The flood can also be looked at as the demonic leviathan. The leviathan is already a demonic image, but during the flood the leviathan is freed from the control of God. God is the only force that can save humanity when we are in the depraved state. During the flood there was no salvation or mercy for those sentenced to die. They called out (most likely), but were given no rescue. This could have been due to a law relationship with God. Jesus and the covenant of love, mercy, grace had not yet arrived. In order to understand God as merciful, possibly first we had to know that life had not always been this way (blessed by God?s mercy). Acts 17 says that through Jesus, God has removed our excuse for not turning to him. God has chosen not to be wrathful, not to keep us subject under the law, there are no hoops to jump through ? no circumcision, no kosher laws. In the present state, humanity is subject to depravity, but we can call on God to save us from it. The only requirement to be saved from the depraved state is a desire to belong to God. Belonging to God is receiving his love and care and then responding to that love. Bruce Cockburn phrased it well, ?we?re given love and love must be returned. That?s the only bearings that you need to learn.? In obedience to God his power rests in us and in sharing his love we are refined. The flood was a different scenario ? a point in time that was balanced on God having his back turned on those who were dying. The leviathan was given control over the wicked and it destroyed them.
There are so many examples in the Bible of people who have called out to God to save them from the leviathan. One example that is obviously related is Jesus and Peter walking on the water. In the case of the ark, God proposed the plan, so his protection is offered along with his proposal. In the situation where Peter decided he wanted to join Jesus out on the water, it was Peter?s idea to put himself in a position where he could be unsafe, so when he doubted Jesus? power to save him, he sunk into the leviathan. All that was necessary was for him to call out to Jesus and he was saved.
God?s provision is a testimony to his power. ?Then the LORD shut him in? (Gen., 7:16). Even though Noah went through the effort of building the ark, God seals him in, giving him complete protection ? this seems to be a necessary factor to Noah?s success. The typology of God?s provision is immense. The entire Bible is an account of his complete provision.
Findley presents God?s power as extremely limited. The Biblical text says, ?But God remembered Noah? (8:1), and ?The LORD was grieved that he made man on the earth, and his heart was filled with pain? (6:6). Statements like these could be interpreted to mean that God?s power is limited in the same way that Findley presents it, but that is a matter of interpretation. It could be thought that because God remembered Noah it must mean that God forgot about Noah, but ?remember? could also mean that he kept him in mind, that he did not forget about him. It has been thought to be a problem that God could be influenced by emotions. Patriarchal concepts of masculinity dictate that emotions should not be expressed. Hindu mythology presents the idea that God should be fearless and not be swayed by love, or compassion, but driven by honor. Arjuna does not want to kill his family and friends, but Krishna tells him that in order to maintain honor, he must (The Bhagavad-Gita). The Bible presents a God that loves his creation and is pained at its self-destruction. ?The people corrupted their ways? (6:11). God gave humanity the option to love him, but they chose to abandon him instead. Only Noah was left ? out of all the descendants of Adam, only Noah remained in God?s favor. If God had been unemotional about the entire human population turning it?s back on him, it would say much about the character of God. That image of God is frightening because of what it says about who God may be today.
The question must be asked, if God is the force that he claims to be then why does he need Noah to build the ark? The obvious, simple answer is, maybe God cannot, or is unable to build the ark, but this answer is weak, because if God has the power to flood the earth, then he can build a boat. Another answer is that maybe God is just playing with Noah, like a cosmic child watching a hamster running in a wheel, but this answer is also weak because this is not illustrated through God?s behavior, or through what is revealed in the narration, if the narration can be trusted. An answer that is more likely is that possibly God wanted to give Noah a sense of who the Lord is, what he has done, and what he is going to do. God prepared the world so that humans and animals could live in it. Noah is given an opportunity to prepare a world (the ark) that will be able to support him, his family and the animals. God is putting Noah through an exercise that will help him to understand God. Noah is a type for many other examples of those who God used to illustrate to people who He is.
Moses is another example. Moses was given leadership over Israel. God guides his people constantly, so when he puts his people in the care of another person, that person experiences some of what God does, as their leader. The prophet, Nathan, convicted David of adultery, and in this act, as one who convicts and as a prophet ? one who God speaks through, Nathan experiences who God is and reveals God?s character. Jesus is something of an antitype because he was God in the flesh, on a mission, yet designated by God (Acts, 17:31). Jesus is the antitype in a centrifugal way. Centripetally, Jesus is a type (a unique and special type) of a person called to God?s work, and through that designation experiences God and illustrates God?s character. Centrifugally Jesus is still alive, living in people, as well as independently. Whether Jesus is metaphorically or actually living in individuals today, Jesus? life 2000 years ago impacts us today, but at the same time, still being alive, he continues to be the designated one to carry us to the father in this new covenant. Findley?s book presents Noah as designated, but in Findley?s book it states that God is at least 1300 years old. ?The Lord God Yaweh, who was about to step into the air, was more than seven hundred years older than His friend Doctor Noyes, kneeling now before Him on the road? (Findley, 66). Just previous to this statement the text says, ?Noah, walking on the road, was now over six hundred years old? (47). This calculation of age indicates that God was born at some point. Also the statement that God was tired from touring, ?then to come upon? this garden.? God is presented as searching for someone and stumbles upon Noah and his family. Yes, God designates Noah, but only because he is the first and only person he found in ?touring?. The designation is not so much because Noah was unique, because there are other people in the book who seem to be wonderful people. Noah was designated because he was convenient. ?Just to have sat these few brief moments beside this tall, sane, loving man ? yes, it was worth every minute of jeopardy and danger? (118). Emma?s family is sane and loving. One cannot help but think that if God had only found them first, they would have been a better choice than Noah. Findley?s God was simply looking for a person to hand his responsibilities to before he killed himself. Findley?s God is a fake and it seems that Noah learns this in the conclusion of the book, ??Everyone else is dead,? Noah whispered. ?Why not Yaweh??? (350).
The flood narrative presents much to the reader that is archetypal through metaphor, myth and typological analysis. The flood narrative is multi-dimensional. God?s motivation for causing the flood, the metaphor of the seed, God?s characterization through his power and providence and God and Noah?s relationship as archetypal have been examined. Findley?s analysis of the flood narrative offers the reader a unique critical perception of the flood. The flood is a literary archetype. In many ways it is the first example of certain metaphorical and mythological circumstances. Other passages in the Biblical text, and aspects of other works, are tied metaphorically to this narrative.
Findley, Timothy. Not Wanted on the Voyage, Penguin Books, 1984: Toronto.
The Holy Bible, New International Version, Zondervan Bible Publishers, 1982: Grand Rapids.