Genesis 9:17
So God said to Noah, "This is the sign of the covenant that I have established between Me and every creature on the earth."
So God said
This phrase emphasizes the direct communication from God to Noah. The Hebrew word for "said" is "אָמַר" (amar), which is often used in the Old Testament to denote a declaration or command from God. This highlights the authority and intentionality behind God's words. In the context of Genesis, God's speech acts are creative and covenantal, underscoring His sovereign role in establishing and maintaining relationships with humanity.

to Noah
Noah, whose name in Hebrew means "rest" or "comfort," is a pivotal figure in the Genesis narrative. He represents a new beginning for humanity post-flood. By addressing Noah directly, God reaffirms Noah's role as the righteous remnant through whom God will continue His purposes on earth. This personal address underscores the intimate relationship between God and His chosen servants.

This is the sign
The word "sign" in Hebrew is "אוֹת" (oth), which can mean a mark, token, or miracle. In biblical terms, a sign is often a visible representation of a divine promise or covenant. Here, it serves as a tangible reminder of God's faithfulness and His commitment to His creation. Signs in the Bible often point beyond themselves to deeper spiritual truths and divine assurances.

of the covenant
The Hebrew word for "covenant" is "בְּרִית" (berith), which signifies a solemn agreement or promise. Covenants in the Bible are foundational to God's relationship with humanity, often involving commitments and obligations. This particular covenant is unconditional, emphasizing God's grace and mercy. It is a universal covenant, extending beyond Noah to all of creation, highlighting God's care for the entire world.

I have established
The phrase "I have established" comes from the Hebrew "הֲקִמֹתִי" (haqimoti), which conveys the idea of setting up, confirming, or making firm. This indicates that the covenant is not a temporary arrangement but a lasting and secure promise. God's covenants are unbreakable, rooted in His unchanging nature and eternal purposes.

between Me and all life
This phrase underscores the inclusivity of God's covenant. It is not limited to Noah and his descendants but extends to "all life," which in Hebrew is "כָּל־בָּשָׂר" (kol-basar), meaning all flesh or living beings. This reflects God's universal sovereignty and His desire for the flourishing of all creation. It also foreshadows the New Testament revelation of God's redemptive plan for all humanity through Christ.

on the earth
The Hebrew word for "earth" is "אֶרֶץ" (eretz), which can refer to the land, the ground, or the entire world. This emphasizes the scope of God's covenant, which encompasses the whole earth. It serves as a reminder of God's original creation mandate and His ongoing commitment to the world He has made. The earth is the stage for God's redemptive history, and His covenant ensures its preservation and ultimate renewal.

Persons / Places / Events
1. God
The Creator and Sustainer of the universe, who establishes a covenant with Noah and all living creatures.

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

3. Covenant
A divine promise made by God, signified by the rainbow, ensuring that He will never again destroy all life with a flood.

4. All Living Things
Refers to every creature on earth, highlighting the universal scope of God's promise.

5. The Earth
The physical realm where God's covenant is established, emphasizing His sovereignty over creation.
Teaching Points
God's Faithfulness
The covenant with Noah is a testament to God's unwavering faithfulness and mercy. He keeps His promises, providing assurance and hope.

Universal Scope
God's covenant extends to all living creatures, reminding us of His care for all creation and our responsibility to steward it wisely.

Symbolism of the Rainbow
The rainbow serves as a visible reminder of God's promise, encouraging us to trust in His word and His plans for the future.

Covenantal Relationships
Understanding God's covenants helps us appreciate the depth of His relationship with humanity and His desire for us to live in obedience and trust.

Hope in God's Promises
Just as God promised never to flood the earth again, we can trust His promises in our lives, finding peace and security in His word.
Bible Study Questions
1. How does the covenant with Noah reflect God's character and His relationship with creation?

2. In what ways can the symbolism of the rainbow encourage us in our daily walk with God?

3. How does understanding God's covenant with Noah help us appreciate His other covenants throughout the Bible?

4. What responsibilities do we have as stewards of creation in light of God's covenant with all living things?

5. How can we apply the lessons of God's faithfulness in Genesis 9:17 to our personal challenges and uncertainties?
Connections to Other Scriptures
Genesis 6-8
Provides the background of the flood account, detailing why God chose Noah and the events leading up to the covenant.

Genesis 17
Discusses God's covenant with Abraham, showing a pattern of divine promises and faithfulness.

Exodus 19-24
Describes the Mosaic Covenant, illustrating how God continues to establish covenants with His people.

Isaiah 54:9-10
References the Noahic Covenant as a symbol of God's enduring mercy and faithfulness.

Revelation 4:3
Mentions a rainbow around God's throne, symbolizing His glory and covenantal faithfulness.
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, Covenant, Established, Flesh, Noah, Sign, Token
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 9:12-17

     1450   signs, kinds of
     4845   rainbow
     8764   forgetting God

Genesis 9:12-21

     5106   Noah

Genesis 9:16-17

     4203   earth, the

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

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