9/12/2010. Book of Genesis. I. Purpose of Book of Genesis. General: to furnish an acct of the beginning of all things. Old Testament Chri 1313

Size: px

Start display at page:

Download "9/12/2010. Book of Genesis. I. Purpose of Book of Genesis. General: to furnish an acct of the beginning of all things. Old Testament Chri 1313"

Baldwin Price
6 years ago
Views:

1 Book of Genesis Old Testament Chri 1313 Grateful acknowledgement for some of the materials in this lecture is made to my former teachers in Old Testament: Doug Bookman and Daniel Block. I. Purpose of Book of Genesis General: to furnish an acct of the beginning of all things 1

2 I. Purpose of Book of Genesis General: to furnish an acct of the beginning of all things We re introduced in Gen. to the origin of many things: I. Purpose of Book of Genesis General: to furnish an acct of the beginning of all things We re introduced in Gen. to the origin of many things: 1. the universe, 1:1 2. mankind, 1: the Sabbath, 2: marriage, 2: sin, 3:1-7 I. Purpose of Book of Genesis General: to furnish an acct of the beginning of all things We re introduced in Gen. to the origin of many things: 6. sacrifice, 4: murder, 4:8 8. death penalty, 9:6 9. nations, 10: various human languages, 11: Israel, 12:1-3 2

3 I. Purpose of Book of Genesis Specific: To show the origins of God s people and to trace their beginnings as a family. Date of creation: Date of creation: Most well-known date: 4004 BC. Assumes: Call of Abraham is dated to around 2090 BC closed genealogies of Gen 5 (Adam to Noah) and Gen 11 (Shem to Abraham) 3

4 Date of creation: Most well-known date: 4004 BC. Assumes: Call of Abraham is dated to around 2090 BC closed genealogies of Gen 5 (Adam to Noah) and Gen 11 (Shem to Abraham) Range allowing for gaps in genealogies: 4004 to 10,000 BC Issue is still debated and ultimately undetermined. Date of creation: For an interesting book from a well-studied, young-earth creationist (with a Ph.D. in paleontology from Harvard), see Kurt P. Wise, Faith, Form, and Time, Nashville, TN: Broadman and Holman, For a book that is compatible with an old-earth view, one might consult Henri Blocher s In the Beginning. Blocher is theologically committed to a high view of Scripture s authority and truthfulness (as is Wise). Nature of the Days of the creation week of Gen 1. Accomodationist views of the days of Gen 1. [Views which attempt to reconcile Bible with modern evolutionary biology and geology.] Heb. word for day = yôm. 4

5 Nature of the Days of the creation week of Gen 1. Accomodationist views of the days of Gen 1. [Views which attempt to reconcile Bible with modern evolutionary biology and geology.] Heb. word for day = yôm. Day-Age Theory: Day-Age Theory: meaning of day (Heb. yom): not always restricted to the 24-hour timeframe Psalm 90:4, For a thousand years in thy sight are but as yesterday when it is past. days then are really geological ages, spanning millions of years, in which God successively brings about more advanced creatures in the earth. Problems: The agreement with geological science is superficial. Gap Theory (also called ruin-reconstruction theory): Explanation of the theory: The six days are not days of creation, but of reconstruction. In the creation week God restored the cosmos to its original condition after it had suffered an enormous catastrophe--between the Gen 1:1 and 1:2 (hence the label gap theory). 5

6 Gap Theory (also called ruin-reconstruction theory): Explanation of the theory: Gen 1:1 (NIV) In the beginning God created the heavens and the earth. [GAP] 2 Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters. Gap Theory (also called ruin-reconstruction theory): Explanation of the theory: Proponents say Gen 1:2 should be translated, and the earth became formless and empty. The Hebrew expression formless and empty (tohu wabohu) connotes the result of destruction or catastrophe (Is. 34:11 tohu bohu, cf. 45:18 tohu; Jer 4:23 tohu wabohu). Gap Theory (also called ruin-reconstruction theory): Explanation of the theory: Isa 34:11 (NIV) The desert owl and screech owl will possess it; the great owl and the raven will nest there. God will stretch out over Edom the measuring line of chaos (tohu) and the plumb line of desolation (bohu). Jer 4:23 (NIV) I looked at the earth, and it was formless and empty (tohu wabohu); and at the heavens, and their light was gone. 6

7 Gap Theory (also called ruin-reconstruction theory): Explanation of the theory: Catastrophic event must have followed ideal situation of Gen 1:1 in order for the formless and empty conditions of 1:2 to arise. Cause of evil and catastrophe during the gap of Gen 1:1 and 1:2? The fall of Satan (based on certain interpretations of Isaiah 14:3-23 and Ezekiel 28:1l-19). Gap Theory (also called ruin-reconstruction theory): Problems with the theory: Bible does not establish any necessary connection between the fall of Satan and fallen creation. While the fall of Satan as a biblical doctrine is not to be rejected, the scant data about it should prevent making it a linchpin of such a central doctrine. Although chaos can be the result of catastrophe, it need not be so in Gen 1:2. Gap Theory (also called ruin-reconstruction theory): Problems with the theory: Translational problems: And the earth became formless is unnecessary way to translate the Hebrew If Gap theory is true, then the Heb. verb translated make/made is really to be understood as remake throughout Gen 1-2 (for ex., 1:31; 2:2, 3, 4) 7

8 Assessment: Both of these theories are attempts to accommodate the record of Gen 1-2 to the modern geological age system, which requires billions of years during which the process of evolution is supposed to have occurred. Scientific chronologies must assume uniformitarianism, which is a difficult principle to prove. Such biblical scholars have assumed the hypothesis of secular science and then tried to force the Bible data to fit the theory, but this is not a safe method. It is not certain that the author of Genesis actually intended the account to match scientific hypotheses at all. Biblical teaching indicates that life came about by the special creative acts of God (rather than by the impersonal forces of evolution). Nature of the Days of the creation week of Gen 1. Literal 24-hour View: Heb. word for day (yôm) refers to a 24-hour, solar day. Evidence that creation days / yo m are to be understood as literal, 24-hour days. a. Qualifying phrase there was evening, and there was morning is used for each day, indicating a solar day, a day-night cycle of 24 hrs. b. Use of the numerical adjective ( first day second day third ) seems to point to a normal day. 8

9 Evidence that creation days / yo m are to be understood as literal, 24-hour days. c. God uses the events of the creation week as the pattern and basis for mankind s obligation to follow a cycle of work and rest: Exod 20:11 (NIV) For in six days the LORD made the heavens and the earth, the sea, and all that is in them, but he rested on the seventh day. Therefore the LORD blessed the Sabbath day and made it holy. Exod 31:17 (NIV) It [the Sabbath] will be a sign between me and the Israelites forever, for in six days the LORD made the heavens and the earth, and on the seventh day he abstained from work and rested. Evidence that creation days / yo m are to be understood as literal, 24-hour days. c. God uses the events of the creation week as the pattern and basis for mankind s obligation to follow a cycle of work and rest: This pattern is a literal pattern and would be meaningless, as the ground of obligation to work and rest, if the days of Gen 1-2 referred to long, indeterminate periods of time. Nature of the Days of the creation week of Gen 1. Literal 24-hour View: Heb. word for day (yôm) refers to a 24-hour, solar day. A Possible Alternative: The Framework Hypothesis The structural week is metaphorical, but the day within the metaphor is a normal day. Driven by concerns to interpret the text as given (proper exegesis) as opposed to concerns to accommodate to science. Clues within the text may point to intentional metaphor and literary shaping. Leaves the question of the age of the earth open, since Moses concern was apparently not to answer that question. 9

10 Nature of Creation Week: Creation as orderly and purposeful. Note the rhythmic regularity of the common expressions: And God said And there was evening, and there was morning--the day. Notice how the plant life and the animal life are created to reproduce in an orderly way, according to its kind(s) (rather than chaotically!): 1:11, 12, 21, 24, 25 Nature of Creation Week: Creation as orderly and purposeful. The lights (sun, moon, stars) are assigned specific functions: Non-sacred function, 1:17-18 Sacred function, 1:14 seasons is commonly used in Heb. for sacred seasons, or festival periods for worship. Note the apparent structure of the creation days into 2 triads: Nature of Creation Week: Note the apparent structure of the creation days into 2 triads: Work of Forming Work of Filling Day 1. Light Day 4. Luminaries Day 2. Atmosphere Day 5. Sea creatures Seas Winged creatures Day 3. Dry land Day 6. Land animals Vegetation Man Day 7: SABBATH REST 10

11 Creation as Good. God s evaluation of what He has done: And God saw that it was good. cf. 1:4, 10, 12, 18, 21, 25, 31 Contra Greek philosophy and Eastern philosophy 1Tim 4:3 (NIV) They forbid people to marry and order them to abstain from certain foods, which God created to be received with thanksgiving by those who believe and who know the truth. 4 For everything God created is good, and nothing is to be rejected if it is received with thanksgiving, 5 because it is consecrated by the word of God and prayer. Mankind s place in Creation. Uniqueness: image and likeness of God, 1: Dominion: see 1:28. Reproduction Spreading out and filling the earth Ruling as a wise steward over the physical earth and its resources. Mankind s place in Creation. Adam (Heb. man, mankind, Adam ) as the Climax of Creation Adam is created last. Adam is the product of divine deliberation. The description of the creation of Adam is more intensive and extensive than any other detail in this chapter. The verb used to describe the creation of Adam is bara, which always involves a special creative act of God (cf. vv. 1,27 [3x]). 11

12 Mankind s place in Creation. Adam (Heb. man, mankind, Adam ) as the Climax of Creation Once Adam is on the scene the LORD can pronounce the created world extremely good (v.31). [Compare this to the simple proclamation, good, in 1:4, 10, 12, 18, 21, 25.] Adam is expressly created as the image (sẹlem) of God (1:27). Excursus: What does the Bible mean when it describes humankind as the image of God (Imago Dei)? The Common Modern Understanding of Imageness : rationality, spirituality, intellectual freedom, relational ability (to God and fellow humans), triunity (body, soul, spirit) Ancient Near Eastern Understanding of Imageness [views outside of Bible] Marduk addresses Ea: Let me put blood together, and make bones too. Let me set up primeval man: Man shall be his name. Let me create a primeval man. The work of the gods shall be imposed (on him), and so they shall be at leisure. Let me change the ways of the gods miraculously, So they are gathered as one yet divided in two. 12

13 Ancient Near Eastern Understanding of Imageness [views outside of Bible] Ea spoke to the gods: Belet-ili the womb-goddess is present -- Let her create a mortal man So that he may bear the yoke, [the work of Ellil], Let man bear the load of the gods. Ancient Near Eastern Understanding of Imageness [views outside of Bible] Esarhaddon texts: A freeman is as the shadow of a god, The slave is as the shadow of a freeman, But the king, he is like the very image (muššulu) of god. The father of the King, my Lord, was the very image (sạlmu) of Bel, And the King, my lord, is likewise the very image of Bel. Ancient Near Eastern Understanding of Imageness [views outside of Bible] An Exorcism Text: The exorcism is the exorcism of Marduk; The priest is the image (salmu) (sạlmu) of Marduk. 13

14 Ancient Near Eastern Understanding of Imageness [views outside of Bible] Conclusion: Humankind, according to the ANE viewpoint, is created to be the slaves of the gods; humankind is stratified regarding imageness. Only special people are viewed as image of gods. The Old Testament Understanding of Imageness A s elem (image) always represents a concrete three-dimensional representation of something. This is confirmed in 1 :26 by the pairing of s elem with demut, likeness. It is humankind s status as image that distinguishes this species from everything else God has made (Gen 1 :26-28; Psalm 8). The dignity involved in imageness extends to both man and woman: adam = male + female (Gen 1:27; 5:1-2). The Old Testament Understanding of Imageness Imageness should be interpreted primarily in functional terms: to be the image of God is to be his deputy and representative (not representation). Adam is created to govern the world for God as God would were he personally yp present (1:28; Psalm 8). Adam s status as image determines the special sanctity of human life (Gen 9:6) In Hebrew thought the notion of imageness is democratized: all members of the race of Adam are images of God not just priests or kings (Psalm 8; Prov 14:31; 17:5; Matt 25:45). 14

15 The Old Testament Understanding of Imageness Prov 14:31 (NIV) He who oppresses the poor shows contempt for their Maker, but whoever is kind to the needy honors God. Prov 17:5 (NIV) He who mocks the poor shows contempt for their Maker; whoever gloats over disaster will not go unpunished. Matt 25:45 (NIV) He will reply, I tell you the truth, whatever you did not do for one of the least of these, you did not do for me. The Old Testament Understanding of Imageness While the fall affected men and women s ability to function as the image due to the entrance of sin the dignity associated with this status is retained after the entrance of sin (Psalm 8; Prov 14:31; 17:5; 1 Cor 11:7; ;J James 3:9-10; cf. 1:27). Ja 3:9 (NIV) With the tongue we praise our Lord and Father, and with it we curse men, who have been made in God's likeness. 10 Out of the same mouth come praise and cursing. My brothers, this should not be. The Old Testament Understanding of Imageness This special status of all members of the human race as image of God provides the basis for a distinctly theological/biblical ethic (Prov 14:31; 17:5; 1 Cor 11:7; James 3:9-10; cf. 1:27) 15

16 Now, let s review where we have been under the main point, : Date of creation Nature of the Days of the creation week of Gen 1. Nature of Creation Week: Creation as orderly and purposeful. Creation as Good. Mankind s place in Creation. Nature of Creation Week: Creation as orderly and purposeful. Creation as Good. Mankind s place in Creation. 2 accounts of creation 1:1-2:3, and 2:4-25. God plants the Garden as the setting for Adam s probation. Garden: Garden as temple with priestly overtones 16

17 God plants the Garden as the setting for Adam s probation. Garden: Garden as temple with priestly overtones Decorations of the Tabernacle and Temple evoke Eden 1Kin 6:18 (NIV) The inside of the temple was cedar, carved with gourds and open flowers. Everything was cedar; no stone was to be seen. 1Kin 7:36 (NIV) He engraved cherubim, lions and palm trees on the surfaces of the supports and on the panels, in every available space, with wreaths all around. Ex 26:1 (ESV) Moreover, you shall make the tabernacle with ten curtains of fine twined linen and blue and purple and scarlet yarns; you shall make them with cherubim skillfully worked into them. Use of 2 words that go together in priestly context: Gen 2:15 (NIV) The LORD God took the man and put him in the Garden of Eden to work it ( abad) and take care of it (shamar). God plants the Garden as the setting for Adam s probation. All the Trees: Gen 2:9 (NIV) And the LORD God made all kinds of trees grow out of the ground--trees that were pleasing to the eye and good for food. In the middle of the garden were the tree of life and the tree of the knowledge of good and evil. God plants the Garden as the setting for Adam s probation. The Tree of Life: The Tree of Life allows humanity to transcend its mortality, the state in which it was created on the sixth day, and move to a higher dimension, life beyond the creation to eternal life and immortality. As one partakes of this sacramental fruit by faith, one participates in this eternal life (Waltke, Old Test. Theology, 257). 17

18 God plants the Garden as the setting for Adam s probation. The Tree of the Knowledge of Good and Evil Wisdom and discernment between good and bad that enables someone to make right decisions and so be successful. Mankind s quest for knowledge of good and bad carried out independently of God is an act of rebellion, and grasping at autonomy (self-law) rather than humble faith and dependence on God. The Test/Probation God s generic expectation of Adam: to work it ( abad) and take care of it (shamar) (2:15). Priestly task of worship. God s specific command to Adam in direct speech: Gen 2:16-17 (NIV) And the LORD God commanded the man, "You are free to eat from any tree in the garden; 17 but you must not eat from the tree of the knowledge of good and evil, for when you eat of it you will surely die." God s first words to humanity are a command The only prohibition: a dietary restriction The Test/Probation God s specific command to Adam in direct speech: Gen 2:16-17 (NIV) And the LORD God commanded the man, "You are free to eat from any tree in the garden; 17 but you must not eat from the tree of the knowledge of good and evil, for when you eat of it you will surely die." God s first words to humanity are a command The only prohibition: a dietary restriction Penalty: Death for when you eat of it you will surely die. Death is separation from God, that is, from the blessedness of living in the presence of God. So death is a spiritual condition to be without God s smile and grace. 18

19 The Result of the Test/Probation: Mankind falls and brings death and corruption in to the perfect world. Mankind disobeys and is expelled from the Garden (3:1-24) Concerning the Serpent, who was really a mask/tool for Satan, he employed a strategy for getting Eve to comply with his plan to cause their rebellion: i. Doubt: He casts doubt on what God said by questioning it. Did God really say? (3:1) ii. Distortion: He modifies what God said, and then Eve modifies it, too. Satan: Did God really say, You must not eat from any tree in the garden? (3:1) Eve: God did say, You must not eat fruit you must not touch it, or you will die. (3:3) iii. Denial: He flatly contradicts what God expressly said. You will not surely die, the serpent said to the woman (3:4). iv. Desire: when you eat of it your eyes will be opened, and you will be like God (3:5). Perhaps there is a deliberate connection between Gen 3:6 and 1 John 2:16 Gen 3:6 When the woman saw that the fruit of the tree was good for food and pleasing to the eye, and also desirable for gaining wisdom, she took some and ate it. 1Joh 2:16 (NIV) For everything in the world--the cravings of sinful man, the lust of his eyes and the boasting of what he has and does--comes not from the Father but from the world. Gen 3:6 1 John 2:16 good for food the cravings of sinful man (lit. of the flesh ) pleasing to the eye the lust of his eyes desirable for gaining wisdom the boasting of what he has and does 19

20 The Result of the Test/Probation: Mankind falls and brings death and corruption in to the perfect world. Regarding Adam s fall into sin: Adam s sin was deliberate and heinous (cf. 1 Tim 2:14). Result of Adam s sin: the entire human race was plunged into depravity. How? He was our representative head, and in his fall, we all fell, too. See Rom 5:12ff., which contrasts the results of Adam s sin for the whole human race with the results of Jesus righteousness for all who believe in him. Rom 5:12 (NIV) Therefore, just as sin entered the world through one man, and death through sin, and in this way death came to all men, because all sinned 14 Nevertheless, death reigned from the time of Adam to the time of Moses, even over those who did not sin by breaking a command, as did Adam, who was a pattern of the one to come. 15 But the gift is not like the trespass. For if the many died by the trespass of the one man, how much more did God's grace and the gift that came by the grace of the one man, Jesus Christ, overflow to the many! 16 Again, the gift of God is not like the result of the one man's sin: The judgment followed one sin and brought condemnation, but the gift followed many trespasses and brought justification. The Result of the Test/Probation: Mankind falls and brings death and corruption in to the perfect world. God s Judgment upon all involved in the Sin: 3: Serpent (14-15): Woman (16): pain in childbearing (a lifelong problem, as it extends beyond birth to relationships with children throughout life); rivalry with husband to rule over him (cf. 4:7 for similar language). Man (17-19): ground is cursed and will not produce for you without burdensome toil; physical death (return to dust). 20

21 The Result of the Test/Probation: Mankind falls and brings death and corruption in to the perfect world. God s Grace and Mercy are also present in this scene of Judgment: 3:15, 21. Redemption promised, 3:15. Speaking to the Serpent, God says, And I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel. The Result of the Test/Probation: Mankind falls and brings death and corruption in to the perfect world. God s Grace and Mercy are also present in this scene of Judgment: 3:15, 21. Redemption provided, 3:21. Adam and Eve had attempted to cover themselves with fig leaves to deal with their alienation from God and from each other. Now God provides a kind of covering of their shame that prefigures God s ultimate way of dealing with sin the slaying of an innocent victim as their substitute: Gen 3:21 (NIV) The LORD God made garments of skin for Adam and his wife and clothed them. Note: Adam and Eve are driven from the Garden, and flaming sword and cherubim guard the way back in to the Tree of Life. 21

22 The rest of human history and God s plan of redemption is designed to reclaim or restore what was lost. Reve 22:1 (NIV) Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb 2 down the middle of the great street of the city. On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations. 3 No longer will there be any curse. The throne of God and of the Lamb will be in the city, and his servants will serve him. 22

The Story of Redemption

The Story of Redemption Is This the World God Intended? Copyright James Nored 2003 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any