目录
一、介绍
二、文学结构
洪水中的拯救
初次立约
存留之约
逃避洪水
出到干地
神记念挪亚
新的秩序
挪亚的儿子们
巴别塔的溃败
三、原本意义
洪水中的拯救
关联
含义
挪亚的儿子们
迦南
冲突
含义
巴别塔的溃败
城
得胜
含义
四、现今应用
奠基
盟约
得胜
延续
洗礼
属灵争战
成全
最后的剧变
最后的争战
五、总结
介绍
我记得当我在乌克兰教书的时候，有一次我赶著在几分钟之内搭地铁去一个地方。我匆匆忙忙的赶到车站，跑下阶梯，刚好在车门关上以前跳上火车。这一趟路要从城这一头一直走到城的另外一头。所以我松了一口气，坐下来调整一下呼吸。过了一会儿，我才突然警觉到我搭上了一班开往相反方向的列车！不用说，地铁的下一站自然是在好几哩以外，好像永远也到不了。等我转回来重新上路，毫无疑问的，我一定大大的迟到。还记得当时我想了一下：「好吧！情形虽然不是我所期望的，但总算我现在是走对了方向。」
我想人生中大多数的际遇都是如此。我们的生活从来不是完美的，甚至多半和完美相差甚远。我们无论走到那里，都会面临许多的困难和挑战。但是谁都知道走在一个正确的方向上总比走错路好。
这一课的题目是「正确的方向」。我们要研读创世记6章9节到11章9节这一段经文。从其中找出在挪亚时代的大洪水以后，一个神为他的百姓设立，要他们跟随的方向。从这段记载远古历史的经文中，我们要看见摩西为以色列民提供了一个清楚追寻的方向。这个方向可能不是他们最想要的，但却是神预定要带领他们进入丰盛祝福的方向。这一段上古史对基督徒也很重要，因为我们也应当跟随同一个方向往前行。
我们要分别从三个部分来研读创世记6章9节到11章9节。第一，我们要研究这段经文的文学结构。第二，我们要探讨它的原意，明白摩西为以色列人写作这些材料的原因。第三，我们要从新约中找出原则，把这些经文应用在我们的生活中。让我们从探讨这段经文的文学结构开始，来研读这一课「正确的方向」。
创世记6章9节到11章9节在远古的历史中占了很大的篇幅。我们可以用好几种不同的方法来为它作大纲。但 为了研读的目的，我们把这段经文分成两个主要的部分： 第一段从6章9节到9章17节，我们称它为「洪水中的拯救」。 在这部分创世记经文中，摩西描述挪亚时代的洪水。 这些材料的第二部分从创世记9章18节到11章9节，我们称它为「新的秩序」。 它描述发生在洪水以后的几个重要事件，这些事件形成一些持续的模式，是洪水以后的世界所特有的。为了对这段经文的文学结构有更多的了解，我们要深入研究这些主要的段落。让我们开始探讨摩西写挪亚时代的洪水这段故事的结构。
近年来，有些解经家注意到挪亚洪水的故事展现出一个相当清楚的文学模式。虽然我们可以用好几种方法来描述这个模式，但在这一课中我们要说明这些经文是如何形成一个前后对称的五段戏剧。
故事的第一段记在创世记6章9-22节，我们称它为：神与挪亚的首次立约。在这段故事中，摩西指出：挪亚是这个败坏世界里的一个义人。神向挪亚说话，告诉他为何神计划要毁灭全人类。我们从创世记6章13节看到：
神就对挪亚说：「凡有血气的人，他的尽头已经来到我面前，因为地上满了他们的强暴，我要把他们和地一并毁灭。」（创世记6章13节）虽然如此，这故事的第一段也告诉我们，神计划要藉著 拯救一个人，就是义人挪亚，和他的全家 来重新开始一个世界。为了向挪亚保证他的心意，神与挪亚立下这个首次的圣约。在创世记6章17，18节，我们看到神对挪亚说：
「凡地上的……无一不死。我却要与你立约，你同你的妻，与儿子，儿妇，都要进入方舟。」（创世记6章17-18节）在洪水故事的起头，神以立约起誓，要拯救挪亚和他的家人脱离将要来临的洪水。这个约保证挪亚的得救，并且设立他作为洪水以后新人类的起头。
我们看过神与挪亚的首次立约如何展开了这段洪水的故事。现在我们要接著来看和第一段对称的最后一段故事：从8章20节到9章17节，我们称它为神与挪亚所立的「存留之约」。
这个题目告诉我们：这段经文记载，在洪水以后，神回到挪亚那里，和他另立了一个约。神决定再给人类一次机会，使他们在世界上开始一个新的秩序。我们读到创世记8章22节说：
「地还存留的时候，稼樯，寒暑，冬夏，昼夜就永不停息了。」（创世记8章22节）为了确保神设立这个新秩序的心意，在洪水故事结束的时候，神与挪亚立了第二个约。记在创世记9章11-15节说：
「我与你们立约，凡有血肉的，不再被洪水灭绝，也不再有洪水毁坏地了……我把虹放在云彩中，这就可作我与地立约的记号了。我使云彩盖地的时候，必有虹现在云彩中，我便记念我与你们和各样有血肉的活物所立的约，水就再不泛滥毁坏一切有血肉的物了。」（创世记9章11-15节）所以我们看见，挪亚洪水的故事在一个约的应许中结束，洪水不会再泛滥毁灭世界，因为神在云彩上立了彩虹，作为一个确实的记号，保证他永远不会忘记他的应许。这个故事结尾的立约应许，显明了挪亚在这个上古史中的重要性。他是立约的中保，而这个约要一直延续到未来的世世代代。
先明白这个故事开始和结束的段落，现在我们可以接下来探讨这个洪水的故事中间发生的经过。故事中间的部分，从神的首次立约到展现新秩序的最后立约，可以分成三个主要的段落。
故事的第二段记在7章1-16节。我们称它为「挪亚逃避洪水」。这段材料相当的平铺直叙。挪亚预备了方舟，把各样动物带进去。然后洪水在地上暴发了。但挪亚和他的家人，还有他所召聚来的动物都被安全的关闭在方舟里。
挪亚洪水故事的第四段和第二段构成一个戏剧性的反面对照。描写挪亚「出到乾地」的经文记在创世记8章6-19节。洪水开始渐渐消退以后，挪亚盼望乾地的出现，好让他可以离开方舟。等了一段时间，乾地出现了。神吩咐挪亚离开方舟，就像以前命令他进去一样。
现在让我们来看故事的中心，或是它的转捩点：创世记7章17节到8章5节。我们称它为「神记念挪亚」。这段经文以洪水泛滥，毁灭地上的一切活物的描述开始，以洪水开始消退作为结束。
整段经文的最中心是一个简单却深刻的句子。用来解释为什么神开始平息汹涌的洪水。摩西在创世记8章1节写著说：在风暴中，
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。（创世记8章1节）因著神的大怜悯，他没有忘记与挪亚和他的家人所立的约。他记念方舟里的乘客，替他们抵挡泛滥的洪水。
这个挪亚洪水的故事大纲显明了故事的主要关切。摩西所描述的洪水是一个拯救的故事。虽然审判临到地上的恶人，但摩西的首要关切是要表明神藉著挪亚，把人类带进一个充满极大祝福的世界。
在探讨过创世记6章9节到11章9节的第一个段落以后，我们要接下来看第二个主要的段落，「新的秩序」，记载在创世记9章18节到11章9节。
从第9到11章，摩西对「新秩序」的记载分成两个基本的单元。在一方面，创世记9章18节到10章32节的著眼点是挪亚的儿子们。在另一方面，创世记11章1-9节是有关巴别塔的溃败。虽然表面看来，这两处经文好像互不相干，但事实上我们发现，它们彼此互为关连的结果，就形成了一个世界新秩序的模式。演变成从那时起直到如今，世界历史的主要特色。让我们先来看看有关挪亚的儿子们的记载，和他们在这幅世界新秩序的图画里的贡献。
创世记第9和10章摩西对挪亚的儿子们的记载，包括一个标题和两个主要的段落。我们发现9章18-19节是一个标题，用来说明创世记这段经文主要是对挪亚三个儿子的描述，和他们在地上分布的情形。
照著这标题的陈述，摩西对挪亚儿子们的记载也分成两个主要的段落。第一，故事从9章20到29节，说明几个儿子的个别差异。第二，从10章1到32节，描写挪亚的儿子们和他们的后裔的分布情形。把这些段落分开来研读有它的好处。
第9章20到29节是创世记里面有名的经文， 论到对含的儿子迦南的咒诅。听听摩西在创世记9章24-27节所记的：
挪亚醒了酒，知道小儿子向他所做的事，就说：「迦南当受咒诅」……又说：「耶和华闪的神是应当称颂的……愿神使雅弗扩张」……」（创世记9章24-27节）简单的说，这段故事描写几个造成挪亚的后裔之间明显差异的事件。挪亚咒诅含的儿子迦南。说迦南必给他弟兄作奴仆中最卑践奴仆。而挪亚却给其他的两个儿子闪和雅弗祝福，因为他们以尊重对待他。
摩西把这个故事收录在他对洪水以后的新秩序所作的描述中，因为整个人类的种族是从挪亚的三个儿子繁衍下来的。这里所造成的差异，就带进了此后在圣经历史中人类关系的动向。
挪亚儿子们之间的差异状况，从第十章挪亚儿子们的分布情形得到证实。摩西在创世记第10章列出许多含，闪和雅弗的后裔在世界各处散居的地方，包括挪亚之后好几个世代的分布情形。根据创世记第10章，雅弗族的人住在迦南北部，东北和西北的地区。除了少数的例外，含族移居到北非。只有含的一个儿子迦南定居在以色列人的应许地迦南。而闪的后裔或闪族人则大半居住在阿拉伯半岛地区。
创世记10章 的记载是具有高度选择性的，只是为了提供一个人口迁徙的大概模式。但这个大概的模式就已经足够让摩西用来说明，在洪水以后的新秩序里面，一些人类互动 的长期模式。
看过创世记9到10章，摩西记载挪亚儿子们这段经文的文学结构以后，我们现在可以接下来看描写洪水以后新秩序的第二个段落：11章1-9节，巴别塔的溃败。
巴别塔的故事可以分为前后对称的五个戏剧性段落。第一段在第1-2节，开始的时候，有一大群的人聚居在一个地方。但是相反的，在故事结束的时候，在第8-9节，我们看见神藉著变乱人类的语言把人驱散到世界各地去。
到底人类怎样从群居一处，使用同一种语言，演变成散居各处，使用多种语言呢？在故事中间的段落就解释了事情发生的经过。第二段在第3-4节，描写一个人类的计划。他们想要建造一座城和一座通天的高塔，使他们的名长远存留，永远不被埋没。但在故事的第四段，第6-7节记载了一个神相反的计划，和人类的计划相抗衡。神召聚他的天军攻击这城，变乱人的语言，使得这个建城造塔的工程停顿了下来。
这故事的转捩点在第五节，神来察看这城和这塔。当他看见这个城和其中的居民引以为傲的计划，就决定要使他们中止建城。
所以我们看见，根据摩西的观点，洪水以后的生活，距离我们所期望的乐园还很遥远。相反的，从描写挪亚儿子们的叙述中，显明出在这个新的秩序里面，包含了许多各个不同的人类群体中复杂的互动关系。还有人对神的叛逆，和最后神打败这些背叛他的人。虽然这些新秩序里的结构，听在我们现代人的耳中可能觉得奇怪，但我们发现，对於摩西写作这段经文的起初的对象，以色列人来说，这些结构却清清楚楚的说到他们的经验。
看过创世记6章9节到11章9节的文学结构以后，我们接下来要问第二个问题：为什么摩西要记载这段洪水的故事和随后的新秩序？对於这些跟随他前往应许地的以色列人，摩西要教导他们什么功课？
毫无疑问的，我们可以确定摩西记载有关挪亚的洪水和新秩序的情况，是为了使以色列人知道有关这段远古时代的史实。但是由於他记载里的选择性太高，而又太偏重特殊的主题，让我们看出他的用意必定不只这些。摩西的写作不只是作为过往史实的记录，更是为了引导他当代的以色列人。
我们要从创世记6章9节到11章9节的三个分段来解读摩西写作的目的。 首先，我们要探讨洪水故事的原意。接下来，看看摩西对挪亚的儿子们的记载。最后，我们要仔细研读这段上古史的最后一个阶段：巴别塔的溃败和它原本的含意。让我们先来看看摩西怎么样连接挪亚的洪水和当代以色列人的经历。
我们要从两方面来看摩西如何运用这段洪水的故事：第一，他如何建立洪水和出埃及的关联。第二，这些关联对以色列人的意义。摩西使用和他自己的生活和事工极为相似的方式来描写挪亚，藉著这样来建立洪水和他那时代的关联。虽然从许多方面看来，挪亚和摩西的生活都不尽相同，我们当然不应该忽略这些相异点。但我们明显的看出摩西在描写挪亚的事上，有意让以色列人认为挪亚就是摩西的前兆或预表。
挪亚和摩西之间至少有八个重要的关联。首先，摩西用暴力的主题来连接自己和挪亚的关系。你必定记得创世记6章13节记载洪水的来临是因为世界上充满了暴力。从出埃及记1，2章我们知道早在神呼召摩西以前，埃及人已经用暴力大大的加害以色列人。摩西拯救他们出埃及正是为了解决以色列民遭受暴力的问题。所以，挪亚和摩西的工作都是为了拯救人脱离暴力。
第二个关联出现在摩西使用「方舟」这个字上。 创世记6到9章提到挪亚的「方舟」，希伯来文是תֵּבָה（teivaħ）。有趣的是，摩西在别处使用这个字，唯一的一次是在出埃及记2章3，5节。在那里他说的是他的母亲放他在里面的蒲草箱，或是תֵּבָה。虽然挪亚的方舟大如巨兽，而摩西的蒲草箱很小。但摩西在这里指出一个事实，就是他和挪亚都是藉著方舟，或תֵּבָה从水里的死亡中被拯救了出来。
第三，圣约的重要性也建立了挪亚作为摩西预表的这个关联。根据我们前面所读的创世记6章18节和9章11-17节，挪亚是代表全人类与神立约的。而我们都知道摩西在以色列人中主要的事奉就是作为圣约的中保。出埃及记19-24章很清楚的记载神拣选了摩西，带领以色列人来到西乃山，与耶和华立了一个特别的约。
洪水在审判中扮演的主要角色，成为两个人之间的第四个关联。在创世记6-9章，神藉著洪水淹没地上的恶人，却拯救保全了挪亚和他的全家。同样的，出埃及记13-15章告诉我们摩西带领以色列人出埃及，过红海，却使海水吞灭了逼迫他们的埃及军队。
第五个关联是神 在挪亚的时代和摩西的时代，都曾经命令风来驱逐大水。我们从创世记8章1节看到神叫风吹乾挪亚的洪水。同样的，出埃及记14章21节，在红海「耶和华使用大东风，使海水退去……」
第六个关联出现在对牲畜的强调。创世记6章19节告诉我们神吩咐挪亚把牲畜带进方舟。在出埃及记中至少有四次提到许多的牲畜和以色列人一起离开埃及。正如神定意要挪亚把牲畜带到他那时代的新世界；神也定意要摩西把牲畜带进应许地。
第七，神的记念这个主题也把挪亚和摩西连接在一起。你必定记得创世记8章1节，在挪亚的时代，当洪水泛滥的时候，神为挪亚所作的一切，因为神记念他。神与挪亚立约，要带领他平安渡过洪水的灾害。神记念这个约。同样的，神向摩西宣告说他要拯救以色列人离开埃及，因为他记念他的约。听听出埃及记6章5节，神对摩西所说的话：
「我也听见以色列人被埃及人苦待的哀声，我也记念我的约。」 （出埃及记6章5节）神的记念在洪水和出埃及的事件上扮演了一个重要的角色。
最后，自然界的祝福也使挪亚和摩西相连。 挪亚把人类带进一个新世界。在那里，神应许赐给他们一个持久稳定，对人类有利的自然秩序。同样的情形，摩西告诉以色列人说：在应许地上，自然界也仍然持续著它的稳定和对人类有利的状况。
有了挪亚和摩西之间的这些关联，我们就能明白这些平行的对照对以色列人的意义。以及为何摩西要建立这些关联？
要解明这段资料原本的用意，我们必须记得以色列民曾经严重的背叛摩西，质疑他的权柄，和他筹划出埃及和征服迦南的智慧。 这些对他事工的挑战，是促使摩西建立自己和挪亚之间的关联的原因。
神使用挪亚，藉著洪水的拯救，把人类从可怕的上古暴力中拯救出来，又在一个享有极大祝福的新世界中重建人类的生活。同样的，神也拣选摩西，把以色列人从埃及的恐怖暴力中拯救出来，并且带领他们进入应许地这个新世界。 摩西为以色列人的计划与挪亚洪水的经历实在太相似了，以致没有人能断然否认它确实是出自神的手。
看过洪水拯救的原意之后，我们应该接下来看创世记9章10节到10章32节，摩西对挪亚儿子们的记载。
他为何把这些材料列入他的远古历史？ 他要以色列人注意这些事件的目的何在？在 探讨摩西这段记载的时候，我们要来看三个题目：第一，他对迦南的特别关注；第二，冲突的主题；第三，这些主题对以色列人的意义。先来思考摩西如何把注意力放在迦南身上。
你必定记得当挪亚酒醒了以后，发现含对他的不尊重，而闪和雅弗对他的尊重。接下来很自然的，应该是挪亚向含发怒，咒诅他；祝福另外两个儿子才对。然而事实却不是如此。听听记载在创世记9章25-27节，挪亚所说的整段话，他说：
「迦南当受咒诅，必给他弟兄作奴仆的奴仆。又说：耶和华闪的神是应当称颂的，愿迦南作闪的奴仆。愿神使雅弗扩张，使他住在闪的帐棚里，又愿迦南作他的奴仆。」（创世记9章25-27节）从这段经文，我们看见闪和雅弗因他们公义的行事得到合宜的报偿。但在这里，甚至连含的名字都不提。相反的，却是含的儿子迦南受了挪亚的咒诅。
如果我们仔细的读这个故事，我们就会发现含所扮演的角色和他的兄弟们不同。简单的说，含除了是迦南的父亲这个事实以外，他的重要性微不足道。注意看摩西在这段叙述中怎样描写含。9章18节说：
出方舟挪亚的儿子就是闪，含，雅弗。含是迦南的父亲。（创世记9章18节）同样用来表明身份的记载也出现在9章22节：
迦南的父亲含，看见他父亲赤身……（创世记9章22节）从许多方面看来，含已经淡出，成了这故事中的背景。而由他的儿子迦南取代他的地位，与闪和雅弗并列。
看了摩西对迦南的特别强调以后，接下来让我们从他对挪亚儿子们的叙述来看他的第二个关注：就是在洪水之后的新世界里的冲突事件。
在摩西对挪亚儿子们的描述中，冲突的主题扮演了一个主要的角色。忽略了这个主题就是忽略故事中最重要的层面。这个冲突的观念也在创世记9章25-27节中出现。
「迦南当受咒诅，必给他弟兄作奴仆的奴仆。又说：耶和华闪的神是应当称颂的，愿迦南作闪的奴仆。愿神使雅弗扩张，使他住在闪的帐棚里，又愿迦南作他的奴仆。」（创世记9章25-27节）注意摩西在这段经文中，为要强调冲突的必然性，他重复三次提到迦南受咒诅。在25节，他宣告对迦南的咒诅说：他必成为「奴仆的奴仆」，就是人所能想像得到的最卑微的那种奴仆。在26节，挪亚预言迦南要作闪的奴仆。在27节，摩西又加上一句话说：迦南也要作雅弗的奴仆。藉著这些重复，摩西要强调的就是一个事实：迦南肯定会被他的兄弟们征服。
不但如此，更加要注意的是，这段经文描写闪是征服迦南最主要的得胜者。27节的经文说：「……使他（雅弗）住在闪的帐棚里，又愿迦南作他的奴仆。」 挪亚好像是认为：在雅弗与闪的联手之下，迦南才能臣服於雅弗。事实上，摩西相信闪是带头征服迦南的人。
在这里，我们看见摩西在这段经文中建立了洪水之后的新秩序里一个令人意想不到的重要特性。他知道在人类的未来会引发一场戏剧性的冲突，闪的后裔会制服迦南的后裔。
从摩西对迦南的注意和冲突的主题这些含义中，我们才能看清，对古时的以色列人而言，挪亚的儿子们所代表的原本的意义。以及摩西为何把这些事件列入洪水之后新秩序的记载里。
摩西用这种方式描述新秩序是有一个非常特别的原因的。因为闪和迦南之间的冲突，直接说到他的以色列听众的需要。它谈论到他们生活中一个重要的层面。
创世记10章18-19节是解明摩西写作目的的关键。 摩西在列出迦南的一些后裔之后，接著说：
「后来迦南的诸族分散了。迦南的边界是从西顿向基拉耳的路上，直到迦萨；又向所多玛，蛾摩拉，押玛，洗扁的路上，直到拉沙。」（创世记10章18-19节）这些十分明确的地理位置关系，对摩西的以色列读者是非常熟悉的。这些迦南的后裔，或称迦南人，定居之地从北部的西顿延伸到南部的迦萨；直到所多玛和蛾摩拉一带地区。这些定居在应许地上的迦南后裔是摩西特别关注的对象。正如那些蒙神特别呼召的闪的后裔一样，以色列民也要前往迦南人的地，并且要据为己有。
所以我们知道摩西记述挪亚的儿子们不单是为了记录一段过去的历史，而是为他带领以色列人前去征服埃及的呼召提供一个历史的背景。因为这是神为上古的历史所定的旨意。因为这个缘故，以色列人若是拒绝摩西进迦南地的呼召，就不单是在抗拒摩西。他们实际上是在抗拒神的计划，就是神为洪水之后的世界所设立的秩序。
现在我们知道洪水和挪亚儿子们的记述是如何应用在以色列的原读者身上，接著让我们来看第三个重点：摩西记在创世记11章1-19节，巴别塔的溃败这事件原本的用意。
为了知道摩西希望以色列人如何在生活上应用巴别塔溃败的故事，我们必须从三个方面来看这段经文：第一，摩西对这城的描述。第二，他对耶和华得胜的描述。第三，以色列人前往应许地的意义何在。让我们先来看他对这城的描述。
我们注意到巴别这个城名与后来称为巴比伦的城市有关。摩西时代的巴比伦是一个古代近东名闻遐迩的大城。长久以来是一个文明的中心，它的声名达到一个传奇的地步。所以当摩西描写洪水之后有一个地方叫做巴别，他的以色列读者一定立刻明白那就是古时大都市中心的起源。
创世记11章1-9节的第二个重要特点是摩西对耶和华如何战胜这个上古大城的描述。在故事的好几处地方，摩西把巴别居民的看法和他自己准确的看法作为对比，来展现神得胜的大能。举个例说，让我们看看摩西如何处理「分散」的主题，或是希伯来文的动词פּוּץ（puts）。 在一方面，巴别的居民严重的关切他们会遭遇到分散的可能性。 在11章4节我们看见他们建造一座城为了「免得（他们）分散在全地。」
但正好相反，摩西两次记载神所作的，恰好就是巴别的居民所不愿它发生的事。 11章8节说：
耶和华使他们从那里分散在全地上。（创世记11章8节）又在11章9节说：
耶和华在那里使众人分散在全地上。（创世记11章9节）在旧约圣经里「分散」这个词常常带有很负面的意思，指的是在争战中被彻底打败。战败的士兵溃散遣逃，被敌军追赶杀戮。 这就是这个故事的含意。摩西把故事描写为耶和华使人惊骇的大胜利。耶和华招聚他的天军来与巴别城争战，追赶逃遁的居民，使他们分散到世界各地去。
摩西又用有关城和塔的大小的问题，把他的看法和巴别居民的看法作成对比。根据创世记11章4节，巴别的居民想要建一座通天的高塔，直达他们众神的所在。摩西却对他们这个主意嗤之以鼻。他在创世记11章5节记载说：
耶和华降临，要看看世人所建造的城和塔。（创世记11章5节）这个译成「降临」 的希伯来字יָרַד（jaʁad）在这故事中有一个特别的含义。神不只是注意到这个城，也不只是来到这个城，摩西强调说：耶和华不得不特地从高天下来，就为了看看这个城。在这里我们看见摩西对巴别居民的狂妄大大地嘲弄一番。在耶和华的眼中，这个城有如一粒灰尘那么渺小。
最后，我们注意到巴别的溃败成了摩西笔下对这古城声名的嘲讽。「巴别」 在米所波大米的文字中是「神的门」的意思。这个城名表明他们相信他们的古庙塔ziggurat（zĭg`ərăt）确实是通向众神只的通道，而他们是置身在天上众神的保护之下的。
然而摩西对这个城名却有不同的看法。既然耶和华已经大大地击败了巴别，这个城显然不是神的门。那么巴别又是什么意思呢？摩西给了一个极其讽刺的答案。创世记11章9节说：
因为耶和华在那里变乱天下人的言语……所以那城名叫巴别。（创世记11章9节）要了解摩西在这节经文的嘲讽，我们必须知道他怎样玩弄两个希伯来字的发音。首先他说：这就是那城名叫巴别的原因。 希伯来文בָּבֶל（baˈvɛl）这个字是来自米所波大米称呼那地的音译。 但摩西接著解释说：这城名的由来是因为耶和华在那里变乱了人类的语言。 希伯来文的 בָּלַל（balal）是「变乱」的意思，和「巴别」的发音非常接近。摩西就把它当成对这城的讽刺。 他取笑这个古城说它被称为巴别的真正原因是，那地方曾经发生过בָּלַל（或变乱）。所以，从摩西的观点，巴别城在那地方名符其实，不是因为它是神的门，而是因为它是一个使全人类遭受变乱的地方。摩西的嘲讽完全否定了那时代的巴别城所享有的尊名。他在以色列人中引发一场开怀大笑；告诉他们说：因为耶和华他们神的得胜，使这个上古史中最伟大的城成为一个笑柄。
有了对这城的描述和耶和华得胜的记载，现在我们可以来看看这故事对前往应许地的以色列民具有什么意义。
我们都知道在加低斯巴尼亚，摩西送出去窥探迦南地的探子们带回坏消息。他们宣称以色列人无法征服迦南地，因为那地的势力太大。为这缘故，以色列人转回头不去征服那地，结果使他们在接下来的四十年在旷野中漂流。 直等到他们的下一代长大成人以后，摩西才又预备带领以色列人前往迦南。
从探子报恶信这一个层面，可以帮助我们明白上古巴别溃败的意义。让我们听听申命记1章28节探子们对迦南城邑的描述：
「那地的民比我们又大又高，城邑又广大又坚固，高得顶天。」（申命记1章28节）可惜大多数的现代译本没有将这节经文对迦南城邑的描述与巴别塔相连。探子们所说的「城邑高得顶天」那个「天」 （NIV：SKY） 的希伯来文שָׁמַיִם（ʃmajim）常译为「天堂」。其实它和创世记11章4节描写巴别塔的经文：「塔顶通天」 （NIV：HEAVENS） 所用的是同一个字。两处经文的意思都是指著这些城市是很难攻克的，因为它们都有高耸入云的城墙。
在这里摩西把上古的城市巴别和迦南的城邑相连。以色列人以为环绕迦南的城墙高得顶天，正如那些建造巴别塔的人以为他们古庙塔的塔顶可以通天一样。巴别塔和迦南城邑的关联显明出摩西的目的。 简单的说，虽然这些迦南的城邑在以色列民眼前如同天一般高，但它们却不能与耶和华的能力相比。 因为在上古的时代，耶和华曾经打败了人间最大的一座城，那城中的塔也一样高达云天。这个古城比迦南任何一个城邑都大，但它却轻易地被耶和华毁坏了。
神藉著上古的洪水拯救了人类，使他们进入一个新秩序。他也同样把以色列人从埃及拯救出来。正如神预定闪和迦南之间必会有争战，他也要藉著摩西带领以色列人前往迦南人的地。正如神打败了巴别的大城，他也会很快地带领以色列人征服迦南的城邑。从这些记载上古历史的经文中，以色列人必能明白跟随摩西前往应许地的行动是一个正确的方向。
到目前为止，我们看过摩西记在创世记6章9节到11章9节的文学结构和原意。现在我们可以来问第三个问题。这段材料中有那些方面可以应用在我们今天的生活？
照我们一贯的作法， 我们要根据新约对基督国度三个阶段的描述来解释现代应用的问题。首先我们要来看洪水的拯救和随后的新秩序如何应用在基督第一次到世上来的国度奠基的时期。接著看这些事件与国度延续时期的整个教会历史有何关联 。最后，我们要探讨新约怎样应用这段上古史在基督荣耀的再来时国度的成全。
如果我们照这个方式来解明摩西上古史的最后几章，我们就会发现新约把摩西对以色列人原本的用意分成基督国度的三个阶段：他过去的工作，现在的工作和将来的工作。让我们先看看新约如何透过基督的第一次降临来看这些主题。
在国度奠基的时期，基督为他的百姓所完成的一次伟大救赎，和摩西在创世记6章9节到11章9节所强调的主题互相对应。我们至少可以从两方面看到这些关联：基督作为约的中保，和他的得胜。
在一方面，基督藉著约把救赎带给他的百姓，拯救他们脱离神的审判。我们前面已经谈过，挪亚扮演了一个特别的角色，成为约的中保。 摩西根据这个事实向以色列人解释他自己也承担同样的事工。新约也同样教导我们：基督是我们的拯救者，因为当他到世上来的时候，他成为新约的中保。
太多时候基督徒常常没有想到基督是在神的百姓落在神审判之下的时候来到这世上。因为旧约中的以色列人大大地违背了神与他们所立的约，以至耶路撒冷在主前586年被巴比伦人所摧毁，从那时起以色列人从来没有真正脱离过外族的管辖。但先知耶利米的预言提到将来神要另立一个新约，从火的放逐中救赎一批百姓。在耶利米书31章31节，先知宣告说：
耶和华说：「日子将到，我要与以色列家和犹大家另立新约。」（耶利米书31章31节）大多数基督徒都知道，新约教导我们基督到世界上就是来作为这个新约的中保。耶稣在最后的晚餐对门徒的谈论中，亲自承认他自己的这个角色。我们读到路加福音22章20节，耶稣对他们说：
「这杯是用我血所立的新约，是为你们流出来的。」（路加福音22章20节）所以我们看见：正如挪亚作为圣约的中保，把人从审判中拯救出来；在国度奠基的时候，耶稣也藉著他在十字架上所流的宝血，成为新约的中保，把那些信他的人从审判中拯救出来。
耶稣除了带进一个新的约以外，他在地上的事工也满足了在圣战中得胜的主题。摩西把注意力放在圣战的主题上，认为这是洪水之后新秩序的一部分。他认定在世界的新秩序里，以色列人必须前去征服迦南地，他也保证他们必定大大的得胜。相较之下，让我们听听保罗在歌罗西书2章15节如何描述在国度奠基的时候基督的得胜。
既将一切执政的，掌权的掳来，明显给众人看，就仗著十字架夸胜。（歌罗西书2章15节）在这里我们看见耶稣第一次到世上来的得胜不是政治上的，而是灵性上的。耶稣的死和复活第一次打败了那时代在世界掌权的邪恶势力和属灵权势。他救赎的工作在众人当中显明出来，就像耶和华使上古的巴别塔成为众人的笑柄，和后来摧毁迦南的高大城邑一样。
从这个意义上看来，耶稣不但透过新约带来拯救，他更藉著他的死和复活胜过灵界黑暗的势力。跟随基督的人应该把基督在地上的事工看为在创世记里面早就应许的最后胜利的开始。
正如我们所预期的，新约不仅把创世记6章9节到11章9节的主题和基督的第一次降临相连。它们也可以应用在国度延续的时期，就是我们现在的时候。
新约里至少从两方面来描述基督的第一次和第二次来临之间这段时期与摩西上古史最后几章的关系。这些观点直接关系到洗礼和基督徒生活中属灵争战的重要性。在这个世代我们所过的基督徒生活，必定与挪亚洪水和洪水之后建立起来的新秩序所代表的意义相关。
新约中特别有一段经文描述洗礼与挪亚时代透过洪水的拯救之间的关系。听听使徒彼得写在彼得前书3章20-22节上的一段话：
就是那从前在挪亚预备方舟，神容忍等待的时候，不信从的人。当时进入方舟，藉著水得救的不多，只有八个人。这水所表明的洗礼，现在藉著耶稣基督复活，也拯救你们；这洗礼本不在乎除掉肉体的污秽，只求在神面前有无亏的良心。耶稣已经进入天堂，在神的右边，众天使和有权柄的，并有能力的，都服从了他。（彼得前书3章20-22节）在这段伟大的经文中，彼得将国度延续期间每一个人的得救经验，与挪亚时代的洪水直接相连。首先他提到挪亚和他一家人是藉著水得救。而他们藉著水的得救为人类开了一条路，使他们进入一个承受祝福的新世界。
但我们也注意到，彼得提到挪亚的洪水和基督徒生活中的洗礼有一个直接的关系。他说：挪亚时代的这水是象徵或预表基督徒洗礼的水。我们在这一课里面已经谈过，挪亚时代的水洗除了世界上可怕的败坏，带进一个新的开始，就像摩西经过红海，除去埃及的残暴，为以色列民族带来一个新的开始。同样的，水的洗礼也除掉信徒的罪，带他们进到基督里永远生命的开始。
在这里我们必须很小心注意，在彼得前书3章21节所说的洗礼，只能拯救那些「在神面前有无亏的良心」的人。换句话说，单凭洗礼时水的洁净，不能使人得救。只有靠著在基督里的信心，蒙神赦免，罪被洗净，这样的洗礼才代表得救。所以新约把挪亚时代洪水的救赎应用在国度延续的期间，说到每一次只要有人靠著得救的信心来到基督面前，无论男女都是经过清水洗净的洗礼，进入一个新生命。就像挪亚经过洪水被带进一个新世界一样。
但是，正如我们所讨论过的，摩西的上古史指出：挪亚洪水的拯救带领人类进入一个圣战中。摩西提醒人注意这个事实，为了勉励以色列人顺从这个新秩序，往前去征服迦南地。同样的道理，新约描述每个信徒所要面对的属灵争战，也把这个教导应用在国度延续的时期。听听保罗在以弗所书6章11-12节怎么样谈论这个主题：
要穿戴神所赐的全副军装，就能抵挡魔鬼的诡计。因我们并不是与属血气的争战，乃是与那些执政的，掌权的，管辖这幽暗世界的，以及天空属灵气的恶魔争战。（以弗所书6章11-12节）这里和在新约其它的一些经文都明白的教导我们说：今天的基督徒是处在与邪恶的争战当中。很不幸，今天很多的基督徒不愿意面对他们属灵生活中的这个层面。就像那些跟随摩西的以色列人一样，想逃避前去征服迦南的呼召。但新约的观点非常清楚。我们必须参与这场属灵的争战。就像保罗在以弗所书6章13节说的：
所以，要拿起神所赐的全副军装，好在磨难的日子抵挡仇敌，并且成就了一切，还能站立得住。（以弗所书6章13节）如果我们穿上神的军装，必能在我们属灵的争战中得胜。
所以我们看见，新约把挪亚藉著洪水的拯救，和我们藉著洗礼的拯救相连；并教导我们说：正如上古的世界被救赎之后便进入争战，基督徒洗礼的救赎也带领我们进入每一天都必须面对的属灵争战当中。
知道新约怎样把上古史的最后几章应用在国度奠基和国度延续的时期，我们就不难发现挪亚的洪水和上古新秩序中争战的主题也用来描述国度的成全。
新约的作者把基督在荣耀中的再来描写为一次最后的剧变和最后的争战，来显明这些关联。从彼得后书3章，我们找到上古挪亚的洪水和基督的荣耀再来之间一个很明显的关联。听听在3-6节中怎样谈论这件事：
该知道从末世以来有好讥诮的人，随从自己的私意出来讥诮说：主要降临的应许在哪里呢？因为从列祖睡了以来，万物与起初创造的时候仍是一样。他们故意忘记，从太初凭神的命有了天，并从水而出藉水而成的地。故此，当时的世界被水淹没就消灭了。（彼得后书3章3-6节）在这段经文中，彼得改正那些讥诮者的看法，因为他们认为自然界的和谐有序，就证明耶稣不会再回来。他们相信从创世以来，万物一直都维持它的和谐一致。从起初神的创造直到如今，这世界未曾有过任何干扰。既然万物从来不改变，他们就认为将来也不会有所改变。
然而彼得引述摩西有关挪亚洪水的记载来证明事实不是如此。起初神从水中创造了世界，但在挪亚的时代，他却藉著洪水把世界毁灭了。世界的历史经历过一次重大的变故。神在挪亚的时代曾经介入并毁灭这个世界。但是让我们听听彼得在彼得后书3章7节的结论：
但现在的天地还是凭著那命存留，直留到不敬虔之人受审判遭沉沦的日子，用火焚烧。（彼得后书3章7节）简单的说，彼得认为，正如洪水结束了上古的世界，现在的天地也要在基督回来审判世界的时候结束。但要知道这次的审判是用火，不是用水。而且我们知道，在末后的日子，当神决定除去世上罪恶的时候，将会是一场宇宙性的大毁灭，正如上古世代的洪水一样。
从这个观点，新约教导我们用挪亚洪水的角度来看基督的再来。在挪亚的时代恶人遭受审判，从地上被剪除，是经过一次极大的宇宙性变故。当基督在荣耀中再来的时候，将会有一次更大的变故发生，这一次的变故将完完全全改变我们所知道的世界。恶人从世上被剪除，而所有跟随基督的人将要得救，进入一个伟大的，永远的新天新地。
然而，正如我们前面所讨论过的，在上古的历史中，挪亚的洪水是伴随著属神百姓和神的仇敌之间的冲突和争战的。照著这个关联，新约也描述基督的再来会是一次最后的宇宙性争战。让我们听听使徒约翰在启示录19章11-16节对基督再来的描述：
我观看，见天开了。有一匹白马，骑在马上的称为诚信真实，他审判，争战都按著公义。他的眼睛如火焰，他头上戴著许多冠冕，又有写著的名字，除了他自己没有人知道。在天上的众军骑著白马，穿著细麻衣，又白又洁，跟随他。有利剑从他口中出来，可以击杀列国。他必用铁杖辖管他们，并要踹全能神烈怒的酒□。在他衣服和大腿上有名写著说：万王之王，主之主。（启示录19章11-16节）约翰用这一段具有末世性异象的戏剧化文字宣告说：基督的再来将会有一场全球性的争战。基督要亲自显现，毁灭他一切的仇敌。一场永恒荣耀的胜利将要来到那些信靠基督救恩的人面前。而审判和灭亡将临到那些拒绝他的人。
所以我们看见，新约描述基督国度成全的时期，是神与罪恶争战最终的成全。神始终定意要建立他的国度，打败一切的仇敌。当基督在荣耀中回来的时候，这个神圣的目的就要完全实现。恶人都要灭亡，在基督里属神的百姓要在新天新地里享受永恒的胜利和平安。
在这一课中，我们研讨创世记6章9节到11章9节。在这段经文中，摩西为以色列人指出一个正确的方向，使他们跟随他的带领。我们看过这段经文的文学结构，和摩西如何安排设计这段经文，用来鼓励以色列人，使他们带著信心往前行，去征服迦南地。我们也看见新约如何把这些主题应用在基督国度的三个时期。
在这个堕落的世界我们为基督而活，在面对各样争斗和挑战的时候，我们要把摩西在古时带给以色列民的信息牢记在心。在基督里，神把我们从罪的辖制中拯救出来，正如他藉著挪亚拯救了上古的世界一样。但他带领我们走上一条道路，在那里，我们必须经历一段冲突和争战的时期，直等到有一天，基督要将最终的胜利带给他的百姓。我们知道，直到那个时候，我们所在的世界都还不是完美的。但我们确信：在这场与世界的属灵争战中跟随基督，是走在一个正确的方向上。
The Primeval History: The Right Direction
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INTRODUCTION
I recall a time when I was teaching in the Ukraine, and had only a few minutes to reach my destination by Metro. I rushed to the station, ran down the stairs and jumped on the train just as the doors were closing. It was going to be a ride all the way across town, so I sat back to catch my breath and relaxed for a few minutes. Then after a while it suddenly dawned on me. I had taken the train going in the wrong direction! Naturally, the next metro station was miles away and it took forever to reach it. By the time I got turned around and started back, it was clear that I was going to be very late. I can remember thinking to myself, "Well, this situation isn't all I had hoped it would be, but at least now I'm going in the right direction."
I guess that's the way it is in most areas of life. Our situations are never perfect, and most of the time they're not even close. We face lots of problems and challenges everywhere we go. Yet, we all know that it is still better at least to be going in the right direction, rather than the wrong way.
We have entitled this lesson, "The Right Direction," and in it we are going to explore Genesis 6:9–11:9 where we will discover the direction God established for his people to follow after the great flood in the days of Noah. As we will see, in these chapters of the primeval history, Moses gave the people of Israel a clear direction to pursue. It may not have been all that they wanted, but it was ordained by God to bring them toward great blessings. And this portion of the primeval history is very important for Christians too, because we should be following this same direction as well.
Our study of Genesis 6:9–11:9 will divide into three parts: first, we will examine the literary structure of these chapters; second, we will explore their original meaning by discerning why Moses wrote this material for Israel; and third, we will look to the New Testament for guidance in applying these chapters to our lives. Let's begin our study of the right direction by exploring the literary structure of these chapters.
LITERARY STRUCTURE
Genesis 6:9–11:9 is a large portion of the primeval history, and it may be outlined in a number of different ways. For our purposes, we have segmented these chapters into two main parts: the first section includes 6:9–9:17, and we have entitled it "the flood of deliverance." In this part of Genesis, Moses described the flood of Noah's day. The second part of this material is Genesis 9:18–11:9, which we have entitled "the new order." It describes several crucial events that took place after the flood, and which set enduring patterns that characterized the world after the flood. To gain a better understanding of the literary pattern of these chapters, we will look into both of these major parts. Let's begin by examining the structure of the story Moses wrote about the flood of Noah's day.
Flood of Deliverance
In recent years a number of interpreters have noticed that the story of Noah's flood displays a relatively clear literary pattern. Although it is possible to describe this pattern in a number of ways, in this study we will point out how these chapters form a symmetrical five-step drama.
Initial Covenant
The first step of this narrative appears in Genesis 6:9-22, and we will call it the "initial divine covenant" with Noah. In this portion of the narrative, Moses noted that Noah was a righteous man in a world that had gone sour. God spoke to Noah and revealed why he planned to destroy the human race. We read these words in Genesis 6:13:
So God said to Noah, "I am going to put an end to all people, for the earth is filled with violence because of them. I am surely going to destroy both them and the earth" (Genesis 6:13).
Yet, the first step of this narrative also tells us that God planned to start over again by delivering one man and his family, namely righteous Noah. To assure Noah of his intention, God entered into an initial covenant with Noah. In Genesis 6:17-18, we read that God said these words to Noah:
Everything on earth will perish. But I will establish my covenant with you, and you will enter the ark — you and your sons and your wife and your sons' wives with you (Genesis 6:17-18).
At the beginning of the flood narrative, God swore a covenant oath to rescue Noah and his family from the coming flood. This covenant secured Noah's deliverance, and established him as the head of a new humanity after the flood.
Now that we have seen how the flood story opens by focusing on God's initial covenant with Noah, we should turn to the last portion of the story which balances the first — 8:20–9:17, which we have entitled the "enduring divine covenant" with Noah.
Enduring Covenant
As our title suggests, in this passage God returned to Noah after the flood and made another covenant with him. God decided to give humanity the opportunity of a new order in the world. As we read in Genesis 8:22:
As long as the earth endures, seedtime and harvest, cold and heat, summer and winter, day and night will never cease (Genesis 8:22).
To establish the certainty of this new course, God entered into a second covenant with Noah at the end of the flood narrative in Genesis 9:11-15.
I establish my covenant with you: Never again will all life be cut off by the waters of a flood; never again will there be a flood to destroy the earth… I have set my rainbow in the clouds, and it will be the sign of the covenant between me and the earth. Whenever I bring clouds over the earth and the rainbow appears in the clouds, I will remember my covenant between me and you and all living creatures of every kind (Genesis 9:11-15).
So we see that the story of Noah's flood ends with the covenant promise that a flood will never again destroy the earth, and with God setting his bow in the clouds as a sure sign that he would never forget this promise. This closing covenant promise points to the great importance that Noah had in the primeval history. He was the mediator of a covenant, a covenant which extended to all future generations.
With the opening and closing sections of this story in mind, we are in a position to explore the inner workings of the flood narrative. The middle portion moves from God's initial covenant to the new order of the final covenant in three main steps.
Escape from Water
The second step of this narrative appears in 7:1-16, which we have entitled Noah's "escape from water." This material is rather straightforward. Noah prepared the ark and brought animals of every kind into it, and floodwaters began to burst into the world, but Noah, his family, and the animals he had gathered were safely sealed in the ark.
Exit to Dry Land
The fourth section of the story of Noah's flood forms a dramatic counterpoint to the second step. It describes Noah's exit to dry land in Genesis 8:6-19. After the flood had begun to subside, Noah longed for dry land to appear so that he could leave the ark. After a period of waiting, dry lands appeared and God commanded Noah to leave the ark, just as he had previously ordered him to enter it.
Divine Remembrance
Now we are in a position to look at the center or turning point of this narrative, Genesis 7:17–8:5, which we have entitled the "divine remembrance" of Noah. These verses begin with a description of the flood raging and destroying every living thing on earth. But by the end of this section the flood has begun to subside.
At the very heart of this section is a simple but profound sentence which indicates why God began to calm the raging flood. In Genesis 8:1 Moses wrote that in the midst of the storm:
God remembered Noah and all the wild animals and the livestock that were with him in the ark, and he sent a wind over the earth, and the waters receded (Genesis 8:1).
In great mercy, God did not forget the covenant he made with Noah and those with him. He remembered the passengers of the ark, and moved on their behalf against the raging flood.
This outline of Noah's flood brings to light the primary concerns of the story. Moses wrote about the flood as a story of deliverance. Although judgment came on the wicked of the earth, Moses' chief concern was to show that through Noah God brought humanity into a world of tremendous blessings.
Now that we have explored the first portion of Genesis 6:9–11:9, we should turn to the second major section, the new order, in Genesis 9:18–11:9.
New Order
Moses' account of the new order in chapters 9–11 divides into two basic units. On the one hand, Genesis 9:18–10:32 focuses on the sons of Noah. On the other hand Genesis 11:1-9 concern the defeat of the city of Babel. Although these passages may seem unrelated at first, we will see that they actually work together to create a pattern for the new order of the world. They set forth the central features of world history from that time forward. Let's look first at the account of the sons of Noah and the contribution it makes to this portrait of the newly ordered world.
Sons of Noah
Moses' record of the sons of Noah in chapters 9 and 10 of Genesis consists of a title and two main sections. In 9:18-19 we find a title which indicates that this portion of Genesis focuses primarily on Noah's three sons, and how they were distributed over the earth.
In line with this title, Moses' record of Noah's sons divides into two main sections. In the first place, the story in 9:20-29 sets forth distinctions among the sons, and in the second place, 10:1-32 describes the distribution of Noah's sons and their descendants. It will be helpful to look at these sections separately.
Chapter 9:20-29 is that well-known passage in Genesis that speaks of the curse on Ham's son Canaan. Listen to what Moses wrote in Genesis 9:24-27:
When Noah awoke from his wine and found out what his youngest son had done to him, he said, "Cursed be Canaan!" … He also said, "Blessed be the Lord, the God of Shem! … May God extend the territory of Japheth…" (Genesis 9:24-27).
Put simply, this narrative reports the events that led to a major distinction among the descendants of Noah. Noah cursed Canaan, the son of Ham. Canaan would be the lowest of slaves to his brothers. Yet, Noah pronounced blessings on his other sons, Shem and Japheth, because they had treated him with respect.
Moses included this story in his description of the new order after the flood because the entire human race came from the three sons of Noah. The distinctions made here led to the dynamics of human relationships seen from this time forward in biblical history.
This outlook on the distinctions among Noah's sons is confirmed by chapter 10, the distribution of Noah's sons. Looking to the generations which came long after the days of Noah, in Genesis 10 Moses gave a sample listing of the places where the descendants of Ham, Shem, and Japheth went throughout the world. According to Genesis 10, the Japhethites occupied territories to the north, northeast, and northwest of Canaan. With a few exceptions, the Hamites moved toward Northern Africa, and the special son of Ham, namely Canaan, dwelled in the land of Canaan, Israel's Promised Land. The Shemites or Semitic people largely occupied the territories of the Arabian Peninsula.
The record of Genesis 10 is highly selective and designed to provide only general patterns of migration. But these general patterns were enough for Moses to illustrate some long-term patterns that characterized human interaction in the new order after the flood.
Now that we have seen the literary structure of Moses' attention to Noah's sons in Genesis 9 and 10, we are in a position to look at the second portion of the new order after the flood: the defeat of the city of Babel in 11:1-9.
Defeat of Babel
The story of the tower of Babel divides into five symmetrical dramatic steps. The first step of verses 1 and 2 begins with the vast majority of humanity together. But by contrast, this narrative ends in verses 8 and 9 where we learn that God dispersed humanity over the earth as he confused human language.
Just how did humanity move from being together with one language to being scattered and having many languages? The middle portion explains what happened. The second step of verses 3 and 4 reports a plan which the people had. They intended to build a city with a great tower reaching to heaven so that they would be famous for all time and utterly invincible. Nevertheless, the fourth step of this narrative in verses 6 and 7 balances this human plan by reporting God's counter-plan. God called his heavenly army to attack the city by confusing the language of the people and, thereby to stop the construction of the city and its tower.
The turning point of this story appears in verse 5, where God investigated the city and its tower. Once God saw the city and the proud plans of its inhabitants, he determined to bring an end to the city of Babel.
So we see that according to Moses, life after the flood was far from the paradise we might have expected. On the contrary, the account of Noah's sons shows that the new order includes complex interactions among different groups of human beings. It also includes more defiance of God, as well as God's eventual defeat of those who defy him. Although these structures of the new order may seem strange to our modern ears, we will see that they spoke rather plainly to the experiences of the Israelites to whom Moses first wrote these chapters.
Now that we have seen the literary structure of Genesis 6:9–11:9, we are in a position to ask a second question: why did Moses write this account of the flood and the resulting new order? What lessons was he teaching the Israelites as they followed him toward the Promised Land?
ORIGINAL MEANING
Needless to say, we can be sure that Moses wrote about Noah's flood and the course of the new order to inform Israel of the facts of this period of primeval history. Yet, his record is far too selective and oriented toward particular themes to think that this was all he had in mind. Moses wrote not just to report the past, but to guide Israel in his own day as well.
We will unfold Moses' purpose by looking at three portions of Genesis 6:9–11:9: first, we will examine the original meaning of the flood narrative; and then we will turn to Moses' record of Noah's sons; and finally, we will give attention to the original implications of the last portion of the primeval history — the defeat of Babel. Let's look first at the ways Moses related the flood of Noah to the experience of Israel in his day.
Flood of Deliverance
To discern Moses' use of the flood narrative, we will look at two aspects of the story: first, the connections he established between the flood and the exodus; and second, the implications of these connections for Israel. Moses established connections between the flood and his own day by portraying Noah in ways that closely resembled his own life and ministry. Now, to be sure the lives of Noah and Moses were different in many ways, and these differences should not be ignored. Yet, it is also evident that Moses purposefully depicted Noah so that his Israelite readers would see Noah as a precursor or foreshadowing of Moses.
Connections
There are at least eight significant connections between Noah and Moses. In the first place, Moses drew a connection between himself and Noah in the motif of violence. You will recall from Genesis 6:13 that Noah's flood came because the world was filled with violence. As Exodus 1 and 2 make clear, the Egyptians had inflicted much violence on the people of Israel prior to the call of Moses. Moses' deliverance from Egypt came in response to the violence inflicted on the people of Israel. So, the work both of Noah and of Moses was to deliver from violence.
A second association appears in Moses' use of the term "ark." The Hebrew word for Noah's ark throughout Genesis 6–9 is tevah. Interestingly enough, the only other place where Moses used the term tevah was in Exodus 2:3, 5. There he referred to the basket in which his mother placed him as an ark or tevah. Although Noah's ark was mammoth while Moses' ark was very small, Moses pointed to the fact that both he and Noah had been delivered from watery deaths by means of an ark, or tevah.
In the third place, the importance of divine covenants also establishes Noah as a precursor of Moses. As we have seen, according to Genesis 6:18 and 9:11-17, Noah entered into covenant with God on behalf of the entire human race. But of course, we know that one of Moses' primary services to Israel was to mediate a divine covenant. As Exodus 19–24 illustrate so well, Moses was chosen to lead the people of Israel into a special covenant with Yahweh as they came to Mount Sinai.
The central role of judgment through water also establishes a fourth connection between the two men. In Genesis 6–9, God delivered Noah and his family by taking them safely through a flood that destroyed the wicked of the earth. In much the same way, as Exodus 13–15 tell us, Moses brought Israel out of Egypt by passing through the waters of the Red Sea, which waters in turn destroyed the army of the Egyptian oppressors.
In the fifth place, God sent wind to drive back the waters in both the days of Noah and the days of Moses. As we have read, according to Genesis 8:1, God sent a wind to drive back the waters of Noah's flood. Similarly, according to Exodus 14:21, at the Red Sea, "the Lord drove back the sea with a strong east wind."
A sixth connection appears in the emphasis put on animals. As Genesis 6:19 tells us, God commanded Noah to bring animals into the ark. On no less than four occasions, the book of Exodus mentions the many animals that left Egypt with the Israelites. Just as God ordained for Noah to bring animals into the new world of his day, God also ordained that Moses should bring animals into the Promised Land.
Seventh, the theme of divine remembrance also joins Noah and Moses. You will recall that in Genesis 8:1 as the waters raged in the days of Noah, God acted on Noah's behalf because he remembered him. God had made a covenant with Noah that he would bring him safely through the flood, and he remembered that covenant. In much the same way, God declared to Moses that he delivered Israel from Egypt because he remembered his covenant. Listen to what God told Moses in Exodus 6:5:
Moreover, I have heard the groaning of the Israelites, whom the Egyptians are enslaving, and I have remembered my covenant (Exodus 6:5).
Divine remembrance played a vital role in the flood and in the exodus.
Finally, the blessing of nature also associates Noah with Moses. Noah brought the human race into a new world where God promised there would be a lasting and stable natural order that would benefit humanity. In a similar fashion, Moses told Israel that in the Land of Promise, nature would remain constant and beneficial in much the same way.
With these connections between Noah and Moses in mind, we are in a position to see the implications of these parallels for the nation of Israel. Why did Moses establish these connections?
Implications
To grasp the original implications of this material, we must remember that the people of Israel had seriously rebelled against Moses, questioning his authority and the wisdom of his program of exodus and conquest. These challenges to his ministry led Moses to establish connections between himself and Noah.
God had used Noah in the flood of deliverance to redeem humanity from horrible primeval violence and to re-establish the human race in a new world of great blessings. And in much the same way, God had chosen Moses to deliver Israel from the horrible violence of Egypt and to bring Israel into a new world of the Promised Land. Moses' design for Israel was so similar to the flood of Noah that no one could rightly deny it had come from the hand of God.
Now that we have seen the original meaning of the flood of deliverance, we should turn to Moses record of the sons of Noah in Genesis 9:18–10:32.
Noah's Sons
Why did Moses include this material in his primeval history? What was his purpose in bringing these matters to Israel's attention? To examine this portion of Moses' record, we will look at three issues: first, his special focus on Canaan; second, the theme of conflict; and third, the implications of these motifs for Israel. Consider first the way that Moses gave attention to Canaan.
Canaan
You will recall that Noah awoke from his drunken sleep and realized that Ham had dishonored him, and that Shem and Japheth had honored him. Now it would seem only reasonable for Noah to have been angry with Ham and to have cursed him, just as he blessed his other sons. But this is not what happened. Listen to the entirety of what Noah said in Genesis 9:25-27:
"Cursed be Canaan! The lowest of slaves will he be to his brothers." He also said, "Blessed be the Lord, the God of Shem! May Canaan be the slave of Shem. May God extend the territory of Japheth; may Japheth live in the tents of Shem, and may Canaan be his slave" (Genesis 9:25-27).
As we see in this passage, Shem and Japheth received appropriate rewards for their righteousness, but Ham was not even mentioned here. Instead, it was Canaan, the son of Ham, who received Noah's curse.
When we look carefully at this story, we see that Ham serves a different role than his brothers. In short, Ham has little significance apart from the fact that he was the father of Canaan. Notice the way Moses wrote of Ham in this narrative. In 9:18 we read:
The sons of Noah who came out of the ark were Shem, Ham and Japheth (Ham was the father of Canaan.) (Genesis 9:18).
The same identification appears in 9:22 as well:
Ham, the father of Canaan, saw his father's nakedness (Genesis 9:22).
In many respects, Ham fades into the background of this story and his son Canaan takes his place alongside Shem and Japheth.
With Moses' special emphasis on Canaan in mind, we may turn to a second concern that appears in his treatment of the sons of Noah — conflict in the new order after the flood.
Conflict
The theme of conflict plays a major role in Moses' attention to Noah's sons. To miss this theme is to miss the most important aspect of the story. The idea of conflict also appears in Genesis 9:25-27:
"Cursed be Canaan! The lowest of slaves will he be to his brothers." He also said, "Blessed be the Lord, the God of Shem! May Canaan be the slave of Shem. May God extend the territory of Japheth; may Japheth live in the tents of Shem, and may Canaan be his slave" (Genesis 9:25-27).
Notice how Moses stressed the certainty of conflict by repeating Canaan's curse three times in this passage. In verse 25 he pronounced the curse that Canaan would be the "lowest of slaves," or the lowest kind of slave imaginable. In verse 26, Noah predicted that Canaan would be the slave of Shem. And in verse 27, Moses added that Canaan would become Japheth's slave as well. Through this repetition, Moses stressed the fact that Canaan would certainly be conquered by his brothers.
Beyond this, it is important to note that these verses portray Shem as the principal victor over Canaan. In verse 27, the words "may Japheth live in the tents of Shem, and may Canaan be his slave," may be better translated, "may Japheth live in the tents of Shem so that Canaan may be his slave." Noah's idea seems to be that Canaan will become subservient to Japheth only to the extent that Japheth joined forces with Shem. In effect, Moses believed that Shem was to take the lead in subjugating Canaan.
So we see in this passage that Moses established an important feature of the new order after the flood, which could hardly have been expected. He understood that the future of humanity would entail a dramatic conflict in which the descendants of Shem would subjugate the descendants of Canaan.
In light of Moses' attention to Canaan and the theme of conflict, we are able to see the original implications of Noah's sons for ancient Israel.
Implications
Why did Moses include these events in his record of the new order after the flood? Well, Moses had a very specific reason for describing the new order in this way. The conflict between Shem and Canaan spoke directly to the needs of his Israelite audience. It addressed a crucial dimension of their lives.
The key to understanding Moses' purpose appears in Genesis 10:18-19. After listing some of the descendants of Canaan, Moses wrote that:
Later the Canaanite clans scattered and the borders of Canaan reached from Sidon toward Gerar as far as Gaza, and then toward Sodom, Gomorrah, Admah and Zeboiim, as far as Lasha (Genesis 10:18-19).
These rather specific geographical references were familiar to Moses' Israelite readers. The descendants of Canaan, or the Canaanites, had settled in the region that stretched north to south from Sidon to Gaza, and to the region of Sodom and Gomorrah. Moses was especially concerned with those descendants of Canaan who had settled in the Promised Land. As the Shemite nation specially called by God, the people of Israel were to move into this land of the Canaanites and to claim it as their own.
So we see that Moses' account of the sons of Noah was not simply designed to give an account of the past. It was designed to give a background to Moses' call to Israel to move forward into the conquest, just as God had ordained in the primeval history. As a result, the Israelites who resisted Moses' call to take the land of Canaan were not simply resisting Moses. They were actually resisting the plan of God, the order that God had established for the world after the flood.
Now that we have seen how the accounts of the flood and of Noah's sons applied to the original Israelite readers, we should turn to our third focus: Moses' original intention when writing about the defeat of Babel in Genesis 11:1-9.
Defeat of Babel
To grasp how Moses wanted the Israelites to apply the story of Babel's defeat to their lives, we will look into three aspects this passage: first, Moses' description of the city; second, his description of Yahweh's victory; and third, the implications for the Israelites as they moved toward the Promised Land. Let's look first at the description of the city.
City
We should note that the name of the city, Babel, corresponds to the city which later came to be known as Babylon. By the time of Moses, the city of Babylon was well known in the Ancient Near East. It had been a center of civilization for many years and its reputation had reached mythic proportions. So when Moses wrote about a place called Babel after the flood, his Israelite readers would have immediately recognized this place as the primeval origin of a great urban center.
Victory
A second important aspect of Genesis 11:1-9 is the way in which Moses described Yahweh's victory over this great primeval city. At several points in this story, Moses displayed the grandeur of God's victory by contrasting the outlooks of the inhabitants of Babel with his own true outlook. For example, consider the way Moses handled the theme of scattering, or in Hebrew, the verb puts. On the one hand, the inhabitants of Babel were deeply concerned with the possibility that they might be scattered. In 11:4 we find that they built the city so that they may "not be scattered over the face of the whole earth."
But by contrast, Moses reported twice that God did precisely what the people of Babel did not want to happen. In 11:8 we read that:
The Lord scattered them … over all the earth (Genesis 11:8).
And again in 11:9 we find that:
From there the Lord scattered them over the face of the whole earth (Genesis 11:9).
Frequently in the Old Testament, the term "scatter" has the very negative connotation of utter defeat in battle. Defeated soldiers are scattered as their enemies chase them away, slaughtering them as they flee. And this is the connotation in this story as well. Moses presented this story as an account of an astonishing victory for Yahweh. Yahweh called his heavenly host to war against the city of Babel, and to chase away its fleeing inhabitants across the face of the earth.
Another way in which Moses contrasted his outlook with that of the inhabitants of Babel was with respect to the size of the city and its tower. According to Genesis 11:4 the inhabitants of Babel wanted a tower that reached to the heavens, the place of their gods. But Moses scoffed at this idea. Instead, in Genesis 11:5 he wrote that:
The Lord came down to see the city and the tower that the men were building (Genesis 11:5).
The Hebrew word yarad, which is here translated "came down," has a rather specific connotation in this story. God did not simply notice the city; he did not even simply come to the city. Instead, whereas the inhabitants of Babel wanted to build a tower that reached to the heavens, Moses insisted that Yahweh had to come down from the heights of heaven just to see the city. So we see that Moses jeered at the pretense of the inhabitants of Babel. From Yahweh's point of view, this city was little more than a tiny speck.
Finally, we should note how the defeat of Babel led Moses to deride the reputation of this primeval city. The inhabitants of the city called it Babel. In the languages of Mesopotamia, the term babel meant "the gate of god." This name expressed the belief that their ziggurat actually formed a gateway to the gods, and that they were secured by the powers of heaven.
But Moses had a different viewpoint on the name of the city. Since Yahweh had severely defeated Babel, the city was clearly not the gate of God. So, what then did the name mean? Moses' strikingly sarcastic answer appears in Genesis 11:9:
That is why it was called Babel — because there the Lord confused the language of the whole world (Genesis 11:9).
To understand Moses' sarcasm in this verse we need to understand how he played with the sounds of two Hebrew words. First he said, "That is why it was called Babel." The Hebrew word for "Babel" is simply babel, a Hebrew version of what the Mesopotamians called that place. But then Moses explained that the city had this name because the Lord confused human language there. The Hebrew word translated "confused" is balal, which sounds similar enough to babel in Hebrew that Moses' sarcasm worked. He reviled the ancient city by saying that the real reason it was called Babel was because of balal or confusion took place there. So, from Moses' point of view the name "Babel" was appropriate for this place, not because it was the gate of god, but because it was a place of confusion, confusion for the whole world. Through this sarcasm, Moses utterly reversed the awesome reputation that Babel had in his day. He led the Israelites in delightful laughter as he told them that the victory of their God Yahweh had made a joke out of the greatest city of primeval history.
With the description of the city and Yahweh's victory in mind, we are in a position to see the implications of this story for the people of Israel as they moved toward the Promised Land.
Implications
As we know, at Kadesh Barnea, Moses sent spies into the land of Canaan who returned with bad reports. They claimed that Israel could not conquer the land of Canaan because the forces there were too great. As a result, the Israelites turned away from the conquest and spent the next forty years wandering in the wilderness. It was only when the next generation came to adulthood that Moses was ready to move Israel against Canaan once again.
One aspect of these bad reports helps us understand the significance of the defeat of primeval Babel. Listen to what the spies said about the cities of Canaan as reported in Deuteronomy 1:28:
The people are stronger and taller than we are; the cities are large, with walls up to the sky (Deuteronomy 1:28).
Unfortunately, most modern translations of this verse fail to draw the connection between this description of the Canaanite cities and the tower of Babel. When the spies spoke of "walls up to the sky," the term for "sky" is the Hebrew word shamayim, which is often translated "heaven." In fact, it is the same term used about the tower of Babel when it is described as "a tower that reaches to the heavens" in Genesis 11:4. In both cases, the idea was that the cities were invincible because they reached to the heights of heaven.
So it is that Moses drew a connection between the primeval city of Babel and the cities of Canaan. The Israelites thought that the walls surrounding the cities of Canaan reached to heaven, much like those who built the tower at Babel thought that their ziggurat had reached heaven. This connection between the city of Babel and the cities of Canaan brings Moses' purpose to light. Put simply, the Canaanite cities before the people of Israel may have seemed to reach to heaven, but they were still no match for the power of Yahweh. In the primeval days, Yahweh moved against the greatest city known to humanity, whose tower supposedly reached to heaven as well. Yet, this primeval city, which was greater than any city of Canaan, was easily destroyed by Yahweh.
Just as God had delivered the human race into a new order through the primeval flood, he had delivered Israel from Egypt. And just as God had ordained conflict between Shem and Canaan, Moses was leading Israel toward the land of the Canaanites. And just as God defeated the great city of Babel, he would soon give victory to Israel against the cities of Canaan. From these chapters of the primeval history, the people of Israel should have understood that to follow Moses toward the Promised Land was to move in the right direction.
So far we have seen the literary structure and original meaning of Moses' record of Genesis 6:9–11:9. Now we are ready to ask a third question: what are some of the ways we should apply this material to our lives today?
MODERN APPLICATION
In our usual fashion we will approach the question of modern application by following the New Testament's description of the three stages of Christ's kingdom. We will look first at how the flood of deliverance and the resulting new order apply to the inauguration of the kingdom in the first coming of Christ. Then we will turn to the relevance of these matters for the continuation of the kingdom throughout the history of the church. And finally, we will examine how the New Testament applies this portion of the primeval history to the consummation of the kingdom when Christ returns in glory.
As we approach the final chapters of Moses' primeval history in this way, we will discover that the New Testament extends Moses' original purpose for Israel into the three stages of Christ's kingdom, his work in the past, in the present and in the future. Let's look first at the ways in which the New Testament views these themes in light of the first coming of Christ.
Inauguration
In the inauguration of the kingdom, Christ accomplished a great salvation on behalf of his people in ways that corresponded to the themes Moses emphasized in Genesis 6:9–11:9. We can see these connections in at least two ways: the covenant which Christ mediated, and the victory he accomplished.
Covenant
On the one hand, Christ brought deliverance to his people by means of a covenant that rescued them from the judgment of God. As we have seen, Noah played a special role as the mediator of a covenant, and Moses drew upon this fact as he explained his own ministry to Israel. In a similar fashion, the New Testament teaches that Christ is our deliverer because he mediated a new covenant when he came to this earth.
All too often Christians fail to realize that Christ came to this earth when God's people were under divine judgment. Because Israel so flagrantly violated the covenants of the Old Testament, in 586 B.C. the Babylonians destroyed Jerusalem and the people of Israel never fully recovered from foreign domination. But the prophet Jeremiah predicted that God would redeem a people out of the fire of exile by establishing a new covenant in the future. In Jeremiah 31:31 the prophet announced:
"The time is coming," declares the Lord, "when I will make a new covenant with the house of Israel and with the house of Judah" (Jeremiah 31:31).
As most Christians know, the New Testament teaches that Jesus came to this earth as the mediator of this new covenant. Jesus himself acknowledged this role for himself when he spoke to his disciples at the Last Supper. As we read in Luke 22:20, he told them:
This cup is the new covenant in my blood, which is poured out for you (Luke 22:20).
So we see that just as Noah delivered from judgment as the mediator of a divine covenant, in the inauguration of the kingdom Jesus delivered those who trusted him from judgment by mediating the new covenant through his blood, which he shed on the cross.
Victory
In addition to bringing a new covenant, Jesus' earthly ministry fulfilled the theme of victory in holy war. Moses' focused on the theme of holy war as a part of the new order after the flood. He established that the new order of the world required Israel to move forward into the conquest of Canaan, and he assured them of a great victory. In comparison, listen to the way Paul described Christ's victory at the inauguration of the kingdom in Colossians 2:15:
And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross (Colossians 2:15).
As we see here, Jesus' victory in his first coming was not political, but spiritual. Jesus' death and resurrection initiated the defeat of the evil powers and spiritual authorities that ruled over the world in his day. His work of redemption made a public spectacle of them much like Yahweh had made a spectacle of the primeval city of Babel, and later had destroyed the great cities of Canaan.
In this sense, Jesus not only delivered through his new covenant, but he was also victorious over the spiritual forces of darkness in his death and resurrection. Followers of Christ look to Christ's earthly ministry as the beginning of the final victory promised so long ago in the book of Genesis.
As we should expect, the New Testament does not simply relate the themes of Genesis 6:9–11:9 to the first coming of Christ. They also apply to the continuation of the kingdom, the time in which we now live.
Continuation
The New Testament describes the time between the first and second comings of Christ in at least two ways that relate to the last chapters of Moses' primeval history. These perspectives relate directly to the importance of baptism and spiritual warfare in the Christian life. As we live the Christian life in this age, we come into contact with the significance of Noah's flood and the new order established after that flood.
Baptism
One New Testament passage in particular describes baptism in connection with the flood of deliverance in Noah's day. Listen to what the apostle Peter wrote in 1 Peter 3:20-22:
God waited patiently in the days of Noah while the ark was being built. In it only a few people, eight in all, were saved through water, and this water symbolizes baptism that now saves you also — not the removal of dirt from the body but the pledge of a good conscience toward God. It saves you by the resurrection of Jesus Christ, who has gone into heaven and is at God's right hand — with angels, authorities and powers in submission to him (1 Peter 3:20-22).
In this remarkable passage Peter directly connected every person's experience of salvation during the continuation of the kingdom to the flood of Noah's day. He began by noting that Noah and his family were saved through water. Their deliverance through water opened the way for humanity to enter a renewed world of blessing.
But also notice that Peter drew a direct relationship between the water of Noah's flood and the Christian life by focusing on baptism. He said that the water in Noah's day symbolized or anticipated the water of Christian baptism. As we have seen in this lesson, the water of Noah's day cleansed the world of horrible corruption and opened the way for a new beginning much like Moses' passing through the Red Sea removed the tyranny of Egypt and brought a new beginning for the nation of Israel. Well, in a similar way, the water of baptism cleanses believers of their sins and grants them a new beginning of everlasting life in Christ.
Now we must note carefully that 1 Peter 3:21 states that baptism saves only in the sense that it is the pledge of a good conscience toward God. In other words, mere washing with water during baptism does not save anyone. Instead, it is only as baptism is the pledge of a heart forgiven and cleansed from sin by faith in Christ that it symbolizes salvation. So it is that the New Testament applies the flood of deliverance in Noah's day to the continuation of the kingdom by asserting that every time an individual comes to Christ in saving faith, he or she is taken through the cleansing water of baptism and into a new life, much like Noah was brought through the flood into a new world.
Spiritual Warfare
As we have seen, however, Moses' primeval history indicated that the water of Noah's day delivered humanity into a holy war. Moses originally drew attention to this fact to encourage Israel to conform to this new order by moving into the conquest of Canaan. In a similar manner, the New Testament applies this teaching to the continuation of the kingdom as it describes the spiritual warfare every believer faces. Listen to the way Paul put the matter in Ephesians 6:11-12:
Put on the full armor of God so that you can take your stand against the devil's schemes. For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms (Ephesians 6:11-12).
This and other New Testament passages plainly teach that Christians today are at war with evil. Unfortunately, many Christians today fail to embrace this dimension of their spiritual lives, much like the Israelites following Moses tried to avoid the conquest of Canaan. But the New Testament's perspective is clear. We must join in this spiritual battle. As Paul put it in Ephesians 6:13:
Therefore put on the full armor of God, so that when the day of evil comes, you may be able to stand your ground, and after you have done everything, to stand (Ephesians 6:13).
If we don the armor of God, we will be victorious in our spiritual warfare.
So we see that just as the New Testament connects Noah's deliverance through the flood to our deliverance through baptism, it also teaches that just as the primeval world was delivered to warfare, Christian baptism delivers us to engage in spiritual warfare every day of our lives.
Consummation
In light of the way the New Testament applies the last chapters of the primeval history to the inauguration and continuation of the kingdom, it is not surprising to discover that the consummation of the kingdom is also described in terms of Noah's flood and the warfare of the new primeval order.
Final Cataclysm
New Testament writers made these connections by describing the return of Christ in glory as the final cataclysm and the final battle. In 2 Peter 3 we find an explicit association of Noah's primeval flood with the return of Christ in glory. Listen to the way Peter began his discussion in verses 3-6.
You must understand that in the last days scoffers will come, scoffing and following their own evil desires. They will say, "Where is this 'coming' he promised? Ever since our fathers died, everything goes on as it has since the beginning of creation." But they deliberately forget that long ago by God's word the heavens existed and the earth was formed out of water and by water. By these waters also the world of that time was deluged and destroyed (2 Peter 3:3-6).
In this passage Peter corrected scoffers who pointed to the uniformity of the order of nature as proof that Jesus would not return. They believed that from the time of creation, everything had remained uniform. Nothing had ever disrupted the world from the way God had made it in the beginning. And since nothing had ever changed, they believed that nothing ever would.
But Peter appealed to Moses' record of Noah's flood to prove otherwise. God created the world in the beginning out of water, but during the days of Noah, the world was destroyed by a flood. A major cataclysm had occurred in the history of the world. God had intervened and destroyed the world in the days of Noah. But listen to Peter's conclusion in 2 Peter 3:7:
By the same word the present heavens and earth are reserved for fire, being kept for the day of judgment and destruction of ungodly men (2 Peter 3:7).
Put simply, Peter argued that just as the primeval world had come to an end through the flood, the present heavens and earth would come to an end at the return of Christ in judgment. To be sure, this time judgment will come by fire and not by water, but we can be sure that when God decides to act against sin in the world for the final time, it will be through a great cosmic destruction, much as it was in the primeval flood.
In this way, the New Testament teaches us to view the return of Christ in terms of Noah's flood. In the days of Noah, the wicked were judged and removed from the earth by a great cosmic upheaval. In an even greater way, when Christ returns in glory, there will be a cataclysm that utterly disrupts the world as we know it. The wicked will be removed from the earth and all who follow Christ will be delivered into a grand and eternal new heavens and earth.
Final Battle
As we have seen, however, in the primeval history Noah's flood was accompanied by conflict and war between the people of God and the enemies of God. In line with this association, the New Testament also describes Christ's return as a final cosmic battle. Listen to the way the apostle John wrote about the return of Christ in Revelation 19:11-16:
I saw heaven standing open and there before me was a white horse, whose rider is called Faithful and True. With justice he judges and makes war. His eyes are like blazing fire, and on his head are many crowns. He has a name written on him that no one knows but he himself. He is dressed in a robe dipped in blood, and his name is the Word of God. The armies of heaven were following him, riding on white horses and dressed in fine linen, white and clean. Out of his mouth comes a sharp sword with which to strike down the nations. "He will rule them with an iron scepter." He treads the winepress of the fury of the wrath of God Almighty. On his robe and on his thigh he has this name written: KING OF KINGS AND LORD OF LORDS (Revelation 19:11-16).
In spectacular language of apocalyptic vision, John declared that the return of Christ would be a worldwide battle in which Christ himself would appear and destroy all of his enemies. The glory of an eternal victory will come to those who have trusted Christ for salvation, but judgment and destruction will fall upon those who have rejected him.
So we see that the New Testament presents the consummation of the kingdom of Christ as the ultimate experience of God's victory over evil. God remains determined to establish his kingdom against all foes. When Christ returns in glory, this divine purpose will be fully realized. The wicked will be destroyed and the people of God in Christ will enjoy eternal victory and peace in the new heaven and new earth.
CONCLUSION
In this lesson we have looked at Genesis 6:9–11:9. In this portion of Scripture, Moses revealed the right direction for the people of Israel to follow as he led them toward the Promised Land. We have seen the literary structure of these chapters, and how Moses designed them to encourage Israel to move forward with confidence toward the conquest of Canaan. And we have also seen how the New Testament applies these themes to the three stages of Christ's kingdom.
As we face the struggles and challenges of living for Christ in this fallen world, we must take to heart the message which Moses gave the people of Israel long ago. In Christ, God has delivered us from the tyranny of sin, just as he delivered the primeval world through Noah. But he has also set us on a path that requires a period of conflict and struggle as we wait for the day when Christ brings ultimate victory to his people. Until that time, we know that the world in which we live is not yet perfect, but we can be sure that following Christ in his spiritual battle for the world is going in the right direction.