Genesis 9:15
I will remember My covenant between Me and you and every living creature of every kind. Never again will the waters become a flood to destroy all life.
I will remember
The phrase "I will remember" is significant in the Hebrew context, where the word "zakar" is used. This is not merely a mental recollection but an active, covenantal remembrance. In the ancient Near Eastern context, covenants were binding agreements, and to "remember" a covenant was to act in accordance with its terms. God's remembrance is a divine assurance of His faithfulness and commitment to His promises.

My covenant
The term "covenant" (Hebrew: "berit") is central to the biblical narrative. It signifies a solemn agreement, often sealed with a sign or sacrifice. In Genesis, God's covenant with Noah is unconditional, emphasizing God's grace and mercy. This covenant is a foundational moment in Scripture, highlighting God's desire for relationship and His sovereign control over creation.

between Me and you
This phrase underscores the personal nature of God's covenant. It is not a distant or impersonal agreement but one that involves direct interaction between God and humanity. The inclusion of "you" (Noah and his descendants) signifies the relational aspect of God's dealings with mankind, reflecting His desire for a personal relationship with His creation.

and all living creatures of every kind
God's covenant extends beyond humanity to include "all living creatures," indicating the comprehensive scope of His promise. The Hebrew word "nephesh" often translated as "living creatures," encompasses all forms of life, emphasizing God's care for the entire created order. This reflects the biblical theme of stewardship and the interconnectedness of all life.

Never again
This phrase is a divine promise of restraint. The repetition of "never again" in the flood narrative serves as a reassurance of God's mercy. It highlights the finality and certainty of God's promise, providing comfort and hope to humanity that such a catastrophic judgment will not recur.

will the waters become a flood
The imagery of "waters" and "flood" recalls the chaos and destruction of the Genesis flood. In the ancient world, water was often seen as a symbol of chaos and disorder. God's promise to restrain the waters signifies His control over chaos and His commitment to order and stability in creation.

to destroy all life
The phrase "to destroy all life" underscores the severity of the flood's judgment. The Hebrew word "shachath" (to destroy) conveys a sense of complete ruin. God's promise not to destroy all life again is a testament to His mercy and the value He places on His creation. It reassures humanity of God's protective and sustaining presence in the world.

Persons / Places / Events
1. God
The Creator who establishes a covenant with Noah and all living creatures, promising never to destroy the earth with a flood again.

2. Noah
The righteous man chosen by God to survive the flood and repopulate the earth.

3. All Living Creatures
Every living being on earth, included in God's covenant, emphasizing the comprehensive nature of His promise.

4. The Flood
A cataclysmic event where God judged the earth for its wickedness, sparing only Noah, his family, and the animals on the ark.

5. The Covenant
A divine promise from God, symbolized by the rainbow, ensuring that a flood will never again destroy all life on earth.
Teaching Points
God's Faithfulness
God's covenant with Noah is a testament to His faithfulness. He keeps His promises, providing assurance and stability in a world that often seems chaotic.

The Universality of God's Covenant
The inclusion of "all living creatures" in the covenant highlights God's care for all creation, reminding us of our responsibility to steward the earth wisely.

Symbolism of the Rainbow
The rainbow serves as a visual reminder of God's mercy and the assurance that He will not destroy the earth by flood again. It encourages us to trust in His promises.

Judgment and Mercy
The flood account balances God's judgment with His mercy. While He judged the earth for its wickedness, He also provided a way of salvation through Noah, pointing to the ultimate salvation through Christ.

Living in Covenant Relationship
As recipients of God's promises, we are called to live in a way that reflects His character, showing faithfulness, mercy, and stewardship in our daily lives.
Bible Study Questions
1. How does understanding God's covenant with Noah enhance our trust in His promises today?

2. In what ways can the rainbow serve as a reminder of God's faithfulness in your personal life?

3. How does the inclusion of "all living creatures" in the covenant inform our responsibility towards the environment?

4. What parallels can you draw between God's salvation of Noah and His offer of salvation through Jesus Christ?

5. How can we live out the principles of God's covenant in our relationships with others and with creation?
Connections to Other Scriptures
Genesis 6-8
Provides the background of the flood, detailing the reasons for God's judgment and the salvation of Noah and his family.

Genesis 9:12-17
Expands on the covenant, introducing the rainbow as a sign of God's promise.

Isaiah 54:9
References the Noahic covenant, using it as a metaphor for God's enduring mercy and faithfulness.

2 Peter 3:5-7
Discusses the flood as a historical event and a precursor to future judgment, emphasizing God's control over creation.

Revelation 4:3
Describes a rainbow around God's throne, symbolizing His faithfulness and mercy.
The New Noachic Covenant EstablishedR.A. Redford Genesis 9:8-17
Everlasting CovenantW. Adamson.Genesis 9:12-17
God Looking At the RainbowG. Gilfillan.Genesis 9:12-17
God's Covenant and its TokenJ. C. Gray.Genesis 9:12-17
Lessons from the RainbowW. Adamson.Genesis 9:12-17
The Bow in the CloudHomilistGenesis 9:12-17
The Bow in the CloudS. Baring-Gould, M. A.Genesis 9:12-17
The Bow in the CloudF. G. MarchantGenesis 9:12-17
The Bow in the CloudThe Preacher's MonthlyGenesis 9:12-17
The Bow in the CloudF. W. Brown.Genesis 9:12-17
The Bow in the CloudThe Evangelical PreacherGenesis 9:12-17
The Bow in the CloudA. F. Barfield.Genesis 9:12-17
The Bow in the CloudM. Rainsford, B. A.Genesis 9:12-17
The Bow in the CloudDean Law.Genesis 9:12-17
The Bow of PromiseW. S. Smith, B. D.Genesis 9:12-17
The Bow of the CovenantG. Gilfillan.Genesis 9:12-17
The Covenant Connection Between the Cloud and the BowR. Newton, D. D.Genesis 9:12-17
The Covenant SignOld Testament AnecdotesGenesis 9:12-17
The Flood and the RainbowC. Kingsley, M. A.Genesis 9:12-17
The RainbowSpurgeon, Charles HaddonGenesis 9:12-17
The RainbowJ. N. Norton, D. D.Genesis 9:12-17
The RainbowC. Burton, LL. D.Genesis 9:12-17
The RainbowG. D. Boardman, D. D.Genesis 9:12-17
The Rainbow and its LessonsM. M. Kalisch, Ph. D.Genesis 9:12-17
The Rainbow Like God's PromisesA. P. Foster.Genesis 9:12-17
The Rainbow the Type of the CovenantE. B. Elliot, M. A.Genesis 9:12-17
The Sign of the CovenantJ. P. Lange, D. D.Genesis 9:12-17
The Token of the CovenantC. Bradley, M. A.Genesis 9:12-17
Was There a Rainbow BeforeJ. Parker, D. D.Genesis 9:12-17
People
Ham, Japheth, Noah, Shem
Places
Tigris-Euphrates Region
Topics
Agreement, Causing, Covenant, Creature, Creatures, Deluge, Destroy, Destruction, Flesh, Flood, Flow, Henceforth, Kind, Mind, Remember, Remembered, Soul, Waters
Dictionary of Bible Themes
Genesis 9:1-17

     7203   ark, Noah's

Genesis 9:8-17

     1347   covenant, with Noah
     5467   promises, divine
     7227   flood, the

Genesis 9:12-16

     4007   creation, and God
     8467   reminders

Genesis 9:12-17

     1450   signs, kinds of
     4845   rainbow
     8764   forgetting God

Genesis 9:12-21

     5106   Noah

Genesis 9:13-16

     4805   clouds

Genesis 9:14-16

     4844   rain

Genesis 9:15-16

     8331   reliability

Library
Capital Punishment
Eversley. Quinquagesima Sunday, 1872. Genesis ix. 1, 3, 4, 5, 6. "And God blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth. . . . Every moving thing that liveth shall be meat for you . . . But flesh with the life thereof, which is the blood thereof, shall ye not eat. And surely your blood of your lives will I require: at the hand of every beast will I require it, and at the hand of man; at the hand of every man's brother will I require
Charles Kingsley—All Saints' Day and Other Sermons

Noah's Flood
(Quinquagesima Sunday.) GENESIS ix. 13. I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth. We all know the history of Noah's flood. What have we learnt from that history? What were we intended to learn from it? What thoughts should we have about it? There are many thoughts which we may have. We may think how the flood came to pass; what means God used to make it rain forty days; what is meant by breaking up the fountains of the great deep. We may
Charles Kingsley—The Gospel of the Pentateuch

Death.
PSALM CIV. 20, 21. Thou makest darkness, and it is night: wherein all the beasts of the forest do creep forth. The lions roar after their prey, and seek their meat from God. Let me say a few words on this text. It is one which has been a comfort to me again and again. It is one which, if rightly understood, ought to give comfort to pitiful and tender-hearted persons. Have you never been touched by, never been even shocked by, the mystery of pain and death? I do not speak now of pain and death
Charles Kingsley—Westminster Sermons

Covenanting Enforced by the Grant of Covenant Signs and Seals.
To declare emphatically that the people of God are a covenant people, various signs were in sovereignty vouchsafed. The lights in the firmament of heaven were appointed to be for signs, affording direction to the mariner, the husbandman, and others. Miracles wrought on memorable occasions, were constituted signs or tokens of God's universal government. The gracious grant of covenant signs was made in order to proclaim the truth of the existence of God's covenant with his people, to urge the performance
John Cunningham—The Ordinance of Covenanting

That the Ruler Should Be, through Humility, a Companion of Good Livers, But, through the Zeal of Righteousness, Rigid against the vices of Evildoers.
The ruler should be, through humility, a companion of good livers, and, through the zeal of righteousness, rigid against the vices of evil-doers; so that in nothing he prefer himself to the good, and yet, when the fault of the bad requires it, he be at once conscious of the power of his priority; to the end that, while among his subordinates who live well he waives his rank and accounts them as his equals, he may not fear to execute the laws of rectitude towards the perverse. For, as I remember to
Leo the Great—Writings of Leo the Great

The Doctrine of Non-Resistance to Evil by Force Has Been Professed by a Minority of Men from the Very Foundation of Christianity. Of the Book "What
CHAPTER I. THE DOCTRINE OF NON-RESISTANCE TO EVIL BY FORCE HAS BEEN PROFESSED BY A MINORITY OF MEN FROM THE VERY FOUNDATION OF CHRISTIANITY. Of the Book "What I Believe"--The Correspondence Evoked by it-- Letters from Quakers--Garrison's Declaration--Adin Ballou, his Works, his Catechism--Helchitsky's "Net of Faith"--The Attitude of the World to Works Elucidating Christ's Teaching--Dymond's Book "On War"--Musser's "Non-resistance Asserted"--Attitude of the Government in 1818 to Men who Refused to
Leo Tolstoy—The Kingdom of God is within you

Original Righteousness.
"For in Him we live and move, and have our being: as certain also of your own poets have said. For we are also His offspring." --Acts xvii. 28. It is the peculiar characteristic of the Reformed Confession that more than any other it humbles the sinner and exalts the sinless man. To disparage man is unscriptural. Being a sinner, fallen and no longer a real man, he must be humbled, rebuked, and inwardly broken. But the divinely created man, realizing the divine purpose or restored by omnipotent grace
Abraham Kuyper—The Work of the Holy Spirit

The Sixth Commandment
Thou shalt not kill.' Exod 20: 13. In this commandment is a sin forbidden, which is murder, Thou shalt not kill,' and a duty implied, which is, to preserve our own life, and the life of others. The sin forbidden is murder: Thou shalt not kill.' Here two things are to be understood, the not injuring another, nor ourselves. I. The not injuring another. [1] We must not injure another in his name. A good name is a precious balsam.' It is a great cruelty to murder a man in his name. We injure others in
Thomas Watson—The Ten Commandments

Being Made Archbishop of Armagh, He Suffers Many Troubles. Peace Being Made, from Being Archbishop of Armagh He Becomes Bishop of Down.
[Sidenote: 1129] 19. (12). Meanwhile[365] it happened that Archbishop Cellach[366] fell sick: he it was who ordained Malachy deacon, presbyter and bishop: and knowing that he was dying he made a sort of testament[367] to the effect that Malachy ought to succeed him,[368] because none seemed worthier to be bishop of the first see. This he gave in charge to those who were present, this he commanded to the absent, this to the two kings of Munster[369] and to the magnates of the land he specially enjoined
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

Mosaic Cosmogony.
ON the revival of science in the 16th century, some of the earliest conclusions at which philosophers arrived were found to be at variance with popular and long-established belief. The Ptolemaic system of astronomy, which had then full possession of the minds of men, contemplated the whole visible universe from the earth as the immovable centre of things. Copernicus changed the point of view, and placing the beholder in the sun, at once reduced the earth to an inconspicuous globule, a merely subordinate
Frederick Temple—Essays and Reviews: The Education of the World

Mount Zion.
"For ye are not come unto a mount that might be touched, and that burned with fire, and unto blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words; which voice they that heard entreated that no word more should be spoken unto them: for they could not endure that which was enjoined, If even a beast touch the mountain, it shall be stoned; and so fearful was the appearance, that Moses said, I exceedingly fear and quake: but ye are come unto Mount Zion, and unto
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Covenanting According to the Purposes of God.
Since every revealed purpose of God, implying that obedience to his law will be given, is a demand of that obedience, the announcement of his Covenant, as in his sovereignty decreed, claims, not less effectively than an explicit law, the fulfilment of its duties. A representation of a system of things pre-determined in order that the obligations of the Covenant might be discharged; various exhibitions of the Covenant as ordained; and a description of the children of the Covenant as predestinated
John Cunningham—The Ordinance of Covenanting

Covenanting Predicted in Prophecy.
The fact of Covenanting, under the Old Testament dispensations, being approved of God, gives a proof that it was proper then, which is accompanied by the voice of prophecy, affording evidence that even in periods then future it should no less be proper. The argument for the service that is afforded by prophecy is peculiar, and, though corresponding with evidence from other sources, is independent. Because that God willed to make known truth through his servants the prophets, we should receive it
John Cunningham—The Ordinance of Covenanting

The Promise to the Patriarchs.
A great epoch is, in Genesis, ushered in with the history of the time of the Patriarchs. Luther says: "This is the third period in which Holy Scripture begins the history of the Church with a new family." In a befitting manner, the representation is opened in Gen. xii. 1-3 by an account of the first revelation of God, given to Abraham at Haran, in which the way is opened up for all that follows, and in which the dispensations of God are brought before us in a rapid survey. Abraham is to forsake
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Discourse on Spiritual Food and True Discipleship. Peter's Confession.
(at the Synagogue in Capernaum.) ^D John VI. 22-71. ^d 22 On the morrow [the morrow after Jesus fed the five thousand] the multitude that stood on the other side of the sea [on the east side, opposite Capernaum] saw that there was no other boat there, save one, and that Jesus went not with his disciples into the boat, but that his disciples went away alone 23 (howbeit there came boats from Tiberias nigh unto the place where they ate the bread after that the Lord had given thanks): 24 when the multitude
J. W. McGarvey—The Four-Fold Gospel

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

Links
Genesis 9:15 NIV
Genesis 9:15 NLT
Genesis 9:15 ESV
Genesis 9:15 NASB
Genesis 9:15 KJV

Genesis 9:15 Commentaries

Bible Hub
Genesis 9:14
Top of Page
Top of Page