Sunday School Lesson
(Continued tram P*(e S)
of the Flood are Indicative of
the J and P accounts were
brought together.
Some Historical Evidence
Undoubtedly the idea of a
universal flood arises out of
some historical situation, prob
ably some catastrophic experi
ence that seriously affected the
Hebrews and their Mesopota
mlan neighbors. The finds of
the English archaeologist Sir
Leonard Woe 1 Icy seem ti sub
stantiate this idea. While exca
vating the tombs of thf Sum
erian noble;: of Ur, Woodley dis
covered large clay deposits
which seemed to represent silt
from a gigantic flood in the
Tigris-Euphrates valley area.
We may logically assume
that the Babylonian and He
brew flood stories aroee out of
such an occurrence as Woodley
describes. But of greater interest
is the contrast in the interpret
tations these different groups
gave to the experience.
The Babylonians, like many
ancient peoples, regarded the
Flood as due to the capricious
decisions of the Gods. The He
brews, on the other hand, mor
alized the happening and at
tributed it to the God of law
and order. God was understood
to be acting responsibly and
justly to punish universal wick
edness through a universal dis
aster.
Interestingly enough, though
God judged that the magnitude
of man's sin required extreme
measures, he was grieved by
the necessity of this course of
action. Thus, early in the his
toiy of God's relationship to his
creation, we find a picture of
the Creator's concern for his
wayward children.
The InterreUtedneaa of Life
Although the wickedness of
creation originated in and cen
tered in man, havoc and dis
cord touched all the earth. Since
all creation is interrelated and
interdependent, when the highest
of the creatures becomes cor
rupt, the lowest partakes of
that corruption. The birds and
beasts are not uninvolved in the
good or 111 of life. They ulti
mately prosper or perish ac
cording to the decisions and
fortunes of mankind.
In the light of this reasoning,
the prophets of Israel later
claimed that with the redemp
tion and renewal of man would
also come the regeneration and
restoration of all creation.
A Remnant
But God did not choose to
destroy all life. A remnant was
chosen for survival. God com
manded Noah to build an ark
In which to ride the flood !
waters, saving his family and'
pairs of all animal life.
The biblical explanation foi
Noah's selection is that he waa
righteous and blameless. He
"walked with God." This state- j
ment means, perhaps, that he
lived in communion with God.
Within the context of such a '
relationship Noah doubtless de
veloped a sensitivity to the will
of God and the foreboding
shadows indicating a gathering
storm. Others, too, might have
been able to read the "signs of
the times" had they been more
perceptive. Noah displayed the
acceptable spirit that made himj
open to God.
Noah's willing obedience,
then, was, in part, the reason
for his selection. This path was
not easy for Noah to take. How
foolish he must have seemed,
building an ark when there was
no apparent reason for doing so!
How disconcerting must it have
been to cry "flood" when no
threatening clouds darkened the
sky! Yet Noah was faithful to
what he understood to be God's
will. And because of Noah's re
sponse to God, his name, like
Abraham's, is numbered with
those who took risks In the name
of their faith.
God's Promise
After the flood waters had
receded and the ground was
given time to dry, Noah and the
host with him made their way
from the ark. Noah's first act
was one of worship. He built
an altar and offered a sacrifice
of thanksgiving to God. Upon
receiving Noah's offering, God
made a promise that he would
never again curse the ground
or destroy man, though the
imagination of man's heart la
filled with evil still.
In an even greater act of grace
God promised constancy of life.
(Continued on Page 7)
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