Works of John Bunyan Volume II Part 111

In these words you have the effects of the flood, which was punctually according to the judgment threatened. But observe, I pray you, how the Holy Ghost, by repeating, doth amplify the matter. "All flesh," "All in whose nostrils was the breath of life"; "All that was in the dry land," "every living substance," "every man"; and they were destroyed from off the earth: By which manner of language doubtless there is insinuated a threatening to them who should afterward live unG.o.dly. And indeed the Holy Ghost affirmeth, that these judgments, with that of Sodom, are but examples set forth before our eyes, to shew us that such sins, such punishment. "Making them an ensample, saith Peter, unto those that after should live unG.o.dly" (2 Peter 2:6). Nay, Jude saith, they are "set forth"

in their overthrow, for that very purpose (v 7). Wherefore this careful repeating of this judgment of G.o.d, doth carry threatening in it, a.s.suredly foreshewing the doom and downfall of those that shall continue to tread their steps.

Yea, mind how Peter hath it: For if G.o.d "spared not the old world," &c. (2 Peter 2:5). Secretly intimating, that those that then lived, being the first of his workmans.h.i.+p, and far surpa.s.sing in magnificence, if he would have spared, he would have spared them; but seeing he so dreadfully swept them away, let no man be so bold to presume that wickedness shall now deliver him that is given to it.

"And Noah only remained alive, and they that were with him in the ark." Noah was that man of G.o.d that had set himself against a world of unG.o.dly men. The man that had hazarded life and limb for the word of G.o.d committed to him; he "only remained alive," &c. Hence note, That he was the man that outlived the world, that would for G.o.d venture life against all the world. Wherefore the saying in the gospel is true, He that will lose his life for my sake, shall save it unto life eternal. Thus did Noah, and pa.s.sed the end, and went over the bounds, that G.o.d had appointed for every living thing. Behold! he was a man in both worlds, yea, the world then to come was given him for a possession.

"And the waters prevailed upon the earth an hundred and fifty days."

About the same time the scorpions mentioned of John, had power to hurt the earth (Rev 9:10). Wherefore, the thus prevailing of the water, might be a type of our persecution now in the New Testament days. All which time doubtless Noah was sufficiently tried, while the waves of the water had no pity for him.

CHAPTER VIII.

Ver. 1. "And G.o.d remembered Noah, and every living thing, and all the cattle that was with him in the ark; and G.o.d made a wind to pa.s.s over the earth, and the waters a.s.swaged."

Moses having thus related the judgment of the waters, as they respected the drowning of the world, and so typed forth the last judgment: he now returneth to speak of them more largely, as they were a type of the persecution and afflictions of the church, and so sheweth how G.o.d delivered Noah from the merciless violence of the waves thereof.

"And G.o.d remembered Noah." This word remembered is usual in scripture; both when G.o.d is about to deliver his people out of affliction, and to grant them the pet.i.tion which they ask of him. It is said, "G.o.d remembered Abraham; and sent Lot out of Sodom" (Gen 19:29); that he remembered Rachel, and hearkened to her (30:22); that he also remembered his covenant with Abraham, when he went to bring Israel out of their bondage (Exo 2:24).

Hence note, that Noah was not both in an afflicted and a praying condition; afflicted with the dread of the waters, and prayed for their a.s.swaging. It is a question accompanied with astonishment, How the ark being of no bigger an hull or bulk should contain so many creatures, with sustenance for them? And verily, I think that Noah himself was put to it, to believe and wait for so long a time.

But G.o.d remembered him, and also the beasts, and every living thing that was with him, and began to put an end to these mighty afflictions, by causing the waters to a.s.swage.

"And G.o.d made a wind to pa.s.s over the earth." The waters being here a type of persecutors and persecution: this wind was a type of the breath of the Lord's mouth, by which he is said to slay the wicked. "He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked" (Isa 11:4). It was a wind also that blew away the locusts of Egypt (Exo 10:19), which locusts were a type of our graceless clergy, that have covered the ground of our land.[34] Again the kingdom of Babel was to be destroyed by a destroying wind, which the Lord would send against her (Jer 51:1,2), which Paul expounds to be by the breath of the Lord's mouth, and by the brightness of his coming. This wind therefore, as I said, was a type of the breathing of the Spirit of the Lord, by which means these tumultuous waves shall be laid over, and G.o.d's ark in a while made to rest upon the top of his mountain (2 Sam 22:19). For by the breath of the Lord the earth is lightened, and by this lightning coals are kindled; "yea, he sent out his arrows and scattered them, and he shot out lightnings, and discomfited them. Then the channels of waters were seen, and the foundations of the world were discovered at thy rebuke, O Lord, at the blast of the breath of thy nostrils" (Psa 18:14,15). "And G.o.d made a wind to pa.s.s over the earth, and the waters a.s.swaged." That is, in New Testament language, the afflictors and afflictions of the church did cease and decay, and came to nought.

"And the waters a.s.swaged": To wit, by the blowing of this wind, wherefore, as this wind did a.s.sault the waters, so it did refresh the spirit of this servant of G.o.d, because by it the affliction was driven away. Thus then by the wind of the Lord were these dry bones refreshed, and made to stand upon their feet (Eze 37:9,10).

"And G.o.d made a wind to pa.s.s over." And G.o.d made it; when G.o.d blows, the enemies of his truth shall pa.s.s away like waters that fail.

Ver. 2. "The fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained."

By these words we see, that when the church of G.o.d is afflicted, both heaven and h.e.l.l have their hand therein, but so as from a differing consideration, and to a diverse end. From heaven it comes, that we may remember we have sinned, and that we may be made white, and tried (Dan 11:35); but from h.e.l.l, from the great deep, that we might sin the more, and that we might despair, and be d.a.m.ned (Job 1:11; 2:5).

"And the fountains of the great deep." When G.o.d begins to slack and abate the afflictions of his church, he rebukes, as it were first, the powers of h.e.l.l; for should he take off his own hand, while they have leave to do what they list, the church for this would be worse not better: But first he rebuketh them: "The Lord rebuke thee, O Satan," that's the first; and then he clothes them "with change of raiment" (Zech 3:1-5): The fountains of the great deep were stopped, and then the bottles of heaven (Gen 15:14).

"And the rain from heaven was restrained," or held back, or made to cease. Afflictions are governed by G.o.d, both as to time, number, nature and measure. "In measure when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of his east wind" (Isa 27:8). Our times therefore, and our conditions in those times, are in the hand of G.o.d; yea, and so are our souls and bodies, to be kept and preserved from the evil, while the rod of G.o.d is upon us (Jer 15:1-3).

Ver. 3. "And the waters returned from off the earth continually: and after the end of the hundred and fifty days the waters were abated."

The verse before doth treat of the original, the fountains of the deep, and the windows of heaven, that they were shut, or stopped; which being done, the effect beginneth to cease. Hence note, that case and release from persecution and affliction cometh not by chance, or by the good moods, or gentle dispositions of men, but the Lord doth hold them back from sin, the Lord restraineth them.

It is said "the Lord stirred up the adversaries of Solomon" (1 Kings 11:14,23). Again, when the Syrians fought against Jehoshaphat, "the Lord helped him, and G.o.d moved them to depart from him" (2 Chron 18:31). The Lord sent the flood, and the Lord took it away.

"And the waters returned from off the earth continually." When G.o.d ceaseth to be angry, the hearts and dispositions of the adversaries shall be palliated, and made more flexible. It is said, when the afflictions of Israel were ended in Egypt, the hearts of the people were turned to pity them; yea, he caused them "to be pitied of all those that carried them captives" (Psa 106:46).

When you see therefore, that the hearts of kings and governors begin to be moderated toward the church of G.o.d, then acknowledge that this is the hand of G.o.d. "I," saith he, "will cause the enemy to entreat thee well in the time of evil, and in the time of affliction" (Jer 15:11). For by waters here are typed out the great and mighty of the world, by the flowing of them, their rage; and by their ebbing and returning their stillness and moderation.

"And the waters returned." That is, to the sea (Gen 1:9,10). "He gathereth the waters of the sea together as an heap: he layeth up the depth in store houses" (Psa 33:7).

By "gathering up," the persecutors may be understood, his gathering them to their graves, as he did Herod, who stood in the way of Christ (Matt 2:19,20). And as he did those in Ezekiel, who hindered the promotion of truth, and the exaltation of the gospel (31:14).

"And after the end of the hundred and fifty days the waters were abated." These words then imply, that for so long time, Noah, and the church with him, were to exercise patience. They also show us, That when the waters are up, they do not suddenly fall: They were up four hundred years, from Abraham to Moses (Gen 15:13). They were up threescore and ten years in the days of the captivity of Babylon (Jer 25:12; Zech 1:12). They were up ten mystical days in the persecution that was in the days of Antipas (Rev 2:10). And are to be up forty and two months, in the reign, and under the tyranny of antichrist (13:5). But they will abate; the house of Saul will grow weaker; yea, they shall be gathered to their sea, and shall be laid in the pit; yea, they shall not be on the earth, when G.o.d shall set glory in the land of the living (Eze 26:19-21).

Ver. 4. "And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat."

These instances therefore were a type of Christ, the munition of rocks (Isa 33:16), who is elsewhere called, the mountain of the Lord's house (Micah 4:1); the rock upon which he will build his church, and the gates of h.e.l.l shall not prevail against it (Matt 16:18). For after the ark had felt the ground, or had got settlement upon the tops of these mountains; however, the waters that came from the great deep, did notwithstanding, for some time, shake, and make it stir, yet off from these mountains they could not get it with all their rage and fury. It rested there; these gates of h.e.l.l could not prevail. But mark, it did rest on these mountains almost a quarter of a year, before any ground appeared to Noah.

A right figure of saving faith; for that maketh not outward observation a ground and foundation for faith, but Christ the rock, who as to sense and feeling is at first quite out of sight.

Hence the hope of the G.o.dly is compared to the anchor of a s.h.i.+p, which resteth on, or taketh hold of the rock that is now invisible under the water, at the bottom of the sea (Heb 6:19).

This then should learn us to stay on the Lord Jesus, and there to rest when the waters have drowned all the world, and when all the mountains and hills for help are as if they were cast into the midst of the sea.

That is an excellent saying of the prophet, "G.o.d is our refuge and strength, a very present help in trouble. Therefore will not we fear, though the earth be removed, [as now it seemed] and though the mountains be carried into the midst of the sea; Though the waters thereof roar and be troubled; though the mountains shake with the swelling thereof. Selah" (Psa 46:1-3).

Ver. 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."

In the third verse we read, that after an hundred and fifty days"

flood, the waters returned; that is, began to return, from off the earth: Which beginning of their return, was, because that G.o.d had mercifully remembered the prayer and affliction of Noah. Again, in this verse we read, that from the day that the ark did rest upon the mountains of Ararat, the waters decreased continually. Now the resting of the ark on the mountain, was a figure of our trusting on Christ. Hence it follows, that the tumults and raging of the mystical waters, are made to decrease by the power of faith: "This is the victory, even our faith" (1 John 5:4). As it is also said of Moses, "By faith they pa.s.sed through the Red sea" (Heb 11:29).

But above all take that as most pertinent, "Through faith they subdued kingdoms,--stopped the mouths of lions,--and turned to flight the armies of aliens" (Heb 11:33,34). Here you see faith made the waters decrease; it took away the heat and rage of the adversary.

"And the waters decreased continually until the tenth month, [another period of time,] and in the first day of the tenth month were the tops of the mountains seen." These mountains were before the flood, a type of the hope of the hypocrites, and therefore then were swallowed up, fifteen cubits under the waters. But now, methinks, they should be a figure to the church of some visible ground of deliverance from the flood; for almost three months the ark did rest on the invisible mountains of Ararat. But now are the tops of the mountains seen: A further sign that the waters were abated; and a ground, that at length they would be quite dried up.

Let these mountains then be types of the high and mighty, which G.o.d is used to stir up to deliver his church from the heat and rage of tyranny and persecution, as they are often termed and called in scripture, the mountains of Israel, for this very end. So then, from our thus considering the mountains, Two things we are taught thereby.

1. That when the great ones of this world begin to discover themselves to the church, by way of encouragement, it is a sign that the waters are now decreasing. Or thus: When G.o.d lets us see the tops of the mountains, then we may certainly conclude, that the rage of the waters abate.

Doubtless when G.o.d made promise of raising up Josias to Israel, in Canaan (1 Kings 13:1-3); and of raising up for them Cyrus, in Babylon (Isa 45; Eze 1:1-3). The thus appearing of the tops of these mountains, was comfort to the church in her day of affliction.

2. This should teach us while we are in affliction, to look this way and that, if it may be that the tops of the mountains may be seen by us (1 Sam 11:1-3). For though it be too much below a Christian to place his confidence in men, yet when G.o.d shall raise up Josias or a Cyrus, we may take encouragement at this working of G.o.d.

Therefore is that in the Psalms read both ways, shall I look to the mountains? "I will lift up mine eyes unto the hills, from whence cometh my help. Yet so, as that he would also conclude his help did come from the Lord" (Psa 121:1,2). So then, we must take heed that we look not to the mountains [alone]. Again, it is our wisdom "to look to the mountains": only look not to them but when G.o.d discovers them. Look unto them if G.o.d discovereth them; yet then but so as means of G.o.d's appointing. But again, G.o.d doth not let us see the hills for our help, before we have first of all seen them drowned. Look not to them therefore while the water is at the rising; but if they begin to cease their raging, if they begin to fall, and with that the tops of the mountains be seen, you may look upon them with comfort, they are tokens of G.o.d's deliverance.

Ver. 6. "And it came to pa.s.s at the end of forty days, that Noah opened the window of the ark which he had made."

These forty days seem to commence from the discovery of the tops of the mountains. Wherefore he did not presently go out of the ark, but stayed there above fourteen days still, signifying unto us, that we must not be therefore delivered so soon as the tops of the mountains are seen, but may yet be a.s.saulted with the waters of the flood, days, and weeks, and months, &c.

When Moses was sent to deliver Israel, they came not presently out of Egypt; neither seemed their burthens ever the light to sense or feeling, though faith indeed did see the end (Exo 5:15-23). Again, When he had brought them forth of Egypt, they came not in a day, or a month, to Canaan; but, saith the Holy Ghost, He brought them out, (or, forth of affliction) after that he had showed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness forty years.

Let us therefore take heed of a feverish spirit, while we behold "the tops of the mountains"; possibly, for all they are visible tokens to us of deliverance, themselves may be yet much under water. We see what work Moses, Gideon, Jephthah and Samson had to deliver Israel, even after more than their tops were seen. Be content to stay yet forty days. David stayed, after he was anointed, till years and times went over him, before he could deliver Israel from the tyranny of its opposers.

"At the end of forty days Noah opened the window of the ark." This opening of the window also, was a type, that now he was preparing to take possession of the world. It also might be a type of the opening the law and testimony, that light might by that come into the church; for we find not that this window had any other use, but to be a conveyance of light into the ark, and as a pa.s.sage for the raven and the dove, as may be further showed after. Now much like this, is that of John: "The temple of G.o.d was opened in heaven, and there was seen in his temple the ark of his testament" (Rev 11:19). And again, "I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened." And then, as the raven, and the dove came out of the window of the ark; so "the angels," that is, the Lord's executioners, "came out of the temple"

that was opened in heaven (Rev 15:5,6).

Hence note, That though men may be borne with, if they lie in their holes in the height of the tempest; but to do it when the tops of the mountains were seen, if they then shall forbear to open their window, they are worthy of blame indeed. When the lepers saw the a.s.syrians were fled, and that liberty from heaven was granted to Samaria, then they feared to conceal the thing any further; They feared, I say, that if they went not to the city to declare it, some judgment of G.o.d would befall them (2 Kings 7:9).

Ver. 7, 8. "And he sent forth a raven, which went forth to and fro, until the waters were dried up from off the earth. Also he sent forth a dove from him, to see if the waters were abated from off the face of the ground."

Behold, the raven and dove are now sent out at the window of the ark, as the angels are said to come out of the temple, when it was opened in heaven. This raven therefore, and the dove, were figures and types of those angels (Rev 15:5,6).

But to speak to them both apart. The raven went forth, but returned not again to the ark. This is intimated by these words, "She went to and fro, until the waters were abated, and dried up." This is further evident by that ant.i.thesis that the word doth put between the practice of the raven and the dove. The raven went forth, and went to and fro till the waters were dried up. But mark it, "But the dove found no rest for the sole of her foot, and she returned unto him into the ark" (v 9). The raven then did find rest elsewhere, the raven then returned not to him into the ark.

But what did the raven then do? Why, certainly she made a banquet of the carca.s.ses of the giants that were drowned by the flood; it fed upon the flesh of the men that had sinned against the Lord.

The raven therefore was a type of those messengers that G.o.d sends out of his temple against Antichrist; that is, for "eating the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses." He was, I say, a type of those professors that G.o.d saith he hath a great sacrifice to sacrifice unto, a sort of professors in his church; as the raven was one that had his being in the ark: These are they which Ezekiel mentions, that were to eat flesh, and drink blood; to eat the fat till they be filled, and to drink blood till they be drunken (39:17-20). These also are the guests that Zephaniah mentions, and saith, G.o.d hath bidden to the same feast also (1:7-14).

And let no man be offended that I say these birds are in the church: For one effect of the sixth vial, was that battle of the great day of G.o.d Almighty (Rev 16:16). Further, The angel that proclaims this feast, calls to those that are G.o.d's guests, by the name of, "the fowls that fly in the midst of heaven": That they should "come and gather together to the supper of the great G.o.d: That they may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men," &c. (Rev 19:17,18). Besides, this supper is the effect of the going forth of the King of kings against the Antichristian wh.o.r.e, whose going forth was at the opening of heaven, as the going forth of the raven was at the opening of the window of the ark (v 11-16).