Genesis 8:20
Verse
Context
Noah Builds an Altar
19Every living creature, every creeping thing, and every bird—everything that moves upon the earth—came out of the ark, kind by kind.20Then Noah built an altar to the LORD. And taking from every kind of clean animal and clean bird, he offered burnt offerings on the altar.21When the LORD smelled the pleasing aroma, He said in His heart, “Never again will I curse the ground because of man, even though every inclination of his heart is evil from his youth. And never again will I destroy all living creatures as I have done.
Sermons
J. Vernon McGee
Bill Randles
Chuck Smith
Carl Armerding
Steve Mays
Zac Poonen
G.W. NorthSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Noah builded an altar - As we have already seen that Adam, Cain, and Abel, offered sacrifices, there can be no doubt that they had altars on which they offered them; but this, builded by Noah, is certainly the first on record. It is worthy of remark that, as the old world began with sacrifice, so also did the new. Religion or the proper mode of worshipping the Divine Being, is the invention or institution of God himself; and sacrifice, in the act and design, is the essence of religion. Without sacrifice, actually offered or implied, there never was, there never can be, any religion. Even in the heavens, a lamb is represented before the throne of God as newly slain, Rev 5:6, Rev 5:12, Rev 5:13. The design of sacrificing is two-fold: the slaying and burning of the victim point out, 1st, that the life of the sinner is forfeited to Divine justice; 2dly, that his soul deserves the fire of perdition. The Jews have a tradition that the place where Noah built his altar was the same in which the altar stood which was built by Adam, and used by Cain and Abel, and the same spot on which Abraham afterwards offered up his son Isaac. The word מזבח mizbach, which we render altar, signifies properly a place for sacrifice, as the root זבח zabach signifies simply to slay. Altar comes from the Latin altus, high or elevated, because places for sacrifice were generally either raised very high or built on the tops of hills and mountains; hence they are called high places in the Scriptures; but such were chiefly used for idolatrous purposes. Burnt-offerings - See the meaning of every kind of offering and sacrifice largely explained on Leviticus 7:1-38.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The first thing which Noah did, was to build an altar for burnt sacrifice, to thank the Lord for gracious protection, and pray for His mercy in time to come. This altar - מזבּח, lit., a place for the offering of slain animals, from זבח, like θυσιαστήριον from θύειν - is the first altar mentioned in history. The sons of Adam had built no altar for their offerings, because God was still present on the earth in paradise, so that they could turn their offerings and hearts towards that abode. But with the flood God had swept paradise away, withdrawn the place of His presence, and set up His throne in heaven, from which He would henceforth reveal Himself to man (cf. Gen 9:5, Gen 9:7). In future, therefore, the hearts of the pious had to be turned towards heaven, and their offerings and prayers needed to ascend on high if they were to reach the throne of God. To give this direction to their offerings, heights or elevated places were erected, from which they ascended towards heaven in fire. From this the offerings received the name of עלת from עולה, the ascending, not so much because the sacrificial animals ascended or were raised upon the altar, as because they rose from the altar to haven (cf. Jdg 20:40; Jer 48:15; Amo 4:10). Noah took his offerings from every clean beast and every clean fowl - from those animals, therefore, which were destined for man's food; probably the seventh of every kind, which he had taken into the ark. "And Jehovah smelled the smell of satisfaction," i.e., He graciously accepted the feelings of the offerer which rose to Him in the odour of the sacrificial flame. In the sacrificial flame the essence of the animal was resolved into vapour; so that when man presented a sacrifice in his own stead, his inmost being, his spirit, and his heart ascended to God in the vapour, and the sacrifice brought the feeling of his heart before God. This feeling of gratitude for gracious protection, and of desire for further communications of grace, was well-pleasing to God. He "said to His heart' (to, or in Himself; i.e., He resolved), "I will not again curse the ground any more for man's sake, because the image (i.e., the thought and desire) of man's heart is evil from his youth up (i.e., from the very time when he begins to act with consciousness)." This hardly seems an appropriate reason. As Luther says: "Hic inconstantiae videtur Deus accusari posse. Supra puniturus hominem causam consilii dicit, quia figmentum cordis humani malum est. Hic promissurus homini gratiam, quod posthac tali ira uti nolit, eandem causam allegat." Both Luther and Calvin express the same thought, though without really solving the apparent discrepancy. It was not because the thoughts and desires of the human heart are evil that God would not smite any more every living thing, that is to say, would not exterminate it judicially; but because they are evil from his youth up, because evil is innate in man, and for that reason he needs the forbearance of God; and also (and here lies the principal motive for the divine resolution) because in the offering of the righteous Noah, not only were thanks presented for past protection, and entreaty for further care, but the desire of man was expressed, to remain in fellowship with God, and to procure the divine favour. "All the days of the earth;" i.e., so long as the earth shall continue, the regular alternation of day and night and of the seasons of the year, so indispensable to the continuance of the human race, would never be interrupted again.
Jamieson-Fausset-Brown Bible Commentary
Noah builded an altar--literally, "a high place"--probably a mound of earth, on which a sacrifice was offered. There is something exceedingly beautiful and interesting to know that the first care of this devout patriarch was to return thanks for the signal instance of mercy and goodness which he and his family had experienced. took of every clean beast . . . fowl--For so unparalleled a deliverance, a special acknowledgment was due.
John Gill Bible Commentary
And the Lord smelled a sweet savour,.... Or a "savour of rest" (e); he was delighted and well pleased with his sacrifice, which was offered up in the faith of the sacrifice of Christ; the apostle says, "is for a sweetsmelling savour", Eph 5:2 referring to this passage; that being a satisfaction to the justice of God, an appeasing of his wrath, and a propitiation for the sins of men: and the Lord said in his heart; within himself; it was awhile a secret there, but Noah being a prophet, as Aben Ezra observes, he revealed it to him, or "to his heart" (f), that is, to the heart of Noah, as some interpret it, he spoke comfortably to him, as follows, when the Jewish writers (g) say he stretched out his right hand and swore, agreeably to Isa 54:9. I will not again curse the ground for man's sake, or drown it for the sin of man, as he had cursed it for the sin of Adam, and which continued till this time; but now was taken off, and it became more fruitful, and very probably by means of the waters which had been so long upon it, and had left a fructifying virtue in it, as the waters of the Nile do in Egypt. Some interpret the phrase, "for man's sake", for the man Christ's sake, for the sake of his sacrifice, of which Noah's was a type, and the sense be, that God would no more curse the earth; for by his sacrifice the curse of the law is removed, with respect to his people; they are redeemed from it, and shall inherit that new earth, of which this earth, renewed after the flood, was a type, in which there will be no more curse, Rev 21:1 which sense, though evangelical, cannot be admitted, because of the reason following, unless the first word be rendered "though", as it may: for the imagination of man's heart is evil from his youth; his nature is depraved, his heart is corrupt, the thoughts of it evil, yea, the imagination of it, and of them, is sinful, and that originally, even from his birth; from the time he is shook out of his mother's womb, as Jarchi interprets the phrase: man is conceived in sin, and shapen in iniquity, and is a transgressor from the womb, and so a child of wrath, and deserving of the curse of the law upon himself, and all that belong to him; and yet this is given as a reason why God will not any more curse the ground for his sake: that which was a reason for destroying the earth, is now one against it, see Gen 6:5 which may be reconciled thus, God for this reason destroyed the earth once, for an example, and to display his justice; but such is his clemency and mercy, that he will do it no more to the end of the world; considering that man has brought himself into such a condition, that he cannot but sin, it is natural to him from his birth; his nature is tainted with it, his heart is full of it, and all his thoughts and imaginations are wicked and sinful, from whence continually flow a train of actual sins and transgressions; so that if God was to curse and drown the world as often as man sins, he must be continually doing it; for the words may be rendered, "though the imagination of man's heart is evil", &c. (h); yet I will not do it; and so they are expressive of the super abounding grace of God over abounding sin: neither will I again smite any more everything living, as I have done; this hinders not but that there might be, as has been since, partial calamities, or particular judgments on individual persons, towns, and cities, as those of Sodom and Gomorrah, or partial inundations, but not a general deluge, or an universal destruction of the world and creatures in it, at least not by water, as has been, but by fire, as will be; for that the earth will have an end, at least as to its present nature, form, and use, may be concluded from the following words. (e) "odorem quietis", Pagninus, Montanus, Munster, &c. (f) "ad cor suum", Montanus, Tigurine version; "prophetae suo", Arab. (g) Jarchi in loc. Pirke Eliezer, c. 23. (h) "quamvis", Piscator; so Ainsworth.
Matthew Henry Bible Commentary
Here is, I. Noah's thankful acknowledgment of God's favour to him, in completing the mercy of his deliverance, Gen 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, Gen 7:2, Gen 7:3. 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, Gen 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 (Gen 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, Deu 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 (Gen 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, Gen 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, Psa 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 (Gen 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, Jer 33:21. We see God's promises to the creatures made good, and thence may infer that his promises to all believers shall be so.
Tyndale Open Study Notes
8:20 This first mention of an altar in the Bible shows Noah’s gratitude for having passed through the judgment. • sacrificed as burnt offerings: The same wording is used of the whole burnt offering in Leviticus (Lev 1:3-9); however, it can refer to any offering that is burned. Noah gave this offering to thank and worship God, who had delivered him and his family from the flood.
Genesis 8:20
Noah Builds an Altar
19Every living creature, every creeping thing, and every bird—everything that moves upon the earth—came out of the ark, kind by kind.20Then Noah built an altar to the LORD. And taking from every kind of clean animal and clean bird, he offered burnt offerings on the altar.21When the LORD smelled the pleasing aroma, He said in His heart, “Never again will I curse the ground because of man, even though every inclination of his heart is evil from his youth. And never again will I destroy all living creatures as I have done.
- Scripture
- Sermons
- Commentary
(Genesis) Genesis 9:1-5
By J. Vernon McGee2.8K10:08GenesisGEN 6:5GEN 6:13GEN 6:22GEN 8:20GEN 9:1GEN 9:7In this sermon, the speaker discusses the importance of draining the blood from animals before consuming them, as it symbolizes the taking of life. The speaker also expresses his personal dislike for hunting, as it can sometimes result in the animal being wounded and suffering. God's command to drain the blood from animals is seen as a way to ensure that they are killed in a merciful manner. The sermon then transitions to discussing God's granting of man's protection and rulership over animals, as well as the permission to consume animal meat. This marks a new beginning in human history, where man is now governed by his own conscience and under God's government.
The New Creation and the New Fall
By Bill Randles2.3K43:02New CreationGEN 1:28GEN 8:1GEN 8:8GEN 8:20GEN 9:8ACT 9:1ROM 13:1In this sermon, the preacher discusses the concept of two different kinds of people in the new world. He emphasizes that while some can thrive in corruption and feed off it, others, like the dove, cannot rest until they find something clean and holy. The preacher also addresses inappropriate questions about God's presence during tragic events, suggesting that the real question should be why there aren't more tragedies given the sinful nature of the world. The sermon concludes with a discussion of the rainbow as a symbol of God's covenant with humanity and the victory of divine love over sin and God's wrath.
(Through the Bible) Exodus 1-5
By Chuck Smith1.8K1:23:21ExpositionalGEN 50:26EXO 2:15EXO 4:1EXO 4:10In this sermon, the preacher emphasizes that God is not just a passive observer of our struggles and suffering. He takes action to deliver His people from their hardships. The preacher also highlights the importance of not getting too attached to material possessions, as they can easily be taken away. Instead, our focus should be on the things of the Spirit and God's eternal kingdom. The sermon references the story of Moses and the Israelites in Egypt, where they faced oppression and hardship, but ultimately God delivered them.
A Voice From Heaven
By Carl Armerding1.5K23:57God's VoiceGEN 4:4GEN 8:20ISA 40:12MAT 6:33ROM 1:20ROM 5:20EPH 2:1In this sermon, the speaker begins by discussing the rules and regulations presented in a gracious manner. He then emphasizes the spiritual objectives of the camp, stating that it is not just about having a good time, but also about finding answers to important questions. The speaker highlights the awe-inspiring surroundings of the camp, such as the mountains, streams, trees, flowers, birds, and animals, as evidence of an all-wise and all-powerful Creator. He encourages the audience to recognize the greatness and importance of God, and to seek a personal relationship with Him. The sermon also includes a reference to the book of Isaiah, specifically chapter 40, where the speaker explores the concept of God's measurement and control over the elements of the universe.
First Things First
By Steve Mays56430:08Christian LifeGEN 8:1GEN 8:20JOB 19:25MAT 6:33In this sermon, the preacher discusses various biblical stories where individuals faced challenging situations but experienced God's intervention. He mentions the story of Shadrach, Meshach, and Abednego, who were unharmed in the fiery furnace because the fourth person with them was the Son of God. Another example is Paul and Silas, who were imprisoned but were freed when they praised God and an earthquake occurred. The preacher also mentions Noah, who was instructed by God to build an ark and preach righteousness for 120 years before the flood came. The sermon emphasizes the importance of remembering God and putting Him first in our lives, as He is the source of blessings and victory.
(Through the Bible) Genesis - Part 1
By Zac Poonen53358:33GEN 5:24GEN 6:9GEN 6:22GEN 7:16GEN 8:20GEN 9:27
This sermon delves into the stories of Enoch and Noah from Genesis, highlighting the importance of walking with God amidst a world of sin and judgment. It emphasizes the need to choose the Creator over creation in every temptation, the significance of living for eternity, and the seriousness of sin that hurts others. The sermon also touches on the power of long-suffering, the impact of prophetic messages, and the blessings of covering the sins of others in love and fellowship.
The Cross - God's Altar
By G.W. North0SacrificeThe Cross as an AltarGEN 8:20ISA 53:5MAT 27:33JHN 3:16ROM 12:1GAL 2:20EPH 5:2HEB 13:111PE 2:241JN 3:16G.W. North emphasizes the profound connection between the cross of Christ and the concept of sacrifice, illustrating how Jesus transformed the cross into an altar of self-giving love. He reflects on the significance of Christ's crucifixion as the ultimate sin-offering, fulfilling Old Testament prophecies and establishing a new understanding of sacrifice. North highlights the importance of recognizing the cross not just as a place of death, but as a means of life and reconciliation with God. He draws parallels between the sacrifices of Noah and the eternal principles of self-sacrifice inherent in God's creation. Ultimately, the sermon calls believers to grasp the deeper truths of the cross as an altar of love and life.
The Nature of Justification, and the Nature and Concern of Faith in It
By Samuel Davies0GEN 3:21GEN 8:20ROM 1:16ROM 3:211CO 10:20GAL 3:12EPH 1:191JN 5:9Samuel Davies preaches about the nature of justification and the concern of faith in it, emphasizing the importance of the righteousness of God revealed in the gospel as the only sufficient foundation for the salvation of sinners. He explains that no righteousness but that revealed in the gospel is adequate for justification, as it must be perfect and fully conform to the divine law. Davies highlights that the gospel alone unveils such a righteousness, contrasting it with the inadequacies of human wisdom, sacrifices, repentance, and reformation. He urges the audience to examine their hope, ensuring it is solely grounded on the righteousness of Christ by faith, offering strong encouragement and consolation to those who have embraced this divine righteousness.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Noah builded an altar - As we have already seen that Adam, Cain, and Abel, offered sacrifices, there can be no doubt that they had altars on which they offered them; but this, builded by Noah, is certainly the first on record. It is worthy of remark that, as the old world began with sacrifice, so also did the new. Religion or the proper mode of worshipping the Divine Being, is the invention or institution of God himself; and sacrifice, in the act and design, is the essence of religion. Without sacrifice, actually offered or implied, there never was, there never can be, any religion. Even in the heavens, a lamb is represented before the throne of God as newly slain, Rev 5:6, Rev 5:12, Rev 5:13. The design of sacrificing is two-fold: the slaying and burning of the victim point out, 1st, that the life of the sinner is forfeited to Divine justice; 2dly, that his soul deserves the fire of perdition. The Jews have a tradition that the place where Noah built his altar was the same in which the altar stood which was built by Adam, and used by Cain and Abel, and the same spot on which Abraham afterwards offered up his son Isaac. The word מזבח mizbach, which we render altar, signifies properly a place for sacrifice, as the root זבח zabach signifies simply to slay. Altar comes from the Latin altus, high or elevated, because places for sacrifice were generally either raised very high or built on the tops of hills and mountains; hence they are called high places in the Scriptures; but such were chiefly used for idolatrous purposes. Burnt-offerings - See the meaning of every kind of offering and sacrifice largely explained on Leviticus 7:1-38.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The first thing which Noah did, was to build an altar for burnt sacrifice, to thank the Lord for gracious protection, and pray for His mercy in time to come. This altar - מזבּח, lit., a place for the offering of slain animals, from זבח, like θυσιαστήριον from θύειν - is the first altar mentioned in history. The sons of Adam had built no altar for their offerings, because God was still present on the earth in paradise, so that they could turn their offerings and hearts towards that abode. But with the flood God had swept paradise away, withdrawn the place of His presence, and set up His throne in heaven, from which He would henceforth reveal Himself to man (cf. Gen 9:5, Gen 9:7). In future, therefore, the hearts of the pious had to be turned towards heaven, and their offerings and prayers needed to ascend on high if they were to reach the throne of God. To give this direction to their offerings, heights or elevated places were erected, from which they ascended towards heaven in fire. From this the offerings received the name of עלת from עולה, the ascending, not so much because the sacrificial animals ascended or were raised upon the altar, as because they rose from the altar to haven (cf. Jdg 20:40; Jer 48:15; Amo 4:10). Noah took his offerings from every clean beast and every clean fowl - from those animals, therefore, which were destined for man's food; probably the seventh of every kind, which he had taken into the ark. "And Jehovah smelled the smell of satisfaction," i.e., He graciously accepted the feelings of the offerer which rose to Him in the odour of the sacrificial flame. In the sacrificial flame the essence of the animal was resolved into vapour; so that when man presented a sacrifice in his own stead, his inmost being, his spirit, and his heart ascended to God in the vapour, and the sacrifice brought the feeling of his heart before God. This feeling of gratitude for gracious protection, and of desire for further communications of grace, was well-pleasing to God. He "said to His heart' (to, or in Himself; i.e., He resolved), "I will not again curse the ground any more for man's sake, because the image (i.e., the thought and desire) of man's heart is evil from his youth up (i.e., from the very time when he begins to act with consciousness)." This hardly seems an appropriate reason. As Luther says: "Hic inconstantiae videtur Deus accusari posse. Supra puniturus hominem causam consilii dicit, quia figmentum cordis humani malum est. Hic promissurus homini gratiam, quod posthac tali ira uti nolit, eandem causam allegat." Both Luther and Calvin express the same thought, though without really solving the apparent discrepancy. It was not because the thoughts and desires of the human heart are evil that God would not smite any more every living thing, that is to say, would not exterminate it judicially; but because they are evil from his youth up, because evil is innate in man, and for that reason he needs the forbearance of God; and also (and here lies the principal motive for the divine resolution) because in the offering of the righteous Noah, not only were thanks presented for past protection, and entreaty for further care, but the desire of man was expressed, to remain in fellowship with God, and to procure the divine favour. "All the days of the earth;" i.e., so long as the earth shall continue, the regular alternation of day and night and of the seasons of the year, so indispensable to the continuance of the human race, would never be interrupted again.
Jamieson-Fausset-Brown Bible Commentary
Noah builded an altar--literally, "a high place"--probably a mound of earth, on which a sacrifice was offered. There is something exceedingly beautiful and interesting to know that the first care of this devout patriarch was to return thanks for the signal instance of mercy and goodness which he and his family had experienced. took of every clean beast . . . fowl--For so unparalleled a deliverance, a special acknowledgment was due.
John Gill Bible Commentary
And the Lord smelled a sweet savour,.... Or a "savour of rest" (e); he was delighted and well pleased with his sacrifice, which was offered up in the faith of the sacrifice of Christ; the apostle says, "is for a sweetsmelling savour", Eph 5:2 referring to this passage; that being a satisfaction to the justice of God, an appeasing of his wrath, and a propitiation for the sins of men: and the Lord said in his heart; within himself; it was awhile a secret there, but Noah being a prophet, as Aben Ezra observes, he revealed it to him, or "to his heart" (f), that is, to the heart of Noah, as some interpret it, he spoke comfortably to him, as follows, when the Jewish writers (g) say he stretched out his right hand and swore, agreeably to Isa 54:9. I will not again curse the ground for man's sake, or drown it for the sin of man, as he had cursed it for the sin of Adam, and which continued till this time; but now was taken off, and it became more fruitful, and very probably by means of the waters which had been so long upon it, and had left a fructifying virtue in it, as the waters of the Nile do in Egypt. Some interpret the phrase, "for man's sake", for the man Christ's sake, for the sake of his sacrifice, of which Noah's was a type, and the sense be, that God would no more curse the earth; for by his sacrifice the curse of the law is removed, with respect to his people; they are redeemed from it, and shall inherit that new earth, of which this earth, renewed after the flood, was a type, in which there will be no more curse, Rev 21:1 which sense, though evangelical, cannot be admitted, because of the reason following, unless the first word be rendered "though", as it may: for the imagination of man's heart is evil from his youth; his nature is depraved, his heart is corrupt, the thoughts of it evil, yea, the imagination of it, and of them, is sinful, and that originally, even from his birth; from the time he is shook out of his mother's womb, as Jarchi interprets the phrase: man is conceived in sin, and shapen in iniquity, and is a transgressor from the womb, and so a child of wrath, and deserving of the curse of the law upon himself, and all that belong to him; and yet this is given as a reason why God will not any more curse the ground for his sake: that which was a reason for destroying the earth, is now one against it, see Gen 6:5 which may be reconciled thus, God for this reason destroyed the earth once, for an example, and to display his justice; but such is his clemency and mercy, that he will do it no more to the end of the world; considering that man has brought himself into such a condition, that he cannot but sin, it is natural to him from his birth; his nature is tainted with it, his heart is full of it, and all his thoughts and imaginations are wicked and sinful, from whence continually flow a train of actual sins and transgressions; so that if God was to curse and drown the world as often as man sins, he must be continually doing it; for the words may be rendered, "though the imagination of man's heart is evil", &c. (h); yet I will not do it; and so they are expressive of the super abounding grace of God over abounding sin: neither will I again smite any more everything living, as I have done; this hinders not but that there might be, as has been since, partial calamities, or particular judgments on individual persons, towns, and cities, as those of Sodom and Gomorrah, or partial inundations, but not a general deluge, or an universal destruction of the world and creatures in it, at least not by water, as has been, but by fire, as will be; for that the earth will have an end, at least as to its present nature, form, and use, may be concluded from the following words. (e) "odorem quietis", Pagninus, Montanus, Munster, &c. (f) "ad cor suum", Montanus, Tigurine version; "prophetae suo", Arab. (g) Jarchi in loc. Pirke Eliezer, c. 23. (h) "quamvis", Piscator; so Ainsworth.
Matthew Henry Bible Commentary
Here is, I. Noah's thankful acknowledgment of God's favour to him, in completing the mercy of his deliverance, Gen 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, Gen 7:2, Gen 7:3. 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, Gen 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 (Gen 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, Deu 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 (Gen 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, Gen 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, Psa 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 (Gen 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, Jer 33:21. We see God's promises to the creatures made good, and thence may infer that his promises to all believers shall be so.
Tyndale Open Study Notes
8:20 This first mention of an altar in the Bible shows Noah’s gratitude for having passed through the judgment. • sacrificed as burnt offerings: The same wording is used of the whole burnt offering in Leviticus (Lev 1:3-9); however, it can refer to any offering that is burned. Noah gave this offering to thank and worship God, who had delivered him and his family from the flood.