Noah and the Flood

Knowing Noah

Note: All Scripture quotations from the ESV, unless noted otherwise.

Noah’s ark was but a shadow,
dim shadow, of a far greater reality.

 

Todd BrayeHollywood’s upcoming Noah (March 2014) is good reason to speak of the actual historical, biblical character. If the trailer is any indication, the movie production could very well be a huge success. The formula is well-tested and proven. Take an impressive story, enlist actors and actresses the likes of Crowe, Hopkins, Watson, and Connelly, shoot on a timeless, almost transcendent set, create brilliant special effects, engulf it all with a huge, soul-entrancing, symphonic soundtrack, and you will draw a crowd. The urge to see the movie will undeniably be irresistible. At the very least, both Jews and Christians will be compelled to experience it. To be honest, I must confess to being somewhat intrigued, and may even shell out the ridiculous ticket price on a future date with my wife.

However, as any biblically-shaped, discerning Christian knows, Hollywood is not in the truth business. There’s simply no money in it. But not only is truth a hard sell (if I may put it that way), Hollywood must not be expected to accurately portray redemptive history. To do so is as naive as it is unrealistic. Considering the natural state of men who hate God and despise His authoritative Word, hoping for a faithful Sunday School lesson at the local Cineplex Odeon is dreadfully unrealistic, if not ridiculously silly. So when another blog reports that Noah is inaccurate and contains “bizarre, unbiblical aspects,” I am more than inclined to believe it; the short video promotion plainly displays its weirdness.

So, what’s Noah really about anyway?

At the risk of oversimplification, I suggest the biblical account is not about Noah at all. It’s actually about God. It’s not that Noah is irrelevant. He’s just not the point. Instead, in Noah’s segment of Genesis, and on the set of post-Edenic earth, God continues to reveal Himself. In so doing, He manifests two glorious attributes.

By the Flood, God reveals His uncompromising holiness. Near the beginning of the chapter, Genesis 6 announces humanity’s depravity. Moses writes, “The Lord saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually. And the Lord regretted that he had made man on the earth, and it grieved him to his heart. So the Lord said, ‘I will blot out man whom I have created from the face of the land, man and animals and creeping things and birds of the heavens, for I am sorry that I have made them” (Gen. 6:6-7). Indeed, the earth “was corrupt in God’s sight, and the earth was filled with violence” (Gen. 6:11).

As it was, so it now is.

human violenceUndeniably. The earth is filled with violence! But I digress. In Noah’s day, God saw the corruption of creation. He saw that what He had declared “very good” (Gen. 1:31) had become very bad. Immediately, the Scripture tells us God spoke to Noah, saying “I have determined to make an end of all flesh, for the earth is filled with violence through them. Behold, I will destroy them with the earth” (Gen. 6:13. Italics added).

The Flood is thus an act of divine judgment. Throughout redemptive history, God consistently reveals Himself as One who manifests His holiness by judging corrupt flesh. In Ezekiel, the prophet speaks against the nation of Sidon, foretelling of its divine “judgments.” These judgments came as “pestilence,” “blood in [her] streets,” and a “sword upon her every side” (38:22-23, NASB). Why? God explicitly, and simply, tells us: “Then they will know that I am the Lord,when I execute judgments in her, And shall manifest my holiness in her” (28:22). In his Epistle to the Romans, the apostle Paul writes, “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth” (Rom. 1:18). The very death of Jesus Christ, the bloody and merciless slaughter of The Lamb, was itself a demonstration of God’s righteousness (Romans 3:25). And, of course, there is yet to come a final unleashing of divine judgment. Christ will separate the sheep from the goats, the wheat from the tares, and those He knows from those He doesn’t, throwing the chaff into the Lake of Fire forever (Revelation 20:11-15). This is the God of the Bible. This is Noah’s God. He reveals His holiness by judgment and wrath. But there is more! Much more!

By Noah’s flood, God also reveals His particular and glorious mercy.

Pay careful attention here. God’s actions refute the false “Wideness in God’s Mercy” teaching so prevalent in today’s pluralistic marketplace of religion. If wideness, or inclusiveness, describes anything, it’s God’s judgment, not mercy! The Scriptures already cited make that crystal clear. But now, fix your eyes on the boat. For in the deluge of fierce judgment is a refuge of sweet mercy!

You know what happens. I need not tell you. God commands Noah to make “an ark of gopher wood” (Gen. 6:14). Every creature on board – Noah, his wife, his sons and their wives, along with “two of every sort [of “every living thing,” “male and female”] – were rescued from the watery wrath. I can only imagine the ark was chock full, filled with the blessed objects of divine, definite, but exclusive, narrow mercy. Outside the ark, death reigned as millions upon millions of living creatures – men, women, children, and every other living thing – died. They bore the full brunt of God’s just judgment against the “wickedness of man.”

But wait a minute.

Does Scripture not say, and thus God Himself not say, that He would “bring a flood of waters upon the earth to destroy all flesh” (Gen. 6:17)? Indeed it does. And He did. It is written, “Everything that is on the earth shall die.” God “determined to make an end of all flesh” (Gen. 6:13). Evidently then, “all” doesn’t always mean “all,” since Noah and his passengers were excepted. To be sure, the end of all kinds of flesh had come. But some – a very few in number by comparison – remained. God kept them, and only them, from His torrential, seemingly unending, downpour. God kept His word. He destroyed all flesh, notwithstanding the life-boat. He “did not spare the ancient world, but preserved Noah…with seven others” (2 Peter 2:5). We must let Scripture define its terms. “All” does not necessarily mean “each and every,” for God mercifully, and purposefully, commanded Noah to bring into the ark with him “two and two of all flesh in which there was the breath of life” (Gen. 7:15). This mercy, though narrow, is definite. It is particular. And it is real; it actually rescued.

I suggest to you that the significance (or theological function) of Noah’s Ark is two-fold. First, while it demonstrates God’s righteousness, it most certainly displays His faithfulness. Let me briefly explain. Before time began, God promised “the hope of eternal life” (Titus 1:2). A few chapters before the Flood, in pronouncing judgment upon the serpent in the Garden of Eden, God promised the serpent He would “put enmity between [it] and the woman, and between [its] offspring and her offspring; he shall bruise [its] head, and [it] shall bruise his heel” (Gen. 3:15). “Her offspring” here is Jesus Christ. He would one day defeat the serpent (i.e., Satan himself), bringing “the hope of eternal life” to all mankind. So, no ark, no Jesus. No Jesus, no hope. The ark preserved humanity, or a remnant thereof, in order that one day, “when the fullness of time had come, God [would send] forth his Son, born of woman…” (Galatians 4:4). Her offspring would indeed bruise the serpent’s head! What was promised in the Old Testament is fulfilled in the New Testament.

Second, the ark is but a shadow, a dim shadow, of a far greater reality.

In the grand scope of redemptive history, the ark anticipates a greater rescue. To be precise, Noah’s ark foreshadows the Person & Work of Jesus Christ. As the ark saved a few persons from divine judgement, Jesus would one day deliver many “from the wrath to come” (1 Thessalonians 1:10). Luke’s words on the matter are sufficient: “And beginning with Moses and all the Prophets, [Jesus] interpreted to [the two apostles on the road to Emmaus] in all the Scriptures the things concerning himself” (Luke 24:27). In other words, the entire Old Testament, of which Noah’s epic is part, speaks of Jesus Christ. Graeme Goldsworthy writes:

“It is clear…that Jesus and the apostles regarded the whole of the Old Testament as testimony to the Christ; it is all about Jesus. Thus we conclude that there is no dimension of the Old Testament message that does not in some way foreshadow Christ” (Gospel-Centred Hermeneutics, 251).

Therefore, to divorce the Noah narrative from the Christ event is to dreadfully and tragically miss its chief end. We must understand that the Bible is not a collection of unrelated narratives. It is, rather, one grand narrative in which God’s redemptive purpose culminates in the Person and Work of Jesus Christ. Any retelling of the part without due consideration for the whole is thus completely inadequate; the shadow fails to be, indeed cannot be, the thing itself.

And what of the thing itself? The Person and Work of Christ is worthy of countless books and blog posts. But consider this: Noah’s ark saved a few people. And it also delivered representatives of every living creature upon the earth. But as the thing itself, the antitype, the Person and Work of Christ was designed to accomplish much, much more. It is far too simplistic, if not minimalistic, to confine the effects of the cross to humanity. If the design of the cross was limited to sinners, it would be an unspeakably glorious thing. The work of Christ would in no way be diminished. To redeem His sheep, chosen before the foundation of the world, is unquestionably, in and of itself, worthy of an eternity of praise. However, as the ark delivered a portion of creation (“two of every sort”), the Ark who is Christ inaugurated a covenant in which all things are being made new. The New Heavens and New Earth (Revelation 21-22) will be a place where, unlike the present earth post-flood, only “righteousness dwells” (2 Peter 3:13). Until then “the creation waits with eager longing” to “be set free from its bondage to corruption and obtain the freedom of the glory of the children of God” (Romans 8:19-21). The shadow fails by epic proportions to be the thing itself! The ark served its purpose. It delivered a fallen creation. But by His death and resurrection, Christ redeemed the entire cosmos, having set the stage for the final “making all things new” (Rev. 21:5). The ark did not, nor could it, make all things new. But that is precisely what God began to do in Christ (2 Corinthians. 5:17). The work of Christ has gloriously cosmic consequences!

What’s Noah about?

I’m certain Hollywood won’t tell you. So, I say, don’t wait for the movie, friends. Read the Book, the whole Book!

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About Todd Braye

Todd Braye (B. Mus., M.Div) After graduating from the Canadian Theological Seminary, Todd served a church in eastern Ontario for six years before returning to Alberta to serve as the pastor of Sovereign Grace Baptist Church in Blackie. Presently, he labors for Action International Ministries for "Pastoral Leadership Development."