Genesis 9:13
Verse
Context
Sermons
David Wilkerson
Chuck Smith
David Yearick
Paris Reidhead
F.B. Meyer
Charles E. Cowman
Henry LawSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
I do set my bow in the cloud - On the origin and nature of the rainbow there had been a great variety of conjectures, till Anthony de Dominis, bishop of Spalatro, in a treatise of his published by Bartholus in 1611, partly suggested the true cause of this phenomenon, which was afterwards fully explained and demonstrated by Sir Isaac Newton. To enter into this subject here in detail would be improper; and therefore the less informed reader must have recourse to treatises on Optics for its full explanation. To readers in general it may be sufficient to say that the rainbow is a mere natural effect of a natural cause: 1. It is never seen but in showery weather. 2. Nor then unless the sun shines. 3. It never appears in any part of the heavens but in that opposite to the sun. 4. It never appears greater than a semicircle, but often much less. 5. It is always double, there being what is called the superior and inferior, or primary and secondary rainbow. 6. These bows exhibit the seven prismatic colors, red, orange, yellow, green, blue, indigo, and violet. 7. The whole of this phenomenon depends on the rays of the sun falling on spherical drops of water, and being in their passage through them, refracted and reflected. The formation of the primary and secondary rainbow depends on the two following propositions; 1. When the sun shines on the drops of rain as they are falling, the rays that come from those drops to the eye of the spectator, after One reflection and Two refractions, produce the primary rainbow. 2. When the sun shines on the drops of rain as they are falling, the rays that come from those drops to the eye of the spectator after Two reflections and Two refractions, produce the secondary rainbow. The illustration of these propositions must be sought in treatises on Optics, assisted by plates. From the well-known cause of this phenomenon It cannot be rationally supposed that there was no rainbow in the heavens before the time mentioned in the text, for as the rainbow is the natural effect of the sun's rays falling on drops of water, and of their being refracted and reflected by them, it must have appeared at different times from the creation of the sun and the atmosphere. Nor does the text intimate that the bow was now created for a sign to Noah and his posterity; but that what was formerly created, or rather that which was the necessary effect, in certain cases, of the creation of the sun and atmosphere, should now be considered by them as an unfailing token of their continual preservation from the waters of a deluge; therefore the text speaks of what had already been done, and not of what was now done, קשתי נתתי kashti nathatti, "My bow I have given, or put in the cloud;" as if he said: As surely as the rainbow is a necessary effect of sunshine in rain, and must continue such as long as the sun and atmosphere endure, so surely shall this earth be preserved from destruction by water; and its preservation shall be as necessary an effect of my promise as the rainbow is of the shining of the sun during a shower of rain.
Jamieson-Fausset-Brown Bible Commentary
RAINBOW. (Gen. 9:8-29) I do set my bow in the cloud--set, that is, constitute or appoint. This common and familiar phenomenon being made the pledge of peace, its appearance when showers began to fall would be welcomed with the liveliest feelings of joy.
John Gill Bible Commentary
I do set my bow in the cloud,.... Or "I have given", or "have set it" (p); which seems as if it was at that instant set; this is the same we call the "rainbow": and so Horace (q) calls it "arcus pluvius": it is called a "bow", because of its form, being a semicircle, and a "rainbow", because it is seen in a day of rain, and is a sign of it, or of its being quickly over, Eze 1:28 and this appears in a moist dewy cloud, neither very thick nor very thin, and is occasioned by the rays of the sun opposite to it, refracted on it: and this God calls "his bow", not only because made by him, for, notwithstanding the natural causes of it, the cloud and sun, the disposition of these to produce it, such a phenomenon is of God; but also because he appointed it to be a sign and token of his covenant with his creatures; so the Heathen poets (r) call the rainbow the messenger of Juno. It is a question whether there was a rainbow before the flood, and it is not easily answered; both Jews and Christians are divided about it; Saadiah thought there was one; but Aben Ezra disapproves of his opinion, and thinks it was first now made. The greater part of Christian interpreters are of the mind of Saadiah, that it was from the beginning, the natural causes of it, the sun and cloud, being before the flood; and that it was now after it only appointed to be a sign and token of the covenant; but though the natural causes of it did exist before, it does not follow, nor is it to be proved, that there was such a disposition of them to produce such an effect; and it might be so ordered in Providence, that there should not be any, that this might be entirely a new thing, and so a wonderful one, as the word for "token" (s) signifies; and the Greeks calls the rainbow the "daughter of Thaumas" or "Wonder" (t); and be the more fit to be a sign and token of the covenant, that God would no more destroy the earth with water; for otherwise, if this had been what Noah and his sons had been used to see, it can hardly be thought sufficient to take off their fears of a future inundation, which was the end and use it was to serve, as follows: it shall be for a token of a covenant between me and the earth; that is, between God and the creatures of the earth; or of a promise that God would no more destroy the earth, and cut off the creatures in it by a flood; for though it is a bow, yet without arrows, and is not turned downwards towards the earth, but upwards towards heaven, and so is a token of mercy and kindness, and not of wrath and anger. (p) "dedi", Montanus; so Ainsworth; "posui", Pisator, Drusius, Buxtorf. (q) De Arte Poetica, ver. 18. (r) Nuntia Junonis varios induta colores Concipit Iris aquas--------- Ovid. Metamorph. l. 1. Fab. 7. (s) "signum, tam nudum, quam prodigiosum", Buxtorf. (t) Plato in Theaeeteto, Plutarch. de Placit, Philosoph. 3, 4. Apollodor. Bibliothec. l. 1. p. 5.
Tyndale Open Study Notes
9:13-16 God brought cataclysmic judgment through the rainstorm; now, the rainbow, a meteorological phenomenon associated with the rainstorm, would be an image of peace for all the earth (see 9:17). • The same Hebrew term denotes both “rainbow” and “bow.” Since God is sometimes pictured as a warrior who shoots arrows of judgment (see Deut 32:42; Pss 7:12; 18:13-14; Hab 3:9-11), some think that the imagery in Gen 9:13-17 is of the Divine Warrior hanging up his bow of judgment.
Genesis 9:13
The Covenant of the Rainbow
12And God said, “This is the sign of the covenant I am making between Me and you and every living creature with you, a covenant for all generations to come:13I have set My rainbow in the clouds, and it will be a sign of the covenant between Me and the earth.
- Scripture
- Sermons
- Commentary
Jehovah Rapha
By David Wilkerson4.2K1:01:31Character Of GodGEN 9:13EXO 20:2PSA 103:12ISA 53:5JER 31:31MAT 6:33JHN 3:16In this sermon, the preacher talks about the experience of soldiers being cast into the sea and their subsequent celebration. He emphasizes that there is something of God that will not let go of us and that God will intervene when necessary. The preacher then discusses the need for discipline and correction, stating that sometimes God has to apply the rod to bring about healing and sanctification. He encourages the congregation to turn their frowns into smiles and to know the person behind God's promises. The sermon concludes with a mention of a forthcoming covenant book and a personal anecdote about a man who was moved to donate a large sum of money.
(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.
Revival Praying
By David Yearick1.2K1:12:00Revival PrayingGEN 8:22GEN 9:13HAB 3:2In this sermon, the speaker discusses the power of prayer and its impact on preaching. He shares the example of Jonathan Edwards, who delivered a powerful sermon called "Sinners in the Hands of an Angry God." Before preaching, Edwards and a group of believers spent the entire night in prayer, seeking God's intervention. Edwards himself fasted and prayed for three days, asking God to bring revival to New England. When he finally delivered the sermon, conviction fell upon the audience, leading to a great revival and awakening. The speaker emphasizes the importance of earnest prayer by the people of God in preparing for impactful preaching.
The Resurrection
By Paris Reidhead11137:56ResurrectionGEN 9:13MAT 6:33ROM 8:32EPH 1:17EPH 6:11In this sermon, the preacher shares a personal story about his grandson's miraculous resurrection. Three weeks ago, his grandson was found in a fish pond, lifeless and without a heartbeat. However, the mother refused to accept the situation and cried out to God for help. Through the efforts of a doctor who administered CPR, the grandson's heartbeat was restored on the way to the hospital. This story serves as a powerful illustration of the resurrection power of God and the belief that if God can raise Jesus from the dead, he can also provide for all our needs.
Our Daily Homily - Genesis
By F.B. Meyer0ObedienceFaithGEN 1:5GEN 2:15GEN 3:9GEN 4:9GEN 5:24GEN 6:9GEN 7:9GEN 8:1GEN 9:13GEN 12:1F.B. Meyer emphasizes the profound lessons found in Genesis, illustrating how God's ways often differ from human expectations. He highlights the importance of faith, obedience, and the transformative power of God's presence in our lives, drawing parallels between biblical figures and our own spiritual journeys. Meyer encourages believers to recognize God's faithfulness, even in times of darkness and trial, and to seek a deeper relationship with Him through prayer and obedience. He reminds us that, like Abraham and Jacob, we are called to walk with God and trust in His promises, regardless of our circumstances.
Above the Clouds
By Charles E. Cowman0GEN 9:13JOB 37:21PSA 36:9ISA 45:72CO 4:17Charles E. Cowman preaches about the beauty and significance of clouds in our lives, drawing parallels between the clouds in the sky and the challenges we face. He emphasizes that just as clouds have a bright light within them, our sorrows and troubles also have a purpose and reflect the light of Christ's face. By trusting in God and viewing our struggles from a heavenly perspective, we can find contentment in the midst of difficulties, knowing that they are temporary and will eventually pass.
The Rainbow in the Clouds
By Henry Law0GEN 9:13PSA 91:1ISA 54:7ROM 8:382CO 1:20COL 3:3HEB 13:81JN 3:2REV 4:3Henry Law preaches on the significance of the rainbow as a symbol of God's covenant with the earth, reflecting His tenderness, compassion, and watchful care towards His people. The rainbow not only signifies God's promise to never again destroy the earth with a flood but also points to Jesus as the ultimate fulfillment of God's covenant of salvation. Believers are encouraged to see the rainbow in every trial and discouragement, finding assurance in the eternal security provided by God and Jesus, symbolized by the unchanging presence of the rainbow in the sky.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
I do set my bow in the cloud - On the origin and nature of the rainbow there had been a great variety of conjectures, till Anthony de Dominis, bishop of Spalatro, in a treatise of his published by Bartholus in 1611, partly suggested the true cause of this phenomenon, which was afterwards fully explained and demonstrated by Sir Isaac Newton. To enter into this subject here in detail would be improper; and therefore the less informed reader must have recourse to treatises on Optics for its full explanation. To readers in general it may be sufficient to say that the rainbow is a mere natural effect of a natural cause: 1. It is never seen but in showery weather. 2. Nor then unless the sun shines. 3. It never appears in any part of the heavens but in that opposite to the sun. 4. It never appears greater than a semicircle, but often much less. 5. It is always double, there being what is called the superior and inferior, or primary and secondary rainbow. 6. These bows exhibit the seven prismatic colors, red, orange, yellow, green, blue, indigo, and violet. 7. The whole of this phenomenon depends on the rays of the sun falling on spherical drops of water, and being in their passage through them, refracted and reflected. The formation of the primary and secondary rainbow depends on the two following propositions; 1. When the sun shines on the drops of rain as they are falling, the rays that come from those drops to the eye of the spectator, after One reflection and Two refractions, produce the primary rainbow. 2. When the sun shines on the drops of rain as they are falling, the rays that come from those drops to the eye of the spectator after Two reflections and Two refractions, produce the secondary rainbow. The illustration of these propositions must be sought in treatises on Optics, assisted by plates. From the well-known cause of this phenomenon It cannot be rationally supposed that there was no rainbow in the heavens before the time mentioned in the text, for as the rainbow is the natural effect of the sun's rays falling on drops of water, and of their being refracted and reflected by them, it must have appeared at different times from the creation of the sun and the atmosphere. Nor does the text intimate that the bow was now created for a sign to Noah and his posterity; but that what was formerly created, or rather that which was the necessary effect, in certain cases, of the creation of the sun and atmosphere, should now be considered by them as an unfailing token of their continual preservation from the waters of a deluge; therefore the text speaks of what had already been done, and not of what was now done, קשתי נתתי kashti nathatti, "My bow I have given, or put in the cloud;" as if he said: As surely as the rainbow is a necessary effect of sunshine in rain, and must continue such as long as the sun and atmosphere endure, so surely shall this earth be preserved from destruction by water; and its preservation shall be as necessary an effect of my promise as the rainbow is of the shining of the sun during a shower of rain.
Jamieson-Fausset-Brown Bible Commentary
RAINBOW. (Gen. 9:8-29) I do set my bow in the cloud--set, that is, constitute or appoint. This common and familiar phenomenon being made the pledge of peace, its appearance when showers began to fall would be welcomed with the liveliest feelings of joy.
John Gill Bible Commentary
I do set my bow in the cloud,.... Or "I have given", or "have set it" (p); which seems as if it was at that instant set; this is the same we call the "rainbow": and so Horace (q) calls it "arcus pluvius": it is called a "bow", because of its form, being a semicircle, and a "rainbow", because it is seen in a day of rain, and is a sign of it, or of its being quickly over, Eze 1:28 and this appears in a moist dewy cloud, neither very thick nor very thin, and is occasioned by the rays of the sun opposite to it, refracted on it: and this God calls "his bow", not only because made by him, for, notwithstanding the natural causes of it, the cloud and sun, the disposition of these to produce it, such a phenomenon is of God; but also because he appointed it to be a sign and token of his covenant with his creatures; so the Heathen poets (r) call the rainbow the messenger of Juno. It is a question whether there was a rainbow before the flood, and it is not easily answered; both Jews and Christians are divided about it; Saadiah thought there was one; but Aben Ezra disapproves of his opinion, and thinks it was first now made. The greater part of Christian interpreters are of the mind of Saadiah, that it was from the beginning, the natural causes of it, the sun and cloud, being before the flood; and that it was now after it only appointed to be a sign and token of the covenant; but though the natural causes of it did exist before, it does not follow, nor is it to be proved, that there was such a disposition of them to produce such an effect; and it might be so ordered in Providence, that there should not be any, that this might be entirely a new thing, and so a wonderful one, as the word for "token" (s) signifies; and the Greeks calls the rainbow the "daughter of Thaumas" or "Wonder" (t); and be the more fit to be a sign and token of the covenant, that God would no more destroy the earth with water; for otherwise, if this had been what Noah and his sons had been used to see, it can hardly be thought sufficient to take off their fears of a future inundation, which was the end and use it was to serve, as follows: it shall be for a token of a covenant between me and the earth; that is, between God and the creatures of the earth; or of a promise that God would no more destroy the earth, and cut off the creatures in it by a flood; for though it is a bow, yet without arrows, and is not turned downwards towards the earth, but upwards towards heaven, and so is a token of mercy and kindness, and not of wrath and anger. (p) "dedi", Montanus; so Ainsworth; "posui", Pisator, Drusius, Buxtorf. (q) De Arte Poetica, ver. 18. (r) Nuntia Junonis varios induta colores Concipit Iris aquas--------- Ovid. Metamorph. l. 1. Fab. 7. (s) "signum, tam nudum, quam prodigiosum", Buxtorf. (t) Plato in Theaeeteto, Plutarch. de Placit, Philosoph. 3, 4. Apollodor. Bibliothec. l. 1. p. 5.
Tyndale Open Study Notes
9:13-16 God brought cataclysmic judgment through the rainstorm; now, the rainbow, a meteorological phenomenon associated with the rainstorm, would be an image of peace for all the earth (see 9:17). • The same Hebrew term denotes both “rainbow” and “bow.” Since God is sometimes pictured as a warrior who shoots arrows of judgment (see Deut 32:42; Pss 7:12; 18:13-14; Hab 3:9-11), some think that the imagery in Gen 9:13-17 is of the Divine Warrior hanging up his bow of judgment.