Week 1: Noahic Covenant - Part 1

Reading: Genesis 6

Covenant

Four features characterize this treaty and, in fact, are normative of covenants in general (God’s Kingdom through God’s Covenants):

A covenant does not necessarily begin or initiate a relationship. It can formalize in binding and legal terms an agreement between parties who have developed a relationship before the covenant is made. It is true that the covenant does specify a new level to this relationship, but the parties have had dealings in the past.

There is conventional language for initiating covenants or treaties that is standard in the Old Testament. The standard expression for initiating a covenant is “to cut a covenant”

A covenant gives binding and legal status to a relationship by means of a formal and solemn ceremony

Covenant making involves a commitment or oath or promise and, frequently, signs or witnesses. Here the parties of the treaty solemnly swear to the agreement. While an oath is an important part of the covenant, it is not the covenant itself.

Theophany

Vern S. Poythress, Theophany: A Biblical Theology of God’s Appearing

Definition

A visible manifestation of God within the Old Testament is called a theophany. The word theophany derives from two Greek words, the word for God (theos) and the word for appearing (phainō, which in the passive means appear). That is, a theophany is an appearance of God…We can use this word theophany more narrowly or more broadly….A broad use would also include appearances of God in the New Testament, including the appearing of Christ himself. In his incarnation, Christ is the permanent “theophany” of God.

God Appearing in the Flood

The Multiplication of Evil First, God’s character is reflected in a counterfeit way by the multiplication of evil in Genesis 6:1–5. God gave to mankind the task of being fruitful and multiplying (Gen. 1:28). Now that human nature is twisted by sin, that multiplication can consist in a multiplication of evil.

Evaluation and Pronouncement of Judgment

Second, God shows his lordship by evaluating human conduct and condemning it. These acts manifest God’s presence in judgment. They may include an actual theophany, but the text does not give us details. It says that “the LORD saw that the wickedness of man was great in the earth”… Genesis 6:5 involves a presence and an activity of the Lord that is analogous to a visible appearance, but where we do not know the details…Like the other cases of God’s speech, these acts of speaking manifest a special presence of the Lord. They are theophany-like, but we do not know whether a special visible phenomenon accompanied them.

The Instructions to Noah

God also comes to Noah and instructs him to build the ark. Here we find another case of divine speech, which may or may not have been accompanied by visible phenomena. The key word covenant occurs for the first time in Genesis 6:18: “I will establish my covenant with you.” The covenantal relation includes the speech, the power, and the presence of God. Through Noah the benefits of the covenant extend also to his wife, his sons, his sons’ wives, and the animals in the ark (vv. 18–20).

.ṣaddîq (צַדִּיק) , adj., righteous, upright, used 6662 times in OT

The concept of righteousness is explored in both the Old and New Testaments, emphasizing its significance in personal and communal life. In the Old Testament, the Hebrew terms for righteousness, such as ṣaddîq (righteous), ṣādaq (to be righteous), and ṣedeq (justice), highlight the importance of living in accordance with God's standards and caring for others, especially the poor and oppressed. Righteousness is closely linked to justice, with God’s throne founded on both. Righteous individuals, including figures like Noah and Abraham, are characterized by their integrity and commitment to God's ways. The text stresses that God desires justice and righteousness over mere religious rituals.

In the New Testament, the Greek term dikaios refers to righteousness, with God and Jesus being the ultimate examples of righteousness. Humans, while inherently unrighteous, can be declared righteous through faith in Jesus Christ. The concept of dikaiosynē encompasses the practice of righteousness and justice, emphasizing that believers are called to pursue righteousness actively. The debate surrounding whether righteousness is imputed or merely declared is noted, with references to scriptural passages that suggest an imputed righteousness through faith in Christ. Overall, righteousness is portrayed as a vital aspect of a faithful relationship with God, leading to just actions and a life aligned with divine standard

tāmîm (תָּמִים) , adj., blameless, unblemished,

The basic meaning of the noun and adjective forms is that of soundness or wholeness; perfection, purity. Tāmîm is a religious word that is concentrated in legislation describing animal sacrifices (and in related texts such as the book of Ezekiel). In these places tāmîm is glossed as “unblemished”: “He is to present … one unblemished year-old male lamb … one unblemished year-old female lamb … one unblemished ram” (Num. 6:14). The requirement of physical perfection of the sacrificial animal well illustrates the meaning of tāmîm.

This basic meaning also extends into more abstract virtues. Noah was a “righteous man, blameless among his contemporaries” (Gen. 6:9). Humans are analogous to sacrificial animals in that while animals must be physically unblemished, humans must be morally untarnished before God. Thus Abraham was called to live a life that is “blameless” (Gen. 17:1). Psalms and Proverbs especially assert the virtue of human blamelessness. “May integrity [tōm] and what is right watch over me, for I wait for you” (Ps. 25:21). “The one who lives with integrity [tāmîm] will be helped” (Prov. 28:18).

šāḥat (שָׁחַת) , v., be corrupt, ruined, spoiled, flawed

The verb šāḥat refers to the action of destruction or corruption that can be carried out on someone or something by an agent. Šāḥat can refer to the act of destroying the earth, cities, property, creatures, or humans by the hand of God or others. Šāḥat is used in the Genesis 18 narrative to refer to the divine destruction coming for Sodom while Abraham intercedes for the city. When šāḥat refers to the act of corruption, the corruption is often moral and has come about because of sin. In Deuteronomy 4:16 the Israelites are warned not to corrupt themselves by making an idol...Šāḥat can also convey the general idea of ruin (Exod. 8:24), and the participle can function as a noun referring to “the destroyer” (Exod. 12:23)

Discussion Questions

In what ways is the world around you today similar to the world of Noah’s day? In what ways might it be different?

How can a normal person show justice in everyday situations? Give some examples.

What disciplines do you have in your life that help you walk with God? What stumbling blocks do you have that interfere?

When have you been deeply saddened or grieved by the actions of a loved one? How might this give you insight into God’s response to your sin?

What practices can you incorporate into your life to remember the significance of God's covenants?