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Bible Study Genesis

Genesis | Chapter 21

The efforts expounded in chapter 20 to protect the clear lineage and source of this promised “seed” of Abraham finally bear out their importance with the arrival of Isaac in chapter 21. This laughable promise that God has made to not only provide a son for the 100 year old Abraham through his equally aged wife, but also to establish the line through which God will bring blessing to the world, comes true in Isaac, whose name literally means “he laughs”.

This name is no coincidence, of course, as both of Isaac’s parents indeed laughed at this promise when God made it. Abraham unsuccessfully tried to pass off his muffled laughter as if it was worship and Sarah got kind of an awkward, “I don’t know what’s so funny” moment from the Lord who had come to visit when she overheard the angels (and the Lord among them) talking about it with Abraham. Sarah claims to have not laughed (apparently unnecessary and ridiculous falsehood runs in the family,  this is about as practical a lie as the sister/wife debacle with Abe and the Pharaoh and Abe and Abimelech.) God calmly corrected that situation with a “No, but you did laugh” which no doubt had an extremely long and awkward pause afterwards, potentially with eyebrows raised and some blinking. 

Even so, this birth obviously brings great joy to Abraham’s house. They know that God keeps promises, even crazy ones, and Sarah is certainly right that this wild story will bring laughter (think joyous laughter) when it is told. The child is circumcised (just as Ishmael was) and when Isaac stops nursing a great feast is thrown (unlike Ishmael, notably.)  We then get this perspective of Sarah seeing Ishmael laughing and in reaction wants him and his mother sent away. 

A few things to note here. First, all Ishmael can be tagged with at this point is laughing. Some translations will use “mocking” here but the verb that makes up that word is the same as Isaac’s name so laughter is the more reasonable way to see it. The point isn’t what Ishmael is doing, it’s who he is. You see, he remains Abraham’s first born and is due to the inheritance, regardless of whether he was born of Hagar. Sarah’s request is to ensure that that which is due to the first born actually goes to Isaac. 

This is tough for us to swallow but it is indeed a necessary means for this lineage to be blessed. The harshness of Sarah’s request, though, doesn’t escape Abraham, who was very displeased by it. He doesn’t want to do it. But, God tells him to go ahead and Abraham follows this with the assurance that God will yet make a great nation out of Ishmael. God was behind the promise to begin with, He can be trusted to follow it through (as Isaac’s existence certainly bears out.) 

This isn’t the last time we’ll see circumstances circumventing the supposed order of things to accomplish things God has decreed. In fact, this isn’t even the last time a conniving mother is the inertia behind this re-ordering. 

Even with God’s promise, we can recognize that Abraham’s provision for Hagar and Ishmael as they are sent away is certainly insufficient. We just had an image of Isaac’s big feast to celebrate this relatively minor life event while Hagar and the boy are sent out with prison rations. As these run out,  Hagar desperately abandons the boy, hardly able to stomach the thought of watching him die. She then weeps and cries out.

Hagar has been an innocent pawn this whole time, an unknowing participant in a grand story. She finds her lot tied to the whims of Sarah and Abraham as they struggle to react appropriately to God’s promises. And now, she’s on the other side of one of those promises that was made to someone else, a promise that leaves her child with no food or water, left to die in the bushes.

But God made promises to her, too. The last time she left (chapter 16) it was near a well that she ran into God. That God promised to multiply her offspring and told her Ishmael would grow to be a wild ass of a man. Wild ass men don’t die in bushes. This time in the need of water instead of near it, an angel shows up to Hagar. The promise is still good, grab the child, get it some water from this well that seems to have popped out of nowhere. God promises to be with Ishmael and we learn that he grows up, is skilled with the bow, lives in the wilderness and gets married to an Egyptian woman. 

Then the story turns oddly back to Abimelech over some sort of dispute over a well. Perhaps there’s a tie here, God gives Hagar a well, Abraham is still fighting for control over one that he dug in a land that is supposed to be his. The point in this story is likely Abraham’s relationship to those around him. Abimelech and his commander tell Abraham that “God is with you in all that you do.” In this, we see that there God’s blessing upon Abraham is evident even to those who did not witness the promise being made. 

They resolve this by agreeing to deal fairly with each other and the well is turned over to Abraham. The number seven plays a prominent role here, with seven ewes being part of the covenant (Beersheba means “well of seven”) as well as both Abraham’s name and Abimelech’s name appear 7 times. This isn’t something that jumps out to us but just note that sevens tend to show up in important events, kind of as a way to call attention to things. Just keep an eye out for them. 

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Bible Study Genesis

Genesis | Chapter 17

13 years pass between the events of chapter 16 and the start of chapter 17. This is a good reminder that we’re not getting a diary or all-inclusive history here, we’re getting highlights that have some importance in understanding God, His promises and His interactions with His creation. Abram is 99 and God appears to him bearing commands and promises. Interestingly, God uses the name “El Shaddai” to describe Himself, translated in the ESV as “God Almighty” and likely meaning something close to “He who is sufficient.” In response, Abram falls on his face in submission and reverence.

The commands are to “walk before me” and “be blameless”. Although there’s room for debate on exactly what it is to mean to walk before God, certainly the connotations is one of loyalty or fealty. The command to “be blameless” is a little more interesting because the implication is that, whatever that standard is, Abram is not currently hitting it. I doubt it is a coincidence that we find this command happening directly after Abram has gone along with his wife’s plot to craft a human outside of the proper bounds as well as his subsequently absolving himself of the matter and turning Hagar over fully into the hands of his jealous and irritated wife.

Regardless, being blameless reflects the types of folks God wants to worship and serve him (or to go before him.) This same description is given to Noah. Broadly, we shouldn’t miss that God makes demands upon his people on how to conduct themselves in His service. As we’ll see throughout the Biblical story, our faithfulness doesn’t seem to hinder God from keeping His side of the promise, however we do see Him continually calling His people into righteousness and sometimes forcing the matter where His people have become blind and rebellious. 

God’s promise remains one pertaining to “seed” and “land” and the promise is both for Abram and his offspring (v.7). God still proclaims Abram will be the father of many and great nations, kings will come from his line and the world will be blessed. Further, the land of Canaan will be given to them and God will be with them. This all sounds great, but at this point certainly it’s getting harder to believe. Abram (now Abraham) is nearly 100 years old, he’s heard these promises before. They keep getting grander and grander and the hope that they will come true gets farther and farther away. 

As a sign of this covenant, Abraham and his male descendants, as well as any other male who works for/belong to him must be circumcised. You don’t do it, you break the covenant. 

God continues and makes the promise that Sarai, now Sarah, will be blessed and will provide Abraham with his own son. Similarly, nations and kings shall come from this chosen line. Abraham, in his first act of fealty under his new name, falls again to his face, but this time to hide the fact that he was laughing at God’s promise because, given Sarah’s age, it is an outlandish one. The verb for “laughter” is spelled the same way as the word that will be the name of this promised son, Isaac. 

Abraham asks that Ishmael might “live before you” or “before your face”. It’s not quite clear what Abraham is getting at in the context of the conversation. It seems like he is trying to transfer these great promises to Ishmael in correction to God’s confusion and the age of both he and his wife. This is silly, of course, coming specifically off of a clear and distinct affirmation of Sarah being the mother of these promised nations and kings. 

God rejects this foolishness, restates the promise and provides the name of the son. However, like with Hagar, God has not forgotten Ishmael, he will indeed be blessed and will father 12 princes (instead of kings). However, this big promise, the chosen line through which God will work in the world, will be through Sarah and Isaac and it will occur a year from then. 

Abraham obeys and cuts penis on all the dudes in his family, including Ishmael even though his line was not the chosen one. I find this interesting. I might have further thoughts on this. Carry on, though. 

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Bible Study Genesis

Genesis | Chapter 14

In chapter 14, the narrative shifts from the peace that comes from the parting of ways between Abram and Lot and zooms out to a conflict between 4 Mesopotamian kings, ring-led by Chedorlaomer, king of Elam (henceforth known as Cheddar and the Gang) and the 5 king alliance (henceforth known as the Dead Sea Alliance) that make up the various city-states that surround the Dead Sea. Fed up with these foreign rulers, the Dead Sea Alliance (kings of Sodom, Gomorrah, Admah, Zeboiim, and Zoar) decide to rebel. This works for a year until Cheddar and the Gang come rolling in from the east to put things back in order (always ominous action from the east.) 

A massive battle takes place in the Valley of Siddim, located just south of the Dead Sea. In what certainly is an embarrassing turn of events, this battle ensues and the Dead Sea Alliance breaks apart, the kings of Sodom and Gomorrah bail and their men follow. They stink even at retreat and a good number of them fall into tar pits. In reaction, Cheddar and the Gang easily haul off with the goods of Sodom and Gomorrah.

Now, generally speaking, we don’t care about any of this.  These types of alliances of kings are pretty common and it’s a bit of the way of the world where strong kings from foreign lands dominate those who are weaker. None of this has anything to do with God’s selected line of focus, Abram, as the land that belongs to the kings of the Dead Sea Alliance are not part of Abram’s promised land, this fight isn’t his business. However, Cheddar and the Gang take more than just the goods of Sodom and Gomorrah, they take Abram’s nephew Lot. And this brings the trouble. (It’s certainly intentional that this story follows directly after Lot’s choice of land where he and Abram part ways.) 

Abram is told the news that Cheddar and the Gang have stolen Lot. Although we see that Abram has some buddies in the area (Mamre, Eshcol and Aner), he seems to be able to supply his own men for the mission of retrieving Lot, 318 of them to be exact. And these aren’t run of the mill herdsmen or general laborers who Abram has convinced to join, we’re told they’re trained men. Gotta appreciate Abram’s style here. 

So Abram and his continental army head out and chase Cheddar and the Gang north all the way up to the city of Dan (about 175 miles, give or take a mile.) Then he splits his forces, they attack at night, and Cheddar and the Gang are defeated and are chased even further out of the area, all the way north of Damascus (another 30 miles.) This is no small feat. Although we don’t have a sense of how many men were involved in the Dead Sea Alliance, it certainly is crazy to see Abram’s boys haul up north and over the course of a single night evict Cheddar and the Gang not only out of the Dead Sea area but completely out of the land promised to his heirs. (There’s no indication in the story that that was a motivation, but it’s interesting.) 

Not only that, but Abram returns with Lot and all of his possessions as well as the possessions of Sodom and Gomorrah (which includes other folks besides Lot.) This wasn’t just chasing a raccoon away with a broomstick, Abram cleaned house, took names, and road home with heavier carts than when he arrived. 

Upon Abram’s return, he encounters one of the most enigmatic folk in Scripture, Melchizedek, king of Salem. He also runs into the king of Sodom, who seems to have made his way back home after literally heading for the hills when he was supposed to be defending his own land. We’re likely supposed to contrast these two fellas and their reaction to Abram. 

Up until now, we don’t know anything of this Melchizedek. He is not part of the Dead Sea Alliance and his land (Salem, possibly Jerusalem, possibly not) is not part of the disputed territory. His name means “My king is righteous” and he is described as a “priest of God Most High” as well as a king.  This is one interesting dude, especially to show up out of the blue as having an office of sorts in service to YAHWEH. He greets Abram bearing gifts, bread and wine to be exact. He also becomes the first human in Scripture to recognize the blessing upon Abram, crediting God’s influence with Abram’s victory over Cheddar and the Gang. 

In reaction, Abram gives Melchizedek 10% of everything he got from Cheddar. This probably shouldn’t be seen as a voluntary gift, it’s more of a matter of honor, acknowledging the station and superiority of Melchizedek in relation to Abram. 

In contrast, the cowardly king of Sodom bears no gifts or form of hospitality and opens the conversation with a curt direction to Abram to give back the persons and keep the goods for himself. Obviously, the king’s reputation isn’t good as it is conceivable to Abram that to accept this offer had the potential to lead to false boasting and perhaps an ill-advised association with him. Abram wants nothing to do with that and rejects the king’s offer, returning all the spoils of war he gained in the process of re-acquiring Lot except what the soldiers have eaten and whatever belongs to his buddies in the area. 

A couple notes. The point of this is likely to demonstrate that God’s blessing is with Abram, certainly in contrast with Lot (who finds himself kidnapped) but also with the inept Dead Sea Alliance as well as the seemingly super-powerful Cheddar and the Gang. No odds are too great when you are faithful to the Lord. 

On Melchizedek, he pops up again as a reference in Psalm 110 as well as in Hebrews as a figure that seems to help us understand both David and Jesus. In fact, it’s been suggested that Melchizedek might be a Christophany, an appearance of Jesus on earth in human form prior to being born to Mary (there will be another example in Genesis.) However, I think the reference is most likely to point to the unique position (line) of being both priest and king. This is a different type of office than just being the king or just being the priest. David seems to have some duties that would allude to this and, of course, Jesus is the ultimate Priest and King combo. 

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Bible Study Genesis

Genesis | Chapter 13

After his excursion of faithlessness into Egypt, Abram heads back to Canaan with Sarai and his nephew Lot in tow. Both he and Lot have considerable wealth, an unfortunate point of contention that will cause unnecessary disruptions in the family. We get a bit of a reset point, here, as Abram makes his way up through the Negev north to Bethel, the place he originally landed in Canaan and the location of the altar he built for the Lord. (Bethel is just north of modern-day Jerusalem). It failed when Abram tried to rely on his own cunning and wisdom to navigate the situation in Egypt, his return to Bethel and call upon the name of the Lord appears to be a good sign. 

Yet, the bounty that both Lot and Abram possess has caused a problem. When Abram left Canaan the first time it was in the midst of a great famine. God’s promises were difficult to understand. Now that they’ve returned, there is concern whether the land that God has given Abram is yet still insufficient in that it is not big enough for the herds of both men. Remember, one of the things we are to look for in Genesis is comparison, the putting of two folks side by side to see and learn from the differences. We see it here with Abram and Lot. 

Abram attempts to resolve the conflict by pointing out that there is plenty of land, let’s not all try to grow radishes in the same spot. He offers for Lot to choose where he wants to go and Abram will take the other direction. This is an unnecessarily conciliatory act, Abram has Lot beat in age, this is the land God promised him, and it seems that Lot’s good fortune can be tied to Abram’s good fortune. Abram’s gesture for peace is admirable. This reset seems to be good. (It’s worth noting that the Canaanites and Perizzites still inhabit the general area.)

In antiquity, folk generally faced east to orient directions (towards the morning sun). Thus, to the right and left here would indicate moving north or south. However, Lot looks around and picks neither, looking east, attracted to the apparently well-watered fields of the Jordan Valley (an understandable choice with the knowledge of the recent famine in the area). This area was not likely part of God’s promise to Abram and was not an area he had walked through during his previous time in the area. Also note that, so far, “east” hasn’t necessarily been a good direction, often indicating movement away from God. The gate out of Eden heads east, the direction Cain heads after killing Abel is east, and it from the “east” where the Babel conspirators had come from. 

For contrasts, note that we are told “lifted up his eyes” and chooses his own land based upon its physical appearance (a deceit in retrospect, given the subsequent judgment on Sodom and Gomorrah.) Abram, however, is instructed by the Lord to “lift up your eyes” and see in all directions the land which God will give him. Lot chooses his land, God chooses Abram’s. Lot will head east to the soon nefarious lands of Sodom. Abram will remain with the Canaanites, who at this point are not under God’s judgment. 

God’s previous promise (main Genesis focus items of land and descendants) is reiterated here, making it clear that this promise is not just for Abram but for his family and future generations as well. Abram moves slightly north and pitches his tent again. And as before, he does so in the presence of another altar he constructs to acknowledge the faithfulness and dominion of the Lord God in this area. 

Perhaps one thing to take away from all of this is that, when we find that God’s promises don’t always work out as we expected, the best course of action seems to be to keep walking faithfully within them until we get our bearings. Yes, you can try to take things into your own hands (ahem, sell your wife in Egypt), but you’re not going to be able to keep God’s promises your way, has to be his. That’s not easy, and even though we see Abram with a nice reset, the unknown’s in his life are far from over. Time and time again both he and his descendants will be faced with trying to understand God’s big promises in light of their faithful/faithless steps within them. 

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Bible Study Genesis

Genesis | Chapter 9

As we leave the ark, it’s as if Creation as begun again. And like Eden, God’s blessing’s have returned in the form of multiplying and filling the earth. However, things aren’t quite the same. No longer is there a seemingly harmonious relationship between man and beast, who have now become part of the food chain (where previously everyone appeared to be a vegetarian). As such, their relationship now contains fear and dread. (If folk started eating me I suppose it would change my perspective of them.) 

Further, God deals with the consequence of taking the life of a human, whether by man or beast. God is the giver of life and it is His exclusive domain. Further, humans are created exclusively in His image and likeness so are in a category all their own; to kill a human is to require the murderer’s life in return. I’ll note two things here. One, this is a stricter punishment than what existed before, we’ll note that Cain escapes with his life after the murder of Abel. Also, this seems to also apply to humans that aren’t walking with God (as the distinction is their creation in His image and likeness, not their current faithfulness.) 

The gut reaction here may be to jump to applicability of this section to things like the death penalty or war. This isn’t the right text to debate the veracity of a”just war” theory, however I’ll note that what God says here is, “Whoever sheds the blood of man, by man shall his blood be shed…” God isn’t exacting direct justice upon the murderer, it sounds like man is responsible for regulating the justice on God’s behalf. If and how Jesus impacts this is a reasonable discussion, but at stake is correct understanding the principles of the value of human life (in one hand) and God’s justice when that life is taken unnecessarily (on the other hand). 

Note that God’s covenant for the rainbow is not just with Noah, it’s with the creatures as well. Consider the next time you meet a rabbit that it’s not outside the realm of possibility that God is doing business with that rabbit in some way or another. The sign is a rainbow, which doesn’t imply that there was never a rainbow before that point, it’s just something that happens when it rains that God is using as a reminder to humanity (and the rabbit, I suppose) that He’s not going to flood the place again in judgment. 

Here’s as good a place to note as any, there’s a bit of a Moses vibe going on with Noah. We think of those two folks being a long way apart, and they are, if you’re digesting the first 5+ books of the Bible as a group, and recognize they were likely written around the same time, the parallels add some depth to the story. For similarities, note that both “found favor in God’s sight”, both are saved by an ark (Moses’ tiny boat thing he sent down the Nile in is described with the same word as Noah’s boat, a rare word in general), both are prophets, have a priestly role (sacrifice) and both lead building projects with really specific guidelines given by God (ark and tabernacle). Both also are given laws in the context of the covenants God is establishing either with them or, in Moses’ case, the people he is leading. 

On the back half of chapter 9, the prime point seems to be to tag Ham with the curse of Canaan. This is an interesting curse in that it comes from a human, not from God. Still, it will come true eventually when the God’s people are freed from Egypt (where they were slaves, I might add) and take the “promised land” from the Canaanites in the process. It’s worth noting here that the curse is exclusive to the Canaanites (not all of Ham’s descendants), which makes any foolishness related to the subjugation of the offspring of Ham as a whole (who settled in Africa/Arabia) even more untenable. 

The story that brings the curse on is kind of an odd one. Noah is man of the land (this is good) but then he grows grapes and passes out drunk in his tent (the text isn’t clear that Noah has sinned here). Ham’s sin is also not clear besides potentially the fact that he ignored his father’s shame and neglected to do anything about it. (If we think that’s a reasonable extrapolation, and I think it is, it should certainly inform how we look at the world and those who need help. The fact that you didn’t strip a man nude and laugh at him doesn’t mean you’re not on the hook for leaving him that way once it came to your attention.) 

In either case, the two other brothers take extensive measures to protect their father’s honor and cover him. Note here also the similarities to Eden in Noah’s story as well. We get the combo of blessing, nakedness and cursing. Just like in Eden, the nakedness is covered by a 3rd party (God for Adam and Eve, his sons do the job for Noah)  Again, ours is not a work of convenience but of labored necessity to protect the honor of those created in the image and likeness of God, even if they got in their shamed position by passing out drunk in the nude. Consider that next time you spend your time in judgment of someone’s shameful circumstances instead of finding ways to reduce that shame. We’ve got a lot of work to do, boys. 

For follow up: there’s pretty strong and reasonable evidence to believe that Ham’s sin here is related to having sex with his mom, which here is referred to as Noah’s nakedness, see Leviticus 18. This also makes the curse of Canaan make much more sense, because Canaan is the product of Ham’s relationship with his mother, and possibly an attempt to usurp Noah’s lineage and to having the family line be elevated through Canaan.

[The Naked Bible Podcast] Naked Bible 159: Noah’s Nakedness, the Sin of Ham, and the Curse of Canaan #theNakedBiblePodcast
https://podcastaddict.com/episode/131004895 via @PodcastAddict

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Genesis

Genesis | Chapter 5

We’re likely to read chapter 4 and 5 together for the purposes of comparison. The end of chapter 4 follows Cain and his lineage (his “seed”).  The story of his family tree is preceded by his murder of Abel and ends with the pompous proclamations of the murderous Lamech who seems to think that his ancestor Cain has been mistreated and that the revenge he has taken against this young man is even more justified than Cain’s reaction to Abel. 

In chapter 5, we see a different line and henceforth in Genesis it is as if Cain never existed. If the book started in chapter 5, we would never know of Cain or Abel as the lineage here goes from God to Adam to Seth. It is no coincidence that we see two major characteristics of God’s relationship with humanity affirmed in the description of Seth’s line: that both male and female were created in God’s image and that there was still a blessing upon them. 

There is a clear pattern that introduces each person in Seth’s lineage. It is where that pattern deviates or expands that should draw our attention. The first expansion happens in v. 22, where we learn that Enoch walked with God. The name should trigger a comparison to the Enoch in Cain’s line, who also was a deviation and who had a city named after him. Now, in and of itself a city isn’t a particularly bad thing, but it certainly isn’t walking with God. 

The next deviation happens with a follow up on Seth’s Lamech, a hopeful chap who names his son Noah (meaning “rest”), longing for a time when the seriousness of what Adam has done may find relief. This is most certainly a far cry from the foolish Lamech in Cain’s line who is not seeking peace and reconciliation with God, he is seeking his own self-aggrandizement. 

A few additional things to consider in this short chapter:

I think we should consider whether we see in this chapter at least a potential understanding of 3:15, part of the curse on the snake: “I will put enmity between you and the woman, and between your offspring (seed) and her offspring (seed); he shall bruise your head and you shall bruise his heel.”  Now, this could just be an explanation as to why a snake crawls on the ground. Or, could be the first set of good news, the first gospel, that points to Jesus conquering of sin and death (Iraneus would make this connection in the early 2nd century). However, neither of those is particularly satisfying in the original context. Remember, these stories are told with a purpose, and “why are we afraid of snakes” seems a little low on the importance bar relative to what’s been communicated so far about the God’s sovereign creation of the world and his special relationship with humanity. 

The expectation would seem to be that the rest of the story of Genesis may help answer this question. And, I think it’s reasonable to see that in the comparisons of the lineage of Seth and Cain. That notion of “seed” shows up in both and we find them opposites of each other; seeking different things, having different outcomes. This battle between the goodness of God and the selfishness of man, his pursuit of his own glory (that which they sought from eating the apple) will persist and will be a constant battle. In Cain, we see the seed of evil, of temptation. In the seed of Seth, we find faithfulness, the pursuit of God. 

Now, don’t misunderstand, I certainly believe the Christian reading into this story is appropriate and is the ultimate fulfillment (we know good ultimately wins as Jesus conquers all that is the consequence of human selfishness and pride in His sacrifice, death and resurrection). Jesus makes all stories deeper and greater. But the primary focus of the Genesis story and our understanding of that impact of the curse is likely found in the theme of “seed” and tracing God’s chosen paths of which to continue this blessing. (We’ll note, certainly, that this will not always rely on the “goodness” of those whom God chooses to trace the path.) 

Also, on the ages. It’s hard for us, who can track and record time in such specific detail and accuracy, to fully understand how those in the ancient world recorded and understood time. This is still true in our time, in certain parts of the world folks don’t track ages or anniversaries of things all that well and it doesn’t feel like a gap to them. Smart people who love Jesus disagree on whether we should understand some of these ages as literal or symbolic. There is a case for symbolism but it’s far from a slam dunk. The Seth Lamech lives 777 years (vs. the 77 fold revenge in Cain Lamech), and we see 365 years of life for Seth’s Enoch, a potentially “full” life before God takes him. However, many of the numbers are not easily rendered as symbolic. 

Without symbolism, it isn’t clear why these ages are so much higher than current day. Folks have discussed potentially the impact of increasing sin, something to do with the flood, the fact we started eating animals; the list goes on. I would also note that the “fathered” in each of these lineages doesn’t have to be direct descendants, there could also be many actual generations in between those names, we’re just getting major players in the line. Broadly, given how history was kept and the propensity for at times wild ages in ancient times (even outside of the Bible, some Sumerian kings had ages of many thousands of years), it remains wise to be cautious here. 

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Bible Study Genesis

Genesis | Chapter 2

One of the questions we have to answer in chapter 2 is, where are we at in the timeline? Man was already created in chapter 1, and God was resting from being done with everything already. And yet, we find the creation of humans back in focus. I’ve seen atheist arguments against Genesis for being bad history because it can’t get its creation story right. But this accusation is based upon a shallow reading of the text and an expectation of how the story is being told that isn’t grounded in reality. This recorded story has been around for anywhere between 7,000 to 10,000 years and the world’s 3 major religions are based upon it. Certainly it takes some level of arrogance to believe that none of them caught on to the fact that the creation of man shows up again in chapter 2. Yes, we’re all aware of it. But this isn’t a linear history, it’s storytelling (true stories, yes) but we are to learn true things by how the story is told. 

So, what’s going on here? We’re zooming in. Chapters 1 and 2 are complimentary accounts. We see God initially as a sovereign Creator who sits above His creation. Now, the picture deepens, it becomes richer,  and we see an intimate and relational God, planting gardens and personally “breathing” life into the unique creature that bear His image. With it, we get a change of name.  The Hebrew word translated as God up to this point has been ‘elohiym. When we zoom in, though, we get His name, “Yahweh”, translated in most texts as LORD. Thus, in 2 v.4 we get LORD God (Yahweh elohiym). 

Also, it’s not clear in the English translation but in Hebrew there is a clear connection between man and the ground in the wording used (adama – ground, adam – man). In v. 15, it’s clear that man is especially suited to tend to the ground, work is a good thing and it is fruitful and rewarding for man to do it. And yet, they are dependent upon each other. If something happens to the land, it puts man’s existence at risk. Keep these things in perspective for chapter 3. 

Greg touched on this, but to expand upon the trees just a bit. I think what we’re seeing is a tree of life that they are free to eat from as it provides the fruit that they may live forever (as long as they can keep eating it). Then you have the tree of the knowledge of good and evil. I think this is a merism again, meaning it’s the tree of knowledge of everything (this makes sense with how the snake ultimately talks about it). If they eat from this they will surely die because part of the knowledge they get will be bad (meaning morally corrupt) and they will die (eventually) because they will be cut off from the tree of life, no longer able to live forever. I believe that’s where the warning comes together with the reality of dying. 

Finally, on the creation of woman, a few things to note. Adam is put into a deep sleep as God takes his rib to form the woman. Note that the man has done nothing here, he has no claim of creation of the woman, they both stand equal before God (as noted in chapter 1). We see the woman described as a “helper”. This word is similarly used to describe God’s relationship to humanity, so if your first reaction is to think of “helper” as somehow subservient, you’ll need to take your rendering of that relationship up with God and see who comes out on top. (I’ll note that the feminist perspective that woman is the last thing created so is the most refined and obviously superior creation over all that have come before is also an incorrect rendering.) 

In general, we can rightly see that man is intended to be with the woman, in fact he is “completed” and they are restored to one flesh when they are together. Certainly, the specific nature of this description makes it clear the expectation of human relationships, comparing to polygamy in the ancient world and any number of alternative relationship options that exist in our day

Categories
Reference Books

The Pentateuch As Narrative

Author: John H. Sailhamer

Publisher: Zondervan

Why I like it: Sailhamer does a great job of pulling you up from an overly technical study of the Torah into the underlying narratives. A good switch for me in reading this one was to start looking at how the laws in Leviticus-Deuteronomy serve the narrative (the story of how YHWH relates to humans and what it means to reflect His image and associate with His holiness) vs. just being a communication of a law code.

It won’t scratch every itch you have for details, but it’s a great place to start to make sure we’re actually asking the right questions of the text.

Purchase on Amazon

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Reference

Madman – Tracy Groot

In the tombs of Kursi is a man who is raising his head. 

He knows better than to turn around and see—he knows he’ll pay for it, but he does anyway, from his curiosity and from Their own. His is an animal visage turned upon the lake, eyes like a wolf with no wolf-shine in them, dead black and feral only. His face contorts in a snarl, and he rises from his crouch. A boat comes. Death is in the boat. 

He comes! 

We perish, we perish before the time! 

Pandemonium breaks loose within. 

The madman leaps. He plunges down the slope of the tombs, reaches the bottom, and races across the road. He scrambles over large beach rocks, thumps down to the gravelly wet shoreline. He races to the water’s edge, and in a many-timbred voice he roars at the boat, the scream of a monstrous bellows. In the scream is the knowledge of judgment, the certainty of damnation. He has rushed the waters like driving his belly on the pike of the enemy. 

Deep within the cavern that is he, a man trembles beside a plastered-over place. 

Sudden coolness above. The madman looks up. A low floating continent moving inexorably toward the boat. Help comes on the wind. Help, for Them. 

His own help is in fragile wood, the destination of the tempest. 

He is jerked from the sight of the boat. He capers about on the shoreline, reeling drunkenly, flooded with Their glee. For Hell has gone forth, and the boat will never reach the shore. 

Despair takes the man within, and he howls beside the sacred place. 

***

The tempest fell upon the lake. Tallis watched from above, in the place of the dead. 

He grew aware of the presence of others, mustered as he was by the passing of the gale. The hill shepherds stared, struck dumb at the sight of the phenomenon descending on the Galilee. Antenor drew up beside him, panting hard, then gasping insensible cries of alarm. And Polonus. Polonus appeared, and he paced, gazing wildly on the scene, his face ravaged by such conflict of emotion it seemed as though it would burst. 

Below them, the madman of Kursi jerked about on the shore in a caricature of a dance. 

Then they could see the boats no longer for the obstruction of the gale. It gathered and rose, looming like a gargantuan animal, and then fell upon the boats like the fisted arms of Zeus come down. They strained to glimpse the hapless vessels. 

And Tallis knew a grief he could not understand, as if he were witnessing the death of Alexander the Great. It was a great confrontation of ancient malice and unknown good, for surely malice would not go forth unless to challenge good. He looked away in sorrow, for soon he would see not glimpses of the boats and of frantic men, but kindling wood, and no bodies, for the sea would swallow them and take them down to murky depths. 

Polonus broke from the onlookers with a desperate wail. He ran down the slope, and the wail swept off, sucked into the tempest’s roar. 

Tallis put his back against the tragedy on the sea. 

Then suddenly—the earthquake tremble in the land ceased. 

Wailing arrows shot past them. 

The roar behind him abated, and Tallis turned just in time to see a great curtain of water drop, as if snipped from on high, and melt into the sea. 

The tumult diminished, blanketing down to vast, sparkling silence. 

Instead of wreckage, they only saw a few displaced boats. Not the fore boat. While the boats behind oared themselves about, the fore boat dug for the eastern shore . . . more relentless than the storm. 

***

Deep within the shell, at the bottom of cavernous depths, the man beside the plastered-over place knew more torment than he had ever known. At last, he beheld what They long forbade, for Across the Sea had come, and come for him. He sat in the back of the boat, the man with searching eyes come for him. Hope lanced like lightning. And They knew it.

You are ours! 

You think it’s over? We will not leave. You gave us your yes. 

He knows you are ours, and there is nothing he can do about it. 

Despair rose, and blocked Across the Sea from view. The darkness was greater for the shutting out of golden light. 

He huddled in the corner. Did he see me? For just that instant when I saw him in the boat? Does he know I’m here? Past Them, I am here. What if he doesn’t know? Oh, gods—does he know I’m here? Did he see me? 

He doesn’t even know you are there, maggot. 

He can’t even see you, human slug. We are too many. 

If you look His way, we will kill you. Rape and torture you first. All of us, all at once. 

Beside him, the plaster on the place began to crumble. He stared at the falling bits. 

Pay no attention to that! 

It’s hopeless, you know! We will obscure it once more! 

But They did not come near it. Before, They helped him smear it over. 

Then the man froze—a long way off, outside, he heard a voice. The demons screamed louder than they ever had before, and he thought it was to deafen the voice. But it was pain he heard, and instead of his own, it was theirs. 

And he saw across the room for the first time. He saw Them. A multitude of them, and more on top, and more yet, a column of filth all the way up past what he could see. And they were hideous to behold. 

Unbodied voices now had form. And before he could fully realize the deception, before he could connect one clear thought to another, again, the voice outside called. 

And he raised his head to answer, but one of the forms flew across the room and clamped his mouth. He fought, frenzied out of mind, to tear the thing from his mouth and answer the man, but far away, somewhere on top, another answered for him. 

What do we have to do with You, Jesus, Son of the Most High God? 

Have You come to torment us before the time? 

I am here! Do not leave me, I am here! 

He saw them dig in. The base of the column thickened, bearing down. Talons launched low, and seized, and held fast. Malicious looks, triumphant jeering faces were bared at him as they linked, and gripped, and braced. 

We’re not going anywhere. You gave us your yes! 

We love to outstay our welcome. 

Hideous eyes bulged with mirth, until—a few looks jerked to his left, bulging not with mirth but fear. The demon clamping his mouth yelped and fell away from him, and dry-scrabbled back to the safety of the horde. The plaster over the place was falling off in chunks. Wonderingly, the man began to reach for a fallen chunk. 

You’ll die if you touch it! You think you’re miserable now? 

Suddenly, a great trembling in the cavern—and the entire column of filth began to sway. Shrieking and wailing, a few of the forms lost hold. Instead of dropping down, they dropped up, wailing as they went, as if to a torturous death. 

Then a great shaking seized the tower. Forms fought for a hold, and way off, on top of the pile, the man heard one of them shout, “Legion! For we are many!” and there was great vaunting in the words, as if to say, You waste your time, you are only one!—we, a multitude. 

Still the column shook. 

More demons lost hold and flew off, and more, and larger, pieces of plaster fell. He lunged for the place and began to pull away the pieces, frantic now, as the column shook in a blur and the entire cavern groaned, ready to fall in on itself. He had to get to the place. He had to see what had long been hidden. He tore away chunks and flung them aside, he dug and ripped, and he saw, revealed . . . . . . the Truth. 

That he could choose. 

That he had chosen. 

And terrible had been his choice. 

Grief struck him, and he staggered. All his loss, all his pain, all the years of torment . . . the truth was, it never had to be. 

And the man outside asked through this sacred place whether he wanted them to go. And the man inside looked across the room at the faces fixed on him. They were screaming, but he heard no sound. For the first time, he heard no voices. For the first time he saw before him choice, no force telling him which way to choose. No good telling him, no bad. It came down to him and the choice, laid excruciatingly, excruciatingly bare. 

He knew these faces. They were familiar faces. He’d lived with some since childhood. He did not know the man outside. Did not know his price. Should he fear Across the Sea? Could he make it out there without them? They were all he knew. He did not know Across the Sea. 

He turned from the faces to the sacred place. He reached and touched it and met with grief, and something like joy, met with what he had looked for his entire life. Concealed and denied and there all along. And he knew the man outside had something to do with this very place. He splayed his hand against it. Through this place, the man showed him—he could choose. 

He gave the man his yes, and knew, then, his own name. 

“I am Kardus,” he sighed, and the demons began to go. 

Some were so deeply entrenched it felt as though they tore talon streaks all the way up. They came up, and they came out, and they were not happy to leave. They fought all the way to stay. They never once stopped begging Kardus to let them stay. They cajoled, threatened, and screamed. And Kardus was shocked these things had indwelled him, and they kept coming up, kept coming up. It was ugly and horrible and wrong, these rodents within him, wriggling up his being as through a tunnel. 

Hundreds, thousands—a horde pouring forth from his mouth, a black-winged stream issuing from the bowels of his being, for their domain had been down deep. And for a bargain struck, they flew coursing up the cliff. What happened next, Kardus was unsure. He was trembling on all fours, coughing mucus. It dripped from his nose and his mouth, and he—belched! He laughed a little, and belched again for the insane joy of hearing himself do it. For his ears had been unstopped. He hadn’t heard anything outside of his body, not the sound of his own belch, or a little bit of his laughter, for . . . years. 

And he knew the feel of the shore beneath his palms, wet and cool, coarse with sand and tiny shells. And he made fists in the shore, and took a handful to stare at it. 

His mouth was dripping. He went to wipe his mouth with his sleeve, but he had no sleeve. And he stared, in growing horror, at what must be his arm—an arm he did not recognize. He gazed at the scars, horrifying scars, thick and ridged, and the sores, livid, stinking sores . . . crusted filth all the way up, all on his chest and—gods, the stench! Was it him? Before he could wonder long at his astonishing appearance, he felt a cloak draped over his shoulders, and one of the men from the boats was helping him up, and another was wiping his face. He stared at them, bewildered . . . such faces. He couldn’t help but reach with trembling fingers to touch one of the faces, the bristly chin, the humanity. He saw tears in the eyes of this human face. He had not seen a human face in . . . years. 

So many sensations came to him that he had to go slowly. He felt . . . 

Light. Like he’d surely fly off if he didn’t anchor himself to the ground. 

Clean. Scoured inside with the most ruthless brush. 

Huge inside. He took a deep, unencumbered breath for the first time in years. He took many deep breaths, for the great wedge within was gone. 

He felt wet shore soothe the soles of his feet. A soft breeze on his face, with—oh, gods! Fragrance in it! Fragrance! He closed his eyes and lifted his face to the caress of the wind. Salt from his tears stung his face; his face felt ruined. But of all the sensations assailing his senses, one was most pervasive—the voices were gone. All gone. He’d stepped out of pandemonium into a great relief of dewy silence. 

He opened his eyes to beautiful human faces around him—so achingly beautiful—some with fear, some with tremulous smiles, and some, tears. He looked at them, searching for one face. At last he found the man outside. He was smiling at Kardus, eyes glistening. He didn’t just smile; the big lively grin lit his whole face. It was he. It was Across the Sea. 

Down the shoreline, a half mile south, a little boy whooped and danced on the beach.

Excerpt from Madman by Tracy Groot (chapter 19)

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Bible Study a parish house Mark

Mark 2:1-17

The healing of the paralytic (where they un-roof the roof) and the calling of Matthew.