Cataclysms and Christmas Cheer
Unfortunately, all too often, the (empty) glitter of commercialism rings all too loud throughout the festivities thus reducing the life-changing, world-altering birth of our Lord to a consumer-driven frantic frenzy of excessive spending and (ultimately unfulfilling) materialistic pursuits.
This does not mean that I am opposed to “ribbons … tags …. packages, boxes or bags” per se.
It’s more a matter of priority.
It seems one can never be reminded often enough of the wise words of Dr. Suess’s The Grinch: “Maybe Christmas doesn’t come from a store. Maybe Christmas, perhaps, means a little bit more!”
Should we not, therefore, strive to bear witness to the true “reason for the season” each holiday?
For some resources to assist with this, see the book and film recommendations at the end of this article.
The interwoven threads of divine deliverance in Noah’s flood and the incarnation story
The Christmas season, a special time traditionally celebrated through Advent candles marking hope, peace, joy, and love, holds deep significance for believers around the globe. Beyond the lights, food, gift exchanges and merrymaking, the incarnation is central to God’s rescue plan for humanity.
Jesus is the divine and promised Messiah in whom Scripture is fulfilled—the one to whom all power and glory belong. He alone deserves all praise. He is Immanuel, God with us (see Matthew 1:18–25).
The salvation God provides in Jesus (whose name means Deliverer) is the fulfillment of the Scriptures, but it is not the final chapter of this great story nor is it the first. In Noah’s flood, much earlier in the biblical timeline, we see another powerful account of divine intervention to save.
(For more details on how Jesus fits into the big picture of the Bible, see Immanuel in Our Place: Seeing Christ in Israel’s Worship (Gospel According to the Old Testament) by Tremper Longman III.)
Science and Scripture: the age of rocks and the Rock of Ages
For most of my life, I have been involved with the ministry of Christian camping, primarily through Circle Square Ranch (Halkirk, Alta.). Located in a world of multi-hued coulees and wind-sculpted hoodoos, spanning east from Drumheller to the Saskatchewan border and south to the United States, this region is known as the Canadian Badlands. It is also home to the largest deposits of dinosaur bones in the world including the Royal Tyrrell Museum of Paleontology. (For a unique perspective from a Christian educator who specializes in the intersection of science, faith, and culture, see Janet Kellogg Ray’s book Baby Dinosaurs on the Ark?)
Interestingly, numerous fossilized clams may be found on the ranch’s home quarter embedded in ironstone material. In every instance, the valves of the clams are closed, seemingly indicating that the process of fossilization must have occurred in a very short time through a catastrophic burial process. These personal experiences were especially formative to my Christian faith in general and my understanding of Scripture (history, literature, and theology). A clear assessment of these things is found in G. S. McLean et al., Evidence for Creation.
It was no small thing, therefore, when August (Gus) H. Konkel invited me to earn my terminal degree (Ph.D. Old Testament) on Noah’s flood at McMaster Divinity College (Hamilton, Ont.).
Throughout my study of Genesis, which included a journey to the Grand Canyon via Canyon Ministries to see some of the evidence of Noah’s flood firsthand, I came to conclude that, despite the brutal and oft-disturbing picture of devastation the narrative depicts, the most prominent emphasis of the text is on deliverance and redemption, i.e., salvation, not judgment. The text’s focus is acutely bent on God’s salvific rather than punitive purposes.
Thomas A. Keiser judiciously notes the difference(s) in that “redemption is deliverance while salvation is entrance into blessing,” (Genesis 1–11: Its Literary Coherence and Theological Message, p. 128). Another scholar states: “The objective of God’s work in redemption is to free people to be who they were created to be the effect of which is named salvation,” (Terence E. Fretheim, God and World in the Old Testament: A Relational Theology of Creation, p. 10).
The great importance of this truth in shaping our understanding of God should not be minimized.
As John Goldingay eloquently asserts in his commentary on Genesis:
“Floods of waters have not quenched love [rivers will not overflow it] (Song 8:7)” (Baker Commentary on the Old Testament: Pentateuch, p. 147).
A closer look at Noah’s flood: a testament to divine deliverance
According to Genesis 6–9, humanity descended into extreme violence and corruption. God chose Noah, a righteous and just man who walked with him, to build an ark to save his family and representatives of every animal kind on the face of the Earth (cf. 1 Peter 3:20–22; 2 Peter 2:5; 3:6).
The flood, a cataclysmic event of epic proportions, was a divine re-creation of the cosmos.
Noah’s obedience and faith in God’s instructions became the catalyst for the survival of all life (cf. Ezekiel 14:14; Matthew 24:36–44; Luke 17:26–27), showcasing divine deliverance within calamity.
Statistically, of the 81 verses most relevant to the flood account (Genesis 6:5–9:17), only 30 verses in total (roughly 37 percent) do not refer to salvific components (6:5–7, 11–13, 17; 7:4, 6–7, 10–12, 17–24; 8:6–9; 9:2–6).
Alongside this, with respect to universalistic (totalic) language, as related to the use of the key Hebrew term כֹּל “all/every” only 36 percent (24 out of 67) of the occurrences of this word communicate the sense of judgment while the remaining 63 percent (43 out of 67) point to a referent of salvation/redemption. (Skeptical? Photocopy the text. Use a green highlighter for every ‘positive,’ (salvific oriented) verse, and a pink one for ‘negative’ ones (judgment). Draw arrows from each “all/every” to their referents and see for yourself!)
My thesis that the flood categorically underscores all God did to preserve life despite the disaster is, perhaps, most effectively communicated through the covenant established between God and Noah after the flood (Genesis 9:8–17; cf. 6:18). This event serves as a powerful symbol of God’s unceasing, never-ending commitment to all of humanity (and the animals) for all time.
The “bow,” a sign of this covenant, represents God’s promise to never again destroy the Earth with a catastrophic flood of epic proportions. Kenneth A. Mathews poignantly comments:
We … need this comfort today, in order that despite a great variety of stormy weather we may have no doubt that the sluice gates of the heavens and the fountains of the [great] deep have been closed by the Word of God. The sign of the “[rain]bow” should elicit in us both awe and thanksgiving, considering God’s “kindness and severity” (Rom 11:22) (Genesis 1–11 Christian Standard Commentary, pp. 383–84).
This covenant does not appear in any ancient Near East flood story, such as Gilgamesh or Atrahasis, and that is significant. The covenant underscores the message of salvation, redemption and deliverance, emphasizing God’s will to preserve life (Exodus 34:6–7; 2 Peter 3:9).
Konkel relates:
Creation and Flood narratives were foundational to the function and order of ancient societies … [There are, thus, “echoes of Ararat” which exist throughout the world, in toto, the most notable being in the cuneiform (Akkadian/Sumerian) accounts that are found in Mesopotamia.] The literary [and linguistic] similarities of the Hebrew narrative are a cultural necessity, but the Weltanschauung [worldview] is of an entirely different order … The theology of the Scriptures is that earth and humans are the creation of one designated as holy, a fundamental declaration that this creator is outside the boundaries of space and time. Such a creator could never be discovered by those bounded by space and time. (“Foreword,” Judgment and Salvation: A Rhetorical Critical Reading of Noah’s Flood in Genesis by Dustin G. Burlet).
This creator who could never be discovered by humanity through their own effort, chose not just to show himself to humanity but to become one of them in Jesus. There is, of course, no greater story of God and his salvation than that of the incarnation.
The essence of the incarnation: God’s deliverance from sin
Humanity was once hopeless, dead in bondage to sin, but God, who is rich in mercy and love, purposed to deliver them. This poignant story of salvation is revealed in the Gospel accounts.
Mary, a young virgin from the town of Nazareth, became the blessed mother of Immanuel.
In one of the humblest of settings, Jesus was born. This birth, heralded by angels and revered by shepherds and wise men, marked the beginning of a new era of salvation—a new covenant.
Jesus came to reconcile us with God—providing (sinful) humanity peace with God! Self-sacrificially, Jesus was crucified, taking sin’s curse and the pang of death upon himself.
By grace through faith, whosoever receives him, repenting of sin and turning to God, is no longer in darkness but receives forgiveness of sins, the Holy Spirit, and the gift of eternal life.
The church, in active discipleship to Christ, is to lead all nations to worship God, emulating Jesus’ love and walking in obedience to his teachings until the Lord returns to set everything aright forever.
The marriage supper of the Lamb symbolizes the union between Christ (referred to as the Lamb of God) and his followers (the church). It represents the ultimate culmination of “Glory to God in the highest, and on earth peace among people with whom he is pleased!” (Luke 2:14 NET. The Textual Commentary on the Greek New Testament says this, “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure.” See NET Bible notes and the commentaries at large.)
A song I grew up with wraps up these good tidings of great joy quite well: “Everyone’s invited, the celebration’s planned / The gift is just what’s in your heart and not what’s in your hand” (Alabama, “Joseph and Mary’s Boy,” Christmas, 1985).
Parallels between Christ’s incarnation and Noah’s flood
While seemingly distinct, the stories of Christ’s incarnation and the cataclysm of Noah’s flood share profound parallels. In brief, both narratives illustrate God’s deep and abiding concern for humanity’s well-being alongside his desire to deliver them from sin and certain destruction.
In Jesus, God entered the world in human form, experiencing the joys and sorrows of humanity (Hebrews 1:1–3; 4:15). This act of humility (incarnation) signifies God’s extreme willingness to be intimately involved in the lives of his creation, offering a path to salvation, redemption and reconciliation through deliverance from the power of sin and death (2 Corinthians 5:21; 1 John 1:5–10).
Similarly, in the story of Noah, divine intervention saved humanity and all the animal kingdom.
Moreover, both stories highlight the importance of faith, hope, and obedience (integrity).
Mary’s acceptance of her role (Luke 1:26–38) and Noah’s diligence in constructing the ark (Hebrews 11:7) demonstrate the significance of trusting in God’s plan, even when it seems incomprehensible.
Their hope-filled obedience became the channel through which God’s salvation was manifested.
Would that all people everywhere exercised this “obedience of faith” (Romans 1:5; cf. Acts 4:12 NET).
Conclusion: a tapestry of divine deliverance
Within the broad scope of different religious narratives, the stories of the incarnation and Noah’s flood stand together as testaments to God’s enduring love and the richness of his kind mercies.
Christmas embodies the hope of deliverance from sin and death through the birth of Jesus Christ.
Simultaneously, Noah’s flood illustrates God’s salvation and preservation of all life on earth.
These narratives, though separated by time and context, converge in their portrayal of God’s unwavering commitment to humanity.
Though some may quibble, God’s grace will forever and always exceed wrath and judgment!
As the holiday season unfolds and the story of Noah’s flood endures, may you be encouraged and inspired in your faith (and gratitude!) as you reflect on God’s salvation from sin and death.
Gloria in excelsis Deo.
Some excellent resources to prepare one’s heart and mind for Christmas include:
Good News of Great Joy: 25 Devotional Readings for Advent by John Piper
The Case for Christmas: A Journalist Investigates the Identity of the Child in the Manger by Lee Strobel
The Origins of Christmas by Joseph F. Kelly
Come, Let Us Adore Him: A Daily Advent Devotional by Paul David Tripp
The Battle for Christmas: A Cultural History of America’s Most Cherished Holiday by Stephen Nissenbaum
Christmas in America: A History by Penne Lee Restad
Buck Denver Asks … Why Do We Call It Christmas by Phil Vischer (available to buy or rent on Amazon Video). You also watch Buck Denver’s Big Questions About Christmas, a 12-session family devotional available to all EMCers on RightNow Media (ask your church for access).
The Man Who Invented Christmas (currently available to stream free with ads on CBC Gem)
