Genesis 8:2

Gen 8:15-19 . Noah builds an altar, and offers sacrifices to the Lord, Gen 8:20 . They are accepted; and God promises that the earth shall not be cursed thus any more, notwithstanding the iniquity of man, Gen 8:21 , Gen 8:22 . Verse 1 And God made a wind to pass over the earth - Such a wind as produced a strong and sudden evaporation. The effects of these winds, which are frequent in the east, are truly astonishing. A friend of mine, who had been bathing in the Tigris, not far from the ancient city of Ctesiphon, and within five days' journey of Bagdad, having on a pair of Turkish drawers, one of these hot winds, called by the natives samiel, passing rapidly across the river just as he had got out of the water, so effectually dried him in a moment, that not one particle of moisture was left either on his body or in his bathing dress! With such an electrified wind as this, how soon could God dry the whole of the earth's surface! An operation something similar to the conversion of water into its two constituent airs, oxygen and hydrogen, by means of the galvanic fluid, as these airs themselves may be reconverted into water by means of the electric spark. See the note Gen 7:11 . And probably this was the agent that restored to the atmosphere the quantity of water which it had contributed to this vast inundation. The other portion of waters, which had proceeded from the breaking up of the fountains of the great deep, would of course subside more slowly, as openings were made for them to run off from the higher lands, and form seas. By the first cause, the hot wind, the waters were assuaged, and the atmosphere having its due proportion of vapours restored, the quantity below must be greatly lessened. By the second, the earth was gradually dried, the waters, as they found passage, lessening by degrees till the seas and gulfs were formed, and the earth completely drained. This appears to be what is intended in the third and fifth verses by the waters decreasing continually, or, according to the margin, they were in going and decreasing, Gen 8:5 . Verse 4 The mountains of Ararat - That Ararat was a mountain of Armenia is almost universally agreed. What is commonly thought to be the Ararat of the Scriptures, has been visited by many travelers, and on it there are several monasteries. For a long time the world has been amused with reports that the remains of the ark were still visible there; but Mr. Tournefort, a famous French naturalist, who was on the spot, assures us that nothing of the kind is there to be seen. As there is a great chain of mountains which are called by this name, it is impossible to determine on what part of them the ark rested; but the highest part, called by some the finger mountain, has been fixed on as the most likely place. These things we must leave, and they are certainly of very little consequence. From the circumstance of the resting of the ark on the 17th of the seventh month, Dr. Lightfoot draws this curious conclusion: That the ark drew exactly eleven cubits of water. On the first day of the month Ab the mountain tops were first seen, and then the waters had fallen fifteen cubits; for so high had they prevailed above the tops of the mountains. This decrease in the waters took up sixty days, namely, from the first of Sivan; so that they appear to have abated in the proportion of one cubit in four days. On the 16th of Sivan they had abated but four cubits; and yet on the next day the ark rested on one of the hills, when the waters must have been as yet eleven cubits above it. Thus it appears that the ark drew eleven cubits of water. Verse 7 He sent forth a raven, which went forth to and fro - It is generally supposed that the raven flew off, and was seen no more, but this meaning the Hebrew text will not bear; ויצא יצוא ושוב vaiyetse yatso vashob, and it went forth, going forth and returning. From which it is evident that she did return, but was not taken into the ark. She made frequent excursions, and continued on the wing as long as she could, having picked up such aliment as she found floating on the waters; and then, to rest herself, regained the ark, where she might perch, though she was not admitted. Indeed this must be allowed, as it is impossible she could have continued twenty one days upon the wing, which she must have done had she not returned. But the text itself is sufficiently determinate. Verse 8 He sent forth a dove - The dove was sent forth thrice; the first time she speedily returned, having, in all probability, gone but a little way from the ark, as she must naturally be terrified at the appearance of the waters. After seven days, being sent out a second time, she returned with an olive leaf pluckt off, Gen 8:11 , an emblem of the restoration of peace between God and the earth; and from this circumstance the olive has been the emblem of peace among all civilized nations. At the end of the other seven days the dove being sent out the third time, returned no more, from which Noah conjectured that the earth was now sufficiently drained, and therefore removed the covering of the ark, which probably gave liberty to many of the fowls to fly off, which circumstance would afford him the greater facility in making arrangements for disembarking the beasts and reptiles, and heavy-bodied domestic fowls, which might yet remain. See Gen 8:17 . Verse 14 And in the second month, on the seven and twentieth day - From this it appears that Noah was in the ark a complete solar year, or three hundred and sixty-five days; for he entered the ark the 17th day of the second month, in the six hundredth year of his life, Gen 7:11 , Gen 7:13 , and continued in it till the 27th day of the second month, in the six hundredth and first year of his life, as we see above. The months of the ancient Hebrews were lunar; the first six consisted of thirty days each, the latter six of twenty-nine; the whole twelve months making three hundred and fifty-four days: add to this eleven days, (for though he entered the ark the preceding year on the seventeenth day of the second month, he did not come out till the twenty-seventh of the same month in the following year), which make exactly three hundred and sixty-five days, the period of a complete solar revolution; the odd hours and minutes, as being fractions of time, noncomputed, though very likely all included in the account. This year, according to the Hebrew computation, was the one thousand six hundred and fifty-seventh year from the creation; but according to the reckoning of the Septuagint it was the two thousand two hundred and forty-second, and according to Dr. Hales, the two thousand two hundred and fifty-sixth. See on Gen 11:12 (note). Verse 20 Noah builded an altar - As we have already seen that Adam, Cain, and Abel, offered sacrifices, there can be no doubt that they had altars on which they offered them; but this, builded by Noah, is certainly the first on record. It is worthy of remark that, as the old world began with sacrifice, so also did the new. Religion or the proper mode of worshipping the Divine Being, is the invention or institution of God himself; and sacrifice, in the act and design, is the essence of religion. Without sacrifice, actually offered or implied, there never was, there never can be, any religion. Even in the heavens, a lamb is represented before the throne of God as newly slain, Rev 5:6 , Rev 5:12 , Rev 5:13 . The design of sacrificing is two-fold: the slaying and burning of the victim point out, 1st, that the life of the sinner is forfeited to Divine justice; 2dly, that his soul deserves the fire of perdition. The Jews have a tradition that the place where Noah built his altar was the same in which the altar stood which was built by Adam, and used by Cain and Abel, and the same spot on which Abraham afterwards offered up his son Isaac. The word מזבח mizbach, which we render altar, signifies properly a place for sacrifice, as the root זבח zabach signifies simply to slay. Altar comes from the Latin altus, high or elevated, because places for sacrifice were generally either raised very high or built on the tops of hills and mountains; hence they are called high places in the Scriptures; but such were chiefly used for idolatrous purposes. Burnt-offerings - See the meaning of every kind of offering and sacrifice largely explained on Leviticus 7:1-38. Verse 21 The Lord smelled a sweet savor - That is, he was well pleased with this religious act, performed in obedience to his own appointment, and in faith of the promised Savior. That this sacrifice prefigured that which was offered by our blessed Redeemer in behalf of the world, is sufficiently evident from the words of St. Paul, Eph 5:2 : Christ hath loved us, and given himself for its an offering and a sacrifice to God for a Sweet-Smelling Savor; where the words οσμην ευωδιας of the apostle are the very words used by the Septuagint in this place. I will not again curse the ground - לא אסף lo osiph, I will not add to curse the ground - there shall not be another deluge to destroy the whole earth: for the imagination of man's heart, כי ki, Although the imagination of man's heart should be evil, i.e. should they become afterwards as evil as they have been before, I will not destroy the earth by a Flood. God has other means of destruction; and the next time he visits by a general judgment, Fire is to be the agent. 2Pet 3:7 . Verse 22 While the earth remaineth, seed-time and harvest, etc. - There is something very expressive in the original, עד כל ימי הארץ od col yemey haarets, until all the Days of the earth; for God does not reckon its duration by centuries, and the words themselves afford a strong presumption that the earth shall not have an endless duration. Seed-time and harvest - It is very probable that the seasons, which were distinctly marked immediately after the deluge, are mentioned in this place; but it is difficult to ascertain them. Most European nations divide the year into four distinct parts, called quarters or seasons; but there are six divisions in the text, and probably all intended to describe the seasons in one of these postdiluvian years, particularly in that part of the globe, Armenia, where Noah was when God gave him, and mankind through him, this gracious promise. From the Targum of Jonathan on this verse we learn that in Palestine their seed-time was in September, at the autumnal equinox; their harvest in March, at the vernal equinox; that their winter began in December, at the solstice; and their summer at the solstice in June. The Copts begin their autumn on the 15th of September, and extend it to the 15th of December. Their winter on the 15th of December, and extend it to the 15th of March. Their spring on the 15th of March, and extend it to the 15th of June. Their summer on the 15th of June, and extend it to the 15th of September, assigning to each season three complete months. Calmet. There are certainly regions of the earth to which neither this nor our own mode of division can apply: there are some where summer and winter appear to divide the whole year, and others where, besides summer, winter, autumn, and spring, there are distinct seasons that may be denominated the hot season, the cold season, the rainy season, etc., etc. This is a very merciful promise to the inhabitants of the earth. There may be a variety in the seasons, but no season essentially necessary to vegetation shall utterly fail. The times which are of greatest consequence to the preservation of man are distinctly noted; there shall be both seed-time and harvest - a proper time to deposit the different grain in the earth, and a proper time to reap the produce of this seed. Thus ends the account of the general deluge, its cause, circumstances, and consequences. An account that seems to say to us, Behold the goodness and severity of God! Both his justice and long-suffering are particularly marked in this astonishing event. His justice, in the punishment of the incorrigibly wicked, and his mercy, in giving them so fair and full a warning, and in waiting so long to extend his grace to all who might seek him. Such a convincing proof has the destruction of the world by water given of the Divine justice, such convincing testimony of the truth of the sacred writings, that not only every part of the earth gives testimony of this extraordinary revolution, but also every nation of the universe has preserved records or traditions of this awful display of the justice of God. A multitude of testimonies, collected from the most authentic sources in the heathen world, I had intended for insertion in this place, but want of room obliges me to lay them aside. But the state of the earth itself is a sufficient proof. Every part of it bears unequivocal evidence of disruption and violence. From the hand of the God of order it never could have proceeded in its present state. In every part we see marks of the crimes of men, and of the justice of God. And shall not the living lay this to heart? Surely God is not mocked; that which a man soweth he shall reap. He who soweth to the flesh shall of it reap destruction; and though the plague of water shall no more destroy the earth, yet an equal if not sorer punishment awaits the world of the ungodly, in the threatened destruction by fire. In ancient times almost every thing was typical, and no doubt the ark among the rest; but of what and in what way farther than revelation guides, it is both difficult and unsafe to say. It has been considered a type of our blessed Lord; and hence it has been observed, that "as all those who were out of the ark perished by the flood, so those who take not refuge in the meritorious atonement of Christ Jesus must perish everlastingly." Of all those who, having the opportunity of hearing the Gospel, refuse to accept of the sacrifice it offers them, this saying is true; but the parallel is not good. Myriads of those who perished during the flood probably repented, implored mercy, and found forgiveness; for God ever delights to save, and Jesus was the Lamb slain from the foundation of the world. And though, generally, the people continued in carnal security and sensual gratifications till the flood came, there is much reason to believe that those who during the forty days' rain would naturally flee to the high lands and tops of the highest mountains, would earnestly implore that mercy which has never been denied, even to the most profligate, when under deep humiliation of heart they have returned to God. And who can say that this was not done by multitudes while they beheld the increasing flood; or that God, in this last extremity, had rendered it impossible? St. Peter, 1Pet 3:21 , makes the ark a figure of baptism, and intimates that we are saved by this, as the eight souls were saved by the ark. But let us not mistake the apostle by supposing that the mere ceremony itself saves any person; he tells us that the salvation conveyed through this sacred rite is not the putting away the filth of the flesh, but the answer of a good conscience toward God; i.e. remission of sins and regeneration by the Holy Spirit, which are signified by this baptism. A good conscience never existed where remission of sins had not taken place; and every person knows that it is God's prerogative to forgive sins, and that no ordinance can confer it, though ordinances may be the means to convey it when piously and believingly used. Introduction God blesses Noah and his sons, Gen 9:1 . The brute creation to be subject to them through fear, Gen 9:2 . The first grant of animal food, Gen 9:3 . Eating of blood forbidden, Gen 9:4 . Cruelty to animals forbidden, Gen 9:5 . A man-slayer to forfeit his life, Gen 9:6 . The covenant of God established between him and Noah and the whole brute creation, Gen 9:8-11 . The rainbow given as the sign and pledge of this covenant, Gen 9:12-17 . The three sons of Noah people the whole earth, Gen 9:18 , Gen 9:19 . Noah plants a vineyard, drinks of the wine, is intoxicated, and lies exposed in his tent, Gen 9:20 , Gen 9:21

CHAPTER VIII. I. NOAH IN ARK — FLOOD ABATES. A. NOAH'S CONDITION IN THE ARK. V.1a. And God remembered Noah, and all the beasts, and all the cattle that were with him in the ark. 1. When that horrible wrath had exhausted itself, and all flesh with the earth had been destroyed, the promise made by God to Noah and his sons, that they were to be the seed of the human race, began to be realized. No doubt this promise was to them an object of eager expectation. No life is so hedged about with difficulties as that of faith. This was the life lived by Noah and his sons, whom we see absolutely depending upon the heavens for support. The earth was covered with water. Bottom on which to stand there was none. It was the word of promise that upheld them, as they drifted in this welter of waters. 2. When the flesh is free from danger, it holds faith in contempt, as the claims of the Papists show. It loves showy and toilsome tasks; in these it sweats. But behold Noah, on all sides surrounded by waters, yet not overwhelmed! Surely it is not works that sustain him but faith in God's mercy extended through the word of promise. 3. The difficulty besetting Noah is hinted at in the words: "God remembered." Moses thus intimates that Noah had been tossed on the water so long that God seemed to have forgotten him altogether. They who pass through such a mental strain, when the rays of divine grace are gone and they sit in darkness or are forgotten by God, find by experience that it is far more difficult to live in the Word or by faith alone than to be a hermit or a Carthusian monk. 4. Hence, it is not a meaningless expression when the Holy Spirit says that "God remembered Noah." He means that from the day Noah entered the ark, no word was spoken, nothing was revealed to him; that he saw no ray of divine grace shining, but merely clung to the promise which he had accepted, while in the meantime the waters and waves raged as if God had certainly forgotten. The same danger beset his children and also the cattle and all the other animals throughout the one hundred and fifty days they were in the ark. And though the holy seed by the aid of the conquering Spirit overcame those difficulties, the victory was not won without vexation of the flesh, tears and stupendous fear, felt, in my opinion, even by the brutes. 5. Thus a twofold danger beset them. The universal flood which swallowed up all mankind could not vanish without stupendous grief to the righteous, particularly as they saw themselves reduced to so small a number. Further, it was a serious matter to be buffeted by the waters for almost half a year without any consolation from God. 6. The expression used by Moses, "God remembered Noah," must not be short of its meaning by calling it a rhetorical figure, signifying that God acted after the manner of one who had forgotten Noah, whereas God cannot in truth forget his saints. A mere master of rhetoric, indeed, does not know what it means to live in such a state as to feel that God has forgotten him. Only the most perfect saints understand that, and can in faith bear, so to speak, a God who forgets. Therefore the Psalms and all the Scriptures are filled with complaints of this nature, in which God is called upon to arise, to open his eyes, to hear, to awaken. 7. Monks possessed of a higher degree of experience, at times underwent this temptation and called it a suspension of grace. The latter may be experienced also in temptations of a slighter nature. The flame of lust found in young people is altogether unbearable unless it is held in check by the Word of God and the Holy Spirit. Similarly, at a more mature age, impatience and the desire for revenge can nowise be overcome unless God tears them from the soul. How much more liable is the soul to fall into the darkness of despair, or into ensnaring predestinarian tenets, when more severe temptations beset us and the suspension of grace is felt. 8. Hence this expression is not to be passed by as a mere rhetorical ornament, according to the interpretation of the rabbis. It is intended rather to portray the state of soul which feels despair coming on amid unutterable groanings of heart, with just a spark of faith left to wrest victory from the flesh. In the same way that Paul suffered from Satan's messenger, we may believe that Noah felt himself stabbed in the heart, and that he often argued thus within himself: Dost thou believe that thou alone art so beloved of God? Dost thou believe that thou will be kept safe to the end, when waters are boundless, and those immense clouds seem to be inexhaustible? 9. When, then, such broodings found their way also into the weak souls of the women, what cries, wails and tears may we surmise to have been the result? Almost overcome by sadness and grief, he was forced to lift up and comfort those with the cheer his own heart did not feel. 10. It was, therefore, no jest or frolic for them to live so long locked up within the ark, to see the endless downpour of rain and to be carried to and fro floating upon the waves. This was the experience of having been forgotten by God which Moses implies when he says that God at last remembered Noah and his sons. 11. Though the occupants of the ark overcame this feeling by faith, they did not do so without great vexation of the flesh; just as a young man who leads a chaste life overcomes lust, but surely not without the greatest vexation and trouble. In this instance, where the trial was greater, where all evidence was at variance with the fact that God was gracious and mindful of them, they indeed triumphed, but not without fearful tribulation. For the flesh, weak in itself, can bear nothing less patiently than the thought of a God who has forgotten. Human nature is prone to be puffed up and haughty when God remembers it, when he vouchsafes success and favor. Is it a wonder, then, that we become broken in spirit and desperate when God seems to have cast us away and everything goes against us? 12. Let us remember that this story sets before us an example of faith, of endurance, and of patience, to the end that, having the divine promise, we should not only learn to believe it, but should also consider that we are in need of endurance. Endurance is not maintained without a great struggle, and Christ calls upon us, in the New Testament, to acquire it when he says: "He that endureth to the end, the same shall be saved," Mt 24,13. 13. This is the reason why God hides for a time, as it were, seeming to have forgotten us, suspending his grace, as they say in the schools. As in this temptation not only the spirit but also the flesh is afflicted, so afterward, when he again begins to remember us, the perception of grace which during the trial was evident only to the spirit and most faintly at that, is extended to the flesh also. 14. Hence, the word "remembered" indicates that great sadness beset both man and beast during the entire time of the flood. It must have been by dint of great patience and extraordinary courage that Noah and the others bore this lapse from God's memory, which is simply unbearable to the flesh without the spirit even in slight trials. True, God always remembers his own, even when he seems to have forsaken them; but Moses indicates that he remembered his people here in a visible way, by a sign, and by openly fulfilling what he had previously promised through the Word and the Spirit. This is the most important passage in this chapter. B. Waters Abate. V.1b-3. And God made a wind to pass over the earth, and the waters assuaged; the fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained; and the waters returned from off the earth continually; and after the end of a hundred and fifty days the waters decreased. 15. Moses said above ( ch 7,11-12 ) that the deluge raged in three different ways; for not only were the fountains of the great deep broken up and the windows of heaven opened, but also the rain descended. When these forces ceased on the one hundred and fiftieth day, quiet was once more in evidence and the fact that God remembered, and Noah with his sons and their wives, as also the animals, was refreshed after terror so great and continuous. If a storm of two days duration causes seafarers to despair, how much more distressing was that tossing about for half a year! 16. The question here arises, how the wind was made to pass over the earth, which as yet was entirely covered with water. It is nothing new that winds have the power to dry, especially those from the east, called by our countrymen "hohle winde," and by Virgil "parching winds," from the drouth which they bring upon the earth. These are mentioned also by Hosea 13,15. The explanation, accordingly, is simple. Moses says that the wind was made to pass over the earth, that is, over the surface of the waters, for such a length of time that at last, the waters being dried up, the earth again appeared. So, in Exodus, a burning wind is said to have dried up the Red Sea. Now, God might have accomplished this without any wind, yet he habitually employs a natural means to attain his purposes. 17. Up to this time Noah had lived in darkness, seeing nothing but the waters rolling and raging in a terrifying volume. Now the delicious light of the sun bursts forth once more, and the winds cease to roar from all points of the compass. Only the east wind, calculated to reduce the waters, is blowing, and gradually it takes away the stagnant flood. Other means also are effective; the ocean no longer hurls its waves upon the land, but takes back the waters which it had spewed forth, and the floodgates of heaven are closed up. 18. These are outward and tangible signs by which God consoles Noah, showing him that he had not forgotten, but remembered him. This is a practical and needed lesson also for us. When in the midst of dangers we may with certainty look for God's help, who does not desert us if we continue in faith, looking forward to the fulfilment of God's promises.

1 And God remembered Noah, and every living thing, and all the cattle that was with him in the ark: and God made a wind to pass over the earth, and the waters assuaged; 2 The fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained; 3 And the waters returned from off the earth continually: and after the end of the hundred and fifty days the waters were abated. Here is, I. An act of God's grace: God remembered Noah and every living thing. This is an expression after the manner of men; for not any of his creatures ( Luke xii. 6 ), much less any of his people, are forgotten of God, Isa. xlix. 15, 16 . But, 1. The whole race of mankind, except Noah and his family, was now extinguished, and driven into the land of forgetfulness, to be remembered no more; so that God's remembering Noah was the return of his mercy to mankind, of whom he would not make a full end. It is a strange expression, Ezek. v. 13 , When I have accomplished my fury in them, I will be comforted. The demands of divine justice had been answered by the ruin of those sinners; he had eased him of his adversaries ( Isa. i. 24 ), and now his spirit was quieted ( Zech. vi. 8 ), and he remembered Noah and every living thing. He remembered mercy in wrath ( Hab. iii. 2 ), remembered the days of old ( Isa. lxiii. 11 ), remembered the holy seed, and then remembered Noah. 2. Noah himself, though one that had found grace in the eyes of the Lord, yet seemed to be forgotten in the ark, and perhaps began to think himself so; for we do not find that God had told him how long he should be confined and when he should be released. Very good men have sometimes been ready to conclude themselves forgotten of God, especially when their afflictions have been unusually grievous and long. Perhaps Noah, though a great believer, yet when he found the flood continuing so long after it might reasonably be presumed to have done its work, was tempted to fear lest he that shut him in would keep him in, and began to expostulate. How long wilt thou forget me? But at length God returned in mercy to him, and this is expressed by remembering him. Note, Those that remember God shall certainly be remembered by him, how desolate and disconsolate soever their condition may be. He will appoint them a set time and remember them, Job xiv. 13 . 3. With Noah, God remembered every living thing; for, though his delight is especially in the sons of men, yet he rejoices in all his works, and hates nothing that he has made. He takes special care, not only of his people's persons, but of their possessions—of them and all that belongs to them. He considered the cattle of Nineveh, Jon. iv. 11 . II. An act of God's power over wind and water, both of which are at his beck, though neither of them is under man's control. Observe, 1. He commanded the wind, and said to that, Go, and it went, in order to the carrying off of the flood: God made a wind to pass over the earth. See here, (1.) What was God's remembrance of Noah: it was his relieving him. Note, Those whom God remembers he remembers effectually, for good; he remembers us to save us, that we may remember him to serve him. (2.) What a sovereign dominion God has over the winds. He has them in his fist ( Prov. xxx. 4 ) and brings them out of his treasuries, Ps. cxxxv. 7 . He sends them when, and whither, and for what purposes, he pleases. Even stormy winds fulfil his word, Ps. cxlviii. 8 . It should seem, while the waters increased, there was no wind; for that would have added to the toss of the ark; but now God sent a wind, when it would not be so troublesome. Probably, it was a north wind, for that drives away rain. However, it was a drying wind, such a wind as God sent to divide the Red Sea before Israel, Exod. xiv. 21 . 2. He remanded the waters, and said to them, Come, and they came. (1.) He took away the cause. He sealed up the springs of those waters, the fountains of the great deep, and the windows of heaven. Note, [1.] As God has a key to open, so he has a key to shut up again, and to stay the progress of judgments by stopping the causes of them: and the same hand that brings the desolation must bring the deliverance; to that hand therefore our eye must ever be. He that wounds is alone able to heal. See Job xii. 14, 15 . [2.] When afflictions have done the work for which they are sent, whether killing work or curing work, they shall be removed. God's word shall not return void, Isa. lv. 10, 11 . (2.) Then the effect ceased; not all at once, but by degrees: The waters abated ( v. 1 ), returned from off the earth continually, Heb. they were going and returning ( v. 3 ), which denotes a gradual departure. The heat of the sun exhaled much, and perhaps the subterraneous caverns soaked in more. Note, As the earth was not drowned in a day, so it was not dried in a day. In the creation, it was but one day's work to clear the earth from the waters that covered it, and to make it dry land; nay, it was but half a day's work, ch. i. 9, 10 . But, the work of creation being finished, this work of providence was effected by the concurring influence of second causes, yet thus enforced by the almighty power of God. God usually works deliverance for his people gradually, that the day of small things may not be despised, nor the day of great things despaired of, Zech. iv. 10 . See Prov. iv. 18 . 4 And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of