Charles Ellicott Commentary Genesis 9:12

"And God said, This is the token of the covenant which I make between me and you and every living creature that is with you, for perpetual generations:" — Genesis 9:12 (ASV)

This is the token of the covenant. —The word translated “token” really means sign, and it is a term that has received very unfortunate treatment in our translation, especially in the New Testament. For instance, in St. John’s Gospel, it is too frequently translated as miracle.

Its meaning will be best seen by examining some of the places where it occurs: for example, Genesis 17:11; Exodus 3:12; Exodus 12:13; Exodus 13:16; Numbers 17:10; Joshua 2:12; Job 21:29; Psalms 65:8; Psalms 86:17; Psalms 135:9; Isaiah 44:25. In the majority of these places the sign, or token, is some natural occurrence, but in its higher meaning it is a proof or indication of God’s immediate working.

On proper occasions, therefore, it will be supernatural, because the proof of God’s direct agency will most fitly be some act such as God alone can accomplish. More frequently it is something natural. Thus the sign to the shepherds of the birth of a Saviour, who was “the anointed Jehovah” (Luke 2:11), was their finding in a manger a babe wrapped in swaddling clothes, a thing of the most simple and ordinary kind.

We may dismiss, then, all such curious speculations as that no rain fell before the flood, or that some necessary condition for producing this glorious symbol was lacking. What Noah needed was a guarantee and a memorial which, whenever rain occurred, would remind him of the Divine promise; and such a memorial was best drawn from the natural accompaniments of rain.

We may further notice with Maimonides that the words are not, as in our translation, I do set, but my bow I have set in the cloud: that is, the bow which God set in the cloud on that day of creation in which He imposed upon air and water those laws which produce this phenomenon, is now to become the sign of a solemn compact made with man by God, by which He gives man the assurance that neither he nor his works will ever again be swept away by a flood.

But a covenant is a contract between two parties; and what, we may ask, was the undertaking on man’s part? The Talmud enumerates several of the chief moral laws, which it supposes that Noah was now bound to observe.

More truly, it was a covenant of grace, just as that in Genesis 6:18 was one simply of mercy. What then might have been granted simply as a promise on God’s part is made into a covenant, not merely for man’s greater assurance, but also to indicate that it was irrevocable. Promises are revocable, and their fulfilment may depend upon man’s co-agency; a covenant is irrevocable, and under no circumstances will the earth again be destroyed by water.

The rainbow appears in the Chaldean Genesis, but in a heathenish manner:—

“From afar the great goddess (Istar) at her approach
Lifted up the mighty arches (i.e., the rainbow)
Which Anu had created as his glory.
The crystal of those gods before me (i.e., the rainbow)
never may I forget.” — Chald. Gen., p. 287.