The Adam’s Apple takes its name from a Jewish myth which states that God caused the forbidden apple to become lodged in Adam’s throat after swallowing. In reality, the Adam’s Apple is made up of the thyroid cartilage and is the same tissue that makes up your nose, ears, and windpipe (i.e., trachea). The voice box and windpipe have several kinds of cartilage, which work together to make sure your airways stay clear and that you’re able to speak.
Ironically enough, one of Adam’s biggest failures in the garden had to do with his speech— or lack of it. Adam should have spoken up when his wife first spoke with the serpent. He should have said something or perhaps even grabbed her hand and walked elsewhere as they headed towards the forbidden tree. He certainly should have spoken up when the serpent offered her the fruit. Genesis gives us a small detail that almost places the blame squarely on Adam.
“She gave to her husband who was there with her…” Genesis 3.6
Adam was there! So why didn’t he speak up? Today men can fall into this same sin of silence. Just because an argument could be made that Adam was setting the right example by not eating the fruit himself (at first), there’s more to spiritual leadership than simply not doing something wrong. Maybe Adam didn’t see any obligation to speak on behalf of Eve? Maybe he was convinced by the serpent himself. Either way the bottom line is this, a lack of spiritual leadership in our congregations and homes will lead to sin. If the serpent is allowed to speak to our families through music, media, or any other medium— the consequences are the same. There’s a fall. Spiritual leadership requires more from men than just avoiding sin ourselves, it must include actively guiding our families away from what’s forbidden. It demands our full time attention.
God Brought A Flood Upon The World Of The Ungodly (7:1-24)
Neal Pollard
In Genesis 5:32, Noah was 500 years old when blessed with his sons. Here, in verse six, he is 600 years old when he and his family enter the ark. In that 100 years, he learns of God’s resolve to destroy the earth with water and receives his commission to build the ark. Peter says he also preached righteousness (2 Pet. 2:5) during an age of utter unrighteousness (6:5).
Noah: The Ideal Candidate (1-10)
Can you imagine a commendation like Noah receives? Already given a glowing tribute in Genesis 6:8-9, this chapter begins with this further compliment: “Enter the ark, you and all your household, for you alone I have seen to be righteous before Me in this time” (1). So, he is ideal because of his character. Apparently, his family shares at least the influence of his righteousness (7).
He is also ideal because of his obedience. This is how he proves his character. Three times in this chapter, Moses says Noah obeyed what God commanded (5,9,16). In the first reference, he puts it that “Noah did according to all that the Lord had commanded him” (5). See that as he fulfills what God calls for regarding taking clean animals (2-7), taking in the animals two by two (8-9). See it in what was previously observed, regarding the many commands he obeyed in constructing the ark (Gen. 6).
He is ideal because he seems to do everything without debate and resistance. This dutiful submission is unlike the response of even many of the Bible’s greatest heroes, including the inspired author of Genesis! Read through this entire account and every inspired reflection on his life and see if there is any questioning of God’s wisdom or His plan. Instead, “By faith Noah, being warned by God concerning events as yet unseen, in reverent fear constructed an ark for the saving of his household. By this he condemned the world and became an heir of the righteousness that comes by faith” (Heb. 11:7).
The Rest Of Humanity: Subjects Of Judgment (11-24)
After the graphic account of the wickedness of humanity (6:5-7), we have an almost matter-of-fact accounting of their destruction and that of the rest of creation. The rains and floods that saved the family of Noah (7,13,16) served to obliterate what was outside. Peter writes, “the heavens existed long ago, and the earth was formed out of water and through water by the word of God, and that by means of these the world that then existed was deluged with water and perished” (2 Pet. 3:4-5).
Moses tells us “the water” six times from verse 17 to 24. It prevailed and it increased and covered the earth. “The earth perished” as the result of that (21). All flesh (21)… died (22). “He blotted out every living thing…from the earth” (23). The “crime” is in chapter six and the “consequence” is in chapter seven. So it ever is (Rom. 6:23).
Chapter eight chronicles humanity’s reemergence from this destruction and judgment. God accomplishes this and preserves His promise through the hero of this account. He will not be a perfect man, but he will be a pliable man ready to do God’s will. First, though, God had to judge the iniquity of this world. He plans to do that one more time. Remember, “But by the same word the heavens and earth that now exist are stored up for fire, being kept until the day of judgment and destruction of the ungodly. But do not overlook this one fact, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day. The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance. But the day of the Lord will come like a thief, and then the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved, and the earth and the works that are done on it will be exposed” (2 Pet. 3:7-10). We are encouraged to be Noahs in a world destined for destruction! Like him, we can be rescued through God’s plan.
The “good news” is that Jehoram, the son of Ahab, was not AS BAD as his father and mother (2 Kings 3:2), but that was little consolation. He still “did evil in the sight of the Lord” (2) and “clung to the sins of Jeroboam the son of Nebat, which he made Israel sin; he did not depart from them” (3). Like his older brother, Ahaziah, he had a political and military mess on his hands. The king of Moab, Mesha (4), rebelled against Israel after Ahab’s death, and Jehoram mustered his military while leaning on a new ally, Judah, to join them in going to war with their neighbors. For good measure, they traveled through the oft-unfriendly territory of their cousins, Edom, and the king of Edom joined them in the attempted rout of the Moabites.
But, in the route they took to meet the enemy, after a week the troops and cattle were suffering from a lack of water. Jehoram’s immediate reaction is to attribute this to divine punishment (10). But, Jehoshaphat exhorts his fretting northern counterpart, “Is there not a prophet of the Lord here, that we may inquire of the Lord by him?” (11). Will you notice the contrast in attitude toward faithful prophets that sets Jehoshaphat apart from the house of Ahab? Jehoshaphat held God’s spokesmen in such high regard (12). Remember Micaiah (1 Ki. 22:7). He respected the men and revered their word. But look at Jehoram. Does his servant reflect his contempt as he describes Elisha as the one who used to wash Elijah’s hands (11; 1 Ki. 19:21). In return, Elisha has complete disdain for Israel’s king but condescends to them on behalf of Judah’s righteous king, Jehoshaphat (12-19). Elisha works through the words of a minstrel to prophecy an incredible act of God to both water their men and animals and facilitate the destruction of Moab in an unthinkable way.
The miraculous induction of water came via Edom, filling the country with water (20). To the Moabites, the water appeared to glisten like blood. Their king made the reasonable deduction, given the turbulent history between Israel, Judah, and Edom, that they had turned on one another. He took this as an invitation to despoil his enemies (23-24). Only when he reached the camp of Israel did he and his army discover their fatal error. Israel and her allies handily defeat Moab and mar their land, and after one last-ditch effort to break through to Edom, King Mesha retreats to his citadel and offers his son, also his heir, as a burnt offering on the wall (27).
What do we learn from this unusual incident? Among the many potential lessons is one overriding reminder. God’s Word and will are sure. He cannot be thwarted, surprised, or overcome. He sees the end as the beginning (Isa. 46:10). He had already foretold the demise of Ahab’s house (1 Ki. 21:21-24). He not only foresaw what for man was the unforeseeable fate of Moab, but He produced it. He knew that Israel would persist in the ways of Jeroboam and would eventually reject Israel and allow her destruction (2 Ki. 17), but He was engineering the incarnation of His Son through Jehoshaphat’s lineage (cf. Mat. 1:8). Providentially, he protects the seed of David in times of war and peace until the Messiah descends through this family tree. There were human heroes throughout these centuries, kings like Jehoshaphat and prophets like Elisha, but they simply submitted to the sovereignty of Jehovah!
Today, God has promises yet to be fulfilled (Matt. 25; Rom. 8; 1 Thes. 4:13-18; 2 Pet. 3:9-13). It will happen as surely as these past events occurred. We have the choice to follow the legacy of the wicked like Ahab and Jehoram or the legacy of the righteous like Jehoshaphat and Elisha. If you stop and examine it, it’s not much of a choice, is it? Victory or defeat?
Again, understanding that chapter divisions are man-made, we should appreciate that the individuals covered in the first seven verses of this chapter are part of the “toledoth” (generations/descendants) of Adam (4:1-5:1). Moses gives the genealogies of the first ten generations from Adam to Noah, and it is at Noah that the examination of lineages splits. Adam’s descendants, apart from Noah, give us the lamentable conditions we read about in the opening verses of chapter six. Noah is a stark contrast to all of that, as we will see. Also keep in mind that the problems we read about can be traced back to when men began to multiply on the face of the land (1). These circumstances had been building from early on and only came to a climax in the days of Noah.
The earthly wickedness (1-5)
The problem with man was not their procreating and proliferating (1,4). Neither was the problem the fact that women were beautiful and men were attracted to them (2). The problem was not their might or renown (4). The problem originated in their hearts (5) and permeated into their lives, which Moses dubs great wickedness (5).
Perhaps the subject of greatest fascination revolves around the identity of “the sons of God.” Maybe the oldest interpretation among Jewish scholars is that these are angels. “Sons of God” elsewhere in the Old Testament refer to angels (Job 1:6; 2:1; Psa. 29:1; 89:6; Dan. 3:25). Added to that is an apparent connection made by Peter and Jude to these circumstances in Genesis six, where angels are discussed (2 Pet. 2:4-5; Jude 6). We should be careful about putting too much on the meaning of “Nephilim,” which is difficult to precisely define and is as likely “warrior-like people” as the offspring of fallen angels and humans (see Peterson, Lexham Bible Dictionary, np).
There is also a good argument to be made that this is a spiritual designation rather than a reference to a literal cohabitation between angels who assumed flesh and Adam’s descendants. Saying it this way (sons of God and daughters of men), it lays a foundation for how Noah stands out from the wicked others of his time. The line of Adam (and Cain) spread their corrupting influence until the situation grew to the grim point we are reading about.
Whichever answer is ultimately correct, the point seems to be the impact of living enslaved to the flesh rather than pursuing righteousness. Moses describes a moral erosion that had reached its zenith. Something had to be done.
The heavenly sentence (6-7)
Moses shifts attention from the earthly iniquity to the heavenly response. This is evident before verse six. First, “the Lord said” He was not going to let this continue as it was (3). Second, “the Lord saw” the depraved condition in Noah’s day (5). This leads to the assessment in verse six: “The Lord was sorry that He had made man….” Thus, “the Lord said” He would destroy all flesh (7). Man was acting like a beast, driven by lust. Thus, God was going to destroy mankind along with the rest of all flesh (11-13). This is not some impetuous response from a petulant being. God is long-suffering, and He will show it for a century longer while Noah preaches and builds the ark (1 Pet. 3:20). He had patiently endured, but men had exhausted His patience. What a sobering thought, that there is a point where the all-powerful God’s patience is completely used up!
The righteous exception (8-22)
In light of the seeming promise to save mankind through the seed of woman (3:15), we are reminded of the character of God. As a perfect being, He will keep His word. Satan will be crushed! The vast majority of mankind would be judged and destroyed, “but Noah found favor in the eyes of the Lord” (8).
Noah had exceptional character (9). He is said to be “righteous” (innocent; in the right). He is “blameless in his time” (complete; having integrity). He walked with God, a phrase always indicating fellowship and harmony with God (see 5:24-26).
Noah had exceptional opportunity (13ff). God spoke to him directly, sharing His plans and intentions with this righteous patriarch. He was warned by God concerning things that had not happened, and the writer of Hebrews says he believed God (Heb. 11:7). He had access to God’s Word and he shared that word with others (2 Pet. 2:5).
Noah had exceptional faith (14-22). That faith is demonstrated by his obedience (22). “According to all that God had commanded him, so he did.” God gives Noah at least eleven commands: “make” (14), “make” (14), “cover” (14), “make” (16), “finish” (16), “set” (16), “make” (16), “enter” (18), “bring” (19-20), “take” (21), and “gather” (21). There was nothing God required which Noah failed to do. He was not perfect, but his faith was resilient and unwavering.
The men who are listed in the genealogies of Adam in this chapter have been called “the ten commitments,” trusting in God’s promise (3:15). There were spiritual giants among this group. Two of them were said to have “walked with God”–Enoch (5:24) and Noah (6:9). We probably know them most, as a group, for their longevity. In the pre-flood world, when the cursed earth was its youngest and least tainted, conditions were most ideal and genetics most favorable for long life.
James Smith gives us this chart:
In laying out the genealogies, Moses goes back and speaks of the theology and biology of creation. Man is made in God’s likeness (1), and God made them male and female (2). Adam becomes father to a son (3), and thus it goes through all the genealogies. Moses’ record follows the same formula in laying out these ten generations: the father lives so many years, has a notable son (in the Messianic Genealogies–Luke 3:36-38), lives so many years after that birth, and finally dies. As the chart suggests, there is vast opportunity to populate the earth as they live on for centuries.
There are some interesting insights among the Bible’s first look into a family tree. Furthermore, there are implications from this chapter that resonate throughout the rest of Scripture. Notice just a few of these.
“…And he died” (5,8,11,14,17, 20,27,31; cf. 3:19). While these men lived nine or ten times longer than any of us would dare to believe we could live (imagine your life overlapping the lives of Saladin, Genghis Khan, and Thomas Aquinas; see also 6:3), they could not escape the reality of the death sentence brought on by Adam’s sin. Hebrews 9:27 avers that death is an inevitable appointment. 1 Corinthians 15:21-22 reiterates that by a man came death and that in Adam all die.
“Enoch walked with God” (21-24). He is the exception to the rule just mentioned. Moses writes a beautiful truth about this man. He strove for intimate fellowship with God. This is indicated by the phrase that “he walked with God.” This phrase might be ambiguous and unclear, if not for subsequent Scripture. This is tied to his faith (Heb. 11:5). Therefore, “he obtained this witness that before his being taken up he was pleasing to God.” He was a prophet of God sharing the word of God (Jude 14). We are told nothing about his wife or any of his other children apart from the famously old Methuselah, but if he lived anywhere close to the others he would likely have been alive the year of the flood if not taken by God.
God defines what walking with Him should look like, as He speaks to His people at the end of the Old Testament. Speaking of the faithful Levitical priests, He says, “He walked with Me in peace and uprightness, and he turned many back from iniquity” (Mal. 2:6). His lips preserved knowledge and He was a devoted messenger of God (Mal. 2:7). That harmonizes with what Scripture says about Enoch.
“(Noah) will give us rest” (29-32). Lamech “became the father of a son” (28) he named Noah. Why? “This one will give us rest from our work and from the toil of our hands arising from the ground which the Lord has cursed” (29). As it turns out, Noah will give comfort not to those before him but to those who would come after him through Shem, Ham, and Japheth (32). The same word translated “rest” is found in a different form in Genesis 6:6,7 and is translated “sorry.” Because God was sorry for making man, who had become sinful, He resolved to destroy man and beast. But Noah will find grace in the eyes of the Lord (6:8). The ground would continue to labor under the curse (Rom. 8:20-21). But spiritual rest would be possible through Noah’s obedience (1 Pet. 3:20; Heb. 11:7).
With all this time that passed as recorded in Genesis 5, God’s eternal plan was still in motion. Salvation would ultimately come, starting with these ten generations. Through His sovereignty and providence, God would ensure that “the kind intentions of His will” (Eph. 1:5,9) would be accomplished despite man’s continual faults and failings.
The sobering truth about sin is that we cannot anticipate its consequences. Scripture credits sin as entering the world through Adam, not Eve (Rom. 5:12). Despite her role for which she received her own consequences (1 Tim. 2:8-15), God places the responsibility ultimately upon her husband. It is still the same today (Eph. 5:23). The Bible does not tell us how the events regarding his sons, Cain and Abel, emotionally impacted him. If you are a parent, you can well imagine.
Moses is not concerned with giving us a strict chronology in chapter four. This will help when reading through the narrative where certain details are omitted. They are not deemed as important to the story, though they might drive our imaginations wild. Like what, specifically? How many siblings (male and female) were born after them before the egregious actions of Cain in verse eight? Apparently, a great many–though Moses does not record it. Where did Cain get his wife (see 3:20)? Was incest permitted? Obviously, in accord with the mandate of Genesis 1:28, it had to be. In fact, it is not “outlawed” until the Law of Moses (Lev. 18:6). How much time occurs between verse one and verse fourteen, when Cain is worried about people finding him and killing him? Antediluvian (pre-flood) lifespans reached in excess of 900 years old, which we will see in the next chapter.
The focus of the chapter appears to be the divergent mindsets of obedience and disobedience in the world after the fall. The chapter begins by chronicling the births of the first two known children of Adam and Eve. Cain is firstborn, followed by Abel (1-2). Cain was a tiller of the ground while Abel was a keeper of flocks (2).
Why did God accept Abel’s offering, but reject Cain’s (3-5)? Genesis four does not spell this out. John tells us Cain’s “deeds” were evil, and Abel’s deeds were righteous (1 John 3:12). More clearly, the writer of Hebrews says, “By faith Abel offered to God a better sacrifice than Cain, through which he obtained the testimony that he was righteous, God testifying about his gifts, and through faith, though he is dead, he still speaks” (Heb. 11:4). On the other hand, rebellion and apostasy are implied in Cain’s actions (Jude 11). Abel complied with what God wanted, but Cain did not. It was an error of worship. Cain offered what he wanted rather than what God wanted.
Cain compounded the problem by his intemperate response (5-7). God warns him of the price for sinful anger, but the older brother loses all self-control and murders Abel (8). Once again, we find the offended God seeking out the offender. Such long-suffering love! God pursues Cain, exposing his sin (9-10) then revealing the consequences of that sin (11-12). He is divinely prevented from being a vegetable farmer, settled in one place. Instead, he is consigned to being a wandering vagrant (12-13).
Cain is concerned that he will be a hunted fugitive (14). In His mercy, God protects Cain (15). Cain has a wife (did she marry him before the murder of Abel?), and they begin to have children. Much of the rest of the chapter involves revealing the line of Cain. As the late Wendell Winkler once showed us in class, “The line of Cain gave us nomads, farmers, musicians, smiths, polygamists, and murderers, but not one who ‘called upon the name of the Lord’ (24).” Verses 17-24 reveal the infamous legacy of the line of Cain as well as a reflection on the consequences of his father’s sinful choice.
Yet, a glimmer of the divine plan of redemption shines through in how Moses ends the first “toledoth.” He returns to the first parents and reveals the birth of another son, Seth, in whom Adam and Eve placed their hopes of a better legacy. We will see more about Seth’s lineage in the next chapter and its significance to the ultimate birth of the Messiah and fulfillment of Genesis 3:15. But out of the shattered pain of sin and disappointment there came home. “…Men began to call upon the name of the Lord” (24).
Not only did chapter one help with the question of where we came from, but it also gives crucial insight into who we are. Genesis 1:27 teaches us more than the nature of the Godhead. It tells us something about ourselves. We are made in the image of God, in His likeness (5:1)! There is a part of us reflecting God! I agree that “God’s image obviously does not consist in man’s body which was formed from earthly matter, but in his spiritual, intellectual, moral likeness to God from whom his animating breath came” (TWOT, 768).
Certainly, what Moses wrote in Genesis 1:27 helps us appreciate the additional clarification yielded from the first use of the Hebrew “teledoth” (account, NASB, NLT, NIV; “history,” NKJ; “generations,” ESV) in Genesis 2:4. This is a peg Moses drives down to separate his inspired account into significant sections. I have an excellent chart from Donnie Bates dividing up the book of Genesis, using “teledoth” as a textual marker.
1:1-4:26–The generations of the heavens and the earth
5:1-6:8–The descendants of Adam
6:9-9:29–The descendants of Noah
10:1-11:9–The descendants of the sons of Noah
11:10-11:26–The descendants of Shem
11:27-25:11–The descendants of Terah (Abraham’s father)
25:12-25:18–The descendants of Ishmael
25:19-35:29–The descendants of Isaac
36:1-37:1–The descendants of Esau
37:2-50:26–The descendants of Jacob
(Syllabus handout for “Genesis,” Bear Valley Bible Institute)
In the midst of unfolding “the generations of the heavens and the earth,” Moses centers on the creation of man and woman. Notice how he does so.
Preparing the earth for man (2:4-6). After speaking of the earth 21 times from Genesis 1:1-2:1, Moses speaks of it five times in these three verses. In context, the shrubs and the plants to be cultivated from the ground served a purpose. They would provide food for man (15-17). There is a sense in which man’s being in God’s likeness is demonstrated in his place and dominion over the whole earth (1:28-30; 2:16,19-20). As God is over everything, He delegated authority to man over the earth. Of course, God is the sustainer and provider of what the universe needs to continue to operate (Mat. 5:45; Acts 14:17; Col. 1:17), but man was created to be a steward of its resources. Incidentally, there was at least a time when God did not send rain but rather mist from the ground for its provision (6).
Creating man from the earth (2:7). There is also a unity or harmony between man and the earth. God created the ground, then He formed man from the dust of the ground. He breathed life into man’s nostrils and man became a living being. The word translated “being” (soul) here seems to be used to speak of his having life and animation. The Bible clearly teaches there is an everlasting part of a person, but that’s not Moses’ purpose in this verse. Moses is describing how the first man came to life. The same word is used of “living creatures” (1:20-21; cf. 2:19).
Fitting man for the earth (2:8-15). Moses goes to great lengths to speak more of God’s provisions for man’s habitation of the earth. He planted a garden and trees for man’s dwelling place (8-9). He provided rivers to water the garden (10), and it flowed out of the garden in four tributaries–Pishon, Gihon, Tigris and Euphrates (11-14). James Smith notes, “The author seems to be describing the geography of ancient Sumer just north of the Persian Gulf in what is present-day Iraq. Ancient pagan legend remembered a paradise at the northern end of the Persian Gulf” (The Pentateuch, OT Survey Series, 59). Associated with these geographical markers, Moses makes the first mention of money (11-12). Man’s job is to care for the earth prepared by God for him (15).
Preparing man for his time on earth (2:16-17). God does more than give man physical purpose. He is giving him spiritual boundaries. Moses includes this command about the “forbidden fruit” to show God’s loving nature in creating man with the ability to choose. At this point, evil is not part of man’s consciousness nor has it stained his soul, but it exists as the opposite of the “good” that God created (see Moses’ repeated use of “good” in chapter one). Man would have to choose to leave the “good” of sinlessness, but that was a choice from the beginning. What Paul says of the Gentiles is true, ultimately, of everyone since Adam: “In the generations gone by He permitted all the nations to go their own way” (Acts 14:16).
Giving man what the earth alone could not give him (2:18-25). Of course, God knew what man needed before man had an opportunity to even discover it. God determined to give man a “helper suitable for him” (18). He presents all the animals for Adam to name, and among these there is no “suitable helper” (19-20). It is not incidental that God created woman from man. He could have formed her from the dust of the ground, the same as man but apart from him. But, denoting the intimate connection He intended, He makes her from him (21-22). As has been noted, is there anatomical symbolism here? She was not taken from his head or his heel to rule over or be enslaved to him. She was a partner is truest sense, taken from his side.
Adam recognizes this and speaks a truth beyond just his circumstances (21-24). God teaches that gender is not fluid, but fixed (note the pronouns and description throughout the paragraph). God teaches the permanency of marriage (23-24), which Jesus will reference in restoring marriage under His covenant (Mat. 19:1-9). God gives the first allusion to the church, and Paul will draw on the analogy in Ephesians 5:22-33. God gives gender roles in the leadership of the church, hearkening back to this cross-cultural circumstance in 1 Timothy 2:8-15.
But there is more than doctrinal truth being instilled here. There is the most beautiful earthly relationship ever made by God, transcending every relationship except the one between a person and God! God knows our physical, emotional, social, and spiritual needs. His original remedy for that was marriage! What a wise creator we serve!
The first chapter of the Bible’s 1189 provides a helpful reminder that chapter divisions are an act of man (Stephen Langton in 1227) rather than an act of God. Genesis 1:1-2:3 is the inspired record of the creation of the universe followed by a more intimate account of the creation of man (2:4-25). There is incredible structure in the way Moses records the making of the universe, showing the Creator to be a being of order and design.
The skeletal information of the chapter falls out easily enough:
The beginning (of the universe): God created a formless and void earth, and darkness as well as God’s Spirit were over the surface of the water (the deep)(1:1-2). Incidentally, isn’t the “end” implied with the word “beginning”? With perfect foreknowledge, God knew that this world would someday come to an end (see Isaiah 46:10).
Day one: God created light and separated the light from the darkness (1:3-5).
Day two: God created the sky (called the expanse–“beaten, [metal] plate, firmament (i.e. vault of heaven, understood as a solid dome)” (CHALOT, 347) (1:6-8).
Day three: God created dry land and vegetation (1:9-13).
Day four: God created sun, moon, and stars (1:14-19).
Day five: God created water animals and winged creatures (1:20-23).
Day six: God created mammals, reptiles, and man (1:24-31).
Day seven: God rested from all the work which He had done (2:1-3).
Another way to divide this account is through two words Moses uses. Days one through three record God “forming” (1:7) what had been “formless.” Days four through six record God “filling” (1:22,28) what He had “formed” (see Kurt Strasser, Opening Up Genesis, 20-21, for more on how he develops this idea). Despite those who wish to accommodate epochs of time and the theory of evolution “in the beginning,” we have the testimony of chapter one identifying each day of creation as a 24-hour period (5,8,13,19,23,31). The same writer, Moses, will look back on the creation in the establishment of the Sabbath, noting that God created the universe in six days (Ex. 20:11; 31:17). Do you find it interesting that civilizations everywhere throughout time have constructed their calendars and functions around the seven day week? It is sown into the fabric of creation!
We are impressed with God’s active involvement in the creation process (note the verbs–I count 38 in these 34 verses, actions God takes in these seven days of work). As we read the remainder of the Bible, we will appreciate how God remains active and involved with His creation and especially the pinnacle of His creation (1:27). Whether observation, speaking, or otherwise creating, we see God at work.
We are impressed by God’s “triune” nature as revealed in Genesis one. We see the second most common designation for God (2532; YHWH, God’s proper name occurs around 6800 times in the O.T.) and is used for divine beings, associated with might and strength and creation (from the first verse of Scripture). The Spirit of God is first referenced in verse two, and the plurality of personalities is clearly found in this inaugural chapter. How? “Elohim” is a plural noun each of the 35 times it appears in these first 34 verses. Further, as God discusses the creation of man among Himself (even saying it strains the limits of our comprehension), He says, “Let us make man….” (27). Not multiple Gods. The rest of Scripture will show us what it first introduced here. God has an essence and nature. Only One (only God) is all-powerful, all-knowing, uncaused, present everywhere all at once, perfect, sinless, etc. Yet, God is three distinct persons. Two are explicitly identified here (Father, Spirit). One is averred to be the agent of Creation elsewhere (John 1:3; 1 Cor. 8:6; Col. 1:16; Heb. 1:2).
God’s first question for Job is a confession that He created the universe (Job 38:4). Israel sang about the creation (Psalm 104:4-5). Every New Testament writer but Jude (who still refers to events in Genesis) makes reference to the creation account. All divine revelation rests upon the truth of Genesis one. God permitted the universe to be and subsequent chapters will help us understand why.
One of the first and most basic questions most people seek the answer to is “where did I come from?” Since I am here, there must be some explanation. And since that explanation predates me and anyone I could consult personally or through recorded history, I must look for an explanation outside of those sources. Any answer is subject to evaluation for its credibility and reasonableness.
The book of Genesis asserts itself as the all-encompassing answer to all the big questions humanity inevitably asks. One finds its answers feasible, reasonable, and intelligible. Having 50 chapters, 1533 verses, and 32,267 words, it is a large book that sets the tone for the 65 books which follow it. It was first written for the Jews to understand their history and their place in God’s eternal plan. This is accomplished in many ways. One significant way is through Moses’ repeated, periodic use of a word translated “generations,” “account,” “genealogies,” or “order.” The word is used 13 times in Genesis, with apparent intentionality. It is how Moses divides the contents of the entire book (2:4; 5:1; 6:9; 10:1,32; 11:10,27; 25:12-13,19; 36:1,9; 37:2). We will note those transitions as we move through the book.
The book is called “Genesis” because it reflects the idea of “beginnings.” Truly, “The title of the book of Genesis in Hebrew is bereshith, which literally means “in the beginning.” This title is the first word of the first verse. In a similar way the Hebrew titles of each of the first five books of the Old Testament are taken from a significant word in the first sentence of the book, usually the first or second word, or both. This was the practice also in the literature of other ancient languages in the Middle East” (Reyburn, UBS, 19).
The book can be easily divided into two parts, one more general and the other more specific. Genesis 1-11 deals with the creation of the whole world, while Genesis 12-50 deals with the choosing of a single people from among the whole world. James Smith describes Genesis as a book unfolding the construction, destruction, and reconstruction of the world (The Pentateuch, 36). We see the construction in the creation accounts of the first two chapters, the destruction in the fall, the flood, and the foolhardy rebellion at Babel (Gen. 3-11), and the reconstruction through the call of Abram and his descendants (Gen. 12-50).
Look for important themes as you move through the book of Genesis. Again, consider Smith’s suggestion of major theological truths uncovered by the book: the doctrines of creation, sin, judgment, grace, election, promise, and faith as they are repeated not only in Genesis but throughout the rest of the Bible (40). Another way to trace the book is geographically, as much of the book revolves around at least five significant journeys made by Abraham, Isaac, and Jacob.
Genesis helps us understand the world, its maker, ourselves, and our place in this world. Each chapter will unfold some aspect to help us understand the most important “whys” we will ever think to ask. It is written in narrative form, but is full of rich, theological truth which the subsequent writers and speakers of the Bible frequently look back to as foundational. There are over 100 quotations or allusions to Genesis made to Genesis in the New Testament alone on themes as basic as creation, salvation, human identity, marriage, judgment, the nature of God, the devil, the role of woman, sexuality, and much, much more. Let us journey together with the Bible’s first steps!
“The Nephilim were in the earth in those days, and also after that, when the sons of God came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.”
(Gen.6.4).
“And there we saw the Nephilim, the sons of Anak who come of the Nephilim; and we were in our own sight as grasshoppers, and so we were in their sight.”
(Num.13.32-33).
A HUGE HISTORY
The Sumerian culture has become famous for their giants. However, nearly every ancient culture had legends and records of either a co-existence with giant races or knowledge of them. Some of their megalithic structures were even allegedly built by them, with many ancient cultures indicating that they were ruled by giants. The Norse, Egyptians, Greeks, Native American, Mesopotamian, and South American cultures represent just a fraction of the ancient societies whose legends and early mythology are dominated by tales of giants.
SUPERSIZED SIDE-BY-SIDE
GOLIATH – 11th Cen. BC – Height: 9’9”
KING OG – 11th Cen. BC – Height: ~12’
KING GILGAMESH – 26th Cen. BC – Height: 18’
ENOCH’S GIANTS – 200-300 BC – Height 450’
The following accounts and descriptions come from a Newspaper published in 1905 called the Lawrence Daily Journal (03, JUN, Pg. 3)
ROUEN GIANT
“In 1830 one of these giants, who was exhibited at Rouen, was ten feet high…
FANNUM
“…lived in the time of Eugene II., was 11 feet in height.”
TENERIFFE GIANT
“The Chevalier Scrog in his journey to the Peak Teneriffe found in one of the caverns of that mountain the head of a giant who had 60 teeth and who was not less than 15 feet high.”
KENTOLOCHIS REX
“In 1623 near the castle in Dauphine a tomb was found 30 feet long. 16 feet wide and eight feet high. on which were cut in gray stone the words “Kentolochis Rex.” The skeleton was found entire and measured 25¼ feet high, ten feet across the shoulders and five feet from breastbone to the back.”
FARRAGUS
“Slain by Orlando, the nephew of Charlemagne, according to reports, was 28 feet high.”
ISOLENT
“In 1814 near St. Gernad was found the tomb of the giant who was not less than 30 feet high.”
HOGSHEAD
“Near Magrino, in 1816, was found the skeleton of a giant of 30 feet, whose head was the size of a hogshead and each tooth weighed 5 ounces.”
SICILY GIANTS
“Near Palermo, Sicily, in 1516 was found the skeleton of a giant 30 feet high, and in 1559 another 44 feet.”
What Happened To The Giants?
The post-fall and post-flood world began the slow decline in height and strength of the giant races. Thoughtful theories and speculations are proposed such as the deterioration of their DNA through genetic lines, radical changes in earth’s atmosphere, and possible health-related issues. While the more scientific explanation(s) could shed light on their decline and ultimate disappearance, the philosophy of Occam’s razor says that the most simplistic answers are the closest to the truth.
The simple answer? Many accounts describing giants depict them as mighty warriors. Their heads were highly coveted trophies of war and any giant-slayer was surely bound to be immortalized in history. The harrowing attempts to kill a giant on the battlefield were successful and those men reached legendary status— their stories told for thousands of years (2 Samuel 23.8-38).
While the regional and genetic factors play a part in the shrinking stature of giants in the archeological record, it seems that their height may also give one an indication of their age and placement on the historical timeline. The closer to the present day period, the smaller they became. The days of lumbering 40’ tall terrors were numbered and their descendants were born with heads much closer to the ground.
Non-Canonical Coincidences
JOSEPHUS
Ist Century Historian Flavius Josephus writes in his Antiquity to the Jews, “For which reason, they (Israelites) removed their camp to Hebron; and when they had taken it, they slew all the inhabitants. There were till then left the race of giants, who had bodies so large, and countenances so entirely different from other men, that they were supposing to the sigh and terrible to the hearing. The bones of these men are still shown to this very day, unlike to any credible relations of other men.”
THE BOOK OF ENOCH
Extra-biblical texts such as the famous book of Enoch and its accompanying Book of Giants serve as valuable supplementary material backing the biblical claims of giants and their existence. While mere fragments were recovered from the Qumran site in the 1950s, the texts are fascinating. Here’s a portion from the manuscripts translated by Dr. H. B. Henning, a German scholar and expert in Iranian languages:
“Thereupon the giants began to kill each other and [to abduct their wives]. The creatures, too, began to kill each other. . . before the sun, one hand in the air, the other . . . whatever he obtained, to his brother . . . . imprisoned . . . . . . over…To the angels . . . from heaven. to . . . threw (or: was thrown) into the water. Finally. . . in his sleep saw three signs, [one portending . . .], one woe and flight, and one . . . annihilation. Narīmān saw a gar[den full of] trees in rows.”
TIMELINE OF ACCOUNTS
1519 – Diaz Castillo sees the remains giants who once roamed the land in ancient Tlaxcala, Mexico. In his book, “The Memoirs of the Conquistador Bernal Diaz Del Castillo,” he recalls, “They (the Tlaxcalan tribe) said their ancestors had told them that very tall men and women with huge bones had once dwelt among them. But because they were very bad people with wicked customs they had fought against them and killed them, and those of them who remained had died off. And to show us how big these giants had been they brought us the leg-bone of one, which was very thick and the height of an ordinary-sized man, and that was a leg-bone from the hip to the knee. I measured myself against it, and it was as tall as I am, though I am of a reasonable height. They brought other pieces of bone of the same kind, but they were all rotten and eaten away by soil. We were all astonished by the sight of these bones and felt certain there must have been giants in that land.”
1520 – Ferdinand Magellan’s expedition chronicler writes about a race of giants they encountered while in Patagonia, “But one day we saw a giant who was on the shore, quite naked, and who danced, leaped, and sang, and while he sang he threw sand and dust on his head. Our captain [Magellan] sent one of his men toward him, charging him to leap and sing like the other in order to reassure him and to show him friendship. Which he did. Immediately the man of the ship, dancing, led this giant to a small island where the captain awaited him. And when he was before us, he began to marvel and to be afraid, and he raised one finger upward, believing that we came from heaven. And he was so tall that the tallest of us only came up to his waist. Withal he was well proportioned…” Interestingly, the name Patagonia means “Land of the Bigfeet.”
1608 – Captain John Smith explores the Chesapeake Bay and Lower Susquehanna River where he runs into a tribe of giant Indians. He describes them as “…a giant-like people. They measured the calf of the largest man’s leg, and found it three-quarters of a yard about (twenty-seven inches), and all the rest of his limbs were in proportion.”
1857 – Chief Rolling Thunder of the Comanches, a tribe from the Great Plains, gave the following account of an ancient race of white giants. “Innumerable moons ago, a race of white men, 10 feet high, and far more rich and powerful than any white people now living, here inhabited a large range of country, extending from the rising to the setting sun. Their fortifications crowned the summits of the mountains, protecting their populous cities situated in the intervening valleys.”
1881 – Prof. Timmerman was exploring the ancient ruins of the Isis temple on the banks of the Nile— sixteen miles below Najar Difard. It was here where several tombs dating back to the year 1043 B.C would be excavated for the first time. Inside, not one, but sixty giant skeletons had been buried. The smallest skeleton was an astonishing seven feet and eight inches in length, the largest being eleven feet and one inch. Many stone memorial tablets were also discovered, but there was no record that indicated that they were in memory of the giants. It’s believed that the tombs date back to the year 1043 B.C.
1899 – Horatio Bardwell Cushman penned the following in his book, History of the Choctaw, Chickasaw, and Natchez Indians,
“The tradition of the Choctaws did tell of a race of giants that once inhabited the now State of Tennessee, and with whom their ancestors fought when they arrived in Mississippi in their migration from the west. … Their tradition states the Nahullo (race of giants) was of wonderful stature.”
1907 – Friar Alonso de Espinosa travels to Tenerife, the largest island of the Canary Islands, to convert the natives. In Espinosa’s book he writes about the locals, “This people had very good and perfect features and well shaped bodies. They were of tall stature, with proportionate limbs. There were giants among them of incredible size; and that it may not appear fabulous, I will not repeat what is said on the subject. Of one it is generally said, as verified and ascertained fact, that he was fourteen feet high and had eighty teeth in his mouth. It is said that the great body is in Guadamoxete, the ancient burial place of the Kings of Guitar, whose nephew he was. He fell in a battle with the King of Tegueste, and they say that, having been killed by the enemy, one of his lineage took his banot (a kind of weapon) to avenge his death, which he did.”
Are you occasionally guilty of proof-texting? Proof-texting is the practice of using specific passages from the Bible to justify a larger body of doctrine or belief. For example, teaching that a simple prayer is all required to obtain salvation is incorrect when someone uses a verse like Romans 10:13. However, we may occasionally engage in sloppy proof-texting. It might become a standard practice to pull a verse out of context and use it to teach a specific lesson, especially when delivering a sermon on a timely topic.
Sometimes, I’m like the Ethiopian official of Acts 8, unable to understand independently and needing a Phillip to guide me in applying Scripture. On other occasions, I’ve not been as diligent in my Bible reading and study. As an illustration, consider Matthew 16.24:
“Then Jesus said to His disciples, ‘If anyone wants to come after Me, he must deny himself, take up his cross, and follow Me…’” (NASB)
Unpacking Matthew 16.24
So, what is the deeper meaning behind this verse? At a cursory glance, it advocates living a selfless, Christ-centered life. Can that be the correct point of view but an incomplete answer? Have you ever pondered on Jesus’ motivation for this statement? Considering the verses around it highlights the importance of this particular verse even more.
Foretelling His Death
Before Matthew 16.24, Jesus reveals His impending suffering, death, and resurrection in Jerusalem to His disciples. Matthew elaborates on this detail in verse 21. Following Peter’s rebuke, Jesus retorts, “Get behind Me, Satan! You are a stumbling block to Me; for you are not setting your mind on God’s purposes, but men’s.” (Matthew 16.23 NASB) This rebuke paves the way for His subsequent proclamation.
Cost of Discipleship
When Jesus asked His disciples to “take up their crosses,” He wasn’t merely alluding to inconveniencing themselves. In the Roman context, the cross symbolized a horrific death. Jesus propounds a radical form of discipleship, which might entail severe hardships, even to the extent of death.
Identity of Jesus
The backdrop of Matthew 16.13–20, where Peter acknowledges Jesus as “the Christ, the Son of the living God,” intensifies the narrative. Their recognition of His identity as the Messiah profoundly impacts His call to discipleship and the prophecy of His demise.
Theme of the Kingdom
Throughout Matthew’s Gospel, the theme of the Kingdom is prevalent. Jesus paints a picture of a Kingdom that defies worldly conventions—where the last shall be first, the meek inherit the earth, and true leaders serve. The call to bear one’s cross redefines power, leadership, and sacrifice within this framework.
Post Matthew 16:24’s Context
After 16.24, in verses 25–28, Jesus revisits the essence of radical discipleship. He challenges established ideas about life, pointing towards a deeper spiritual understanding.
Broader Interpretation
Many correctly perceive Jesus’ words in Matthew 16.24 as a directive to lead a Christ-focused life. But its genuine gravitas emerges when contextualized. After foretelling His sufferings and ultimate sacrifice, Jesus presents discipleship not as mere renunciation but potentially a path encompassing suffering, even death. Peter’s affirmation and the recurring Kingdom theme in Matthew magnify this verse’s impact. To fully grasp its true meaning, one must look at the larger narrative and how it fits the Gospel’s overarching theme: the Kingdom’s reversal of societal norms and values. This comprehensive viewpoint adds depth and richness to the essence of Christian faith, emphasizing the importance of perseverance.
The name is derived from a Greek word meaning “human-eater.”
In the movie 20,000 Leagues Under The Sea there’s a scene where one of the main characters finds himself on an island in the middle of the ocean. Suspense begins to build as he hears the faint sound of bongo drums beating in the distance and that sound becomes louder and steadily closer. Suddenly, out of the jungle line a large group of spear-wielding cannibalistic natives appear and they’re running right at the protagonist. They chase the poor man across the beach and he barely escapes by the skin of his teeth.
That scene was terrifying and it even instilled in me this irrational fear of cannibals, even though they’re rare here in Tompkinsville Kentucky.
Did You Know?
In the 1830s, European explorers came to the Fiji islands and they were horrified to discover the local custom of cannibalism. In my humble opinion, exploration is just not worth a run in with human-eating humans. Today, there are allegedly isolated tribes in the most remote places that still partake in the practice of plating people.
Fear Is Natural
We all fear something! The one who claims to be fearless is afraid to admit or confront their fear. Fear isn’t wrong; it’s actually natural. We’re supposed to have a healthy fear of the Lord (Job 28:28) and Solomon discusses the natural fear of death in Ecclesiastes. Facing fear is a noble thing but it only truly matters in a spiritual sense.
The Fear of Truth
A common phobia in our world today seems to be the fear of truth itself. Many in the Lord’s church know family members and friends who have refused to listen and act on the truth found in God’s Word. They’re afraid to give up the teachings taught to them by their families or the religious groups they grew up in. They’re afraid that the truth requires them to give up a sin they tightly hold on to and the sacrifice which is required to follow Christ.
The Power of Truth
The gospel of John is all about truth. In it we learn that Jesus is the only way to heaven— and that’s the truth (John 14:6, 17:17). Though confronting that truth might occasionally make us fearful, we must show others that it also has the power to free and cleanse us of our past and future sins. We must teach through our actions, daily lives, and yes, by inviting them to look at this great truth in Bible study.
This is a fun question to tackle. We won’t be able to do it justice in article format, unfortunately. But it’s very difficult to find out what’s actually true when it comes to almost anything. Many scientific disciplines are riddled (ironically) with dogma, bias, conflicts of interest, and corruption. Religion is surrounded by deafening opinions, zealots, and detractors. History is clouded, uncertain, and subjective. Everyone has an opinion and too much information bombards us relentlessly.
So we’re told “reality is an illusion” or “reality is a simulation” or “reality is undefinable” or “there is no good or evil, only balance,” etc. While each of these is an intriguing study, we’ll focus on what we know is true.
Christianity believes this to be true — God is real. He took a shapeless, empty rock and turned it into the beautiful earth we have now. He’s the only entity with unlimited power, but cares most about one group: us. We are nothing in the vast universe, but God cares about us (Ps 8.4).
The collection of books we call the bible is God’s message to humanity. I am fully convinced that the origins of this library are from not earth. Since the bible claims to be from God, and internal/external evidence overwhelmingly suggests a non-earth origin, I believe that it really is from God.
So what’s true? God made reality (Gen 1). He gave us consciousness and the ability to interact with the reality he made. He gave us complete freedom to choose our own destiny. He let humanity kill his son, just to bring his son back to life as tangible hope for all people. If we do what God wants, we get that second life too. There is good and there is evil, function and dysfunction. Good will last forever, but dysfunction will be destroyed permanently when Jesus comes back (Rev 20.9-15).
This earth is not going to last forever, a fact supported by both the new testament and mainstream science. This is truth. Where we’re going when the earth is destroyed is up to us.
That’s all we really need to know about reality — it’s as real as God is, and our next life will be as real as this one.
1 Peter 5:10 says, “And the God of all grace, who called you to his eternal glory in Christ, after you have suffered a little while, will himself restore you and make you strong, firm and steadfast.”
The entire purpose of 1 Peter is to encourage and exhort Christians in their suffering. Peter ends the entire book with a promise that God will make them strong, firm and steadfast. This same God has called us into His eternal glory in Christ. John Gill once said, “This call is not a mere external one by the ministry of the word, which is not always effectual and unto salvation; but an internal, special, and efficacious one, and which is high, holy, heavenly, and unchangeable.”
This call is what labeled us as Christians, what saved us from darkness, and what gave us God’s Son. We can learn so much about who we are as Christians by studying this word in the New Testament. The Greek word kaleo is used by several authors to explain our spiritual state.This word teaches us what we used to be without Christ. Without being called we would not be holy, we would still be in the darkness, without being called we would not be labeled as God’s children, and without being called we would not be in the eternal glory in Christ.
Peter’s use of the word “called” in his letter is through inspiration. It helps us recognize our condition outside of Christ. It shows servants how to endure suffering. It gives an example to wives on how to submit to their husbands. We can see that we were outside of Christ and the blessings of the light before being called.
In 1 Peter, almost every use of the word “called” is followed by a definite article. Five times out of six “you” is said immediately following the word “called.” This call is directed towards us as Christians. We are called to do or be these various things for God. God also has called us. Peter writes that God is the one calling which implies that we must do the answering. So when are we going to answer the call from God?
As we live our Christian lives we must keep in mind our former condition, and be thankful for where we are now. God has truly blessed us by calling us as Christians. So do we give thanks to Him for what He has done? Do we carry out the standards that are in place by being called out? We must evaluate our christian walk and see if we are living up to our call to be separated from the world, and connected to Christ.
Several of our classes have assistants to the Bible class teacher. She (or perhaps in select cases “he”) serves in a support role, helping students do handwork, find Bible verses, or occasionally keep order. These are vital roles, and often a teacher’s aid later actually becomes a teacher. Teachers’ aids are part of a great team and education system that benefits everyone in the classroom. There is a constant, pressing need for more teachers’ aids. I don’t mean in the actual classroom during the “Bible class hour.” These aids are needed Sunday afternoons, late Wednesdays, Saturday afternoons, and/or opportune moments between these times. These aids have even more power than those helping the teacher in the classroom. They are the parents and care-givers of the students. There are several ways they can “aid” the teachers who put in hours of preparation time and tons of energy and emotion into the task of teaching. Aid teachers by making sure your children do their homework. Most teachers give homework, memory work or activity sheets. This is a vital supplement to the actual lesson taught in class. When children come to class with their homework done, teachers are elated and made to feel that their efforts are appreciated. They feel that their students take the class as seriously as they do. Aid teachers by asking about what they have learned. Ask your children what they talked about in class that day. Ask them to review as much as they can. Ask them what they learned and how they can make application from the class. What better topic of conversation can parents and children discuss on the way home from services? Aid teachers by making sure they feel appreciated. One way to do this is by making sure you practice the first two suggestions. However, having the child send a thank you note or by personally thanking your child’s teacher, you are aiding through the means of encouragement. Everyone likes to feel appreciated. Teachers are no different. The qualifications are simple enough. To be this type of teacher’s aid, simply do all you can to partner with the efforts of your children’s teachers. Your child, your home, and your child’s teacher will all be blessed by it.
Neal Pollard
pinch-hitting for Carl, who is in the delivery room!
Have you ever gotten something—maybe a piece of appliance or a new faucet that you needed to assemble or install—and it seemed too simple? You see all of the pieces that came in the box, and you recognize all of it and their functions. Maybe, because it looked so simple and straightforward, you overestimated your ability to put it together and went straight into installing it by yourself without reading the manual. What happens usually? Well, if you’re lucky (or just that skilled), you may do it just right. But most times you either get stuck and eventually are forced to read the manual anyway, or you think you installed it correctly but actually didn’t do it all that right. Whatever the case is, there are times in our lives when we may have foregone the instruction manual because they are tedious or you think you know the steps, only to find out soon that there is a good reason why the instruction manuals are included with the product!
Even the simplest looking assembly comprised of just a few steps can quickly become quite intricate if there are specific order and method to the process. And if one, out of the abundance of their self-confidence, refuses to read the manual for that crucial piece of information, the process can be very frustrating indeed. Maybe you’ve had to witness someone stubbornly try to put together or operate something without first reading the manual for it.
I’ve heard people describe the Bible as an instruction manual for life. Although this is an oversimplification of the Word of God, I think we can agree for the most part that the Bible contains instructions and concepts that directly impact our lives—both physical and spiritual. We should not develop a dysfunctional view of Scripture as a mere checklist of things to do to get a passing grade to get into heaven, but we should also recognize that the Bible as a whole is a guide for us to internalize as we navigate this life.
The Bible and its contents are profound yet simple, and everyone can understand it. Logically speaking it must be so, because throughout Scripture there is a consistent expectation for the people of God to study and understand the laws (in the Old Testament) and the teachings of Jesus Christ and his apostles and disciples (in the New Testament). We know that “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work” (II Tim. 3:16-17). The gospel is “the power of God for salvation to everyone who believes” (Rom. 1:16). The doctrines, precepts, principles—all of these things contained in Scripture both Old and New Testament are there for us to read, to understand, and to let impact our lives in a meaningful and transformative way.
Now then, how are we to do so without examining the book? The Bible may not be as simple as a checklist of things or like an instruction manual for some furniture assembly, but we cannot deny the reality that it contains guidance that we need for our navigation through this life into eternity. It would be foolish and inefficient at best for us to recognize such a fact but still fail to read it and study its contents. Do not be stubborn and try to go through life without the guide revealed to us by the very Creator who is the source of life itself. Make sure to foster that need to meditate on God’s Word regularly.
John is getting ready to faithfully record more of the incredible (and incredibly bizarre) visions in heaven as Revelation ten begins. However, the text says this,
“Then I saw another mighty angel coming down from heaven. He was robed in a cloud, with a rainbow above his head; his face was like the sun, and his legs were like fiery pillars.He was holding a little scroll, which lay open in his hand. He planted his right foot on the sea and his left foot on the land, and he gave a loud shout like the roar of a lion. When he shouted, the voices of the seven thunders spoke. And when the seven thunders spoke, I was about to write; but I heard a voice from heaven say, “Seal up what the seven thunders have said and do not write it down.” 10.1-4
This wouldn’t be the first time that partial information is purposefully held back. The book of Daniel is considered to be “Revelation’s relative” and in Daniel 12 we see a similarity. The prophet understands that Israel will be destroyed and, understandably, he would like to know when these things will take place.
“Although I heard, I did not understand. Then I said, “My lord, what shall be the end of these things?” 12.8
The answers aren’t given and Daniel is left to wonder. The angels goes on to say,
“Go your way, Daniel, for the words are closed up and sealed till the time of the end. Many shall be purified, made white, and refined, but the wicked shall do wickedly; and none of the wicked shall understand, but the wise shall understand. And from the time that the daily sacrifice is taken away, and the abomination of desolation is set up, there shall be one thousand two hundred and ninety days. Blessed is he who waits, and comes to the one thousand three hundred and thirty-five days. But you, go your way till the end; for you shall rest, and will arise to your inheritance at the end of the days.”
9-13
We don’t get to know everything. In fact, we know based on these two accounts that God doesn’t reveal all of the information we’d like to know. We can rest peacefully knowing that God does reveal everything we need to know. For those of us who enjoy a good mystery, there are many to be found within scripture.
The content shared by the thundering voices in Revelation 10 aren’t revealed in scripture. Perhaps because we don’t need to know these things. Maybe what was being said has already taken place, or maybe the information is beyond our earthly comprehension. God’s Word is a fascinating and incredible collection. It has the ability to save all of us— as well as the tendency to make us scratch our heads.
This time of the year congregations are planning and preparing for another Vacation Bible School. When and why was this summer tradition started? It seems that even those who aren’t “church goers” still share childhood memories with those of us in the religious world. Across America kids will soon be drinking kool-aid and making Noah’s ark out of Popsicle sticks. They’ll also make memories that will stick with them for their whole lives.
The Hazy History
As much as this week means to many of us, one might assume the history to be well documented. However, who started the first VBS and when— is still debated. Some claim it all began in 1870, while others place the date closer to the 1920s. So the “when”’proves to be a little fuzzy, but the “why” seems constant. A thread that can be traced through many a VBS origin story is the reason it’s done. It was always designed with our children’s spiritual growth in mind. The goal was always to provide them wholesome entertainment while at the same time, introducing them to God and the Bible.
So with that in mind…
Here are 3 reasons why VBS is a worth the effort:
Youthful brains need this week. Studies done by Psych INFO, ERIC, MEDLINE, and Google Scholar as well as the University of Virginia library, all seem to agree that kids from 12-18 years old are the most impressionable. Meaning, the things they are taught and their experiences in these years will often impact their worldview for the rest of their lives. Any program within the church that’s geared towards teaching young people about Jesus can only have a positive influence on them. That window is relatively short so it’s crucial that parents do all they can to set them up for spiritual success.
Church families need this week. VBS takes a lot of work and it’s the kind of work that brings the church together. It’s mainly about the kids, but it’s not all about the kids. This is a time where members have an opportunity to bond and grow closer through the planning and preparation. Work days, crafts, skits, staff/teacher curriculum, decorating, T-shirt’s, and advertising all take teamwork. Team work is good work for good teams.
Adults need this week. The happiest among us are typically the children. With all of that work, the sweat, tears, and time that’s shoveled into this event— the payoff is the sound of an auditorium filled with energy and excitement. It’s good for adults to spend a week listening to the sound of voices singing loudly and unashamed. It’s good for the teachers and the chaperones to act and look a little ridiculous. There’s value in letting kids see us trade the khakis and neckties for face paint and costumes because it will send a message. To be a christian doesn’t mean to be serious, stoic, or stern— all the time. Those of us who have been members of the church for sometime know this to be true, but children who’s parents don’t think or speak highly of Christianity now have a chance to experience something to the contrary.
While there might be mixed feelings about VBS within the church, there’s no denying it’s potential to effectively introduce Jesus to the young and young at heart.
A picture of a Wyoming VBS from several decades ago.
In every chapter of Ecclesiastes you can expect at least two kinds of verses. At least one verse will make you wonder what Solomon is talking about and one verse will hit you in a profound way. As it turns out, humans haven’t changed that much over the years and our current experience of life share many similarities. Here are twelve amazing truths found in this book.
1.4-8
Some things never change.
2.24-25
Pleasing God will bring you more joy than chasing the things that bring momentary pleasure.
3.9-11
God has given us a desire to know the future. Because of this, we understand that while we don’t know the future we’re better off serving a God who does.
4.9-12
It’s by design that we can accomplish more with help. God can do more with us when we are team players.
5.19-20
There’s joy to be found in hard work and that too is by design. Satisfaction is a natural feeling produced by the work of our hands.
6.6
If you don’t find joy in life then life will drag on and feel slower.
7.13-15
When life is good, enjoy it. When life is hard— remember that it’s like that for everybody. Ups and downs are part of living.
8.16-18
This world is not just but don’t let that fool you into thinking that God isn’t just. We can’t understand how God’s mind operates in every circumstance.
9.11-12
Not everything happens for a reason! God might have a hand in any event, Satan may have something to do with it— or maybe it’s all a coincidence.
10.8-15
Every job has it’s dangers but wisdom can make a job run smoother just as a sharp knife can make a task easier.
11.7-8
It’s good to be alive! It’s nice to see the light from the sun. You should enjoy the life you live with eternity on your mind.
12.11
You can put your trust in any wisdom and teaching that comes from God.
Each chapter of Ecclesiastes is filled with wisdom and life changing words. Our world needs to spend more time studying this inspired collection of truth.
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