It’s Not About the Boat: Noah and the Flood; Part 2 – God and Humanity

With the preliminary opening of the Ark Encounter theme park, it seemed timely to re-post this two-part piece on Noah’s ark. The Ark Encounter is an “immersive” (their words, see the previous post) Biblical-Historical attraction sponsored and constructed by Ken Ham and all the other folks who brought you the Creation Museum in northern Kentucky.

I think the story of the Flood is not about a man, a large barge-like boat, and a menagerie of animal species. It’s about humanity’s evil and sin, God’s judgment, and God’s grace.

Noah Dove sent forth from the ark Dore enh           THESE ARE THE DARKEST WORDS EVER WRITTEN, the most tragic truth ever uttered: “The LORD was grieved that he made man on the earth, and his heart was filled with pain. So the LORD said, ‘I will wipe mankind, whom I have created, from the face of the earth.’” (Genesis 6:6-7; NIV).

There are many other portions of Scripture that are difficult to digest: The deaths of all the Egyptian firstborn; God’s command to the Israelites to destroy entire Canaanite cities; an entire book of the Bible that passes a verdict of ‘meaningless’ on human life; the destructive judgment that falls on mankind in John’s vision of the end of history. They are all difficult to deal with. But this story!—not only of the complete destruction of humanity, but of God’s regret that he ever created us—this story seems to strike at the heart of both our understanding of ourselves and also our vision of God’s goodness and character. What do we do with the story of Noah and the flood?

Of course, skeptics of all sorts will simply dismiss the story as mythologNoah Gilgamesh tablet enh2y; merely the product of a fervent and fevered religious imagination. They point to parallels and resemblances to other such ancient stories, such as the Babylonian Epic of Gilgamesh. There is a flood story here, with an ark, and an ark builder, Utnapishtim. But there are also pointed differences. The ark of the Epic of Gilgamesh is a cube of 120 cubits on each side, and it takes only seven days for Utnapishtim to build it. This is an impossible construction project and an utterly unseaworthy vessel. The ark of Genesis, on the other hand, is well-proportioned for a ship and the Bible implies it took decades to build. But most telling is the fact that diverse and separate cultures all over the world also have flood stories in their ancient tales and legends. From where did these stories all come?

A reasonable interpretation of all this is that a rare and dramatic event occurred and has been passed down through the generations. And what is recorded in Genesis is a dramatic yet accurate narrative of this event, because the telling historical details and spare style of the story simply do not read like myth or legend.

noah-and-the-rainbow chagall          SO LET’S TAKE THE STORY AS TRUE. What then? What does this story say about God and about us, about humanity?

We take it for granted that God is love, as indeed he is. But often our attitude resembles that of Heinrich Heine, a famous nineteenth-century German poet, who is said to have spoken these dying words to a priest who asked if Heine thought God would forgive him: “Of course God will forgive me; that’s His job.” What we have here is a failure to take seriously the full understanding of divine love.

A CENTRAL ASPECT OF GOD’S LOVE IS HIS HOLINESS. The apostle John describes it this way: “God is light; in him there is no darkness at all” (1 Jn. 1:5). Paul tells us that God “lives in unapproachable light” (1 Tim. 6:16). These word pictures remind us of the intensity and brightness of God’s goodness and purity. God only knows, wills, and desires goodness, truth, beauty, and love. There is no darkness in him: no evil motives, no hypocrisy, no tainted desires, no selfishness, no treachery, no deceit, no greed, no cruelty, no arrogance.

God is only and always intense, burning holiness. God in his holiness is also described as a consuming fire. It is out of love that God’s holiness consumes sin and evil. He is unalterably opposed to and will ultimately destroy all that denies or perverts or harms goodness, truth, and love. And he did just that when he destroyed humanity with a flood in the days of Noah: “The LORD saw great man’s wickedness on the earth had become, and that every inclination of the thoughts of his heart was only evil all the time” (Genesis 6:5). And so God in his holiness resolved to destroy humanity with a flood.

I’LL BE HONEST, THIS FRIGHTENS ME. I want it to go away. I want a kinder, gentler God, one who will cut me some slack. And besides, I’m not all that bad anyway, am I?

We humans seldom, if ever, think of ourselves as evil. Not really. Adolph Hitler did not think of himself as evil. I have read several biographies of Hitler, and he was indeed megalomaniacal, even sociopathic. But he thought of himself as the providential savior of Germany and his destruction of the Jews as a necessary good. And that’s about as evil as it gets.

My own crimes and misdemeanors are mostly minor and forgotten. I have never Noah The Deluge enhbeen arrested. I have murdered no one. I can count the youthful fights I got into on one hand. But if looks, words, or desires could kill, the path of my life would be littered with the dead. Human anger accomplishes no good end, so James the brother of Jesus told us. We want for ourselves, and when we don’t get it, we get mad, or get even. I have lied to loved ones, stolen from friends, cheated on tests and lovers, and betrayed trusts I swore I would keep. I desire comfort and advantage for myself and have often connived to get it. This is not a pathology of self-loathing, I like myself well enough. It’s just the truth. I am a sinner, and in the past I have done evil things. And as I once was, I am sure I would not have made it onto that boat.

“BUT NOAH FOUND FAVOR IN THE EYES OF THE LORD” (Genesis 6:8). These are some of the most hopeful words ever written. Much has been said about what it means that “Noah was a righteous man” (Genesis 6:9). I take it as simply that Noah wanted God more than anything on earth and was willing to take God at his word. Noah was not perfect, but he was pointed in the right direction. So God in his mercy lent him grace. The story of Noah and the flood is indeed a tragedy, but it is a Noah Linus and Charlie Browntragedy redeemed by grace. There is so much more that I could say that might mitigate the terribleness of this story: God is sovereign over his creation; physical death is not the ultimate punishment; the story is as much about a new beginning as it is a terrible ending. But the lighted center of this story is the light of grace. I may write in the future about why God in his wrath allows that part of humanity who wants no part of God to have what they want, but right now I want to end with grace, especially the grace I myself have received.








About Michael W Nicholson

I am a follower of Jesus Christ, a husband, father, and grandfather, a brother and a friend. My professional career has been in education. I taught Industrial Arts in Middle School for six years, four years as an adjunct professor in theology and philosophy, and fifteen years teaching classes in Old Testament, Apologetics, and Worldviews in a Christian High School. Like everyone else who breathes in American culture, I am infected with chronic postmodernity, but I am aware of this and regularly administer the treatment: Historic Christian Orthodoxy as contained in the Scriptures of the Old & New Testaments. I am fascinated by almost every subject imaginable, except economics. I have a Ph.D. in systematic theology from The Southern Baptist Theological Seminary. I believe in a God who wants to be found; who leaves signs and suggestions, trademarks, signatures, and signposts scattered throughout every aspect of our existence. And if we are truly looking, He will find us. God is the great Story-teller, and the story he is telling is the great drama of Reality, unfolding before us and of which we are all inescapably a part. And so I am collecting fragments, in Philosophy, in Science, and in Art and holding these fragments up to the light and turning them this way and that, and trying to see and say how the Story—the metanarrative, the Christian Worldview—is involved in, and makes sense of, every aspect of our being-in-the-world (to borrow a term from Heidegger and take it where perhaps he did not intend for it to go). And by doing this I hope I am helping to light the way Home; back to the sea, the ocean, the Ocean of Infinite Love. My blog covers a wide range of topics around this central theme that the transcendent realm surrounds and permeates our existence. I put up new posts periodically. I hope you enjoy them. I hope they help.
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