Charta-the great charter of this new kingdom of nature which was now to be erected, and incorporated, the former charter having been forfeited and seized.

I. The grants of this charter are kind and gracious to men. Here is,

1. A grant of lands of vast extent, and a promise of a great increase of men to occupy and enjoy them,. The first blessing is here renewed: Be fruitful, and multiply, and replenish the earth (v. 1), and repeated (v. 7), for the race of mankind was, as it were, to begin again.

Now, (1.) God sets the whole earth before them, tells them it is all their own, while it remains, to them and their heirs. Note, The earth God has given to the children of men, for a possession and habitation, Ps. 115:16. Though it is not a paradise, but a wilderness rather; yet it is better than we deserve. Blessed be God, it is not hell.

(2.) He gives them a blessing, by the force and virtue of which mankind should be both multiplied and perpetuated upon earth, so that in a little time all the habitable parts of the earth should be more or less inhabited; and, though one generation should pass away, yet another generation should come,

while the world stands, so that the stream of the human race should be supplied with a constant succession, and run parallel with the current of time, till both should be delivered up together into the ocean of eternity. Though death should still reign, and the Lord would still be known by his judgments, yet the earth should never again be dispeopled as now it was, but still replenished, Acts 17:24-26.

2. A grant of power over the inferior creatures, v. 2. He grants, (1.) A title to them: Into your hands they are delivered, for your use and benefit.

(2.) A dominion over them, without which the title would avail little: The fear of you and the dread of you shall be upon every beast. This revives a former grant (ch. 1:28), only with this difference, that man in innocence ruled by love, fallen man rules by fear.

Now this grant remains in force, and thus far we have still the benefit of it, [1.] That those creatures which are any way useful to us are reclaimed, and we use them either for service or food, or both, as they are capable.

The horse and ox patiently submit to the bridle and yoke, and the sheep is dumb both before the shearer and before the butcher; for the fear and dread of man are upon them.

[2.] Those creatures that are any way hurtful to us are restrained, so that, though now and then man may be hurt by some of them, they do not combine together to rise up in rebellion against man, else God could by these destroy the world as effectually as he did by a deluge; it is one of God's sore judgments, Eze. 14:21.

What is it that keeps wolves out of our towns, and lions out of our streets, and confines them to the wilderness, but this fear and dread? Nay, some have been tamed, Jas. 3:7.

3. A grant of maintenance and subsistence: Every moving thing that liveth shall be meat for you, v. 3. Hitherto, most think, man had been confined to feed only upon the products of the earth, fruits, herbs, and roots, and all sorts of corn and milk; so was the first grant, ch. 1:29.

But the flood having perhaps washed away much of the virtue of the earth, and so rendered its fruits less pleasing and less nourishing, God now enlarged the grant, and allowed man to eat flesh, which perhaps man himself never thought of, till now that God directed him to it, nor had any more desire to than a sheep has to suck blood like a wolf.

But now man is allowed to feed upon flesh, as freely and safely as upon the green herb. Now here see, (1.) That God is a good master, and provides, not only that we may live, but that we may live comfortably, in his service; not for necessity only, but for delight.

(2.) That every creature of God is good, and nothing to be refused, 1 Tim. 4:4. Afterwards some meats that were proper enough for food were prohibited by the ceremonial law; but from the beginning, it seems, it was not so, and therefore is not so under the gospel.

Bread for today (24.03.2010): The Precepts for the new beginning

Bible-Text=Gen9.4-7: Vs4 “Only you shall not eat flesh with its life, that is, its blood. 5 “Surely I will require your lifeblood; from every beast I will require it. And from every man, from every man’s brother I will require the life of man. 6 “Whoever sheds man’s blood, By man his blood shall be shed, For in the image of God He made man. 7 “As for you, be fruitful and multiply; Populate the earth abundantly and multiply in it.”

The precepts and provisos of this character are no less kind and gracious, and instances of God's good-will to man. The Jewish doctors speak so often of the seven precepts of Noah, or of the sons of Noah, which they say were to be observed by all nations, that it may not be amiss to set them down.

The first against the worship of idols. The second against blasphemy, and requiring to bless the name of God. The third against murder. The fourth against incest and all uncleanness. The fifth against theft and rapine. The sixth requiring the administration of justice. The seventh against eating of flesh with the life.

These the Jews required the observance of from the proselytes of the gate. But the precepts here given all concern the life of man.

1. Man must not prejudice his own life by eating that food which is unwholesome and prejudicial to his health (v. 4): "Flesh with the life thereof, which is the blood thereof (that is, raw flesh), shall you not eat, as the beasts of prey do." It was necessary to add this limitation to the grant of liberty to eat flesh, lest, instead of nourishing their bodies by it, they should destroy them.

God would hereby show, (1.) That though they were lords of the creatures, yet they were subjects to the Creator, and under the restraints of his law. That they must not be greedy and hasty in taking their food, but stay the preparing of it; not like Saul's soldiers (1 Sa. 14:32), nor riotous eaters of flesh, Prov. 23:20.

(3.) That they must not be barbarous and cruel to the inferior creatures. They must be lords, but not tyrants; they might kill them for their profit, but not torment them for their pleasure, nor tear away the member of a creature while it was yet alive, and eat that.

(4.) That during the continuance of the law of sacrifices, in which the blood made atonement for the soul (Lev. 17:11), signifying that the life of the sacrifice was accepted for the life of the sinner, blood must not be looked upon as a common thing, but must be poured out before the Lord (2 Sa. 23:16), either upon his altar or upon his earth.

But, now that the great and true sacrifice has been offered, the obligation of the law ceases with the reason of it.

2. Man must not take away his own life: Your blood of your lives will I require, v. 5. Our lives are not so our own as that we may quit them at our own pleasure, but they are God's and we must resign them at his pleasure; if we in any way hasten our own deaths, we are accountable to God for it.

3. The beasts must not be suffered to hurt the life of man: At the hand of every beast will I require it. To show how tender God was of the life of man, though he had lately made such destruction of lives, he will have the beast put to death that kills a man.

This was confirmed by the law of Moses (Ex. 21:28), and I think it would not be unsafe to observe it still. Thus God showed his hatred of the sin of murder, that men might hate it the more, and not only punish, but prevent it. And see Job 5:23.

4. Wilful murderers must be put to death. This is the sin which is here designed to be restrained by the terror of punishment (1.) God will punish murderers: At the hand of every man's brother will I require the life of man, that is, "I will avenge the blood of the murdered upon the murderer." 2 Chr. 24:22.

When God requires the life of a man at the hand of him that took it away unjustly, the murderer cannot render that, and therefore must render his own in lieu of it, which is the only way left of making restitution. Note, The righteous God will certainly make inquisition for blood, though men cannot or do not.

One time or other, in this world or in the next, he will both discover concealed murders, which are hidden from man's eye, and punish avowed and justified murders, which are too great for man's hand.

(2.) The magistrate must punish murderers (v. 6): Whoso sheddeth man's blood, whether upon a sudden provocation or having premeditated it (for rash anger is heart-murder as well as malice prepense, Mt. 5:21, 22), by man shall his blood be shed, that is, by the magistrate, or whoever is appointed or allowed to be the avenger of blood.

There are those who are ministers of God for this purpose, to be a protection to the innocent, by being a terror to the malicious and evildoers, and they must not bear the sword in vain, Rom. 13:4.

Before the flood, as it should seem by the story of Cain, God took the punishment of murder into his own hands; but now he committed this judgment to men, to masters of families at first, and afterwards to the heads of countries, who ought to be faithful to the trust reposed in them.

Note, Wilful murder ought always to be punished with death. It is a sin which the Lord would not pardon in a prince (2 Ki. 24:3, 4), and which therefore a prince should not pardon in a subject. To this law there is a reason annexed: For in the image of God made he man at first.

Man is a creature dear to his Creator, and therefore ought to be so to us. God put honour upon him, let not us then put contempt upon him. Such remains of God's image are still even upon fallen man as that he who unjustly kills a man defaces the image of God and does dishonour to him.

When God allowed men to kill their beasts, yet he forbade them to kill their slaves; for these are of a much more noble and excellent nature, not only God's creatures, but his image, Jam. 3:9.

All men have something of the image of God upon them; but magistrates have, besides, the image of his power, and the saints the image of his holiness, and therefore those who shed the blood of princes or saints incur a double guilt.

Bread for today (25.03.2010): The New Covenant with Noah.

Bible-Text=Gen9.8-11: Vs8 Then God spoke to Noah and to his sons with him, saying, 9 “Now behold, I Myself do establish My covenant with you, and with your descendants after you; 10 and with every living creature that is with you, the birds, the cattle, and every beast of the earth with you; of all that comes out of the ark, even every beast of the earth. 11 “I establish My covenant with you; and all flesh shall never again be cut off by the water of the flood, neither shall there again be a flood to destroy the earth.”

Here is, the general establishment of God's covenant with this new world, and the extent of that covenant, v. 9, 10.

Here observe, 1. That God is graciously pleased to deal with man in the way of a covenant, wherein God greatly magnifies his condescending favour, and greatly encourages man's duty and obedience, as a reasonable and gainful service.

2. That all God's covenants with man are of his own making: I, behold, I. It is thus expressed both to raise our admiration-"Behold, and wonder, that though God be high yet he has this respect to man," and to confirm our assurances of the validity of the covenant-"Behold and see, I make it; I that am faithful and able to make it good."

3. That God's covenants are established more firmly than the pillars of heaven or the foundations of the earth, and cannot be disannulled. 4. That God's covenants are made with the covenanters and with their seed; the promise is to them and their children.

5. That those may be taken into covenant with God, and receive the benefits of it, who yet are not capable of restipulating, or giving their own consent. For this covenant is made with every living creature, every beast of the earth.

II. The particular intention of this covenant. It was designed to secure the world from another deluge: There shall not any more be a flood.

God had drowned the world once, and still it was as filthy and provoking as ever, and God foresaw the wickedness of it, and yet promised he would never drown it any more; for he deals not with us according to our sins.

It is owing to God's goodness and faithfulness, not to any reformation of the world, that it has not often been deluged and that it is not deluged now. As the old world was ruined to be a monument of justice, so this world remains to this day, a monument of mercy, according to the oath of God, that the waters of Noah should no more return to cover the earth, Isa. 54:9.

This promise of God keeps the sea and clouds in their decreed place, and sets them gates and bars; hitherto they shall come, Job 38:10, 11. If the sea should flow but for a few days, as it does twice every day for a few hours, what desolation would it make! And how destructive would the clouds be, if such showers as we have sometimes seen were continued long!

But God, by flowing seas and sweeping rains, shows what he could do in wrath; and yet, by preserving the earth from being deluged between both, shows what he can do in mercy and will do in truth. Let us give him the glory of his mercy in promising and of his truth in performing.

This promise does not hinder, 1. But that God may bring other wasting judgments upon mankind; for, though he has here bound himself not to use this arrow any more, yet he has other arrows in his quiver.

2. Nor but that he may destroy particular places and countries by the inundations of the sea or rivers. 3. Nor will the destruction of the world at the last day by fire be any breach of his promise. Sin which drowned the old world will burn this.

Bread for today (26.03.2010): The Rainbow - God's Sign of Covenant

Bible-Text=Gen9.12-13: Vs12 God said, “This is the sign of the covenant which I am making between Me and you and every living creature that is with you, for all successive generations; 13 I set My bow in the cloud, and it shall be for a sign of a covenant between Me and the earth.

I set my bow in the clouds - The rainbow, 'tis likely was seen in the clouds before, but was never a seal of the covenant 'till now.

Now, concerning this seal of the covenant, observe, This seal is affixed with repeated assurances of the truth of that promise, which it was designed to be the ratification of; I do set my bow in the cloud, Ge 9:13.

It shall be seen in the cloud, Ge 9:14. and it shall be a token of the covenant, Ge 9:12,13. And I will remember my covenant, that the waters shall no more become a flood, Ge 9:15. Nay, as if the eternal Mind needed a memorandum, I will look upon it that I may remember the everlasting covenant, Ge 9:16.

The rainbow appears when the clouds are most disposed to wet; when we have most reason to fear the rain prevailing, God shews this seal of the promise that it shall not prevail.

The rainbow appears when one part of the sky is clear, which imitates mercy remembered in the midst of wrath, and the clouds are hemmed as it were with the rainbow, that it may not overspread the heavens, for the bow is coloured rain, or the edges of a cloud gilded. As God looks upon the bow that he may remember the covenant, so should we, that we also may be ever mindful of the covenant with faith and thankfulness.

Bread for today (27.03.2010): God made covenant with man

Bible-Text=Gen9.14-17: Vs14 “It shall come about, when I bring a cloud over the earth, that the bow will be seen in the cloud, 15 and I will remember My covenant, which is between Me and you and every living creature of all flesh; and never again shall the water become a flood to destroy all flesh. 16 “When the bow is in the cloud, then I will look upon it, to remember the everlasting covenant between God and every living creature of all flesh that is on the earth.” 17 And God said to Noah, “This is the sign of the covenant which I have established between Me and all flesh that is on the earth.”

Articles of agreement among men are usually sealed, that the covenants may be the more solemn, and the performances of the covenants the more sure, to mutual satisfaction.

God therefore, being willing more abundantly to show to the heirs of promise the immutability of his councils, has confirmed his covenant by a seal (Heb. 6:17), which makes the foundations we build on stand sure, 2 Tim. 2:19.

The seal of this covenant of nature was natural enough; it was the rainbow, which, it is likely, was seen in the clouds before, when second causes concurred, but was never a seal of the covenant till now that it was made so by a divine institution.

Now, concerning this seal of the covenant, observe, 1. This seal is affixed with repeated assurances of the truth of that promise of which it was designed to be the ratification: I do set my bow in the cloud (v. 23); it shall be seen in the cloud (v. 14), that the eye may affect the heart and confirm the faith; and it shall be the token of the covenant (v. 12, 13), and I will remember my covenant, that the waters shall no more become a flood, v. 15.

Nay, as if the Eternal Mind needed a memorandum, I will look upon it, that I may remember the everlasting covenant, v. 16. Thus here is line upon line, that we might have sure and strong consolation who have laid hold of this hope.

2. The rainbow appears when the clouds are most disposed to wet, and returns after the rain; when we have most reason to fear the rain prevailing, then God shows this seal of the promise that it shall not prevail. Thus God obviates our fears with such encouragements as are both suitable and seasonable. 3. The thicker the cloud the brighter the bow in the cloud.

Thus, as threatening afflictions abound, encouraging consolations much more abound, 2 Co. 1:5. 4. The rainbow appears when one part of the sky is clear, which intimates mercy remembered in the midst of wrath; and the clouds are hemmed as it were with the rainbow, that they may not overspread the heavens, for the bow is coloured rain or the edges of a cloud gilded.

5. The rainbow is the reflection of the beams of the sun, which intimates that all the glory and significancy of the seals of the covenant are derived from Christ the Sun of righteousness, who is also described with a rainbow about his throne (Rev. 4:3), and a rainbow upon his head (Rev. 10:1), which intimates, not only his majesty, but his mediatorship.

6. The rainbow has fiery colours in it, to signify that though God will not again drown the world, yet, when the mystery of God shall be finished, the world shall be consumed by fire.

7. A bow bespeaks terror, but this bow has neither string nor arrow, as the bow ordained against the persecutors has (Ps. 7:12, 13), and a bow alone will do little execution. It is a bow, but it is directed upwards, not towards the earth; for the seals of the covenant were intended to comfort, not to terrify.

8. As God looks upon the bow, that he may remember the covenant, so should we, that we also may be ever mindful of the covenant, with faith and thankfulness.

Bread for today (28.03.2010): The New Family on earth

Bible-Text=Gen9.18-20: Vs18 And the sons of Noah, that went forth of the ark, were Shem, and Ham, and Japheth: and Ham is the father of Canaan. 19 These are the three sons of Noah: and of them was the whole earth overspread.

Here is, I. Noah's family and employment. The names of his sons are again mentioned (v. 18, 19) as those from whom the whole earth was overspread, by which it appears that Noah, after the flood, had no more children: all the world came from these three.

Note, God, when he pleases, can make a little one to become a thousand, and greatly increase the latter end of those whose beginning was small. Such are the power and efficacy of a divine blessing.

The business Noah applied himself to was that of a husbandman, Heb. a man of the earth, that is, a man dealing in the earth, that kept ground in his hand, and occupied it.

We are all naturally men of the earth, made of it, living on it, and hastening to it: many are sinfully so, addicted to earthly things. Noah was by his calling led to trade in the fruits of the earth.

He began to be a husbandman, that is, some time after his departure out of the ark, he returned to his old employment, from which he had been diverted by the building of the ark first, and probably afterwards by the building of a house on dry land for himself and family.

For this good while he had been a carpenter, but now he began again to be a husbandman. Observe, Though Noah was a great man and a good man, an old man and a rich man, a man greatly favoured by heaven and honoured on earth, yet he would not live an idle life, nor think the husbandman's calling below him.

Note, Though God by his providence may take us off from our callings for a time, yet when the occasion is over we ought with humility and industry to apply ourselves to them again, and, in the calling wherein we are called, faithfully to abide with God, 1 Co. 7:24.

Bread for today (29.03.2010): The Sin of carelessness

Bible-Text=Gen9.20-21: Vs20 And Noah began to be an husbandman, and he planted a vineyard: 21 He drank of the wine and became drunk, and uncovered himself inside his tent.

If this was omitted, it was just with God to leave him to himself, that he who did not begin with God might end with the beasts; but we charitably hope that it was not: and perhaps he appointed this feast with a design, at the close of it, to bless his sons, as Isaac, ch. 27:3, 4, That I may eat, and that my soul may bless thee.

At this feast he drank of the wine; for who planteth a vineyard and eateth not of the fruit of it? But he drank too liberally, more than his head at this age would bear, for he was drunk. We have reason to think he was never drunk before nor after; observe how he came now to be overtaken in this fault.

It was his sin, and a great sin, so much the worse for its being so soon after a great deliverance; but God left him to himself, as he did Hezekiah (2 Chr. 32:31), and has left this miscarriage of his upon record, to teach us,

1. That the fairest copy that ever mere man wrote since the fall had its blots and false strokes. It was said of Noah that he was perfect in his generations (ch. 6:9), but this shows that it is meant of sincerity, not a sinless perfection.

2. That sometimes those who, with watchfulness and resolution, have, by the grace of God, kept their integrity in the midst of temptation, have, through security, and carelessness, and neglect of the grace of God, been surprised into sin, when the hour of temptation has been over.

Noah, who had kept sober in drunken company, is now drunk in sober company. Let him that thinks he stands take heed.

3. That we have need to be very careful, when we use God's good creatures plentifully, lest we use them to excess. Christ's disciples must take heed lest at any time their hearts be overcharged, Lu. 21:34.

Now the consequence of Noah's sin was shame. He was uncovered within his tent, made naked to his shame, as Adam when he had eaten forbidden fruit. Yet Adam sought concealment; Noah is so destitute of thought and reason that he seeks no covering.

This was a fruit of the vine that Noah did not think of. Observe here the great evil of the sin of drunkenness. (1.) It discovers men. What infirmities they have, they betray when they are drunk, and what secrets they are entrusted with are then easily got out of them. Drunken porters keep open gates.

(2.) It disgraces men, and exposes them to contempt. As it shows them, so it shames them. Men say and do that when drunk which when they are sober they would blush at the thoughts of, Hab. 2:15, 16.

Bread for today (30.03.2010): Ham's impudence and impiety

Bible-Text=Gen9.22-23: Vs 22 Ham, the father of Canaan, saw the nakedness of his father, and told his two brothers outside. 23 But Shem and Japheth took a garment and laid it upon both their shoulders and walked backward and covered the nakedness of their father; and their faces were turned away, so that they did not see their father’s nakedness.

Ham saw the nakedness of his father, and told his two brethren, v. 22. To see it accidentally and involuntarily would not have been a crime; but, 1. He pleased himself with the sight, as the Edomites looked upon the day of their brother (Obad. 12), pleased, and insulting.

Perhaps Ham had sometimes been himself drunk, and reproved for it by his good father, whom he was therefore pleased to see thus overcome. Note, It is common for those who walk in false ways themselves to rejoice at the false steps which they sometimes see others make.

But charity rejoices not in iniquity, nor can true penitents that are sorry for their own sins rejoice in the sins of others. 2. He told his two brethren without (in the street, as the word is), in a scornful deriding manner, that his father might seem vile unto them.

It is very wrong, (1.) To make a jest of sin (Prov. 14:9), and to be puffed up with that for which we should rather mourn, 1 Co. 5:2. And,

(2.) To publish the faults of any, especially of parents, whom it is our duty to honour.

Noah was not only a good man, but had been a good father to him; and this was a most base disingenuous requital to him for his tenderness. Ham is here called the father of Canaan, which intimates that he who was himself a father should have been more respectful to him that was his father.

IV. The pious care of Shem and Japheth to cover their poor father's shame, v. 23.

They not only would not see it themselves, but provided that no one else might see it, herein setting us an example of charity with reference to other men's sin and shame; we must not only not say, A confederacy, with those that proclaim it, but we must be careful to conceal it, or at least to make the best of it, be doing as we would be done by. 1. There is a mantle of love to be thrown over the faults of all, 1 Pt. 4:8. 2. Besides this, there is a robe of reverence to be thrown over the faults of parents and other superiors.

Bread for today (31.03.2010): The Curse on Ham

Bible-Text=Gen9.24-25: Vs24 When Noah awoke from his wine and found out what his youngest son had done to him, 25 he said, “Cursed be Canaan! The lowest of slaves will he be to his brothers.”

Here we could see how Noah comes to himself: He awoke from his wine. Sleep cured him, and, we may suppose, so cured him that he never relapsed into that sin afterwards. Those that sleep as Noah did should awake as he did, and not as that drunkard (Prov. 23:35) who says when he awakes, I will seek it yet again.

The spirit of prophecy comes upon him, and, like dying Jacob, he tells his sons what shall befal them, ch. 49:1.

1. He pronounces a curse on Canaan the son of Ham (v. 25), in whom Ham is himself cursed, either because this son of his was now more guilty than the rest, or because the posterity of this son was afterwards to be rooted out of their land, to make room for Israel.

And Moses here records it for the animating of Israel in the wars of Canaan; though the Canaanites were a formidable people, yet they were of old an accursed people, and doomed to ruin. The particular curse is, A servant of servants (that is, the meanest and most despicable servant) shall he be, even to his brethren.

Those who by birth were his equals shall by conquest be his lords. This certainly points at the victories obtained by Israel over the Canaanites, by which they were all either put to the sword or put under tribute (Jos. 9:23; Jdg. 1:28, 30, 33, 35), which happened not till about 800 years after this.

Note, (1.) God often visits the iniquity of the fathers upon the children, especially when the children inherit the fathers' wicked dispositions, and imitate the fathers' wicked practices, and do nothing to cut off the entail of the curse.

(2.) Disgrace is justly put upon those that put disgrace upon others, especially that dishonour and grieve their own parents. An undutiful child that mocks at his parents is no more worthy to be called a son, but deserves to be made as a hired servant, nay, as a servant of servants, among his brethren.

(3.) Though divine curses operate slowly, yet, first or last, they will take effect. The Canaanites were under a curse of slavery, and yet, for a great while, had the dominion; for a family, a people, a person, may lie under the curse of God, and yet may long prosper in the world, till the measure of their iniquity, like that of the Canaanites, be full.

Many are marked for ruin that are not yet ripe for ruin. Therefore, Let not thy heart envy sinners.

Bread for today (01.04.2010): The Blessing on Shem

Bible-Text=Gen9.26: Vs26 He also said, “Blessed be the Lord, the God of Shem! May Canaan be the slave of Shem.

The prophecy of Shem also entails a blessing upon Shem and Japheth.

(1.) He blesses Shem, or rather blesses God for him, yet so that it entitles him to the greatest honour and happiness imaginable, v. 26. Observe, [1.] He calls the Lord the god of Shem; and happy, thrice happy, is that people whose God is the LORD, Ps. 144:15.

All blessings are included in this. This was the blessing conferred on Abraham and his seed; the God of heaven was not ashamed to be called their God, Heb. 11:16. Shem is sufficiently recompensed for his respect to his father by this, that the Lord himself puts this honour upon him, to be his God, which is a sufficient recompence for all our services and all our sufferings for his name.

[2.] He gives to God the glory of that good work which Shem had done, and, instead of blessing and praising him that was the instrument, he blesses and praises God that was the author. Note, The glory of all that is at any time well done, by ourselves or others, must be humbly and thankfully transmitted to God, who works all our good works in us and for us.

When we see men's good works we should glorify, not them, but our Father, Mt. 5:16. Thus David, in effect, blessed Abigail, when he blessed God that sent her (1 Sa. 25:32, 33), for it is an honour and a favour to be employed for God and used by him in doing good.

[3.] He foresees and foretels that God's gracious dealings with Shem and his family would be such as would evidence to all the world that he was the God of Shem, on which behalf thanksgivings would by many be rendered to him: Blessed be the Lord God of Shem.

[4.] It is intimated that the church should be built up and continued in the posterity of Shem; for of him came the Jews, who were, for a great while, the only professing people God had in the world.

[5.] Some think reference is here had to Christ, who was the Lord God that, in his human nature, should descend from the loins of Shem; for of him, as concerning the flesh, Christ came.

[6.] Canaan is particularly enslaved to him: He shall be his servant. Note, Those that have the Lord for their God shall have as much of the honour and power of this world as he sees good for them.

Bread for today (02.04.2010): The Blessing on Japheth

Bible-Text=Gen9.27-28: Vs27 May God extend the territory of Japheth; may Japheth live in the tents of Shem, and may Canaan be his slave.”

Noah also blesses Japheth, and, in him, the isles of the Gentiles, which were peopled by his seed: God shall enlarge Japheth, and he shall dwell in the tents of Shem, v. 27. Now, [1.] Some make this to belong wholly to Japheth, and to denote either, First, His outward prosperity, that his seed should be so numerous and so victorious that they should be masters of the tents of Shem, which was fulfilled when the people of the Jews, the most eminent of Shem's race, were tributaries to the Grecians first and afterwards to the Romans, both of Japheth's seed.

Note, Outward prosperity is no infallible mark of the true church: the tents of Shem are not always the tents of the conqueror. Or, Secondly, It denotes the conversion of the Gentiles, and the bringing of them into the church; and then we should read it, God shall persuade Japheth (for so the word signifies), and then, being so persuaded, he shall dwell in the tents of Shem, that is, Jews and Gentiles shall be united together in the gospel fold.

After many of the Gentiles shall have been proselyted to the Jewish religion, both shall be one in Christ (Eph. 2:14, 15), and the Christian church, mostly made up of the Gentiles, shall succeed the Jews in the privileges of church-membership; the latter having first cast themselves out by their unbelief, the Gentiles shall dwell in their tents, Rom. 11:11, etc.

Note, It is God only that can bring those again into the church who have separated themselves from it. It is the power of God that makes the gospel of Christ effectual to salvation, Rom. 1:16. And again, Souls are brought into the church, not by force, but by persuasion, Ps. 110:3. They are drawn by the cords of a man, and persuaded by reason to be religious.

[2.] Others divide this between Japheth and Shem, Shem having not been directly blessed, v. 26. First, Japheth has the blessing of the earth beneath: God shall enlarge Japheth, enlarge his seed, enlarge his border.

Japheth's prosperity peopled all Europe, a great part of Asia, and perhaps America. Note, God is to be acknowledged in all our enlargements. It is he that enlarges the coast and enlarges the heart. And again, many dwell in large tents that do not dwell in God's tents, as Japheth did.

Secondly, Shem has the blessing of heaven above: He shall (that is, God shall) dwell in the tents of Shem, that is "From his loins Christ shall come, and in his seed the church shall be continued." The birth-right was now to be divided between Shem and Japheth, Ham being utterly discarded.

In the principality which they equally share Canaan shall be servant to both. The double portion is given to Japheth, whom God shall enlarge; but the priesthood is given to Shem, for God shall dwell in the tents of Shem: and certainly we are more happy if we have God dwelling in our tents than if we had there all the silver and gold in the world.

It is better to dwell in tents with God than in palaces without him. In Salem, where is God's tabernacle, there is more satisfaction than in all the isles of the Gentiles. Thirdly, They both have dominion over Canaan: Canaan shall be servant to them; so some read it. When Japheth joins with Shem, Canaan falls before them both. When strangers become friends, enemies become servants.

Bread for today (03.04.2010): The Death of Noah

Bible-Text=Gen9.28-29: Vs28 After the flood Noah lived 350 years. 29 So all the days of Noah were nine hundred and fifty years, and he died.

Here see how God prolonged the life of Noah; he lived 950 years, twenty more than Adam and but nineteen less than Methuselah: this long life was a further reward of his signal piety, and a great blessing to the world, to which no doubt he continued a preacher of righteousness, with this advantage, that now all he preached to were his own children.

Not only did God prolonged the life of Noah but God also put a period to his life at last. Though he lived long, yet he died, having probably first seen many that descended from him dead before him. Noah lived to see two worlds, but, being an heir of the righteousness which is by faith, when he died he went to see a better than either.

Bread for today (04.04.2010): The Genealogy of Noah

Bible-Text=Gen10.1-5: Vs 1 Now these are the records of the generations of Shem, Ham, and Japheth, the sons of Noah; and sons were born to them after the flood. 2 The sons of Japheth were Gomer and Magog and Madai and Javan and Tubal and Meshech and Tiras. 3 The sons of Gomer were Ashkenaz and Riphath and Togarmah. 4 The sons of Javan were Elishah and Tarshish, Kittim and Dodanim. 5 From these the coastlands of the nations were separated into their lands, every one according to his language, according to their families, into their nations.

Moses begins with Japheth's family, either because he was the eldest, or because his family lay remotest from Israel and had least concern with them at the time when Moses wrote, and therefore he mentions that race very briefly, hastening to give an account of the posterity of Ham, who were Israel's enemies and of Shem, who were Israel's ancestors; for it is the church that the scripture is designed to be the history of, and of the nations of the world only as they were some way or other related to Israel and interested in the affairs of Israel.

Observe, 1. Notice is taken that the sons of Noah had sons born to them after the flood, to repair and rebuild the world of mankind which the flood had ruined. He that had killed now makes alive. 2. The posterity of Japheth were allotted to the isles of the Gentiles (v. 5), which were solemnly, by lot, after a survey, divided among them, and probably this island of ours among the rest; all places beyond the sea from Judea are called isles (Jer. 25:22), and this directs us to understand that promise (Isa. 42:4), the isles shall wait for his law, of the conversion of the Gentiles to the faith of Christ.