About this sermon
A Morning Instruction class on the Noahic covenant, read across Genesis 6-9. Unlike most covenants, it is made with every living creature and spread across several chapters. God judges a corrupt world by the flood and preserves Noah and his household in the ark, then repeats the commands of creation in a new beginning. The rainbow seals his promise never again to destroy the earth by flood. Common grace preserves the world until the last judgment, and Noah, a preacher of righteousness, points to Christ.
Sermon transcript
All right, let’s begin, let’s begin with prayer and then I will actually have some scripture passages for us to read after that. Let’s pray. Most gracious heavenly father, we ask that we would come to understand you and your word as we read and as we study, as we prepare for this time and also as we discuss these issues. We ask that you would bless us, help us to understand the covenant made with Noah and through that to understand Christ and him crucified in all things pertaining to piety and godliness and holiness. In Jesus name we pray, amen.
All right, what we’re studying today is the Noahic covenant. We are going to study the covenant with Noah. Now, necessary to do this, we’ll need some volunteers to read, or I’ve been told that it’s best to just call on people. Some people are shy. And the person who told me that is not here, so.
Tell you what, let’s have, to understand the full scope of the Noahic covenant, there are four passages we’re going to read. I hope you’ll not find it daunting, but it’s not like most other covenants in the Bible where it really is in one chapter where we get it all. It’s kind of spread across three or four chapters. So if I may, I might have, David Doyle, read a, read Genesis 6, 17 to 22. Please stop at 22. and drink of the blood of water upon the earth, and destroy all flesh and witches, breath and blood from under heaven. Everything that is on the earth shall perish.
But I will establish my covenant with you, and you shall enter the ark, you and your sons and your wife, and your sons’ wives with you. And of every living thing of all flesh, you shall bring two of every kind into the ark. To keep them alive with you, they shall be male and female. As for you, take for yourselves some of all food which is edible, and gather it to yourself, and I shall give food to you and to them. Thank you very much.
So what God comes to Noah to tell him is that, one, I’m going to destroy the earth, and this is what you are supposed to do. And what I want to have in mind for us is that this is what O. Palmer Robertson calls the covenant of preservation. You might think, well, that seems strange. It doesn’t seem to be preserving much. He’s going to destroy the whole earth. He’s going to destroy it with water. Well, he is going to destroy it, but there’s going to, in one sense, be a reset.
Because before this time, the interplay between the seed of the woman and the serpent has played out so that the whole world has become wicked at that time. Everybody was really, really wicked. It says in Genesis 6, 5 that every thought of the heart of man’s mind was all evil all the time. So God is going to start over.
That’s what he’s going to do here. God says that’s what he’s going to do. We’re just going to fast forward a little bit past all the things having to do with the ark. And we know that Noah builds an ark. Then he goes into the ark. God destroys the world with a universal flood. And then God starts over. So we’ll go to Genesis 820. Ben, would you be willing to read that? 820. To 22, please. Then Noah built an altar to the Lord, and took some of every clean animal and some of every clean bird, and offered her offerings on the altar.
And when the Lord smelled the pleasing aroma, the Lord said in his heart, I will never again curse the ground because of man. For the intention of man’s heart is evil, come with you. Neither will I ever again strike down every living creature, as I have done. While the earth remains, seed time and harvest hold the summer and winter day and night chances.
Thank you for that. So here it is after the flood has happened, and they’ve been let out. They are to sacrifice as a worship to God. They sacrifice, they’re let out, and God makes this promise, and it is a universal promise. Notice that it’s not a promise made to one person, to one nation, anything like that. This is a promise God gives to all of mankind.
He’s not going to destroy the earth again, qualification with water it’s not going to destroy the earth that way and beautiful words almost poetic seed time and harvests are going to follow one another, summer and winter. So this is what we would understand as a common grace covenant. God is saying that he is going to be kind and gracious to all of mankind, indiscriminate of whether they are in Christ or not, whether they are godly people or not, he’s going to be kind and gracious to all, he is going to preserve the world that he has given. Now, we also then have a passage that is 9, 1 through 7, and I’ll just read that one. It says, and God blessed Noah and his sons and said to them, be fruitful and multiply and fill the earth.
The fear of you and the terror of you will be on every beast of the earth and on every bird of the sky. With everything that creeps on the ground and all the fish of the sea into your hand they are given. Every moving thing that is alive shall be food for you. I give all to you as I gave the green plant. Only you shall not eat flesh with its life, that is, its blood. Surely I will require your lifeblood from every beast, and I will require it. And from every man and from every man’s brother, I will require the life of man. Whoever sheds man’s blood by man, his blood shall be shed.
For in the image of God, he made man. As for you, be fruitful and multiply, populate the earth abundantly and multiply it. So here what God is saying is. that he is giving them all the food that they, all the things on the earth, they’re given for food. And he also gives a death penalty for those who would kill someone else. You may remember just a couple chapters back, there is a man who, it’s in chapter four, who is a really wicked man. His name is Lamech, that is in 4.19. Listen to this, it says, Lamech took to himself two wives.
The name of the one was Adah, and the name of the other Zelah. Adah gave birth to Jubal, and he was the father of those who dwelt in tents and have livestock. His brother’s name was Jubal. He was the father of all those who play the lyre and the pipe. As for Zelah, she also gave birth to Tubal Cain. The forger of all implements of bronze and iron and the sister of Tubal King was Naamah.
Then it says this, Lamech said to his wives, Adah and Zillah, listen to my voice, you wives of Lamech. Give heed to my speech, for I have killed a man for wounding me. A boy and a boy for striking me. If Cain is avenged sevenfold, then Lamech 77 fold.
What part of the corruption of the old earth, the old order of things, thank you. Part of the destruction of the old way before the flood, as some theologians and wordsmiths would call it, the antediluvian world, the pre-deluge world. That world was composed of sin, and we have this poem written by this man who, one, has two wives, which he ought not to have had. We learned that the last couple of weeks when we talked about creation ordinances that God intended for one man and one woman to be together, not two women and one man.
But also, we have this mocking song that he sings, singing about the fact that he had killed a man. and just thinking, really thinking nothing of it. Well, God in this new world, this new order that Noah finds himself in, he has the institution of a death penalty for only one crime, that being, the crime of murder. Why murder? Probably because murder is defacing the image of God. It’s destroying the image of God. Some people would love to kill God, they’re not able to do so, so rather they’ll kill the image of God in a person.
So that’s what we have there. And then lastly, for scripture readings, and then we’ll get into a little bit more of what O. Palmer Robertson has to say. John Doyle, would you? Well, I don’t wanna just have all from one family. Linda, are you up for reading? Would you read nine, eight through 17? Sorry to tease you, John. Eight through 17 of chapter nine, please.
Now behold, I myself am the savage, my covenant with you, and wisdom sendeth after you, and with every living creature that is with you, birds, cattle, and every beast of the earth with you. Of all that comes out of the earth, even of every beast of the earth, I am savage, my covenant with you, and all flesh shall never again be cut off by the water You shall there again be the blood to destroy the earth.
God said, this is the sign of the covenant which I have made between me and you and everybody that is with you for all successive generations. I set my bow in the cloud, and it shall be the sign of the covenant between me and the earth. It shall come about when I bring a cloud to the earth, but the bow will be seen in the cloud. And I will remember my covenant which is between me and you and every living creature of all flesh. And never again shall the water become a flood to destroy all flesh. When the boat is in the cloud, then I will look upon it to remember the everlasting covenant between God and every living creature and all flesh that is on the earth. And God said to Noah, this is the sign of the covenant which I have established between me and all flesh that is on the earth.
Thank you very much, Linda. Very good to read that, to see the rainbow. The rainbow is a wonderful thing, not only scientifically, but I hope also you think so. in terms of covenant history. It is a sign. Whenever you see the rain, you ought to look for a rainbow and say, that’s God’s promise that he’s not going to destroy the earth in that way again. Why? Because This is a covenant of preservation.
A lot of theologians would say, and I think they’re right, they would say that each covenant has its sacraments. Each covenantal administration or covenantal era has its sacraments tethered to it. In the New Covenant, we have baptism and the Lord’s Supper.
Adam, they had the two trees. Noah, they have the rainbow. So beautiful things for us to consider. Now, I would, we’ll just kind of go through what Opalmer Robertson has to say, just four main points that he has. The first main point that he wants us to see is this. The theme, the dual theme of… My marker seems to be bearing a… I think my pen is beginning to break down. All right, so creation, recreation. That’s what we want to talk about having to do with this covenant.
The first covenant of creation that we’ve studied in weeks past was God creating the whole world. And interestingly, he says some things to Noah. What does he, or excuse me, to, first in creation, He tells Adam, rather, a couple of different things. First, he says that he is to work, he is to have dominion. We would say that he is to have dominion over the whole earth. Interestingly, Noah is given similar instructions.
Also, think about the birds and all of the animals. in the time of recreation, that would be the time of Noah, what we would say is that there’s a change of the order of mankind going from one era to another. Some would say one epoch to another, one time frame to another. When Noah closes the Ark door after having preached to the people that judgment is coming, and surely they were mocking him, after he told them and told them, once the Ark door is closed, it is saying goodbye to a whole world order. And when he opens that door up the next time, it’s going to be a new world. It’s going to be a starting, a restart.
So what Adam was told at creation to have dominion over the animals, we have similar words given to Noah in the time of recreation. Genesis 6 20 of the birds after their kind and of the animals after their kind of Every creeping thing of the ground after its kind two of every kind will come to you and keep them alive That’s before that time uh… that that’s before the flood genesis eight seventeen bring out with you every living thing of the flesh that is with you birds and animals and every creeping thing that creeps on the earth that you may breed uh… that they may breed abundantly on the earth and be fruitful and multiply upon the earth what we want to see is that noah was a covenant head over the world at that time in a similar way that Adam was. Creation, recreation. Two covenant heads over their respective realms, their respective worlds. Genesis 9 1 and God blessed Noah and his sons and said to them be fruitful and multiply and fill the earth We’ve heard this before right be fruitful and multiply and fill the same things that are told To Noah at the time of recreation And then also 9.7, ask for you, be fruitful and multiply, populate the earth abundantly and multiply in it.
So they’re to subdue the earth. And also, interestingly, it says that the animals are going to be afraid of them. We’re not sure if animals were not afraid of people before. Maybe there was no carnivorous eating before that time. from the point of view of people, that’s certainly a reasonable hypothesis for us to have.
Do we see similar language, especially present in the Hebrew, but we can very much see it in the English, that we have similar words that are said at times, creation are said to Noah at the time of recreation as Noah is going into a new world. Next point that we want to see is anger. Let’s just put it like this. We have anger, and we’re going to call this We have anger.
The anger of God is upon all mankind, right? God is angry with sinners every day, we’re told. But in the old order of things, God’s anger was provoked in such a way that he brings down covenant wrath upon the people of that world by bringing the flood. What happens in this new time This new order in which Noah opens the door and enters into is that the anger of God is going to be held and obeyed.
It’s going to be held back, at least for a long time. Those are things that distinguish these two different types of eras. First, we have wickedness really quickly spreads and God destroys it. And this time, wickedness quickly spreads, but God does not destroy it. Instead, God sends the rainbow to say, I am holding back my wrath.
And also, we see a family concept going on with anger provoked and held in abeyance. First thing, in the old order, this is the old order, this is the new order. In the old order of things, that anger of God comes down upon the whole covenant family of mankind, except for one small family. And then here, God saves one family and starts over with them.
So we have anger provoked and anger held in abeyance. So the third point that Opalmer Robertson would put forward to us, and it’s just a small one, is this, is that God deals with families. He says in Genesis 6, 18, but I will establish my covenant with you and you shall enter the ark, you and your sons and your wife and your sons’ wives with you. This might have implications for infant baptism, just a minor point. We wouldn’t want to make our whole argument for infant baptism on the fact that God saved the whole family.
But there is definitely something that kicks against the individualism of our rugged Americanism. that says, I’m gonna pick myself up by the bootstraps, and I’m going to save myself. There’s a reason that Arminian theology, theology that says that you, in one sense, this is not wholly fair, but you saved yourself. You are going to make baptism about you, and you’re going to say, this is my funeral. I’m saying goodbye. I’m showing what God has done for me, we ought to not have such a focus upon us when we have a baptism. Really, baptism and all the sacraments are far more about God than they are about us.
But interestingly though, we don’t ever hear that Noah and his three sons were righteous before God. We don’t hear that his three sons’ wives were righteous before God. Seemingly, the covenant head believes God, and we could say that it was accounted to him as righteousness, though the Bible doesn’t say that.
Certainly, it is the case. He’s not a good man who never sinned, but God was gracious to him, and these ones, we could say that the whole family was a baptized family all at one time. And then lastly, we talk about just the covenant of preservation specifically. We read from Genesis 20, excuse me, Genesis 8, 20 to 22, where we talked about the fact that God has set the order in such a way that seed time and harvest time are going to follow one another and man can count on this. It’s a promise of God that we can depend on. That’s not to say that every time crops are going to be perfect or that locusts aren’t going to get into, or other types of rodents aren’t going to get into the crops and things like that. But God has set the world up in a gracious way that all people are able to benefit from it equally in one sense.
God understood that cursing the ground is not going to work. Man is wicked before and after the flood. What I said earlier about every thought of mankind was all evil all the time, that’s pre-flood. Someone might want to say, well, that’s pre-flood. That’s before God, if I may say, pushes the reset button. We would say, well, God doesn’t have very many flattering words to say after that time either. He says in 21, the Lord smelled the soothing aroma. This is Noah is offering up a sacrifice to God. God smells the soothing aroma.
And the Lord said to himself, I will never again curse the ground on account of man. For the intent of man’s heart is evil from his youth. And I will never again destroy every living thing as I have done. Is it interesting to you if you have your Bible open, especially to verse 21 of chapter eight? Here you have a good thing, a good thing, good thing, and then God says, and then something negative, and then good thing, good thing. God is grateful for the aroma, and he’s promising, I’ll never curse the ground on account of man.
This is good, this is good. And then this negative shot, the intent of man’s heart is evil from his youth. And then he goes back to making promises and showing his grace. So the reason that God is kind to mankind in the new world in the recreation era in which we are still a part of.
The reason that he’s gracious is not because mankind is better after the fall, or excuse me, after the flood and the entering into the new world. It’s not as if we have at this point mankind 1.0 and then we have mankind 2.0 after the flood. None of that. God understands that cursing the ground is not ultimately going to work.
He is going to need to send a savior. But why then send the flood? It’s a question that we ought to ponder. If nothing is ultimately gained from going from this one to the other one, I mean, yes, praise God that Noah and his family are safe, but if nothing is ultimately gained, then why do it? Was God just wasting time? Well, certainly not.
What we would say is that God was typifying the judgment day. He was typifying the new world. We’re gonna come back to that in the closing. But let me just say that the reason that God did that, the reason that God closes one era and opens up another is not for either one of those eras. He does so because of a time yet to come, which is the Judgment Day. When Christ comes, we are going to enter into a new world at that time, similar to what Noah did. Let me just talk really briefly about the concept of the the death penalty, if that has any implications for us in our time at all.
As we’ve talked about before, I’m not going to fully exercise it for us, but times, let me put this down here. In weeks past, we’ve talked about three kind of superstructure understandings of the Bible, trying to look about the deep structure of what God has. What we have here is the time of Adam, and that’s the time of protology, the Adamic covenant. And this is the time of Christ when we would have the time of eschatology, the time of Adam, the time of Christ, and our whole Old Testament, other than the first three chapters of Genesis, are composed from here to here, right?
There are those who would take the death penalty that is found throughout a covenantal order that is yet to come in our book, and that would be the covenantal order of Moses during the typological era, during the time of heavenly pictures shown for us in earthly pictures. That’s really what a type is. When we talk about type or typology, let us think about heavenly pictures that are given to us as earthly pictures, or let me just say, earthly pictures that show forth heavenly truths and heavenly realities. There are those who would want to say that we should have a death penalty in the world, in each nation, why? Because of Moses and the Mosaic covenant, the Mosaic legislation, the Mosaic order.
Anybody want to comment on that? None. OK. I have 170 people who want to comment on that. And that’s the Westminster Divines. I think we just had a hand or two. I’ll come back to you, because I think I saw Mr. Redberry’s hand first. Westminster Divines are better. OK. We should still give a chance. Not that you would be saying that you’re better than Mr. Devine if you comment, but.
I’m not familiar with what Mr. Devine would say, but I know this is one of my pet peeves against the way the government functions today, is that even in a state where death penalty is illegal, nobody wants to use it. And I think that has disgraced our country, our ancestors, for how smart we were. Certainly, and obviously we wouldn’t want to be bloodthirsty or anything like that. Let me just say, let me just cut through and say there are those who would want us to have a death penalty because of what happens at the time of Moses. That’s their model, right? penalty had to say, or all types of all these crimes. And I think we all be dead, or close to it. We really might not have anyone to throw the stones at the end of it. Listen to this. This is Westminster Confession 19-4.
And it’s talking about the law of God, and it’s breaking down the three types of law. The moral law, which is the Ten Commandments. And then the ceremonial law, that’s the law that talks about the, like, purity laws and separation laws, one from another, laws having to do with bringing the lamb to the slayer, things that pass away because Christ is the ultimate lamb that those were talking about. But then it also distinguishes a certain type of law, and that law is civil law, civil law.
So this is what they say. It’s a really brief sentence or so. It says, to them also, that is to Israel, as a body politic, he gave sundry judicial laws, which expired together with the state of that people, not obliging any other now further than the general equity thereof may require. These laws passed away.
So there are people. good Christian brothers, not thirsty and horrible people, people who are trusting Christ. But what they would say is, because Moses, they had the death penalty for all those things, we, in the time of eschatology, at the time of Christ, we ought to do those things. But the thing is, the church has really never understood, or very few times, we might say, understood the Mosaic laws to be normative for the Christian life, and the Westminster divines, some of the most, I mean, don’t think that a divine is someone who’s saying that they’re divine or anything like that. A divine is just a, it’s an old, it’s a King James way of saying a theologian. So we can say the Puritan theologians of the mid-1600s who were brilliant, I mean, I hope you treasure your Westminster Confession.
I hope you read it. I mean, it’s like devotional material to many parts of it. These men were not, you know, they weren’t dummies. They read their Greek and Hebrew and Latin backwards and forwards and upside down. One hand tied behind their back. These guys were amazing, but they weren’t just all head. They were heart as well, and I think the Westminster standards bear that out, the heartfelt Christianity that these men had.
The thing is, I don’t think that we wanna start putting to death for kidnapping and homosexuality and all these kinds of things that the Mosaic time period calls for. But why is it that, well, let me just say that this is a one-time thing for one nation, this is Moses. What we have here at the time of Noah is what we said before, a common grace. common grace given to all people. It’s a common grace covenant of preservation.
So if a nation is going to have a death penalty or not, that’s up to that nation. John Calvin said any nation should be able to choose its laws, whatever it wants. He actually said that in the Institutes. I can show you. A nation can choose to have the laws that it wants because they’re going to be similar.
Well, because of God’s common grace. Let me just ask this. Why do you think it would be that God would give the death penalty if it’s a covenant of preservation? Any thoughts? Yes. as a deterrent, yes, against murder. You’re absolutely right. It seems counterintuitive, but a lot of things in God’s words seem counterintuitive. God gives to a common grace heir, that is all people, not a special revelatory grace people, to Israel. He gives them a death penalty, and it’s never really revoked or taken away.
We know people who have murdered someone and they get a light sentence. And then they go off and they do it again. And then they may do it multiple times. Some famous murderers, ones that we can, we’ve been around, we’ve paid attention to the news. Some horrible people have killed 40 some people, 50 some people.
Why is it that the death penalty would be given in time of preservation? Because if that person who would be so horrible as to deface the image of God in man, that that person better that their blood is shed by the state rather than going on and being able to do so again. So obviously, I’m not arguing for or against the death penalty.
We’re talking about ultimately how we ought to parse it out if we’re going to have it, where we ought to look. We ought to look not at the time period of Moses, But if we do, we probably ought to look at the time of Noah. So that is that. If there are any thoughts, we can come back to that because we have a couple of things that are important for us to look at. And that is just simply the typological nature of the time of Noah and the covenant of Noah. As we’ve been saying just recently, here’s this old order. The old order was composed of sin and death, and God brought death upon the people. Let’s just say this is pre-flood, and this is after the time period of the flood.
Interestingly, these ideas come up in God’s Word once again. Think about what God says in 2 Peter verse 5. We could say Pastor Peter has a burden for the people of God and he wants them to understand their Old Testament. He wants them to understand why they’re being persecuted and why that’s not a bad thing. But he points to the past and he says some very interesting things.
2 Peter 2.5 he says, And God did not spare the ancient world, but preserved Noah, a preacher of righteousness, with seven others, when he brought a flood upon the world of the ungodly.
2 Peter 2.5 God did not spare the ancient world, but preserved Noah, a preacher of righteousness. That’s the only time that God ever says, preacher of righteousness. And I just wanna, let’s just meditate upon that just for 20 seconds or so. Think about Noah as a preacher of righteousness.
Here he is, he’s building this box, basically, this ark. He must have looked like an absolute fool doing that, right? All of these are living for hundreds of years and it’s taking a long time, surely it took a long, long time, but what would you say if next Sunday The week after that, it would raise more. Eventually, I’m way up in the ceiling when I’m preaching, or we have a guest preacher. I have to think of Noah as one who has an ascending pulpit. His pulpit is getting higher and higher as his ark is being built, preaching with his heart, saying, you must understand that wrath is coming. And I’m going to have a lot of animals in here. We’ll make room for you. But they did not do so. Preacher of righteousness. Eventually, he had to close the doors of that ark.
Second Peter 3.5 says, for when they maintain this, this is at the time of Peter, this would be 2,000 years ago. Peter is referring back to the time of Noah.
He is saying that these people are mocking the coming of Christ in the same way that those people were mocking the coming of the flood says, for when they maintain this, it escapes their notice that by the word of God, the heavens existed long ago and the earth was formed out of water and by water through which the world at that time was destroyed by being flooded with water. But by his word, the present heavens and earth are being reserved for fire, kept for the day of judgment, and destruction for the ungodly men.
Sorry, I’m as excited as we are. Read each thing, there’s so much packed into each one. John’s saying, that time passed away, that old era, that old epoch, that old time passes away, But it passed away with water. But the new time, the time in which is yet future for us, God is going to destroy the world. And no rainbow is going to stop it. It’s going to be destroyed by fire, he says.
He’s using this concept of an old order passing away and entering into a new order in the same way that Noah did that. Old world, new world. We are, in a sense, living in the old world. and we are going to enter into the new world. That’s what he’s saying. Tell you what, we’ve got one minute. Let me just finish, and then we might come at the end.
Go to 1 Peter 3.18, and I’ll just read this very quickly.
1 Peter 3.18, if you like. For Christ also died for sins once for all, the just for the unjust, so that he might bring us to God, having them put to death in the flesh, but made alive in the spirit, in which he also went and made proclamation to the spirits now in prison, who once were disobedient, when the impatience of God kept waiting in the days of Noah, during the construction of the ark, in which a few, that is, eight persons, were brought safely through the water, Corresponding to that, baptism now saves you. Not the removal of dirt from the flesh, but an appeal to God for a good conscience through the resurrection of Christ Jesus.
I will just end briefly just talking about this. In the same way that they went with this box or this ark from the old world to the new, and they were baptized, that is the rain, poured down upon the ark. It didn’t dump the ark. It poured down upon it. They enter into a new world, a new era.
We who are in Christ, if you ever wanted to do a Bible study, you wouldn’t be able to finish this today, just look up how many times in Christ is found in your Bible. Why? Because we are in Christ. I think clearly what Peter’s doing is he’s picking up on this concept of baptism and of ark They were in the ark, and we are in Christ. And once we are in Christ, the door is shut.
We don’t ever go back out into that world, and Christ is typologically a picture of Noah taking us from the old world. into the new world, and we are baptized in Christ. Don’t ever let a Roman Catholic tell you that this says that baptism saves you. Corresponding to that, baptism now saves you. The baptism that he’s talking about is not physical water baptism, not the removal of dirt from the flesh, no. The baptism that saves you is the one that is Christ being in him and being baptized in him and with him and entering into the new world.
And it’s exactly what is going to happen to us. When we die, we go to be with Christ. Christ is taking us to that new world. There’s going to be a day of resurrection and judgment day. And after that, the true Noah is going to take us into that new world and we’re going to… be told to have dominion in a far new way. So it’s all about the closing of one era and the opening of another. That’s exactly where we are headed. This order is closing, it’s passing away, it’s going to be consumed by fire, but we who are baptized into Christ are passing through and we’re going to enter into that new world.
Yes? I just wanted to make sure that the that we remember that it was the Lord who closed the door in Genesis 7, 16. And I think that’s significant for several reasons. That is significant. But it wasn’t Noah who closed the door against that. God closed them into the, just the way he closes us into the baptism. Amen. Thank you. Let’s pray. We’re just, we’re actually a couple minutes over. Sorry, very sorry for that. Let’s pray.
Most gracious Heavenly Father, we thank you that Jeevanus Noah brought people into a new time period and into a new world. Jesus Christ, our true Noah, is going to do that for us and is doing that for us. We thank you that we are in him and we are able to reap all the benefits, enjoy all the benefits, but far more and far greater than all the benefits that we have in Christ. We thank you that we have Christ and His love and His care, His compassion and His grace. Empower us to serve Him. In Jesus’ name, amen.
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