The Flood Story — What Might We Learn?

This is not a children’s story. The animals going into the ark two by two do make a classic VBS song and it certainly makes a great flannel graph. But this story is more like a horror movie than a Disney cartoon.

The story is important for our author. It takes up more space than the creation itself and is full of repetition. Why is this that important?

The flood narrative overlaps two sections of Genesis. It is at the end of the “generations of Adam” (5:1-6:8) which carries the human line from Adam through Seth to Noah. And it is the main event in the “generations of Noah” (6:9-9:29) which starts with the approaching flood and ends with the rainbow sullied by Noah and Ham. Both of these generational stories begin with great hope but they both end with disaster. The hope is found in Adam begetting Seth (5:1-5) which recalls creation itself and is found, in the next generation, in Noah’s walk with God (6:9).

Disaster, however, follows.  The line of Seth (“sons of God”) ultimately mixes with the line of Cain (“daughters of men”) and God’s good creation is filled with evil (6:1-7). Noah’s walk with God turns to drunkenness and shame (9:20-27). Both new beginnings have bad endings.

The flood story bridges these two sections in Genesis. The flood is a divine response to evil in the world, but also a new beginning. It is divine judgment but also divine renewal.

Why should the flood story figure so prominently in Genesis? Israel lived in an ancient culture that was saturated with stories about gods, creations and floods. There were multiple creation and flood stories in the surrounding cultures and many even predate Moses. Many of these flood stories are very similar to the one in Genesis. For example, the family of one human is saved, a large boat, a great flood, the release of a raven and dove, etc.  Israel shared a common “story” about a past great flood with its culture.

However, there was (at least) one significant difference. The ANE stories locate the reason for the flood in the capriciousness of the gods. They are fickle and easily annoyed. They send the flood upon the earth because humans are too noisy!

That is not Israel’s God. Israel reinterprets the flood story in order to say something about Yahweh (or Elohim). Their version is a counter-story which intends to subvert ANE culture itself.  The focus of the flood story is not on how many animals are in the ark or whether the dimensions are large enough for the animals. The focus of the flood story is the reason for the flood and what happened to the earth as a result.

God was not annoyed with humanity but was grieved by them (Genesis 6:6). God was so grieved that he changed his mind (regret) about how the earth would continue. Humanity interrupted God’s sabbath rest.

When God finished the sixth day of creating in Genesis 1, God “rested” (Genesis 2:1-3). This seventh day was not a twenty-four hour period of relaxation and recreation. Rather, God “rested” in the earth, communed with humanity and the rest of creation, and rejoiced over his works. The sabbath rest of God is the communion God has with the creation–it is God resting (dwelling) within the creation. The seventh day is the continued existence of creation itself.

But humanity (and “all flesh”) disrupted that rest by filling the earth with “violence.” This is an important term as its repetition highlights the rationale for God’s judgment.  God saw that the earth was full of “violence” (Genesis 6:11, 13). This is the opposite of God’s sabbath shalom. Just as “all flesh” contributed to the “violence” now pervasive upon the earth, so “all flesh” will suffer consequences (Genesis 6:13, 17, 19).

The judgment is the reversal of creation itself. The “waters” (7:6-7) arise from the “deep” and from the “windows of heaven” (7:11). This language comes from Genesis 1 where the waters are given boundaries so that dry land might appear. Now God releases the chaos of the waters. He sends the earth back to its original, uninhabitable state when the waters of the deep covered the earth (Genesis 1:2). The chaos out of which God shaped a habitable earth returns to destroy “all flesh.”

Israel tells the flood story as a polemic against violence rather than as the whims of fickle gods. God judges violence through the flood. Israel takes the flood story and uses it to subvert the culture of violence that dominated the ANE (especially an Israel living in Babylon who had recently suffered from that violence). The flood story tells us what God thinks about violence in his good creation.

At the same time, the flood story tells us about the patience, forbearance and grace of God. Yahweh does not “fly off the handle” in this story. Rather, he is patient with the creation. God strives with humanity for a 120 years (plus however long before that counting began). This is no flippant decision by a whimsical deity. On the contrary, it is a deliberate decision slowly made in the wake of God’s love for the creation.

That love is not only expressed in the grace God demonstrated to Noah, but it is also expressed in God’s gracious renewal of the creation itself. Genesis 8 begins with hope:  ”God remembered Noah and all the wild animals and all the domestic animals.” This remembrance is God’s gracious orientation toward humanity and the rest of creation. It is God’s determination to renew what he has just destroyed or, to put it another way, “wiped clean.”

Genesis 8 follows the path of Genesis 1.  The wind (ruach) of God blows over the waters (just as in Genesis 1:2; 8:1). The waters separate–closing the fountains of the deep and the windows of heaven–so that dry land might emerge (Genesis 1:6-10; 8:2). The dry land begins to yield trees and fruit (Genesis 1:11-12; 8:11). And then the animals and humanity walk upon the dry land again (Genesis 1:25, 29-30; 8:15-119).

And God rests once again. This is an important part of the story that most miss. It is easy to miss because the connections of the Hebrew language are lost in English translation. Noah comes out of the ark and worships by offering dedicatory offerings. It is an act of thanksgiving (Genesis 8:20). Significantly, the odor of these sacrifices are “pleasing” (nichocha) to God. This is the important word. It is derived from the same root that describes God’s rest (nuach) in Exodus 20:11. The od0r is restful to God. Just as God placed (yanach; rested) humanity in the Garden (Genesis 2:15), so God now rests within the creation once again.

God’s rest in his good creation–the seventh day rest is renewed and continues–is underscored by God’s commitment to the creation. God makes a covenant that renews Sabbath rest for the creation. God will never again destroy every living creature as he did this time even if humans do not change  their violent ways (Genesis 8:21-22). While chaos still exists within God’s creation (humans are there, for example!), the order of God’s creation will remain and the good creation will continue despite the chaos that surrounds it and lives within it. God will never again abandon the creation.

Israel tells this story, in contrast to the stories of the ANE, as both a judgment against violence and as a reminder of God’s commitment to the creation. God is not annoyed with humanity but rather loves them. People live within the grace of the creation even though they despoil it and often treat it violently just as they treat each other. Nevertheless, despite the violence, God will sustain the earth, graces it with his presence, and continue the seventh day through his redemptive graces.

God still grieves the sin and the violence.  He grieved over Israel (Isaiah 63:10), and God grieved in Jesus over Jerusalem. But–thanks to be to God!–the new creation has begun in Jesus Christ. Raised to the right hand of God, he is the firstborn of the new creation. One day, God will renew the creation as he strips the old things (like sin, violence and death) from the earth and makes everything new. On that day, there will be no more sea (no more “waters”) and no more night (“darkness”). God will reign upon the earth and dwell (rest) with humanity in the new creation (Revelation 21:1-5). Everything will be made new again as if refined by fire.

[This is a summary of my July 3 (2012) presentation at Lipscomb University's Summer Celebration as part of the Hazelip School of Theology series on Genesis 1-11.]



9 Responses to “The Flood Story — What Might We Learn?”

  1.   rich constant Says:

    [This is a summary of my July 3 (2012) presentation at Lipscomb University's Summer Celebration as part of the Hazelip School of Theology series on Genesis 1-11.]

    AH COME ON JOHN MARK
    PLEASE
    POST IT

    • Avatar of johnmarkhicks  John Mark Hicks Says:

      This is it, Rich. It is what I presented; I don’t have anything else written on the Flood.

      •   rich constant Says:

        oh well john mark thanks anyway I would sure like to hear it though. nothing on tape or a cd that we might be able to purchase you know stuff like that.
        anyway thanks anyway I sure like take that you put forward. as always may god continue to give you blessings john mark

  2.   Clark Coleman Says:

    Rather than Israel re-interpreting other ANE (Ancient Near East) flood stories, I would say that the cultures of the ANE were all descended from the flood survivors, and all had an oral history of it. Hence, these oral histories would have some similarities, but those who adapted pagan religions would have their own pagan, polytheistic spin on the story.

    • Avatar of johnmarkhicks  John Mark Hicks Says:

      Not sure it is a difference. The Flood story circulated in oral culture, was written down in Mesopotamia and finally Israel wrote it down as well. Israel’s version is not a sterile account as if a mere chronicle but is a counter-story that interprets the Flood story for contemporary readers. Israel offers an alternative version of the Flood which says something about Yahweh.

  3.   Todd Deaver Says:

    I thoroughly enjoyed your presentation of this at Summer Celebration. Valuable insights.

  4. Avatar of aussiepete  ozziepete Says:

    Thanks for posting. I only caught the Babel class. :-)

  5.   rich constant Says:

    john mark
    just gotta ask
    3:1 Therefore what advantage does the Jew have, or what is the value of circumcision? 3:2 Actually, there are many advantages.1 First of all,2 the Jews3 were entrusted with the oracles of God.4 3:3 What then? If some did not believe, does their unbelief nullify the faithfulness of God? 3:4 Absolutely not! Let God be proven true, and every human being5 shown up as a liar,6 just as it is written: “so that you will be justified7 in your words and will prevail when you are judged.”

    did you use 1:18…to chapt 3 as gods righteous judgement, seeing that all gods people were without excuse because of the inherent ability to discern “good from evil”…?
    inherent ability might not be the best concept but I’m thinking it’s a good one cus they got NO EXCUSE?
    really seems god is showing why, and saying why grace and faith won’t help anyone that “PRACTICES EVIL”?
    ?

    BLESSINGS

  6.   riverwindfire Says:

    Thanks, John Mark, I appreciate how thoroughly you’re bringing the components of these stories together into clarity.

    FWIW, I also recall John Willis pointing out (years ago) that just as in Gen 11 there’s a contrast between what humans see in their tower that reaches to the skies and what God sees (He has to come down to see what they’re doing) in their idolatrous pride and fear – there’s also a contrast between what humans see and what God sees in Genesis 6: humans see the “heroes, men of renown” – God sees a world at war.

    You might be aware that the Pacific Northwest First Nations peoples also have a Flood account in their mythology, complete with a boat, and a few humans being rescued and cared for by the Raven. The events behind the Flood story must have been very traumatic for the human race, to have had such a very wide dispersion.

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