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In the close of the foregoing chapter we left the world in ruins and the church in straits; but in this chapter we have the repair of the one and the enlargement of the other. Now the scene alters, and another face of things begins to be presented to us, and the brighter side of that cloud which there appeared so black and dark; for, though God contend long, he will not contend for ever, nor be always wrath. We have here, I. The earth made anew, by the recess of the waters, and the appearing of the dry land, now a second time, and both gradual. 1. The increase of the waters is stayed, Ge 8:1,2. 2. They begin sensibly to abate, Ge 8:3. 3. After sixteen days' ebbing, the ark rests, Ge 8:4. 4. After sixty days' ebbing, the tops of the mountains appeared above water, Ge 8:5. 5. After forty days' ebbing, and twenty days before the mountains appeared, Noah began to send out his spies, a raven and a dove, to gain intelligence, Ge 8:6-12. 6. Two months after the appearing of the tops of the mountains, the waters had gone, and the face of the earth was dry (Ge 8:13), though not dried so as to be fit for man till almost two months after, Ge 8:14. II. Man placed anew upon the earth, in which, 1. Noah's discharge and departure out of the ark, Ge 8:15-19. 2. His sacrifice of praise, which he offered to God upon his enlargement, Ge 8:20. 3. God's acceptance of his sacrifice, and the promise he made thereupon not to drown the world again, Ge 8:21,22. And thus, at length, mercy rejoices against judgment.
1-19
The Earth Becomes Dry (2349 BC)
地渐渐干了（主前 2349 年）
¹ 神记念挪亚和挪亚方舟里的一切走兽牲畜。神叫风吹地，水势渐落。
² 渊源和天上的窗户都闭塞了，天上的大雨也止住了。
³ 水从地上渐退。过了一百五十天，水就渐消。
此处有：I. 神恩典的作为：*神记念挪亚和一切活物。*这是照人的方式而说的表达；因为他没有一个受造之物（路 12:6）——更没有他的一个百姓——是被神遗忘的（赛 49:15,16）。但是：1. 全人类——除了挪亚和他的家——如今已经被除灭，被赶入遗忘之地，不再被记念；所以神记念挪亚，就是他的怜悯向人类的回转——他不愿将他们全然灭绝。这是一句奇特的表述（结 5:13）：*我这样发怒，在他们身上完成了，我就得安慰。*那些罪人的倾覆已经满足了神公义的要求；他已经从他的对手得了舒畅（赛 1:24），如今他的灵得了平静（亚 6:8），*他便记念挪亚和一切活物。*他在怒气中记念怜悯（哈 3:2），记念古时的日子（赛 63:11），记念那圣洁的种类，然后便记念挪亚。2. 挪亚自己，虽是一个在耶和华眼前蒙恩的人，在方舟里却似乎被遗忘了，也许开始以为自己正是如此；因为我们未见神曾告诉他他将被关多久、何时得释放。极好的人有时也容易断定自己被神遗忘，尤其是当他们的苦难异常沉重、异常久长之时。也许挪亚虽是大有信心的人，当他发现洪水在按理当已尽其职之后仍持续如此之久，便受试探害怕那把他关进去的会一直把他留在里面，而开始质问：你要忘记我到几时呢？但至终神在怜悯中回到他这里，而这便以记念他来表达。当知：那记念神的，无论其境遇何等荒凉、何等凄惨，神必记念他。他必为他们定下时候，记念他们（伯 14:13）。3. 神与挪亚同记念一切活物；因为他的喜悦虽特别在人之子身上，他却在他一切的工作中喜乐，并恨恶他所造的任何一物。他不仅特别看顾他百姓的人身，也看顾他们的产业——看顾他们和属他们的一切。他顾惜尼尼微的牲畜（拿 4:11）。
II. 神对风和水的权能的作为——二者都听他吩咐，虽然都不在人掌控之下。请观察：
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他吩咐风，对它说去，它便去了，为要排去洪水：*神叫风吹地。*在此请看：(1.) 神对挪亚的记念是什么：就是他的解救。当知：神所记念的人，他必有效地记念，为使他们得益处；他记念我们为拯救我们，为使我们记念他为事奉他。(2.) 神对风有何等绝对的主权。风在他拳中（箴 30:4），他从他的府库带出风来（诗 135:7）。他随己意差遣风，或何时、或何处、或为何目的。连狂风也成就他的话（诗 148:8）。似乎在水涨之时并无风；因为那会加增方舟的颠簸；但如今风不会那样烦扰，神便叫风吹来。也许是北风，因为北风能驱散雨水。无论如何，这是一阵干燥的风，正如神曾在以色列人面前分开红海时所差遣的那风（出 14:21）。
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他召回水，对它们说来，它们便来了。(1.) 他除去了因由。他封锁了那些水的泉源——大渊的泉源和天上的窗户。当知：[1.] 神既有钥匙可以开启，也有钥匙可以关闭，可以借止住刑罚的因由来止住其进展；那带来荒凉的同一只手，也必带来拯救；所以我们的眼目当始终仰望那只手。那伤人的，唯独他能医治。见（伯 12:14）。[2.] 苦难既完成了所差它去作的工——无论是杀灭的工还是医治的工——就必被挪去。神的话不徒然返回（赛 55:10,11）。(2.) 于是效果便止息了；并非一下子止息，而是逐渐止息：水势渐落（创 8:1），从地上渐退，希伯来文是退了又退（创 8:3），表明一种逐渐的退去。日头的热气蒸发了许多，也许地下的洞穴吸收了更多。当知：地既非在一日之内被淹没，也就非在一日之内变干。在创造之工中，清除覆地的水、使地成为旱地，不过是一日的工作；不，不过是半日的工作（创 1:9,10）。但创造之工既已完毕，这护理之工便借第二因的协同影响而成就，却仍如此得神全能之力的加强。神通常逐渐地为他的百姓成就拯救，为使那小事之日不被轻看，大事之日也不至绝望（亚 4:10）。见（箴 4:18）。
⁴ 七月十七日，方舟停在亚拉腊山上。
⁵ 水又渐消，到十月初一日，山顶都现出来了。
此处我们有水退的果效和证据。1. 方舟停住了。这对挪亚是某种安慰——感觉到他所处的房子在坚固的地上，不再移动了。它停在一座山上，是受引导而到的——不是受挪亚的智慧引导（他没有掌舵），而是受神智慧恩慈的护理引导，使它更快停住。当知：神在他的百姓颠簸之后，为他们有安息的时地和地处；他常在他们自己毫无筹谋、全然预料之外之时，为他们预备合时舒适的定居。教会的方舟虽有时被风浪颠簸、不得安慰（赛 54:11），却仍有它的安息（徒 9:31）。2. 山顶现出来了，像小岛一样露出水面。我们必须设想，这是挪亚和他的儿子们所看见的；因为除了他们再无别人看见。他们大概每天从方舟的窗户往外张望，如同厌倦了漫长航行的水手那样，要看能否发现陆地，或如先知的仆人那样（王上 18:43,44），至终他们瞥见地面，便把发现之日记在日记里。据赖特福特博士推算，他们在看见地之前四十多天就已摸到了地，他据此推论，若水按比例消退，方舟吃水约十一肘。
⁶ 过了四十天，挪亚开了方舟的窗户，
⁷ 放出一只乌鸦去。那乌鸦飞来飞去，直到地上的水都干了。
⁸ 他又放出一只鸽子去，要看看水从地上退了没有。
⁹ 但遍地上都是水，鸽子找不着落脚之地，就回到方舟挪亚那里，挪亚伸手把鸽子接进方舟来。
¹⁰ 他又等了七天，再把鸽子从方舟放出去。
¹¹ 到了晚上，鸽子回到他那里，嘴里叼着一个拧下来的橄榄叶子。挪亚就知道地上的水退了。
¹² 他又等了七天，放出鸽子去。鸽子就不再回来了。
此处我们读到挪亚放出去为他从外地带回消息的探子——一只乌鸦和一只鸽子。在此观察：
I. 神虽曾特别告诉挪亚洪水何时来到，甚至精确到一日（创 7:4），却未借启示给他一份关于洪水将何时、以何步骤退去的特别说明。1. 因为前者的知识为他预备方舟、安顿其中所必需；而后者的知识只能满足他的好奇，将它向他隐藏，反成了对他的信心和忍耐的必要操练。2. 他若非借启示便不能预见洪水的来到；他却可以借平常的方法发现洪水的消退，所以神乐意让他去使用这些方法。
II. 挪亚虽凭信心期待得释放，凭忍耐等候，却对此关切探问，像一个觉得如此受禁太久的人。当知：渴望脱离患难、恳切期待它、并探问它向我们推进的情形，与真诚的信心和忍耐完全相容。信的人必不着急——不跑到神前头去，却必着急出去迎接他（赛 28:16）。特别地：1. 挪亚从方舟的窗户放出一只乌鸦，它飞出去——希伯来文的说法是飞去又飞回——即四处飞翔，以浮尸为食，却回到方舟歇息；大概不在方舟里面，而在方舟上面。这没有给挪亚什么满足；所以 2. 他放出一只鸽子，头一次回来时没有带回好消息，也许浑身湿透、污秽；但第二次，它嘴里叼回一片橄榄叶，看起来像是刚拧下来的，清楚地表明如今树木——结果子的树——开始露出水面了。在此注意：(1.) 挪亚第二次放出鸽子是在头一次之后七天，第三次也是隔了七天；也许头一次把它放出去也是在放出乌鸦之后七天。这暗示这事是在安息日作的——挪亚似乎在方舟里敬虔地守了安息日。在他那个小教会的庄严聚会中守了安息日之后，他便期待从天上得着特别的祝福，并为此探问。他既献上祷告，便举目仰望（诗 5:3）。(2.) 鸽子是蒙恩之魂的象征——它在泛滥的、污秽的世上找不到歇脚之处，找不到真正的平安或满足，便回到基督那里，如同回到它的方舟，回到它的挪亚那里。属肉体的心如乌鸦一般，以世界为足，在那里所找到的腐尸为食；但是我的魂哪，你要回到你的安息——回到你的挪亚那里，原文如此（诗 116:7）。巴不得我有鸽子的翅膀，可以飞到他那里！（诗 55:6）正如挪亚伸手接过鸽子，把它拉进方舟到自己那里，基督也必恩慈地保全、帮助、欢迎那些飞到他那里求安息的人。(3.) 作为平安象征的橄榄枝，不是由乌鸦——一种猛禽——叼来的，也不是由华美骄傲的孔雀叼来的，而是由一只温和、忍耐、谦卑的鸽子叼来的。正是鸽子般的性情，才把安息和喜乐的凭据带进灵魂。(4.) 有人将这些事视为寓意。律法先如乌鸦那样被放出，却没有带回神怒气之水消退的消息——人类的世界曾被这水淹没；所以，及至时候满足，神差遣他的福音如同鸽子——圣灵正是以鸽子的形状降临的——这福音为我们呈上一枝橄榄叶，带来更美的指望。
¹³ 到挪亚六百零一岁，正月初一日，地上的水都干了。挪亚撤去方舟的盖观看，便见地面上干了。
¹⁴ 到了二月二十七日，地就都干了。
此处有：1. 地面干了（创 8:13），即所有的水都从地上退去——在正月初一日（这是一个喜乐的新年之日），挪亚亲眼目睹了这事。他撤去方舟的盖——不是全部的盖，而是足够使他可以观看方舟四周的地；他所见的景象极其安慰。因为看哪，要看而惊奇，*地面上干了。*当知：(1.) 看见我们周围有地，这是极大的怜悯。挪亚比我们更感受得到这一点；因为失而复得的怜悯，比持续不断的怜悯更令人动心。(2.) 如今更新了地面之貌的神圣大能，也能更新一个受苦困扰之灵魂的面貌，更新一个受压逼迫之教会的面貌。他能使旱地出现在似乎已经失去、被遗忘之处（诗 18:16）。2. 地干了（创 8:14），干到适合作挪亚的居所。请观察：挪亚虽在正月初一日看见地面干了，神却不许他出方舟，直到二月二十七日。挪亚也许因受拘禁有些厌倦，起先就想离开方舟；但神出于对他的厚恩，吩咐他再多留些时日。当知：神顾念我们的益处，胜过顾念我们的愿望；因为他知道什么对我们好，胜过我们自己，也知道我们的约束当持续多久、所渴望的怜悯当迟延多久。我们总要在地未干以先出方舟：也许门若关着，我们就准备撤去盖子，要从别处爬出去；但我们当满足于：神施怜悯的时候，必是最佳的时候——当怜悯为我们成熟、我们也为之预备好之时。
¹⁵ 神对挪亚说：
¹⁶ 你和你的妻子、儿子、儿妇，都可以出方舟。
¹⁷ 在你那里凡有血肉的活物，就是飞鸟、牲畜，和一切爬在地上的昆虫，都要带出来，叫他们在地上多多滋生，大大兴旺。
¹⁸ 于是挪亚和他的妻子、儿子、儿妇，都出来了。
¹⁹ 一切走兽、昆虫、飞鸟，和地上所有的动物，各从其类，也都从方舟里出来了。
此处有：I. 挪亚从方舟被释放（创 8:15-17）。请观察：1. 挪亚直到神吩咐才动。他既有进入方舟的命令（创 7:1），那么无论他在其中的拘禁何等沉闷，他都要等候一个出来的命令。当知：我们在一切所行的路上都当认定神，在一切迁移中都把他摆在我们面前。唯有跟随神的指引、顺服他的治理的人，才在神的保护之下行走。那坚定地以神的话为准则、以他的恩典为原则、并从他的护理得着提示以帮助自己将一般指引应用于具体情形的人，可以在信心中看见他在我们穿过这旷野的行旅中引导我们的脚步。2. 神虽长久挽留他，至终却给了他释放的许可；因为这默示有一定的日期，终局必应验，必说出真理（哈 2:3），并不虚假。3. 神曾说进入方舟——他说的是来进入，不是出来，而是出去——这暗示那与他一同进去的神，全程都留在他那里，直到他平安地把他送出来；因为他曾说：*我总不撇下你。*4. 有人观察到，当他们被吩咐进方舟时，男人和女人是分开提及的（创 6:18）：你、你的儿子、你的妻子、你儿子的妻子；由此他们推论，在哀悼之时，他们是各人独处、妻子也独处的（亚 12:12）。但如今神仿佛重新为他们证婚，把挪亚和他的妻子一同送出，他的儿子和他们的妻子也一同送出，使他们可以生养众多。5. 挪亚受命把受造之物也一同带出来，他既长久照管喂养它们，又在它们身上费了许多劳苦，如今便可得着率领它们按军队出来、接受它们臣敬的尊荣。
II. 挪亚既得释放便出来。他既不肯未得许可就出去，也不肯因惧怕或任性而在得了许可之后仍留在里面，而是在每一点上都遵从那属天的异象。他虽在方舟里作了一整年零十天的囚犯，但当他在那里发现自己不仅为新的生命、更为新的世界而蒙保全，他便看不出有何理由抱怨自己长久的拘禁。如今请观察：1. 挪亚和他的全家活着出来，虽然其中有一个恶人含——神本可以虽让他逃过洪水，却借别的击打将他取去。但他们全都活着。当知：当家人们长久聚在一起，其中没有被破裂，这当被视为特别的恩惠，当归于主的怜悯。2. 挪亚把一切与他同进去的受造之物都带了出来，除了乌鸦和鸽子——这两只大概在它们出来时已经预备好与它们的配偶相会。挪亚能为他所受的托付交出一份极好的账；因为凡交给他的，他没有失去一个，他对那设立他——就此场合而言——作他全家大总管的那位，是忠心的。
英文原文
The Earth Becomes Dry (2349 BC)
¹ And God remembered Noah, and every living thing, and all the cattle that was with him in the ark: and God made a wind to pass over the earth, and the waters assuaged;
² The fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained;
³ And the waters returned from off the earth continually: and after the end of the hundred and fifty days the waters were abated.
Here is, I. An act of God's grace: God remembered Noah and every living thing. This is an expression after the manner of men; for not any of his creatures (Lu 12:6), much less any of his people, are forgotten of God, Isa 49:15,16. But, 1. The whole race of mankind, except Noah and his family, was now extinguished, and driven into the land of forgetfulness, to be remembered no more; so that God's remembering Noah was the return of his mercy to mankind, of whom he would not make a full end. It is a strange expression, Eze 5:13, When I have accomplished my fury in them, I will be comforted. The demands of divine justice had been answered by the ruin of those sinners; he had eased him of his adversaries (Isa 1:24), and now his spirit was quieted (Zec 6:8), and he remembered Noah and every living thing. He remembered mercy in wrath (Hab 3:2), remembered the days of old (Isa 63:11), remembered the holy seed, and then remembered Noah. 2. Noah himself, though one that had found grace in the eyes of the Lord, yet seemed to be forgotten in the ark, and perhaps began to think himself so; for we do not find that God had told him how long he should be confined and when he should be released. Very good men have sometimes been ready to conclude themselves forgotten of God, especially when their afflictions have been unusually grievous and long. Perhaps Noah, though a great believer, yet when he found the flood continuing so long after it might reasonably be presumed to have done its work, was tempted to fear lest he that shut him in would keep him in, and began to expostulate. How long wilt thou forget me? But at length God returned in mercy to him, and this is expressed by remembering him. Note, Those that remember God shall certainly be remembered by him, how desolate and disconsolate soever their condition may be. He will appoint them a set time and remember them, Job 14:13. 3. With Noah, God remembered every living thing; for, though his delight is especially in the sons of men, yet he rejoices in all his works, and hates nothing that he has made. He takes special care, not only of his people's persons, but of their possessions—of them and all that belongs to them. He considered the cattle of Nineveh, Jon 4:11.
II. An act of God's power over wind and water, both of which are at his beck, though neither of them is under man's control. Observe,
1. He commanded the wind, and said to that, Go, and it went, in order to the carrying off of the flood: God made a wind to pass over the earth. See here, (1.) What was God's remembrance of Noah: it was his relieving him. Note, Those whom God remembers he remembers effectually, for good; he remembers us to save us, that we may remember him to serve him. (2.) What a sovereign dominion God has over the winds. He has them in his fist (Pr 30:4) and brings them out of his treasuries, Ps 135:7. He sends them when, and whither, and for what purposes, he pleases. Even stormy winds fulfil his word, Ps 148:8. It should seem, while the waters increased, there was no wind; for that would have added to the toss of the ark; but now God sent a wind, when it would not be so troublesome. Probably, it was a north wind, for that drives away rain. However, it was a drying wind, such a wind as God sent to divide the Red Sea before Israel, Ex 14:21.
2. He remanded the waters, and said to them, Come, and they came. (1.) He took away the cause. He sealed up the springs of those waters, the fountains of the great deep, and the windows of heaven. Note, [1.] As God has a key to open, so he has a key to shut up again, and to stay the progress of judgments by stopping the causes of them: and the same hand that brings the desolation must bring the deliverance; to that hand therefore our eye must ever be. He that wounds is alone able to heal. See Job 12:14. [2.] When afflictions have done the work for which they are sent, whether killing work or curing work, they shall be removed. God's word shall not return void, Isa 55:10,11. (2.) Then the effect ceased; not all at once, but by degrees: The waters abated (Ge 8:1), returned from off the earth continually, Heb. they were going and returning (Ge 8:3), which denotes a gradual departure. The heat of the sun exhaled much, and perhaps the subterraneous caverns soaked in more. Note, As the earth was not drowned in a day, so it was not dried in a day. In the creation, it was but one day's work to clear the earth from the waters that covered it, and to make it dry land; nay, it was but half a day's work, Ge 1:9,10. But, the work of creation being finished, this work of providence was effected by the concurring influence of second causes, yet thus enforced by the almighty power of God. God usually works deliverance for his people gradually, that the day of small things may not be despised, nor the day of great things despaired of, Zec 4:10. See Pr 4:18.
⁴ And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat.
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.
Here we have the effects and evidences of the ebbing of the waters. 1. The ark rested. This was some satisfaction to Noah, to feel the house he was in upon firm ground, and no longer movable. It rested upon a mountain, whither it was directed, not by Noah's prudence (he did not steer it), but by the wise and gracious providence of God, that it might rest the sooner. Note, God has times and places of rest for his people after their tossings; and many a time he provides for their seasonable and comfortable settlement without their own contrivance and quite beyond their own foresight. The ark of the church, though sometimes tossed with tempests, and not comforted (Isa 54:11), yet has its rests, Ac 9:31. 2. The tops of the mountains were seen, like little islands, appearing above the water. We must suppose that they were seen by Noah and his sons; for there were none besides to see them. It is probable that they had looked through the window of the ark every day, like the longing mariners, after a tedious voyage, to see if they could discover land, or as the prophet's servant (1Ki 18:43,44), and at length they spy ground, and enter the day of the discovery in their journal. They felt ground above forty days before they saw it, according to Dr. Lightfoot's computation, whence he infers that, if the waters decreased proportionably, the ark drew eleven cubits in water.
⁶ And it came to pass at the end of forty days, that Noah opened the window of the ark which he had made:
⁷ And he sent forth a raven, which went forth to and fro, until the waters were dried up from off the earth.
⁸ Also he sent forth a dove from him, to see if the waters were abated from off the face of the ground;
⁹ But the dove found no rest for the sole of her foot, and she returned unto him into the ark, for the waters were on the face of the whole earth: then he put forth his hand, and took her, and pulled her in unto him into the ark.
¹⁰ And he stayed yet other seven days; and again he sent forth the dove out of the ark;
¹¹ And the dove came in to him in the evening; and, lo, in her mouth was an olive leaf plucked off: so Noah knew that the waters were abated from off the earth.
¹² And he stayed yet other seven days; and sent forth the dove; which returned not again unto him any more.
We have here an account of the spies which Noah sent forth to bring him intelligence from abroad, a raven and a dove. Observe here,
I. That though God had told Noah particularly when the flood would come, even to a day (Ge 7:4), yet he did not give him a particular account by revelation at what times, and by what steps, it should go away, 1. Because the knowledge of the former was necessary to his preparing the ark, and settling himself in it; but the knowledge of the latter would serve only to gratify his curiosity, and the concealing of it from him would be the needful exercise of his faith and patience. And, 2. He could not foresee the flood, but by revelation; but he might, by ordinary means, discover the decrease of it, and therefore God was pleased to leave him to the use of them.
II. That though Noah by faith expected his enlargement, and by patience waited for it, yet he was inquisitive concerning it, as one that thought it long to be thus confined. Note, Desires of release out of trouble, earnest expectations of it, and enquiries concerning its advances towards us, will very well consist with the sincerity of faith and patience. He that believes does not make haste to run before God, but he does make haste to go forth to meet him, Isa 28:16. Particularly, 1. Noah sent forth a raven through the window of the ark, which went forth, as the Hebrew phrase is, going forth and returning, that is, flying about, and feeding on the carcases that floated, but returning to the ark for rest; probably not in it, but upon it. This gave Noah little satisfaction; therefore, 2. He sent forth a dove, which returned the first time with no good news, but probably wet and dirty; but, the second time, she brought an olive-leaf in her bill, which appeared to be first plucked off, a plain indication that now the trees, the fruit-trees, began to appear above water. Note here, (1.) That Noah sent forth the dove the second time seven days after the first time, and the third time was after seven days too; and probably the first sending of her out was seven days after the sending forth of the raven. This intimates that it was done on the sabbath day, which, it should seem, Noah religiously observed in the ark. Having kept the sabbath in a solemn assembly of his little church, he then expected special blessings from heaven, and enquired concerning them. Having directed his prayer, he looked up, Ps 5:3. (2.) The dove is an emblem of a gracious soul, which finding no rest for its foot, no solid peace or satisfaction in this world, this deluged defiling world, returns to Christ as to its ark, as to its Noah. The carnal heart, like the raven, takes up with the world, and feeds on the carrions it finds there; but return thou to thy rest, O my soul, to thy Noah, so the word is, Ps 116:7. O that I had wings like a dove, to flee to him! Ps 55:6. And as Noah put forth his hand, and took the dove, and pulled her in to him, into the ark, so Christ will graciously preserve, and help, and welcome, those that fly to him for rest. (3.) The olive-branch, which was an emblem of peace, was brought, not by the raven, a bird of prey, nor by a gay and proud peacock, but by a mild, patient, humble dove. It is a dove-like disposition that brings into the soul earnests of rest and joy. (4.) Some make these things an allegory. The law was first sent forth like the raven, but brought no tidings of the assuaging of the waters of God's wrath, with which the world of mankind was deluged; therefore, in the fulness of time, God sent forth his gospel, as the dove, in the likeness of which the Holy Spirit descended, and this presents us with an olive-branch and brings in a better hope.
¹³ And it came to pass in the six hundredth and first year, in the first month, the first day of the month, the waters were dried up from off the earth: and Noah removed the covering of the ark, and looked, and, behold, the face of the ground was dry.
¹⁴ And in the second month, on the seven and twentieth day of the month, was the earth dried.
Here is, 1. The ground dry (Ge 8:13), that is, all the water carried off it, which, upon the first day of the first month (a joyful new-year's-day it was), Noah was himself an eye-witness of. He removed the covering of the ark, not the whole covering, but so much as would suffice to give him a prospect of the earth about it; and a most comfortable prospect he had. For behold, behold and wonder, the face of the ground was dry. Note, (1.) It is a great mercy to see ground about us. Noah was more sensible of it than we are; for mercies restored are much more affecting than mercies continued. (2.) The divine power which now renewed the face of the earth can renew the face of an afflicted troubled soul and of a distressed persecuted church. He can make dry ground to appear even where it seemed to have been lost and forgotten, Ps 18:16. 2. The ground dried (Ge 8:14), so as to be a fit habitation for Noah. Observe, Though Noah saw the ground dry the first day of the first month, yet God would not suffer him to go out of the ark till the twenty-seventh day of the second month. Perhaps Noah, being somewhat weary of his restraint, would have quitted the ark at first; but God, in kindness to him, ordered him to stay so much longer. Note, God consults our benefit rather than our desires; for he knows what is good for us better than we do for ourselves, and how long it is fit our restraints should continue and desired mercies should be delayed. We would go out of the ark before the ground is dried: and perhaps, if the door be shut, are ready to remove the covering, and to climb up some other way; but we should be satisfied that God's time of showing mercy is certainly the best time, when the mercy is ripe for us and we are ready for it.
¹⁵ And God spake unto Noah, saying,
¹⁶ Go forth of the ark, thou, and thy wife, and thy sons, and thy sons' wives with thee.
¹⁷ Bring forth with thee every living thing that is with thee, of all flesh, both of fowl, and of cattle, and of every creeping thing that creepeth upon the earth; that they may breed abundantly in the earth, and be fruitful, and multiply upon the earth.
¹⁸ And Noah went forth, and his sons, and his wife, and his sons' wives with him:
¹⁹ Every beast, every creeping thing, and every fowl, and whatsoever creepeth upon the earth, after their kinds, went forth out of the ark.
Here is, I. Noah's dismission out of the ark, Ge 8:15-17. Observe, 1. Noah did not stir till God bade him. As he had a command to go into the ark (Ge 7:1), so, how tedious soever his confinement there was, he would wait for a command to go out of it again. Note, We must in all our ways acknowledge God, and set him before us in all our removes. Those only go under God's protection that follow God's direction and submit to his government. Those that steadily adhere to God's word as their rule, and are guided by his grace as their principle, and take hints from his providence to assist them in their application of general directions to particular cases, may in faith see him guiding their motions in their march through this wilderness. 2. Though God detained him long, yet at last he gave him his discharge; for the vision is for an appointed time, and at the end it shall speak, it shall speak truth (Hab 2:3), it shall not lie. 3. God had said, Come into the ark which he says, not, Come forth, but, Go forth, which intimates that God, who went in with him, staid with him all the while, till he sent him out safely; for he has said, I will not leave thee. 4. Some observe that, when they were ordered into the ark, the men and the women were mentioned separately (Ge 6:18): Thou, and thy sons, and thy wife, and thy sons' wives; hence they infer that, during the time of mourning, they were apart, and their wives apart, Zec 12:12. But now God did as it were new-marry them, sending out Noah and his wife together, and his sons and their wives together, that they might be fruitful and multiply. 5. Noah was ordered to bring the creatures out with him, that having taken the care of feeding them so long, and been at so much pains about them, he might have the honour of leading them forth by their armies, and receiving their homage.
II. Noah's departure when he had his dismission. As he would not go out without leave, so he would not, out of fear or humour, stay in when he had leave, but was in all points observant of the heavenly vision. Though he had been now a full year and ten days a prisoner in the ark, yet when he found himself preserved there, not only for a new life, but for a new world, he saw no reason to complain of his long confinement. Now observe, 1. Noah and his family came out alive, though one of them was a wicked Ham, whom, though he escaped the flood, God's justice could have taken away by some other stroke. But they are all alive. Note, When families have been long continued together, and no breaches made among them, it must be looked upon as a distinguishing favour, and attributed to the Lord's mercies. 2. Noah brought out all the creatures that went in with him, except the raven and the dove, which, probably, were ready to meet their mates at their coming out. Noah was able to give a very good account of his charge; for of all that were given to him he had lost none, but was faithful to him that appointed him, pro hac vice—on this occasion, high steward of his household.
20-22
Noah's Sacrifice (2348 BC)
挪亚的献祭（公元前2348年）
²⁰ 挪亚为耶和华筑了一座坛，拿各类洁净的牲畜、飞鸟献在坛上为燔祭。 ²¹ 耶和华闻那馨香之气，就心里说："我不再因人的缘故咒诅地（人从小时心里怀着恶念），也不再按着我才行的，灭各种的活物了。 ²² 地还存留的时候，稼穑、寒暑、冬夏、昼夜就永不停息了。"
此处，I. 记载挪亚对神恩的感恩——神既成全了拯救的怜悯，他便以感恩回应（创 8:20）。1. 他"筑了一座坛"。到此为止，他所行的一切都出于神特别的指示和命令。他蒙了特别的呼召进入方舟，又蒙了别的呼召出来；然而祭坛与献祭既已是神所设立的敬拜之礼，他就不再等一道特别的命令来表达他的感恩。那从神领受了怜悯的人，应当殷勤地献上感谢，并且"不是出于勉强，乃是甘心"。神喜悦甘心献上的祭和等侯他的赞美。挪亚如今被抛入一个寒冷荒凉的世界，人本以为他头一件挂虑的会是为自己建造房屋；然而看哪，他头一件事是为神筑一座坛：那居首位的神，必须首先被事奉；以神为始的人，是好的开始。2. 他在坛上献了祭物——"各类洁净的牲畜、飞鸟"，就是我们所读到那"七公七母"中多余的一只（创 7:2-3）。在此请注意，(1.) 他只献洁净的；因为仅仅献祭并不够，我们必须献上神所指定的，按着献祭之律，而不可献上败坏之物。(2.) 虽然他的牲畜数量极少，又是花了极大的心血和劳苦才从毁灭中抢救出来的，他却不吝啬把当纳的归给神。他本可以说："我只有七只羊来开始新世界，难道这七只中还要有一只被杀、被烧为祭吗？不如等到我们更丰裕些再说？"不——为要证明他爱与感恩的真诚，他乐意把第七只献给他的神，作为承认一切都是属于神、都当归给神的凭据。以我们微薄的所有事奉神，这是使之增多的途径；凡用以尊荣神的，我们绝不可视为浪费。(3.) 请看真宗教的古老：新世界里我们所见头一件作成的事，就是一个敬拜之举（耶 6:16）。如今我们要表达感恩，不再是用燔祭，而是用"颂赞为祭"和"行善为祭"——用敬虔的灵修和敬虔的生活。
II. 神对挪亚感恩的恩惠悦纳。在列祖时代有一条确定的准则："你若行得好，岂不蒙悦纳？"挪亚正是如此。因为，
1. 神喜悦这一作为（创 8:21）。他"闻了馨香之气"——希伯来文作"安息之气"。正如他起初在第七日造了世界，便安息舒畅；如今他重新造了世界，便在第七的祭中安息。他悦纳挪亚的虔诚热心，和新世界这些充满盼望的开端，如同人喜悦芬芳合宜的香气；虽然他的祭物微小，却是按着他的力量献的，神就悦纳了。他既使忿怒停留在罪人的世界上，如今就使他的爱停留在这一小群信徒的余数上。
2. 于是他立定心意，不再用洪水淹没世界。在此他所看重的，与其说是挪亚的祭，不如说是基督将自己献上为祭——那由这祭所预表、所代表的，那才是真正"馨香之气的祭"（弗 5:2）。在此赐下了可以信靠的美好保证：
(1.) 这一审判必不再重演。挪亚也许想："修理这世界有何意义？它因其中的恶，很可能很快又照样被毁灭。""不，"神说，"必不如此。"经上说（创 6:6）"耶和华就后悔造人在地上"；如今他说话，仿佛后悔灭了人一样：两者都不是指他心思的改变，而是指他作为方式的改变。"他想到他的仆人"（申 32:36）。这心意有两种表达方式：[1.]"我不再咒诅地"——希伯来文作"我不再加添咒诅这地"。罪初入之时，神曾咒诅了地（创 3:17），用洪水淹没时，他在那咒诅上又加添；如今他定意不再加添。[2.]"我也不再按着我才行的，灭各种的活物了"；这就是说，无论神要使什么局部的灾祸临到具体的个人、家族、国家，他决不再毁灭全世界，直到那"不再有时刻"的大日来到。但这心意的原因令人惊讶，因为它看来与毁灭世界的原因如出一辙："因为人从小时心里怀着恶念"（创 6:5）。然而有所不同——那里说"人终日所思想的尽都是恶"，就是"他实际的过犯不住地控告他"；这里却说，是"从小时"怀着恶念。这是骨子里带来的；他把它带到了世上；他在罪中成型，在罪中被怀。如今人也许以为下文该是："因此那有罪的族类当被全然灭绝，我要作一个彻底了结。"不，"因此我不再用这严厉的方法；因为，"第一，"他倒是当受怜悯，因为这都是住在他里头的罪所致；这也是从如此败坏的族类所能料想的：他被称为'从母胎里就悖逆的'，因此他行事如此诡诈也就不足为奇"（赛 48:8）。这样神"想到他不过是血气"，是败坏有罪的（诗 78:39）。第二，"他必要全然灭亡；因为若按他所当得的待他，洪水必一个接一个，直到全然毁灭。"在此请看，1. 外在的审判虽能使人惊恐、受到约束，却不能本身就使人成圣、更新；必须神的恩典与那些审判同工。洪水之后人的本性与洪水之前一样有罪。2. 神的良善借人的罪愆得着机会，更加显大自己；他施怜悯的理由全在于他自己，不在于我们里面任何东西。
(2.) 自然的常轨必永不废止（创 8:22）："'地还存留的时候'——以及人在其上——'稼穑、寒暑、冬夏、昼夜'（不像过去这一年全是冬天），'昼、夜'"——也不像下雨时大概全是黑夜那样。在此，[1.] 明明暗示这地不会永远长存；地和其上的一切工程不久都要被烧毁；我们"照他的应许，盼望新天新地"，那时这一切都要销化。但[2.] 只要地还存留，神的护理就要仔细保守时令节气的规律更替，使各守其位。世界得以存立、自然的轮转得以循轨，皆赖于此。请看时令是何等变幻，却又何等不变。第一，自然的常道总在变换。时令如此，时事亦然，都免不了更迭——"昼与夜、夏与冬"相互交替。在天上和地狱里不是如此，但在地上"神使这件与那件并列"。第二，却又永不更改。它在这种变幻之中恒定。只要太阳仍是那样稳定的时间量度，月亮仍是"天上可靠的见证"，这些节令就从未停止过，也必不止息。这就是"神与白昼黑夜所立的约"，其稳固被提及，为要坚固我们对恩典之约的信心——那约同样是不可干犯的（耶 33:20-21）。我们看见神对受造物的应许都应验了，由此便可推断：他对一切信徒的应许也必如此。
英文原文
Noah's Sacrifice (2348 BC)
²⁰ And Noah builded an altar unto the LORD; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar.
²¹ And the LORD smelled a sweet savour; and the LORD said in his heart, I will not again curse the ground any more for man's sake; for the imagination of man's heart is evil from his youth; neither will I again smite any more every thing living, as I have done.
²² While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease.
Here is, I. Noah's thankful acknowledgment of God's favour to him, in completing the mercy of his deliverance, Ge 8:20. 1. He built an altar. Hitherto he had done nothing without particular instructions and commands from God. He had a particular call into the ark, and another out of it; but, altars and sacrifices being already of divine institution for religious worship, he did not stay for a particular command thus to express his thankfulness. Those that have received mercy from God should be forward in returning thanks, and do it not of constraint, but willingly. God is pleased with free-will offerings, and praises that wait for him. Noah was now turned out into a cold and desolate world, where, one would have thought, his first care would have been to build a house for himself; but, behold, he begins with an altar for God: God, that is the first, must be first served; and he begins well that begins with God. 2. He offered a sacrifice upon his altar, of every clean beast, and of every clean fowl—one, the odd seventh that we read of, Ge 7:2,3. Here observe, (1.) He offered only those that were clean; for it is not enough that we sacrifice, but we must sacrifice that which God appoints, according to the law of sacrifice, and not a corrupt thing. (2.) Though his stock of cattle was so small, and that rescued from ruin at so great an expense of care and pains, yet he did not grudge to give God his dues out of it. He might have said, "Have I but seven sheep to begin the world with, and must one of these seven be killed and burnt for sacrifice? Were it not better to defer it till we have greater plenty?" No, to prove the sincerity of his love and gratitude, he cheerfully gives the seventh to his God, as an acknowledgment that all was his, and owing to him. Serving God with our little is the way to make it more; and we must never think that wasted with which God is honoured. (3.) See here the antiquity of religion: the first thing we find done in the new world was an act of worship, Jer 6:16. We are now to express our thankfulness, not by burnt-offerings, but by the sacrifices of praise and the sacrifices of righteousness, by pious devotions and a pious conversation.
II. God's gracious acceptance of Noah's thankfulness. It was a settled rule in the patriarchal age: If thou doest well, shalt thou not be accepted? Noah was so. For,
1. God was well pleased with the performance, Ge 8:21. He smelt a sweet savour, or, as it is in the Hebrew, a savour of rest, from it. As, when he had made the world at first on the seventh day, he rested and was refreshed, so, now that he had new-made it, in the sacrifice of the seventh he rested. He was well pleased with Noah's pious zeal, and these hopeful beginnings of the new world, as men are with fragrant and agreeable smells; though his offering was small, it was according to his ability, and God accepted it. Having caused his anger to rest upon the world of sinners, he here caused his love to rest upon this little remnant of believers.
2. Hereupon, he took up a resolution never to drown the world again. Herein he had an eye, not so much to Noah's sacrifice as to Christ's sacrifice of himself, which was typified and represented by it, and which was indeed an offering of a sweet-smelling savour, Eph 5:2. Good security is here given, and that which may be relied upon,
(1.) That this judgment should never be repeated. Noah might think, "To what purpose should the world be repaired, when, in all probability, for the wickedness of it, it will quickly be in like manner ruined again?" "No," says God, "it never shall." It was said (Ge 6:6), It repented the Lord that he had made man; now here he speaks as if it repented him that he had destroyed man: neither means a change of his mind, but both a change of his way. It repented him concerning his servants, De 32:36. Two ways this resolve is expressed:—[1.] I will not again curse the ground, Heb. I will not add to curse the ground any more. God had cursed the ground upon the first entrance of sin (Ge 3:17), when he drowned it he added to that curse; but now he determines not to add to it any more. [2.] Neither will I again smite any more every living thing; that is, it was determined that whatever ruin God might bring upon particular persons, or families, or countries, he would never again destroy the whole world till the day shall come when time shall be no more. But the reason of this resolve is very surprising, for it seems the same in effect with the reason given for the destruction of the world: Because the imagination of man's heart is evil from his youth, Ge 6:5. But there is this difference—there it is said, The imagination of man's heart is evil continually, that is, "his actual transgressions continually cry against him;" here it is said, It is evil from his youth or childhood. It is bred in the bone; he brought it into the world with him; he was shapen and conceived in it. Now, one would think it should follow, "Therefore that guilty race shall be wholly extinguished, and I will make a full end." No, "Therefore I will no more take this severe method; for," First, "He is rather to be pitied, for it is all the effect of sin dwelling in him; and it is but what might be expected from such a degenerate race: he is called a transgressor from the womb, and therefore it is not strange that he deals so very treacherously," Isa 48:8. Thus God remembers that he is flesh, corrupt and sinful, Ps 78:39. Secondly, "He will be utterly ruined; for, if he be dealt with according to his deserts, one flood must succeed another till all be destroyed." See here, 1. That outward judgments, though they may terrify and restrain men, yet cannot of themselves sanctify and renew them; the grace of God must work with those judgments. Man's nature was as sinful after the deluge as it had been before. 2. That God's goodness takes occasion from man's sinfulness to magnify itself the more; his reasons of mercy are all drawn from himself, not from any thing in us.
(2.) That the course of nature should never be discontinued (Ge 8:22): "While the earth remaineth, and man upon it, there shall be summer and winter (not all winter as had been this last year), day and night," not all night, as probably it was while the rain was descending. Here, [1.] It is plainly intimated that this earth is not to remain always; it, and all the works in it, must shortly be burnt up; and we look for new heavens and a new earth, when all these things must be dissolved. But, [2.] As long as it does remain God's providence will carefully preserve the regular succession of times and seasons, and cause each to know its place. To this we owe it that the world stands, and the wheel of nature keeps it track. See here how changeable the times are and yet how unchangeable. First, The course of nature always changing. As it is with the times, so it is with the events of time, they are subject to vicissitudes—day and night, summer and winter, counterchanged. In heaven and hell it is not so, but on earth God hath set the one over against the other. Secondly, Yet never changed. It is constant in this inconstancy. These seasons have never ceased, nor shall cease, while the sun continued such a steady measurer of time and the moon such a faithful witness in heaven. This is God's covenant of the day and of the night, the stability of which is mentioned for the confirming of our faith in the covenant of grace, which is no less inviolable, Jer 33:20,21. We see God's promises to the creatures made good, and thence may infer that his promises to all believers shall be so.
在前一章的末了，我们看见世界沦为废墟、教会陷入困境；但在本章中，我们看见前者得着修复，后者得着扩张。如今景象改观，另一番面貌开始呈现在我们眼前——先前看来那样阴沉黑暗的云，如今露出较明亮的一面；因为神虽长久相争，却不永远相争，也不永远怀怒。本章包含：I. 因水退去、旱地露出，地再次被更新——这已是第二次，且都是渐进的。1. 水势止住（创 8:1,2）。2. 水势明显开始消退（创 8:3）。3. 退了十六天之后，方舟停在山上（创 8:4）。4. 退了六十天之后，山顶现出水面（创 8:5）。5. 退了四十天、即山顶现出之前二十天，挪亚开始放出他的探子——一只乌鸦和一只鸽子——以探听消息（创 8:6-12）。6. 山顶现出之后两个月，水尽退去，地面上干了（创 8:13），只是要再过近两个月，才干得适合人居住（创 8:14）。II. 人再次被安置在地上，其中：1. 挪亚蒙允出方舟、离开方舟（创 8:15-19）。2. 他出来得宽广之时，向神献上赞美之祭（创 8:20）。3. 神悦纳他的祭，并据此应许不再以洪水灭世（创 8:21,22）。如此，怜悯终竟欢跃胜过审判。