Latest / Reformed Thinking / "But God Remembered Noah”: Covenant Remembrance, New Creation, and Christological Fulfillment (Genesis 8:1–5)

Transcript

"But God Remembered Noah”: Covenant Remembrance, New Creation, and Christological Fulfillment (Genesis 8:1–5) · Reformed Thinking

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  Welcome to the Deep Dive. Just before we get into the
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  material today, a quick note that this analysis is built on
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  texts that are well central to the ongoing conversation within
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  Reformed thinking. Today we're doing a really
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  detailed theological deep dive. We're looking at a passage that
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  sits right at the heart of one of the Bible's most dramatic
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  narratives, Genesis chapter 8 verses one through 5, right at
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  the center. Exactly.
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  And our mission today is to take the sources you share with us
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  all focused on this one passage and really pull out the key
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  insights about God's sovereignty, his faithfulness,
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  especially when faced with judgement on a global scale.
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  And this isn't just some ancient story.
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  It speaks directly to a question, maybe one of the most
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  Pierce any questions any of us ask When you know when hardship
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  just drags on or when heaven feels silent that.
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  Forgotten me? That's the one, that feeling of
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  being stuck in a spiritual holding pattern, or maybe like a
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  waiting room where your circumstances just feel totally
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  stuck and nothing seems to be changing.
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  That is exactly where Noah was. For months.
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  For months just enclosed in that arc, seeing the same thing day
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  after day, water and more water. And then the whole story just
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  pivots the central phrase for our entire deep dive today.
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  The thing that marks this incredible reversal is But God
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  remembered Noah. But God, two of the most
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  powerful words in Scripture. You really are.
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  And we're going to break down this pivot point through three
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  main lenses we've drawn from the sources.
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  First, how Genesis 8 shows God's covenantal remembrance in
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  action, how it actively reverses judgement.
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  OK. Second, we'll look at how God
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  reasserts order over chaos. It's a deliberate process,
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  process of recreation. And 3rd, we'll trace how this
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  whole event points forward, how it anticipates the real rest and
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  renewal we find in Christ. Yeah, that framing is so
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  important because, like you said, this is not just a little
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  weather report from the ancient world.
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  It's a huge theological statement of God's character.
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  Absolutely. And you know, you have to
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  remember the context. It's terrifying.
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  The world right up to this verse is submerged under what looks
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  like God's unrelieved wrath. I mean, the waters covered all
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  the high mountains under the whole heaven, everything.
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  Everything outside that arc, anything that had the breath of
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  life, was gone. There's a scene of well, of
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  silence, of death, of stasis. And then comes the but.
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  And then comes the But that one little word signals a total
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  change in direction. It shifts the focus
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  grammatically and theologically right back to God as the main
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  actor in the story. The turning point of the flood
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  isn't Noah doing something. It's not him figuring a way out,
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  right? He's passive.
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  Completely. The term comes from a divine
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  intervention that's grounded entirely in God's own purpose.
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  So for you listening, the key take away right at the start is
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  this. Your hope in the middle of
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  judgement, even the most terrifying kind, isn't found in
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  you. It's not in your merit or your
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  effort. It's outside of you.
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  It's entirely outside of you. It rests completely in the
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  faithfulness of the sovereign Lord, who initiates both
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  judgement and salvation. OK, so let's start by unpacking
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  the structure of this passage, because the way the text is
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  built actually reinforces that very message.
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  The sources show that this isn't a haphazard story.
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  It's meticulously constructed to prove that this moment, God
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  remembering, was always the plan.
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  It's not an accident. The literary design is part of
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  the theological argument itself. It really is.
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  Many interpreters have pointed out that the whole flood story
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  from Genesis 6 all the way to 9 is arranged in what's called a
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  chaastic structure. Which is like a mirror, right?
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  Exactly. It's a mirrored literary
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  pattern. You can think of it like ABC,
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  then a central point D and then it reverses CBA.
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  The first half is mirrored in the second-half and the theme,
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  the main point is right there in the middle at D.
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  And in this story, that structure is undeniable.
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  It is, so let's trace it. The narrative starts with sin.
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  That's a. Then it moves, moves to the
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  flood beginning. That's B.
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  Then the water's prevailing C Then you get to the peak of the
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  judgement D the death of all life outside the ark.
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  The lowest point. The lowest point and right there
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  at the absolute center, the hinge of the entire narrative,
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  is Genesis 8 verse one. But God remembered Noah from
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  that single verse. The whole story starts moving
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  upward again. The waters recede, which is C
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  prime. Right then the land emerges, B
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  prime, and finally the new covenant with Noah.
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  A prime. It's a perfect chiasm.
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  And having that chiastic center is so important because it just,
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  it destroys any idea that God was acting randomly or that he
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  was, you know, surprised by the need to save Noah.
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  The structure itself tells you that God planned the rescue and
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  restoration from the very beginning.
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  So the judgment was always intended to lead to this point
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  of remembrance. Yes, the story moves down, down,
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  down to the peak of wrath, and then at the exact predetermined
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  point, the tide turns. Not because of anything
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  external, but because of God's own internal resolve.
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  The sources also point out how the time markers in the text
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  reinforce this. Moses is very specific about the
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  timing. He is.
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  It's not just a conceptual symmetry, it's a chronological
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  1. You've got the seven days of
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  warning, then 40 days of rain, and then crucially, 150 days
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  where the waters prevail and increase.
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  And then right after Genesis 8.1, after God remembers, you
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  start seeing those same numbers but in reverse.
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  It's all about the waters receding and the land
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  reappearing. It's incredibly precise.
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  Up until that pivot point, all the verbs are about the water
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  increasing, prevailing, covering.
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  After that point, all the verbs are about the water receding,
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  abating, decreasing. It shows that the turning point
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  isn't just the rain stopping, it's a sovereign command.
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  I wonder, do the sources talk about why Moses would go to all
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  this trouble? I mean, why build in such a
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  precise symmetrical literary pattern?
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  Well, I think it speaks directly to the nature of God's
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  Providence, especially when it comes to judgement.
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  That kind of precision, the measured flow of water in and
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  the measured flow of water out, it takes away any hint of chaos
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  or, you know, a God who is just reacting.
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  It's planned. It's all planned.
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  The structure argues that history, even a catastrophe like
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  this, moves according to an ordered, predefined plan.
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  It's a statement about God's total control over both his
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  judgment and his mercy. So connecting that structure to
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  the rest of the Bible, Genesis 8.1, really is a major turning
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  point, a canonical juncture. It absolutely is.
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  Before this verse, as we say, the waters have all the agency.
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  They're the active force. But in verse one, the
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  grammatical focus just snaps back to God.
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  He becomes the principal actor again, and he's the one who
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  initiates the complete reversal. In this event, then it becomes
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  the template, the pattern for all the other acts of divine
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  rescue in the Bible, doesn't it? That's it.
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  Later on in Scripture, the flood and Noah's deliverance are used
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  over and over again as the paradigm of judgement followed
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  by covenantal rescue. You see, the prophets like
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  Isaiah talk about future salvation being secure as in the
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  days of Noah. He's linking God's future mercy
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  to this specific event. Exactly, he say, remember that
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  pattern? God is going to act like that
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  again. And then the New Testament you
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  get 7 Peter Chapter 3, which uses the flood as the primary
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  type, the main example of the final judgement of the world by
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  fire. And the renewal that follows.
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  And the subsequent renewal of heaven and earth.
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  So the, let's say, the limited recreation that God starts here
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  in Genesis 8 is pointing forward to the final complete new
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  creation. This pivot isn't just about the
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  structure of Genesis. It establishes a core biblical
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  pattern that shapes the rest of salvation history.
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  OK, so let's shift from the structure to the actual words,
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  specifically that core verb that drives everything.
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  God remembered, Noah. We have to get our heads around
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  this because in English, remembered sounds like God had a
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  memory lapse. Right, like something slipped
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  his mind and he suddenly thought, Oh right, Noah.
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  Which is impossible if God is omniscient.
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  So what does remembered Zakhar actually mean in this biblical
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  covenantal context? Yeah, the source material is
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  very clear on this divine remembrance.
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  Zakhar is a theological term of action is not a term of
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  cognitive recall. So it's not about thinking, it's
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  about doing. It's all about doing.
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  It's about God's sovereign decision to act in faithfulness
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  to his prior word or his purpose.
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  For God to remember is for him to execute his settled will.
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  It's the same as active, decisive intervention.
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  Can you give some other examples of where we see this?
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  Sure. We see this pattern all over.
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  When Genesis says God remembered Abraham, what happens next?
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  He acts to deliver a lot from Sodom when he remembered the
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  covenant with the patriarchs in Egypt.
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  He sets the entire Exodus in motion.
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  So every time we see Zakhar, we should expect God to act.
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  Yes, Samoan God moves from what might look like quiet
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  observation to public saving action.
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  He's stepping in to reverse a situation of distress or
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  judgement. And that move from observation
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  to action is so key. The Reformed perspective really
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  leans into this definition, doesn't it?
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  Connects it right to the doctrine of monarchism.
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  It's the foundation for a reformed reading here.
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  Absolutely. The move from judgment to
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  restoration in Genesis 8 is profoundly monarchistic, meaning
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  it flows entirely from God's initiative alone.
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  Monarchism meaning one worker. One worker, God alone.
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  The hidden cause behind everything that happens from
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  verse 2 onward is right there in verse one.
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  The turning of the flood is grounded only in God's
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  covenantal resolve, His settled decree, not in Noah's goodness,
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  not in his prayers. From inside the ark, Noah is
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  totally passive. But I could see some people
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  pushing back there. Wouldn't some argue that Noah's
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  prior obedience, you know, building the ark, being called a
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  righteous man, didn't that play a role in meriting this
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  remembrance? Why is that distinction so
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  important? That is the exact point the
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  sources want to clarify. Of course Noah was an obedient
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  man, but his obedience positioned him to receive grace.
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  It didn't compel God's action. It wasn't the 'cause.
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  It wasn't the 'cause if God remembered Noah based on his
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  merit, then the emphasis of the story would be on Noah's
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  perseverance or his sacrifice. But the text gives all the
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  agency to God. God remembered.
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  God made a wind blow. God closed the windows of
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  heaven. Noah doesn't engineer his own
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  escape. He doesn't pry open the Ark.
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  He doesn't do a thing. The narrative makes it clear
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  that deliverance is the work of God from start to finish.
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  This is a perfect Old Testament picture of monarchism.
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  Salvation is God's work alone, not a cooperative effort between
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  God and man. So Zakhar is confirming not a
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  spontaneous decision, but the execution of a purpose that was
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  decided long before the flood even began.
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  Precisely this act of remembering is the outworking of
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  what the sources call a settled purpose.
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  It isn't a momentary emotional reaction.
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  We should really see Zakhar here in Genesis 8 as a kind of
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  covenantal bridge. It's the action that proves the
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  covenant that will be formally spelled out later in Genesis 9.
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  That's interesting. So this action perceives the
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  formal statement of the covenant.
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  It does. Later, God will promise to
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  remember His covenant every time he sees the rainbow.
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  He binds himself by an oath to preserve creation.
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  But His action here in chapter 8 proves that his intention to do
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  so was already fixed. His action here is the faithful
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  execution of His plan to sustain the world for the sake of His
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  people and His redemptive plan. That gives a lot of confidence.
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  Then God's actions are always rooted in who he is, in his
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  unchanging character. That's the bedrock.
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  OK, so once God remembers, how does that theological decision
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  that settled will actually translate into physical reality
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  for Noah? What we see next is a very
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  detailed step by step process that looks like a reversal of
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  creation, a move from decreation back to recreation.
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  Right, a systematic undoing of the undoing.
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  To really get a feel for the reversal, we have to quickly
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  recall what the judgment actually was.
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  The flood was at its heart AD creation.
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  The boundaries God set up in Genesis One just collapsed.
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  The fountains of the deep burst open, the windows of heaven
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  opened up, and the world was plunged back into that watery
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  chaos. The world returned to its pre
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  Genesis 1.2 state in a way. Exactly.
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  And so Genesis 8, beginning with God's remembrance, marks the
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  deliberate, sovereign reversal of that whole catastrophic
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  process. And the very first step of the
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  reversal has this amazing echo of Genesis one.
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  The first movement is right there in verse 1B.
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  God made a blow over the earth and the water subsided.
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  The word for wind there is root. It's Ruth, and that word should
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  immediately make you think of the root of God, the Spirit or
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  the breath of God hovering over the waters of the deep in
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  Genesis 1.2 before creation even began.
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  So it's the same agent. It's the same divine agent the
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  sources highlight. This is incredibly suggestive.
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  Once again, God sends his Ruth as the primary means by which
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  watery chaos is subdued and ordered or prepared for life.
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  It's the Creator reasserting his rule over the waters.
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  This isn't just stopping a flood.
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  It's an act of cosmic reordering.
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  So the root isn't just a physical wind to help dry things
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  out, it's the active, organizing presence of God starting
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  something new. That's a powerful link.
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  Does the text give us any more detail on how the route worked?
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  Well, it connects God's resolve, the Zakhar, directly to the
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  physical action of the Ruth. It doesn't get into the
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  meteorology of it, but the theological point is what
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  matters. God's command is immediately
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  effective, and the wind is his instrument.
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  And the next steps detail how God sustains this new order.
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  This brings us to the second movement, the act of restraint,
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  of judgement. Which we see in verses 2 and 3.
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  Exactly. It's described as the precise
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  reversal of how the flood began. The fountains of the deep and
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  the windows of the heavens were closed.
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  The rain from the heavens was restrained.
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  It's undoing the specific mechanics from Chapter 7.
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  And this is where that term we talked about before comes in
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  divine passes. Yes, absolutely.
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  You see it throughout these verses.
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  The forces were closed, the rain was restrained.
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  This is so important. The catastrophic forces of the
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  flood don't just run out of steam.
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  They don't just stop on their own.
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  They are actively restrained and closed only at God's specific
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  command. So it confirms his ongoing
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  control. His minute by minute governance.
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  If the text had just said and the rain stopped, you might
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  think it was just a natural end to a storm.
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  But by saying the fountains were closed and the windows were
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  restrained, the narrator is confirming God's direct,
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  continuous agency. The same God who unmade the
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  world is now actively remaking it by commanding those forces
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  back into their place. It also seems like this isn't an
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  instant miracle. This whole process takes a lot
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  of time. It does, and that brings us to
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  the third movement, which highlights God's ordered and
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  measured process. The text says the waters receded
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  from the earth continually and it happens over 150 days.
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  The same amount of time they were increasing.
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  The exact same amount, which again reinforces that chiastic
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  structure. God's work of restoration here
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  is deliberate. It's structured, it's measured,
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  it's not chaotic or arbitrary. This steady, gradual process is
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  a challenge to any idea of a deistic God who just winds up
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  the clock and walks away. He's involved in the details.
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  He is actively involved in the patient, precise work of
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  recreation, showing his sustained presence even during
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  that long, long period of waiting.
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  And the physical endpoint of all this, the culmination of this
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  ordered reversal, is stability and rest.
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  We see it in verse 4. The ark came to rest on the
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  mountains of Ararat. And this is where the word play
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  is so theologically rich. The verb came to rest.
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  Yes, it's from the same Hebrew root as Noah's name.
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  No, Noah's name was given in hope.
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  It means comfort or rest from the toil of the cursed ground.
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  And now, after all the chaos of the Judgement, the thing he was
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  named for, rest is literally happening.
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  The Ark new on the mountain. So it's not just that the boat
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  stopped moving, it's a theological statement.
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  It signifies A theological rest, a stopping of divine judgement
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  and the beginning of a new stable order.
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  Rest is what God did on the 7th day.
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  It's what humanity lost in the fall and now it's being
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  provisionally re established after this great purge.
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  And then the land starts to appear, right?
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  Which serves as a visible sign of this rest.
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  Verse 5 says the waters kept going down until the 10th month
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  when the tops of the mountains were seen.
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  This slow gradual process gives Noah concrete observable proof
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  that the D creation is over. The world is being prepared for
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  life again. OK, so this historical event, as
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  the sources argue, it isn't just history.
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  It functions as a divinely crafted pattern, a type that
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  points forward to something bigger.
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  A greater reality? Yes.
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  Noah is the shadow. Christ is the substance.
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  The whole movement from judgment to rest through a righteous
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  representative is a foreshadowing of the ultimate
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  rescue we find in the gospel. So let's look at the four main
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  Christological types that the sources identify.
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  The first one is the righteous representative.
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  Noah is called the righteous man, blameless in his
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  generation. His standing with God secured
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  deliverance for his whole household.
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  He was, in a sense, the righteous federal head through
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  whom a remnant was saved. It's a powerful comparison, but
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  the contrast is just as powerful.
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  The sources are careful to point out Noah's limitation.
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  He he wasn't sinless. We see that very clearly later
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  in Genesis nine with his drunkenness and shame.
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  That failure proves he couldn't be the final Savior.
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  He's a flawed representative. A flawed one, yes.
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  The fulfillment, of course, is Christ.
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  He is the truly and perfectly righteous man, the last Adam who
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  succeeds where Noah and Adam and everyone else failed.
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  The pattern is set up here. Deliverance to one man's
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  righteousness, but it's waiting for its perfection in Christ.
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  It's the Romans 5 principle and seed form.
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  And the means of salvation. The ark itself functions as a
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  second type, the ark as union with Christ for Noah's family.
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  All their security was found inside that vessel.
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  That's the pattern. Safety depended entirely on the
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  sufficiency of the vessel God provided.
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  It had nothing to do with their ability to swim or navigate the
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  storm. To be saved you had to be in the
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  ark. That's it.
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  Union with the vessel was everything.
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  And this is where the doctrine of union with Christ has such a
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  vivid Old Testament picture. Christ is the ultimate ark.
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  The floodwaters in Scripture often represent divine wrath,
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  the deep waters of judgment sweeping over a guilty world.
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  And Christ passed through those waters.
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  He did on the cross. He bore the full storm of that
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  wrath for his people. He absorbed it.
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  The promise here is that there is no condemnation for those who
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  are in Christ Jesus because you're united to the one vessel
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  that passed safely through those death dealing waters.
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  Noah's salvation was physical safety.
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  What Christ offers is eternal security.
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  Which brings us back to Zakhar, to God's remembrance.
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  But in the context of the gospel, this leads to the third
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  type, the resurrection as the ultimate remembrance.
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  How does Genesis 8 connect to the climax of the New Testament?
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  Well, the pattern is the same. The flood story moves from
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  judgement to a long period of silence where it seems like
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  they're abandoned in the ark, and then it's followed by God's
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  saving action. But God remembered.
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  And you see that in Christ's passion.
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  You see it perfectly. The cross corresponds to the
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  judgement. The son experiences the ultimate
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  horror of abandonment, crying out in dereliction.
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  His body lies silent in the tomb, the ultimate waiting room,
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  and the resurrection is the New Testaments.
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  Great, definitive, but God remembered.
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  It's the father's action. It's the Father's action to
• 19:17
  vindicate the Son, accepting his sacrifice and securing our
• 19:20
  salvation. Judgement falls, but God's
• 19:23
  faithfulness, his Zakhar, ensures that judgement isn't the
• 19:25
  final word. It's a passageway to renewed
• 19:28
  life. That structural parallel is
• 19:30
  incredibly clear, and that brings us to the final type,
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  which is about the outcome, the inauguration of new creation.
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  Right. Noah steps out onto the
• 19:39
  mountains of Ararat as a pioneer of a renewed world.
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  It's been cleansed, but it's still a fallen world.
• 19:45
  The curse is still there. It's a new beginning, but not a
• 19:48
  perfect one. Not a perfect one.
• 19:51
  The fulfillment is the risen Christ who stands as the head of
• 19:54
  the final new creation. He guarantees an eternal, secure
• 19:58
  restoration, not just a temporary one.
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  Believers who are united to Christ are already called new
• 20:04
  creation in Him. We participate in that reality
• 20:07
  now, even as we wait for the full renewal of all things.
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  So the whole story from Genesis 8.1 forward is God preparing the
• 20:15
  way for Christ to bring his people into that secure arrest
• 20:18
  that. New Exactly.
• 20:20
  The security of the post flood world depended on a temporary
• 20:22
  covenant. The security of the Christian
• 20:24
  depends on an eternal relationship with the risen
• 20:26
  King. So let's shift now to the
• 20:28
  contemporary assurance this gives us.
• 20:30
  This whole pattern from Genesis 8 speaks directly to our lives,
• 20:33
  especially when we're going through those difficult seasons.
• 20:35
  The experience of being shut up in that arc, in a spiritual
• 20:38
  waiting room where God feels distant, that's a universal
• 20:41
  challenge for people of faith. It is.
• 20:43
  The temptation in those silent times is always to think that
• 20:46
  God's silence means he's forgotten us, or to assume that
• 20:50
  if we can't see what he's doing, then he must not be doing
• 20:52
  anything at all. This passage just confronts that
• 20:55
  assumption head on. It really does.
• 20:58
  It insists that the turning point in our personal stories
• 21:01
  and in world history, his anchors not in what we feel or
• 21:04
  perceive, but in the certainty of God's remembrance.
• 21:08
  Noah was locked inside. He couldn't see the land.
• 21:11
  He couldn't see the sky. He was totally dependent on God
• 21:14
  acting sovereignly outside of the ark.
• 21:17
  And that's the true anchor for our assurance today.
• 21:19
  That's the anchor. It's not in the clarity of our
• 21:22
  sight or our feelings about God's nearness, because those
• 21:24
  things can change by the hour. It's in the constancy of God's
• 21:28
  covenant character. Because God's remembering is
• 21:30
  tied up in the finished work of Christ, the ultimate arc.
• 21:33
  His commitment to us can't fluctuate based on our
• 21:35
  emotional. Weather he's working even when
• 21:37
  all we see is water. He is working.
• 21:38
  He's initiating the process of reversal and restoration, even
• 21:41
  when it looks like nothing is happening.
• 21:43
  You know that gradual nature of the recession that also feels
• 21:46
  like it speaks to to the Christian life, doesn't it?
• 21:48
  Oh, it's a perfect picture of it.
• 21:50
  It's a clear paradigm for living in the tension of the already
• 21:53
  and not yet. That gradual receding of the
• 21:56
  waters and the slow emergence of mountaintops.
• 21:59
  That's a parable for our sanctification and for how
• 22:02
  redemption unfolds in history. So the new creation has dawned
• 22:05
  in Christ. Decisively, he's the head of the
• 22:07
  New Order, but the full reality of what he's promised is still
• 22:11
  partially veiled. We only see glimpses of it, like
• 22:15
  those mountain peaks rising above the water that's still
• 22:17
  there. This measured process shows us
• 22:20
  that God's Providence is both sovereign and its goal, and
• 22:23
  patient and how it gets there. He's not finished with us.
• 22:27
  This reliance on God's character also seems to call us to a kind
• 22:30
  of dual posture, sobriety and hope.
• 22:33
  The flood narrative confirms 2 realities that are so central to
• 22:36
  Reformed thinking. First, God takes human sin with
• 22:40
  the utmost seriousness. That's the sobriety.
• 22:42
  The world was judged. Wickedness provoked a
• 22:45
  catastrophic response. It's a warning against, you
• 22:48
  know, treating sin lightly or just assuming history will go on
• 22:51
  forever without A reckoning. The guy we deal with is not a
• 22:53
  permissive guy. Exactly, and 2nd judgement is
• 22:57
  not the final word for those he remembers.
• 22:59
  That's the hope. The very act of remembering in
• 23:03
  Eight .1 assures us that for the remnant, judgement isn't the end
• 23:06
  of the story. God's justice is exercised
• 23:10
  within the bounds of His mercy, which is ultimately secured in
• 23:13
  Christ. That dual emphasis pushes us
• 23:15
  toward a patient, obedient hope, trusting that the Lord of
• 23:18
  judgement is also the Lord of salvation.
• 23:21
  So, given all that, what is the vocation of the preserved
• 23:23
  remnant? How are we as believers called
• 23:26
  to live in this tension between a world still submerged in sin
• 23:29
  and the new creation that's already here in Christ?
• 23:32
  We're called to live the citizens of that renewed world,
• 23:35
  even while we're still living in a groaning creation.
• 23:37
  And what's the first thing Noah does when he gets off the ark?
• 23:40
  He builds an altar. It's an act of worship.
• 23:42
  So that's our vocation. That's our vocation, to embody
• 23:45
  holiness, the signs of the new creation in a world that is
• 23:48
  still broken, and to proclaim the refuge that's offered in
• 23:51
  Christ, who is the ultimate eternal ark.
• 23:53
  When you put it all together, Genesis 8.1 through 5 teaches us
• 23:57
  that the Lord who judges the world is the same Lord who
• 24:00
  remembers His people. He sovereignly commands creation
• 24:03
  for them, He reverses destruction, and He brings them
• 24:06
  into the rest of His new creation in Christ.
• 24:09
  It's a story of divine initiative, of monarchistic
• 24:12
  grace, from the very beginning to the very end.
• 24:15
  That really was a deep dive. The structural hinge, the
• 24:18
  covenantal action, the reversal of chaos, and the fulfillment in
• 24:21
  Christ all centered on that one powerful phrase.
• 24:25
  But God remembered Noah. And that idea of rest of new is
• 24:28
  really the key take away. The Ark came to rest on Ararat,
• 24:32
  which meant the chaos of judgement was over.
• 24:34
  Stability had returned. That temporary post judgement
• 24:37
  rest points to the secure and final rest we now have in
• 24:40
  Christ. That's a great final thought.
• 24:43
  If the ark coming to rest on a mountain was the first sign of a
• 24:46
  temporary renewed world, a pause before history started up again,
• 24:51
  then how should we think about the security and rest we have in
• 24:54
  the risen Christ, knowing he's the head of an eternal, final
• 24:58
  new creation? What does our rest look like
• 25:00
  today? I think it looks like an
• 25:02
  absolute certainty in God's covenantal character.
• 25:05
  Regardless of the storms. Regardless of the storms,
• 25:07
  regardless of the silence of the waiting room, that certainty
• 25:11
  means we don't have to strive to save ourselves.
• 25:13
  We can rest in the faithfulness of the one who remembered us.
• 25:17
  Thank you so much for sharing these sources with us for this
• 25:19
  deep dive into Genesis 8. We trust this knowledge brings
• 25:23
  you an increased confidence in the constancy of God's act of
• 25:26
  faithfulness.