Whatever symbolism men may wish to impose on the covenantal sign that God set in the cloud, we must return again and again to the truth of Scripture and to the God who has aimed the arrows of His wrath at Himself so that we might not receive them for all eternity.

Back in 2015, one of my sons asked me why there were so many rainbows on the television and internet. Most of us have have seen them on children’s books and clothing from our earliest days–and in recent years placarded on the television and internet–yet many have never stopped to ask the question, “What symbolism did God invest the rainbow with from the the day in which He first set it in the sky?” There is a rich biblical-theological answer to that question, and it would serve us well to consider what we are taught from the Genesis narrative–as well as from the rest of redemptive history. In his sermon, “The Hope of Noah,” Sinclair Ferguson explains the covenantal and redemptive nature of the bow in the sky:
“As with all of God’s covenants in the Bible…He always adds physical signs to them to reassure us. Yes, His word is enough–His word is His bond–but we are doubters; and so He gives us visible signs that say to us, “I really meant what I said; look at the sign!” And here he says to Noah, “I’m going to give you a sign–the bow in the cloud.” And, of course, we know what that is, the bow–the multicolored rainbow–but actually the word used in the book of Genesis is not rainbow, it’s warbow–the bow of war, the bow of battle. It is a picture of God, after hostility has ended and He has established His new creation, flinging His bow of war, His bow of judgment, into the skies as a reassurance to Noah, ‘Now, that there is reconciliation, you may enjoy the peace that you have with Me; you can be sure that there will never again be this kind of judgment on the earth, until, of course, the cosmic final judgment of all at the end of time;’ and so Noah, begins to enjoy the fruit and the spoils of war. Some scholars have even suggested, over the centuries–if you think about the rainbow as God’s military bow transformed into an ornament of great beauty, that hostility has ceased and that there is no arrow in the bow–that, if He has thrown the bow into the sky that way, the only place the arrow could have gone was into His own heart.’ I wonder if Noah ever could have pondered, ‘If God has thrown His bow into the sky, where is His arrow, and why does it point thus heavenward into His heart?’ And, of course, the rest of the story of the Bible will pick up on that idea–it’s only as God takes the judgment to Himself, into His Son Jesus Christ, that we might enjoy full and final reconciliation with Him.”1
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I grew up in the panhandle of Texas, an area that was and still is pretty notorious for the amount and severity of thunderstorms in the area. It was not uncommon during the spring and early summer for us to hear the tornado sirens and head next door to our neighbors’ basement because we needed a refuge. We needed a safe place to go.
I remember some years ago when I was a college pastor, my wife and I were leading a mission trip in eastern Africa and we had driven into the Sahara desert in two four wheel drive pickup trucks. We went out a little further than we should have, and stayed a little longer than we should have, and the desert around us got very dark very quickly. I felt exposed, in danger, and confused, and what I wanted more than anything was a refuge. We needed to find a place of safety.
On a lighter note, I am an introvert. If we are at a party or another event and we have been there for some time, you’ll probably find me eventually migrating to a chair in the corner, or perhaps even spending a little more time in the restroom than I actually need to. Once again, I will be looking for a place of safety.
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It is unknown how many people died of smallpox in the 3,000 years it has likely infected humans, but it has been estimated in the 20th century alone to have killed more than 300 million people. How do you fight something that terrible and seemingly unstoppable? In hindsight, the answer seems pretty straightforward: Start with a basic knowledge of the principles of immunity.

Smallpox constituted one of the worst of viral plagues experienced by humanity, and it was indeed a terrible disease for many who contracted it. After an incubation period of 7-19 days, those infected experienced an initial fever accompanied by body aches for another 2-4 days. Sores began to form in the mouth, then spread to the face, extremities, and the whole body within 4 days, and filled with liquid and pus. In people that survived this viral onslaught, their sores began to crust over, forming scabs that could result in scarring for life. It is unknown how many people died of smallpox in the 3,000 years it has likely infected humans, but it has been estimated in the 20th century alone to have killed more than 300 million people.
How do you fight something that terrible and seemingly unstoppable? In hindsight, the answer seems pretty straightforward: Start with a basic knowledge of the principles of immunity. For centuries, people understood that individuals who acquired many diseases become immune to getting them again, but what they didn’t understand is that immunity could be induced in order to protect individuals who never had the disease.
This began to change, possibly in the 16th century, when the technique of variolation, derived from the Latin name for the virus, Variola (meaning “spotted”), began to be adopted in the west (its origin is unknown). With variolation, scabs of smallpox sufferers were ground up and dried, then exposed to naive (i.e. never infected) individuals by rubbing on the skin or by small circular needle perforations on the back of the hand, or in some cases, sniffed into the nose or on cotton placed into one nostril.
Those that received the inoculation mostly experienced a mild form of disease, with a transient fever and a small number of pustules at the site of inoculation, and upon recovery were ‘forever free from fear of contagion’, as Boston minister Cotton Mather wrote around 1714, after being convinced by his African slave, who had been variolated. The procedure was not without risks; variolated individuals were still contagious, and it was estimated that 1-3 out of one hundred died from a more severe form of the disease due to the inoculation. However, this was a substantial improvement over the maximum 30% mortality of natural infection, and the procedure gained acceptance and was employed in England by the early 18th century.
Yet variolation was still treated with suspicion and hostility in much of the rest of Europe, as mentioned by Voltaire in his Philosophical Letters, published in 1734:
It is inadvertently affirmed in the Christian countries of Europe that the English are fools and madmen. Fools, because they give their children the small-pox to prevent their catching it; and madmen, because they wantonly communicate a certain and dreadful distemper to their children, merely to prevent an uncertain evil. The English, on the other side, call the rest of the Europeans cowardly and unnatural. Cowardly, because they are afraid of putting their children to a little pain; unnatural, because they expose them to die one time or other of the small-pox.
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