The Noahic Covenant is the Covenant God made with Noah after the Flood involving all creatures and all future generations of mankind. It confirms and adds to God’s purpose as stated in the Edenic Covenant.
INTRODUCTION
Under the Adamic Covenant man was put on probation to test his faith and obedience to the covenant. The importance of man’s obedience to God, the necessity of conquering Satan, the place of diligence in work, and the trust in the substitutionary death of an animal for their faith-covering were emphasized in the Adamic Covenant. This put a requirement on man to live up to these realities. It was, once again, a period of probation extending from Adam to Noah. During this time, the human race became divided into two groups, those who believed and obeyed God and those who refused. Beginning with Cain and Abel, two seed lines developed until the days of Noah; the ungodly (Genesis 4) and the godly (Genesis 5). Though man was under the law of conscience, the law of sin continued to drive him away from covenantal relationship with God. Cain’s rejection of the covenant sacrifice and murder of his covenant brother, Abel, led eventually to the corruption of the entire human race with one exception; “Noah found grace in the eyes of the Lord” (Genesis 4:1–24; 6:1–13).
The days of Noah were characterized by intermarriage, great wickedness, evil imaginations and desires, corruption and violence. This total failure to keep the covenant demanded God’s judgment (Genesis 6:1–13; Matthew 24:37–39). The judgment from breaking the Edenic Covenant was death and expulsion from Eden while the judgment for breaking the Adamic Covenant was death by a universal flood.
Even before the judgment was executed, God began to move in covenant grace to preserve His next covenant man. Out of the godly line God chose Noah, a man who was keeping the Adamic Covenant (Genesis 6:8, 9; 7:1). He was told to build an ark of safety to preserve his household and certain of the animal kingdom. This he did in obedience to God’s commandment (Gensis 6–7–8; Hebrews 11:7; 1 Peter 3:13; 2 Peter 2:5).
When Noah departed from the ark after the Flood, God made a covenant with him, his family and all creatures. This constituted a new beginning for man upon an earth cleansed from sinful flesh.
The WORDS of the Covenant
The Promises of the Covenant
The promises of the Noahic Covenant reinstate God’s purpose for man as stated in the Edenic Covenant adding certain restrictions and responsibilities.
Promises of Blessing (Genesis 8:15–19, 21, 22; 9:1–7, 11, 15)
God’s Blessing upon Noah and his sons (Genesis 9:1)
God promised Noah that His favour and benevolence would remain on him and his family (Isaiah 54:9, 10; Hebrews 11:7).
Fruitfulness and Multiplicity (Genesis 9:1, 7; 8:15–17)
This fruitfulness involved both natural and spiritual reproduction. It involved re-populating the earth with people that would be in covenantal relationship with God (Genesis 1:18; John 15:16; Acts 9:31).
Ruling over Creatures (Genesis 9:2)
The creatures of the earth were made subject to man’s authority, to be ruled by fear and dread (Genesis 2:19, 20; Romans 8:20–22).
Eating of Meats (Genesis 9:3)
For the first time man was allowed to eat meat as well as herbs. Though “clean and unclean” animals were distinguished going into the ark none were forbidden to Noah to be eaten (Genesis 1:29, 30; 2:9, 16; 6:18–22; 7:1–3; 1 Timothy 4:1–5; Hebrews 13:9; Romans 14:1–6, 14, 15). Prohibition of unclean meats was not given until the Mosaic Covenant which was given to the nation of Israel (Leviticus 11).
Earth Preserved from further Curse (Genesis 8:21)
Though the ground was cursed under the Adamic Covenant, God promised that He would for man’s sake restrain any further curse (Genesis 3:17–19; Revelation 22:3).
Creatures preserved from annihilation (Genesis 8:21)
Though the creatures would be ruled by fear and dread and affected by the results of sin, the animal creation would not be totally destroyed by God (Jonah 4:11; Psalm 104:9–29; Romans 8:19–23).
Four Seasons established (Genesis 8:22)
Under the Edenic Covenant, the sun, moon and stars were given for signs and seasons, days and years (Genesis 1:14–19). However, from Adam to Noah the earth had a constant climate and was watered by a mist rather than rain (Genesis 2:5–6; 7:4). Though the earth was cursed before the flood the seasons were established after the flood to further affect man’s toil with the cursed earth. These seasons were to be a blessing to man upon his obedience to the covenant but could be turned into judgment upon his disobedience (Deuteronomy 11:10–17; Psalm 1:3; Acts 3:19–21; 1 Thessalonians 5:1, 2; Ecclesiastes 3:1; Song of Solomon 2:11–13).
No more Universal Flood (Genesis 9:11, 15)
To free man from the fear of another universal deluge God promised to never destroy the earth again with a flood. Though there have been many local floods the earth is never again to be destroyed by water (Isaiah 54:9, 10; 2 Peter 3:5–7).
Promises of Cursing (Genesis 9:25–27)
The curse given in relation to this covenant is a part of the progressive unfolding of the curses in Scripture. Under the Adamic Covenant the curse was placed upon the serpent and the earth (Genesis 3:14–17; 8:21). The first man to be cursed was Cain who was a liar, murderer and blood-of-the-lamb rejector (Genesis 4:1–16). As the son of Adam came under a curse, so Ham, a son of Noah, brought his son under a curse. When Ham dishonored his father in relation to his nakedness, he brought a curse upon Canaan his son (Genesis 9:20–27; Leviticus 18:6, 7).
National and Temporal (Genesis 9:25–27)
From the three sons of Noah the earth was repopulated and divided into families, tongues, lands and nations (Genesis 9:18, 19; 10:5, 20, 31, 32).
Shem (Genesis 9:26, 27; 10:21–31; 11:10–32)
Shem was to be a blessed race having Canaan as his servant and being a blessing to Japheth. The Biblical history of the nation of Israel illustrates this.
Ham (Genesis 9:24–27; 10:6–20)
As Noah was affected by the sin of his son, Ham, so Ham as a father was judged in his son, Canaan. Canaan was cursed and was to be a servant of servants to both Shem and Japheth. The Biblical history of the Canaanite nations illustrates this.
Japheth (Genesis 9:27; 10:2–5)
Japheth was to be blessed with enlargement. He was to dwell in the tents of Shem, and Canaan was also to be his servant. Subsequent history illustrates that the Japhetic races were given large parts of the earth to dwell in and were blessed therein.
Spiritual and Eternal (Genesis 9:25–27)
Shem was blessed by God for honoring his father and was chosen to be the progenitor of the godly seed line. From him came Abraham, Isaac, Jacob, Moses, Israel, David and the Messiah who were all given covenants of redemption (Romans 9:4–6; Luke 3:23–38). It was to be through the seed of Shem that the Messianic blessing would come on all families of the earth.
The Terms of the Covenant
Faith and Obedience
Noah was a man who believed and obeyed the commandments of the Lord (Genesis 6:22; 7:5; Hebrews 11:7; 1 Peter 3:20; 2 Peter 2:5).
Not to eat blood (Genesis 9:4)
Though man was permitted to eat meats under this covenant, he was not to eat blood. God stated that the blood represents life and the shedding of blood represents death. Because God established the shedding of animal blood as the substitutionary sacrifice for man’s sin, He has reserved the blood unto Himself and thus forbade man to partake of it. The Mosaic Covenant later confirmed this restriction, which was to ensure that man would neither believe that the sacrifice of the animal could cleanse him from sin, nor that he could receive the life of the animal (Leviticus 3:17; 17:10–16; Deuteronomy 12:16). Life and cleansing would in due time come through the incorruptible blood of the Lamb of God, the Lord Jesus Christ (John 6:55–63).
Murder Forbidden (Genesis 9:5, 6)
In response to the violence beginning with Cain and increasing to the days of Noah, God specifically forbade murder. This was to remind man of how valuable the life of man made in the image of God was. This protection of human life was confirmed and amplified under the Mosaic Covenant (Exodus 20:13; Numbers 35).
Capital Punishment (Genesis 9:5, 6)
With the prohibition of murder came the punishment for it. Under the Adamic Covenant murderers were judged by God Himself, as with Cain and Abel (Genesis 4). With the Noahic Covenant God delegated the authority to man to deal with murderers. The death penalty as the highest act of governmental authority implies all lesser levels of human government. The Mosaic Covenant confirmed the principles of a “life for a life” whether by man or beast (Exodus 21:23–25; Leviticus 24:17–22; Deuteronomy 19:21; Numbers 35). Under the New Covenant, the institution of human government is fully endorsed even to the extent of capital punishment (Matthew 22:17–21; 1 Timothy 2:1–4; 1 Peter 2:17). Paul’s reference to the sword of the state would have clearly indicated to the Church at Rome the right of execution (Romans 13:1–7). Though murderers may escape capital punishment in this life there is eternal punishment for unrepentant murderers (Revelation 21:8; 22:15).
The OATH of the Covenant
Though the word “oath” is not specifically used in Genesis 8 and 9; Isaiah 54:9 reveals that God did attach His oath to the Noahic Covenant. This confirmation of God’s commitment to the covenant promises made it irrevocable (Hebrews 6:13–20).
The Book
Though there is no specific account of this covenant being written in a book, it does find its place, as do previous covenants, in the Book of Genesis.
The BLOOD of the Covenant
The Sacrifice of the Covenant
Though Noah took both clean and unclean animals into the ark, only clean animals were sacrificed to God as burnt offerings. This animal body and blood constituted the sacrifice of the Noahic Covenant and was a “sweet savor” unto the Lord (Genesis 6:19, 20; 7:2, 3, 8, 9; 8:20).
Under the Mosaic Covenant voluntary offerings were “sweet savor” offerings, while compulsory offerings were “non-sweet” sacrifices (Leviticus 1–7).
The Mediator of the Covenant
Following the pattern of the Adamic Covenant Noah functioned as the patriarchal king-priest of his house. The fact of his offering the sacrifice unto God demonstrated his priestly office (Genesis 8:20; Hebrews 8:3). Adam, Noah, Job and Abraham all illustrate the existence of the household priesthood order. The fullest illustration of the details of priestly ministry came later under the Mosaic Covenant. Noah’s priesthood pointed to the ultimate mediator who began a new creation—Jesus Christ.
The Sanctuary of the Covenant
Noah’s altar is the first mention of an altar in Scripture (Genesis 8:20). In that this was the place where the priest offered his sacrifice, the altar constituted the sanctuary of the patriarchs. Wherever God’s covenant people built an altar, whether of earth or stone, there God promised to record His name, come to them, meet with them and bless them. This revelation of His presence would consecrate that place as being sacred and holy to the Lord (Exodus 20:24–26).
The SEAL of the Covenant
Genesis 9:12–17 plainly states that the rainbow was given by God as the token of the Noahic Covenant. God placed a sign in the sky between heaven and earth, and between God and man. God committed Himself to look upon it as He looked towards earth and remember His covenant mercy. Likewise, man was to look upon it as he looked toward heaven and remember with faith God’s covenant promise. In that this covenant was made with the whole earth for the duration of its existence, all the world may witness to the fact that God is a covenant keeping God.
Subsequent Scripture reveals that the rainbow is also around God’s throne, indicating that all the administrations of God’s authority in relation to earth and to man pass through the remembrance of His covenant mercy (Ezekiel 1:28; Revelation 4:3). The ultimate revelation of the token of the Noahic Covenant is seen in the Lord Jesus Christ, the mediator of the New Covenant, having the rainbow around His head (Revelation 10:1).
SUMMARY
The Noahic Covenant contains a reaffirmation of the creative purposes of God as stated in the Edenic Covenant. It is also an extension of “the seed” promises of redemption as in the Adamic Covenant. Though it arises out of a time of great judgment, it establishes a hope that God’s purposes in creation will be fulfilled through redemption. The hope of the Noahic Covenant finds its complete fulfilment in the New Covenant.