Gen 8:20-9:17 | TNotes | STEP | 8:20 This first mention of an altar in the Bible shows Noah’s gratitude for having passed through the judgment. • sacrificed as burnt offerings: The same wording is used of the whole burnt offering in Leviticus (Lev 1:3-9 ); however, it can refer to any offering that is burned. Noah gave this offering to thank and worship God, who had delivered him and his family from the flood.

8:20 ^a This first mention of an altar in the Bible shows Noah’s gratitude for having passed through the judgment.

• sacrificed as burnt offerings: The same wording is used of the whole burnt offering in Leviticus (Lev 1:3-9 ^b); however, it can refer to any offering that is burned. Noah gave this offering to thank and worship God, who had delivered him and his family from the flood.
8:21 ^c pleased with the aroma of the sacrifice (literally smelled the sweet aroma): The narrator uses anthropomorphic language (i.e., he describes God’s activity in human terms) to show God’s acceptance of Noah’s offering (see also Exod 29:18 ^d; Lev 1:9 ^e; Num 15:3 ^f). The common ancient Near Eastern notion that the gods ate the sacrifices offered to them is notably absent.

• to himself (literally in his heart): The phrase echoes “broke his heart” (6:6 ^g), just as think or imagine echoes “everything they thought or imagined” (6:5 ^h). God’s commitment to a new order replaced his grief over the old.

• I will never again curse ... destroy: The old curse was not lifted (5:29 ⁱ), but God promised not to add to it, thus establishing new limits for life in a disordered world (cp. Isa 54:9 ^j). The flood was to stop violence, not to reform the human heart (Gen 6:5 ^k). Humankind’s bent toward evil would be contained to some degree through accountability to a new law (9:5-6 ^l).
8:22 ^m God’s promise to sustain the rhythm of the seasons reaffirmed the created order (1:14 ⁿ; see also Jer 33:20 ^o; Zech 14:7 ^p).

‏ Genesis 9:1-17

Summary for Gen 9:1-7: 9:1-7 ^q God’s first post-flood speech opens and closes with blessing (9:1 ^r, 7 ^s). In it, human and animal relationships are again defined, with some modification of the original created order. The sanctity of life is given special focus. 9:1 ^t Be fruitful and multiply: The blessing and mandate first given to Adam (1:28 ^u) are now reissued to Noah, the “Adam” of the newly cleansed world in need of repopulation.
Summary for Gen 9:2-3: 9:2-3 ^v There are two modifications to the original created order. (1) Previously, humans reigned over the animals (1:28 ^w), but now animals would live in terror of humans (similar military language is found in Exod 23:27-31 ^x; Deut 11:25 ^y; 31:8 ^z). (2) The animals’ terror was related to a change in human diet. Humans were now permitted to eat the meat of animals to supplement their subsistence on grains, fruits, and vegetables (Gen 1:29 ^aa).
9:4 ^ab A key restriction is imposed. Since blood was identified with life, it had to be drained from a slain animal before its meat could be eaten (see Lev 3:17 ^ac; 7:26-27 ^ad; 17:10-14 ^ae; Deut 12:16 ^af, 23 ^ag). The law of Moses prohibited eating animals that died naturally, since their blood had not been drained (Deut 14:21 ^ah). God provided animal blood to atone for human sin (Lev 17:11 ^ai; Heb 9:22 ^aj).
Summary for Gen 9:5-6: 9:5-6 ^ak Violence, including murder, was a major factor in bringing about God’s judgment of the flood (4:8 ^al; 6:11 ^am, 13 ^an). At this new beginning for humans, God affirmed the sanctity of human life and established a system of retributive justice for the taking of human life (see also Ps 9:12 ^ao; thematic note for Retribution at end of chapter). The function of law is to restrain human wickedness and preserve moral order. This law was further developed in the law of Moses (Exod 21:12-14 ^ap; Lev 24:17-22 ^aq; Num 35:16-34 ^ar; Deut 17:6-7 ^as; 19:15 ^at).
9:6 ^au For God made human beings in his own image: The death penalty has a theological basis. God’s image gives humans a unique status and authority within creation (1:26-28 ^av). Since murder destroys a person made in God’s image, the ultimate penalty must be imposed on a murderer. See also Exod 21:23-25 ^aw. We are not to pursue personal revenge (Rom 12:17-19 ^ax) but are to uphold the justice of the “governing authorities” that God has established (Rom 13:1-7 ^ay).
9:7 ^az Now be fruitful and multiply, and repopulate (literally swarm and fill): In contrast to those who would destroy human life (9:5-6 ^ba), God’s desire is that human life should abound and flourish.
Summary for Gen 9:8-17: 9:8-17 ^bb God’s second post-flood speech conveys his promise and plan for preserving creation.
Summary for Gen 9:9-10: 9:9-10 ^bc God had promised this covenant before the flood (6:18 ^bd). Its scope extends beyond humanity to include the earth and all animals.
9:11 ^be This promise does not prohibit worldwide judgment, but it restricts the means by which God will do it (see 2 Pet 3:4-13 ^bf).
9:12 ^bg In the Bible, covenants are frequently confirmed by some sort of sign (e.g., 17:11 ^bh; Exod 31:13 ^bi, 17 ^bj; Luke 22:20 ^bk).
Summary for Gen 9:13-16: 9:13-16 ^bl God brought cataclysmic judgment through the rainstorm; now, the rainbow, a meteorological phenomenon associated with the rainstorm, would be an image of peace for all the earth (see 9:17 ^bm).

• The same Hebrew term denotes both “rainbow” and “bow.” Since God is sometimes pictured as a warrior who shoots arrows of judgment (see Deut 32:42 ^bn; Pss 7:12 ^bo; 18:13-14 ^bp; Hab 3:9-11 ^bq), some think that the imagery in Gen 9:13-17 ^br is of the Divine Warrior hanging up his bow of judgment.