I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth.
13. I do set my bow in the cloud ] Better, as marg., I have set. The Hebrew would literally be rendered “I do give,” or “have given.”
The language is capable of two interpretations:
(1) “I do now, and have just for the first time, set the rainbow in the sky, that mankind may hereafter have a token of the covenant between us.”
(2) “I have appointed my bow, which you and mankind have often seen in the heavens, that henceforth it may be for a token of the covenant between us.”
The former seems preferable. Hebrew legend explains thus the origin of the rainbow. Of course, it must have been visible from the first, being dependent upon the refraction of the light from the particles of water. The words “my bow” imply either that the bow was a familiar object, or that it was God’s gift. The giving of a “token” is not necessarily equivalent to the creation of a feature in nature (cf. Gen 4:15). Nevertheless, the simplicity of the language favours the most literal interpretation; and the promise in Gen 9:14-15 suggests that the rainbow was a new phenomenon.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 13. 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 colours, 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, 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I do set my bow; Heb. I have given, i.e. I will from time to time give and place. God calleth it his bow, partly because it was his workmanship, and chiefly because it was his pledge, and the seal of his promise.
In the cloud, a proper seat for it; that they might now fetch an argument of faith from thence, whence before they had matter of just fear; and that which naturally was and is a sign of rain, might by this new appointment of God be turned into an assurance that there should be no such overflowing rain as now had been.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13. I do set my bow in thecloudset, that is, constitute or appoint. This common andfamiliar phenomenon being made the pledge of peace, its appearancewhen showers began to fall would be welcomed with the liveliestfeelings of joy.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
13. I do set my bow in the cloud. From these words certain eminent theologians have been induced to deny, that there was any rainbow before the deluge: which is frivolous. For the words of Moses do not signify, that a bow was then formed which did not previously exist; but that a mark was engraven upon it, which should give a sign of the divine favor towards men. That this may the more evidently appear, it will be well to recall to memory what we have elsewhere said, that some signs are natural, and some preternatural. And although there are many examples of this second class of signs in the Scriptures; yet they are peculiar, and do not belong to the common and perpetual use of the Church. For, as it pleases the Lord to employ earthly elements, as vehicles for raising the minds of men on high, so I think the celestial arch which had before existed naturally, is here consecrated into a sign and pledge; and thus a new office is assigned to it; whereas, from the nature of the thing itself, it might rather be a sign of the contrary; for it threatens continued rain. Let this therefore he the meaning, of the words, ‘As often as the rain shall alarm you, look upon the bow. For although it may seem to cause the rain to overflow the earth, it shall nevertheless be to you a pledge of returning dryness, and thus it will then become you to stand with greater confidence, than under a clear and serene sky.’ Hence it is not for us to contend with philosophers respecting the rainbow; for although its colors are the effect of natural causes, yet they act profanely who attempt to deprive God of the right and authority which he has over his creatures.
Fuente: Calvin’s Complete Commentary
13. Do set my bow , I have set . The verb is in the perfect tense, but the perfect is often used with reference to future events in promises and assurances, where the speaker wishes to represent the event as so absolutely certain that it may be regarded as having already taken place . Especially is this the case in prophecies . Comp . Gen 15:18; Gen 7:16, the promises to Abraham; Jer 31:33: “I will put my law in their inward parts,” (lit . , I have put .) Kimchi remarks of this usage in the prophecies: “The thing is as certain as though already performed, it having been long determined on . ” (Comp . Ges . , Hebrews Gr . , 126, 4 . ) Some (Knobel, Del . , Keil, Bush, Jac . ) understand the text as teaching that there had been no rainbow before the flood, perhaps from the lack of the atmospheric conditions which the phenomenon is now observed to follow . Others, following Maimonides and the most celebrated Jewish scholars, as well as Chrysostom, understand that a phenomenon which had existed from the beginning, was now made a sign of this covenant . They accordingly render , “appoint, constitute,” as in 1Ki 2:35. But if the rainbow were familiar to the antediluvians, in what sense could it be a token to Noah and his family that the human race should not again be destroyed by a deluge of water? This is the question that has always perplexed expositors, especially since the natural causes of the rainbow were unfolded by the discoveries of Newton. Of course there is no difficulty to the Christian expositor in assuming, with Bush and Delitzsch, that the peculiar atmospheric conditions which now precede the rainbow did not exist before the deluge, being providentially prevented, from a foresight of the moral uses to which it was hereafter to be applied. Yet assumptions of this character are obviously to be avoided. We are decidedly of the opinion that science has increased rather than diminished the lustre of this promise, and that no unwarrantable assumption or meddlesome softening away of the express statements of the text is required by modern discoveries. After the terrible deluge storm, the sun bursts through the retiring clouds, and the glorious arch appears. It is a sign that the storm is vanquished by the sun, a beautiful trophy woven by the sunbeams and water-drops on the skirts of the retreating tempest. God points it out to Noah as a symbol of peace restored after the fierce elemental war, and science now shows us how completely it is such a symbol, it being the first flashing glance of the victorious sun through the discomfited clouds as they discharge their last shower upon the air. And Jehovah says, “I have set my bow in the cloud;” “set” is the emphatic word. He has bound the bow, wherein is the essence of the promise, to the stormy heavens; that is, the bow, or in other words, by immutable laws, the causes that produce the bow, shall never fail. The sun shall always burst through the clouds. There was a storm which, to the antediluvian world, had no end; to that doomed race no bow appeared; but man hereafter shall always see the bow in the heavens. God has set, established, it there by an immutable decree. Nature is so constituted, its forces so adjusted, that another similar convulsion can never occur. Thus is the bow set in the heavens.
Fuente: Whedon’s Commentary on the Old and New Testaments
Gen 9:13. I do set my bow in the cloud If the covenant, as we suppose, had a two-fold reference, the bow was also a two-fold sign; and its temporal or natural respect must then, and ought now, to remind us of its much more important spiritual and gracious design. God hath always been pleased to appoint some outward and visible sign of the inward and spiritual grace conferred by his covenants with man: thus, circumcision was appointed to Abraham, &c.
Fuente: Commentary on the Holy Bible by Thomas Coke
Gen 9:13 I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth.
Ver. 13. I do set my bow in the cloud, &c. ] There it was before, but not till now as a token of the covenant; as still it is applied for a sign of grace from God to his Church. Rev 4:3 ; Rev 10:1 Eze 1:28 It is planted in the clouds, as if man were shooting at God, and not God at man. This bow with both ends downward, and back to heaven, must needs be an emblem of mercy; for he that shooteth, holdeth the back of the bow from him. Of God’s bow we read, but not of his arrows, saith Ambrose on this text. “He hath bent his bow, and made it ready,” saith David; but if “he ordain his arrows,” it is not but “against the persecutors”. Psa 7:12-13 If he shoot at his servants, it is as Jonathan shot at his friend David; 2Sa 20:20 to warn them, not to wound them. They are “arrows of the Lord’s deliverance,” 2Ki 13:17 which therefore he multiplies, that they may “compass him about with songs of deliverance”. Psa 32:7 If he “bend his bow like an enemy,” Lam 2:4 yet in wrath he remembereth mercy.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
set. Hebrew grant. Not then first seen as a phenomenon, but then first assigned as a token.
Fuente: Companion Bible Notes, Appendices and Graphics
Chapter 13
THE RAINBOW
“I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth.
Gen 9:13
After God destroyed the world with the waters of the flood in his fierce anger, he promised Noah that he would never do so again. He made a covenant with Noah, by which he assured him that he would never again destroy the world with a flood. As a perpetual reminder of that covenant, God set a rainbow in the sky (Gen 9:11-16). From that day to this, the rainbow has stood as a perpetual reminder of Gods covenant. It is a sign of the covenant that will stand until God our Savior comes again and makes all things new.
The rainbow and the covenant are mentioned frequently in the Scriptures in connection with the throne of God, the glory of God, and the promises of the grace of God. It is the Lord our God who declares, This is as the waters of Noah unto me: for as I have sworn that the waters of Noah should no more go over the earth; so have I sworn that I would not be wroth with thee, nor rebuke thee. For the mountains shall depart, and the hills be removed, saith the Lord that hath mercy upon thee (Isa 54:9-10). When Ezekiel describes his vision of Gods glory, he tells us that he saw a rainbow, the symbol of the covenant, encircling Gods glorious throne. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord (Eze 1:28). When the apostle John was called up to heaven, to behold the throne of God, he tells us, There was a rainbow round about the throne, in sight like unto an emerald (Rev 4:3). As the throne John saw is a symbol of Gods sovereignty, the rainbow round about the throne is a symbol of the covenant of grace.
The rainbow is a reverberation, or a reflection of the beams of the sun upon a thin watery cloud. And the covenant of grace is owing to Jesus Christ, the Sun of righteousness (John Gill). It is Christ who made the covenant for us with the Father. He fills the covenant with all the blessings of grace. Christ is the Mediator of the covenant, the Surety of the covenant, and the Messenger of the covenant. In Rev 10:1; John draws a picture of Christ as One clothed with a cloud having a rainbow upon his head. The fact is the whole of the covenant of grace is Jesus Christ himself. He is the Surety of the covenant, the Ratifier of the covenant, the Blessing of the covenant, and the Embodiment of the covenant. God the Father said to his Son, I will preserve thee and give thee for a covenant of the people (Isa 49:8).
An Emblem Of Mercy And Peace
The rainbow is an emblem of the covenant of grace. Its many colors might be expressive of the promises of God in the covenant. The covenant symbolized by the rainbow is the everlasting covenant of grace, of mercy, and of peace (Jer 31:31-34; Jer 32:37-40; Heb 8:8-13; Heb 10:16-17; Psa 89:19-37). This covenant of grace was made between God the Father, God the Son, and God the Holy Spirit before the world was made. Our Surety and Representative in the covenant was the Lord Jesus Christ (Heb 7:22; Gen 43:8-9). In this everlasting covenant of grace, the salvation of Gods elect was agreed upon, wrought out, and accomplished in the oath, purpose, and decree of God (1Pe 1:18-20; Rev 13:8; 2Ti 1:9-10; Job 33:24). In time this covenant of grace, made in Gods eternal purpose, was ratified and fulfilled by the death of the Lord Jesus Christ in the place of his people (Heb 9:15-17). And all the blessings and promises of the covenant are sealed to the hearts of Gods elect by the Holy Spirit (Gal 3:13-17; Eph 1:13-14).
As the rainbow is the emblem of mercy, peace, and recondiliation in God toward man, after he had destoryed the world by the flood, so the covenant of grace is a covenant of mercy and peace. It comes from Gods mercy. It is full of Gods mercy. And it provides abundant mercy, peace, and reconciliation for sinners through the blood of Christ.
The Security Of The World
When God set his bow in the sky, he promised that he would never again destroy the world by a flood. Can you imagine how Noah and his sons must have trembled, when they heard that first clap of thunder and saw that first bolt of lightening after the flood. The ark was gone. Perhaps they used it for fire wood. As the rain began to fall, I do not doubt, they must have been horrified. Then, the rain stopped. The sun began to shine. And the bow of God appeared in the sky! By the appearing of Gods bow in the sky, their fears were silenced.
As the rainbow is a symbol of Gods covenant and his promise to Noah that he would never again destroy the earth with a flood, it is Gods covenant of grace that holds back the hand of his justice, and keeps Him from destroying this earth and its inhabitants. Had it not been for the covenant of grace, God would have destroyed the human race when Adam sinned in the garden. And were it not for that same, inalterable covenant, God would not allow the wicked to live today (2Pe 3:9). As the angels of judgment could not destroy Sodom until Lot was safely out of the city, so the Lord God will not destroy this earth in his wrath until he has saved all the hosts of his elect (Rev 7:1-17).
Above all else, it is the firm and everlasting covenant of grace that secures the eternal salvation of Gods elect (2Sa 23:5). We believe in eternal security, because we believe in the immutability of Gods covenant. God is faithful to his covenant. He will honor his covenant. He will keep his covenant. And, blessed be his name, Gods faithfulness to his covenant is not in anyway dependent upon the faithfulness of his people (Psa 89:28; Psa 89:34; Eze 16:60-62).
Encompassing The Throne
The throne, remember, is the emblem of Gods sovereignty, his dominion, and his power. The rainbow round about the throne tells us that Gods sovereignty is bound, hedged about, and limited by his covenant. In other words, God cannot and will not do anything contrary to or inconsistent with his covenant (Heb 6:13-19). God has bound himself to his covenant. The fact that this rainbow, the covenant of grace, completely encircles the throne of God signifies three things:
1.God is always mindful of his covenant.
The Psalmist said, He will ever be mindful of his covenant (Psa 111:5). No matter which way he turns, the covenant is always before his eyes. He constantly remembers it for the good of his people. He faithfully keeps his covenant. No matter how he comes to his people, he comes to us by way of the covenant. No matter what God does, he is fulfilling his covenant.
2.No man can come to God, except through the covenant.
Strip the throne of this rainbow, and there is the august, sparkling majesty of God, a consuming fire, which no man dare approach. But that same throne, encircled with a rainbow, is inviting (Heb 4:16). Sinners may approach the God of the covenant by a new and living way, by the blood of the everlasting covenant. We cannot draw near to God with our works. Both Cain and Uzza stand as striking examples of what becomes of those who put their own hands into the business of Gods salvation. We dare not attempt to draw near to God with the strange fire of our own religious deeds and sacrifices. But sinners can draw near to God on the basis of the covenant, pleading the merits of Christs righteousness and shed blood. We come to God in the covenant name, Jesus Christ. The pass-word to Gods throne is Christ. We pray in Christs name (Joh 15:16). We worship in Christs name (Mat 18:20). We are saved in Christs name (Act 4:12).
3.The fact that this rainbow encircles the throne of God tells us that Gods government of this world is determined by and is in exact agreement with the covenant of grace (Rom 8:28).
God always has respect to the covenant. He does everything for the fulfilment of the covenant. In all the great events of providence, God is simply fulfilling his covenant. As you read the Scriptures, you will notice that everything was done to suit Gods purposes for his chosen nation. Egypt comes across the stage, Assyria, Babylon, Greece, and Rome. But all these nations are just background settings. Their pomp, granduer, and wealth are just accessories. They rise and fall, they come and go with insignificance. The central figure is Israel, the elect nation, the church of God. The rest of the nations are nothing more than props, scaffolding, and gardeners for the Lords vineyard. God has chosen Jacob for his portion. He is only concerned with Jacob. He does everything for Jacob. I believe, C. H. Spurgeon once said, that when kings and potentates meet in the cabinet chamber and consult together according to their ambition, a Counsellor whom they never see pulls the strings, and they are only his puppets. (Read Isa 10:1-34; Isa 43:1-7)
The ultimate end of all the events of providence is the salvation of God s elect, the gathering of his redeemed ones, the calling of his church. God rules this world for his elect, covenant people. By secret, almighty, irresistible force, God works all things together for the good of his elect.
As this is true in all the great, momentous events of providence, it is equally true of all the small, minute matters of daily life – The painting of the lilac, the feeding of the sparrow, the numbering of the hairs of our heads, are all done by God because of his care and love for his people in Christ.The promise of the covenant is, Surely blessing I will bless thee (Heb 6:14); and he always does. Although my house be not so with God, yet I am blessed of God. Let every child of God rejoice in this great fact of covenant grace. We are blessed of God according to the tenor of the covenant. In all our temptations (1Co 10:13), in all our afflictions, in all our chastisements (Heb 12:5; Rev 3:19), our heavenly Father is bringing upon us his covenant blessings in and through Christ Jesus.
There is a rainbow round about the throne. Let that throne decree what it may, the decree shall never run contrary to the covenant of love. Even when I am most distressed, and the circumstances of my life are most painful, yet I know of a certainty, and testify gladly, Truly God is good to Israel (Psa 73:1).
Emerald Green In Color
The rainbow has many colors. But the dominant, prevailing color is green. This is the color of life, peace, tranquility, and joy. Truly, the most delightful, enlivening, peaceful sight in all the world is the covenant of Gods grace. What is more cheering than to see God as our covenant God, Christ as our covenant Surety, and all the blessings and promises of the covenant made sure to us in him? The covenant of grace, like the emerald, is ever green. It is always new. Its promises are always fresh. Its blessings shall endure forever.
Designed To Be A Reminder
Though God does not need anything to bring things to his remembrance, yet, he condescends to set the rainbow in the sky so that he might look at it and remember his everlasting covenant; and he allows us to put him in remembrance of his covenant, pleading the promises of the covenant with him in prayer (Isa 43:25-26). Let every believer have a constant regard to the covenant. Our God does. Draw comfort from the covenant. Never be so base as to entertain hard thoughts about Gods providence. Gods providence is only the outworking of his covenant grace. Give thanks and praise to God for his covenant (2Sa 23:1-5; Eph 1:3-6).
Fuente: Discovering Christ In Selected Books of the Bible
bow
The bow is not said to have come into existence at this time, but only to have been here invested with the character of a sign, CF. Exo 31:13. Typically, the bow, seen upon the storm clouds of judgment Gen 7:11 has been thought to speak of the cross where judgment, never to be repeated has been visted upon the believer’s sins.; Gal 3:10-14; Heb 10:14-18.
Fuente: Scofield Reference Bible Notes
Eze 1:28, Rev 4:3, Rev 10:1
Reciprocal: Gen 1:14 – and let Gen 1:17 – General Exo 31:16 – a perpetual covenant Psa 89:37 – and as Isa 38:7 – General
Fuente: The Treasury of Scripture Knowledge
Gen 9:13. I set my bow in the clouds The rainbow, it is likely, was seen in the clouds before, but was never a seal of the covenant till now. Now, observe, 1st, This seal is affixed with repeated assurances of the truth of that promise, which it was designed to be the ratification of; I do set my bow in the cloud, Gen 9:13. It shall be seen in the cloud, Gen 9:14, and it shall be a token of the covenant, Gen 9:12-13. And I will remember my covenant, that the waters shall no more become a flood, Gen 9:15. Nay, as if the Eternal Mind needed a memorandum, I will look upon it that I may remember the everlasting covenant, Gen 9:16. 2d, The rainbow appears when the clouds are most disposed to wet; when we have most reason to fear the rain prevailing, God shows this seal of the promise that it shall not prevail. 3d, The rainbow appears when one part of the sky is clear, which intimates mercy remembered in the midst of wrath, and the clouds are hemmed, as it were, with the rainbow, that they may not overspread the heavens; for the bow is coloured rain, or the edges of a cloud gilded. As God looks upon the bow that he may remember the covenant, so should we, that we also may be ever mindful of the covenant with faith and thankfulness.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
9:13 I do set my {k} bow in the cloud, and it shall be for a token of a covenant between me and the earth.
(k) By this we see that signs or ordinances should not be separate from the word.