Podcasts about Catholic Biblical Quarterly

Play Episode Listen Later Nov 4, 2024

Series: Chaos to CovenantTitle: "What's the Bible all about?" Part 1Scripture: Genesis 6:9-7:24Genesis 8:1a; Matt 24:36-44; Hebrews 11:7-10The Bible is all about God's story. Here, Noah's story is a snapshot of the Bible's grand narrative—a holy God seeking to redeem, restore, and renew fallen creation by a merciful covenant through Jesus Christ. We also see that God's word is trustworthy. Are you on the boat?INTRODUCTIONCONTEXTSERMON OUTLINECONCLUSIONNOTESOUTLINESQUESTIONS TO CONSIDER DISCUSSION QUESTIONSMAIN REFERENCES USEDMy opening prayer: Lord God, help us grow to be and do like Jesus, while abiding in him, and leading others to do the same. INTRODUCTIONOur church deployed a third team to FL this past week for disaster relief in New Port Richey. (Show pics and video)As they recover from hurricane Helene, the folks in western NC probably feel like they've experienced a flood of biblical proportions. But, in fact, they only got a small fraction of what the world experienced in the Noahic flood. How many of each animal did Moses put on the ark? The answer is none because Noah is the one that put the animals on the ark actually, God did. Kind of a silly joke, but in fact, Moses is writing Genesis telling the story of Noah in Genesis six through nine.Let's say you're having lunch with somebody and they ask you the question what is the Bible all about your answer could be basically telling them the story of Noah and the arc because in this story, we see the character of God on display and we see the purpose for which God has Done in creation and a way that explains the macro story of God.CONTEXTSpiraling from the fall into more and more evil, the Way of Cain is dominating the world stage while the Way of Seth is a mere remnant of people. They don't have much of God's word to live on. They don't have the ways of God spelled out to them. They are in need of light in the darkness.But they do have a prophecy. A word from the Lord. (Gen 3:15) A light to hang hope on.After seeing the Way of Cain summarized in Cain's evil genealogy, it's followed by the Way of Seth and his genealogy. Adam and Eve are still alive and watching this unfold with I can't imagine how much guilt and anguish over what they've done. The only thing keeping them alive and sane is the hope in the few words of God in Genesis 3:15, "And I will put enmity between you (Satan) and the woman, and between your offspring and hers (Jesus); he will crush your head, and you will strike his heal (at the cross)."At the beginning of Seth's genealogy, we see God reminding us of how he created us--in his image. We were created God-like. Nothing in all of creation is more like God than humanity. Now we're in a state of dreadful depravity. We're born sinners who are capable of incredibly evil attitudes, words and actions. And we don't have to look far to see not only the truth of that but that we're heading downhill towards a level of evil equal to that just prior to the Flood. But this reminder--that we're created in his image--is there to give us hope. Hope that the Way of Seth--the Way of Jesus--can and will deliver many from sin and death, shame and guilt, hell itself.The whole thing here about the sons of God, daughters of men, and the Nephilim is simply there to show us how bad things had gotten in the world. To show us that “The Lord saw how great the wickedness of the human race had become on the earth, and that every inclination of the thoughts of the human heart was only evil all the time.” (Genesis‬ ‭6‬:‭5‬ ‭NIV‬‬) To show us that things were so bad that God grieved and regretted that he'd created humanity in the first place. As a result, God would wipe out all of creation (except for the ones following the Way of Seth) and re-create the world.SERMON Outline modified from BethancourtI. GOD IS HOLY AND JUST. HE MUST PUNISH SIN. Noah and God's judgment (6:1-22) THIS WEEKA. The purpose of God's judgment (6:1-7)B. The patience of God's judgment (6:8-16)C. The promise of God's judgment (6:17-22)II. GOD IS GRACIOUS AND MERCIFUL. HIS LOVE MAKES A WAY BACK. Noah and God's rescue (7:1-8:19)A. God rescues us from the penalty of his judgment (7:1-16)B. God rescues us from the power of his judgment (7:17-24)C. God rescues us from the presence of his judgment (8:1-19)III. GOD IS SOVEREIGN CREATOR REDEEMING US THROUGH HIS SON'S COVENANT OF LOVE. Noah and God's covenant (8:20-9:29) NEXT WEEKA. The Lord and the covenant with creation (8:20-22)B. The Lord and the covenant with Noah (9:1-11)C. The Lord and the sign of the covenant (9:12-17)D. The Lord and the lineage of the covenant (9:18-29)These are my main points today:The flood story reveals four main characteristics of God. God is... 1. Holy and Just: God judges human wickedness, showing His intolerance for sin. 2. Gracious and Merciful: He offers time for repentance and preserves Noah's family. 3. Faithful to keep his Promises: God promises to sustain creation, never to destroy it by flood again. 4. Sovereign Creator: He controls nature, demonstrating His power to both judge and restore.These qualities reveal a God who is just, merciful, faithful, and sovereign, committed to both righteousness and renewal.Said another way...The story of Noah and the flood reflects the broader story of God in the Bible by capturing key themes of Creator-God, sovereignly creating a good world where humanity sins/falls and reaps judgment. Despite this, merciful God makes a way for wicked humanity to find redemption and restoration through the covenant relationship with Creator-God through Christ Jesus, our Savior.CONCLUSIONWhat do I want them to know?The story of God in macro and how our story fits in micro. Why?Because this is our mission: to show and tell the story of God through our story.What do I want them to do?Show and tell their story in the context of God's story.Why? Because this is why we're still here. This is how we rescue people close to us but far from God.How?By learning this macro story, seeing our story within that context, and then sharing that story with others where we live, work, learn and play.Bottom line: Noah's story is a snapshot of the Bible's grand narrative—a holy God seeking to redeem, restore, and renew fallen creation by a merciful covenant through Jesus Christ. We also see that God's word is trustworthy. Are you on the boat?At the end of the day, my question to you is this: "Are you in the boat?" Is your life protected from God's holy wrath? Have you entered through the only door to salvation? His name is Jesus.““Therefore let all Israel be assured of this: God has made this Jesus, whom you crucified, both Lord and Messiah.” When the people heard this, they were cut to the heart and said to Peter and the other apostles, “Brothers, what shall we do?” Peter replied, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. The promise is for you and your children and for all who are far off—for all whom the Lord our God will call.”” ‭‭Acts‬ ‭2‬:‭36‬-‭39‬ ‭NIV‬‬InvitationHow do we respond? Answer 2 questions:Take out a card or piece of paper right now. Write down the answer to these questions: What is God saying to me right now?What am I going to do about it? Write this down on a sheet of paper. What I hear you saying, Lord, is ___________________.[my name] is going to believe/do __________________________________________________ as a result.Finally, share this with your Home or Mission group this week when you gather as a testimony about what God is doing in your life. You don't have to get too specific to give him praise.PrayNOTESGood summary:"The story of the flood in Genesis (chapters 6–9) tells us much about God's character, values, and the way He engages with humanity. Here are some of the primary ways it reveals who God is:1. God's Justice and Holiness • The flood is a response to human corruption and violence. Genesis 6:5-6 says that God saw the great wickedness on earth and was “grieved” in His heart. God's decision to judge humanity with the flood shows His intolerance of sin and injustice. His holiness requires a world that aligns with His goodness, and the flood was a response to the pervasive moral decay of Noah's time.2. God's Patience and Long-Suffering • While the decision to flood the earth is swift in the biblical account, the story implies that God waited patiently while humanity had a chance to change. Noah was “a preacher of righteousness” (2 Peter 2:5), and his 120 years building the ark can be seen as a period when God gave people a chance to repent. This patience reveals God's mercy, even in His judgment.3. God's Mercy and Covenant Faithfulness • God's decision to save Noah and his family highlights His mercy and commitment to His creation. Although humanity deserved judgment, God chose a path that preserved life. He instructed Noah to bring animals onto the ark, ensuring the survival of all living things. After the flood, God made a covenant with Noah (Genesis 9:8-17), promising never to destroy the earth with water again. The rainbow serves as a symbol of His covenant, highlighting His faithfulness to humanity despite their shortcomings.4. God's Sovereignty and Power Over Creation • The flood narrative shows God's absolute power over creation. He commands the waters to rise and fall, demonstrating His control over the natural world. The floodwaters are a reversal of the order He established at creation, where He separated waters to form dry land. By re-establishing the earth post-flood, God reaffirms His sovereignty as Creator, showing He can both judge and restore.5. God's Desire for a Righteous People • God chooses Noah, “a righteous man, blameless among the people of his time” (Genesis 6:9), and establishes a covenant with him, revealing His desire for a people who walk in righteousness. God's plan for Noah's descendants is one of blessing, hoping they would embody a restored relationship with Him and reflect His justice and goodness on earth.6. God's Grace and Renewal of Creation • After the flood, God gives Noah a mandate similar to Adam's: to “be fruitful and increase in number and fill the earth” (Genesis 9:1). This echoes the original creation mandate, suggesting that God's intention for humanity and creation remains one of growth, flourishing, and harmony. He desires to partner with humanity in caring for and filling the earth with goodness.7. God as a Covenant Maker • The covenant with Noah is foundational, setting a pattern for the covenants God will establish later with Abraham, Moses, and David, and ultimately fulfilled in Christ. The Noahic covenant emphasizes God's promise to preserve creation, foreshadowing the redemptive plan that would unfold over time.In summary, the flood story tells the story of God as a holy and just Judge, yet also as a patient, merciful, and covenant-keeping Creator. It illustrates His commitment to renewal and restoration even in the face of human failure. Through judgment and mercy, God's desire for a faithful, righteous humanity and His love for creation shine through. This story is foundational, pointing forward to God's ongoing work to redeem and renew the world."-ChatGPTThe PatternSee D. J. A. Clines, Catholic Biblical Quarterly, No. 38 (1976), pp. 487, 488. Clines explains that Gerhard Von Rad initially observed a pattern of sin, mitigation, and punishment. Then Claus Westermann discerned another element, that of divine speech. Though he did not include it in the pattern, Clines does. Thus the following chart:I. II. III. IV. SINSPEECHGRACEPUNISHMENTFALL3:63:14-193:213:22-24CAIN4:84:10-124:154:16SONS OF GOD6:26:36:8, 18ff7:6-24FLOOD6:5, 11f6:7, 13-216:8, 18ff11:8BABEL11:411:6f10:1-3211:8Preach the Word, Genesis, Kent Hughes, chapter 1, note 3, p. 625Hamilton puts it this way:"God acts and speaks; man rebels; God punishes; God protects and reconciles." P. 201GOD ACTS & SPEAKS MAN REBELS GOD PUNISHES GOD PROTECTS & RECONCILESOUTLINESN/AQUESTIONS TO CONSIDERWho is God?What has he done/is he doing/is he going to do?Who am I? (In light of 1 & 2)What do I get to do? (In light of who I am)How do I do it?DISCUSSION QUESTIONSDiscovery Bible Study process: https://www.dbsguide.org/Read the passage together.Retell the story in your own words.Discovery the storyWhat does this story tell me about God?What does this story tell me about people?If this is really true, what should I do?What is God saying to you right now? (Write this down)What are you going to do about it? (Write this down)Who am I going to tell about this?Find our sermons, podcasts, discussion questions and notes at https://www.gracetoday.net/podcastAlternate Discussion Questions (by Jeff Vanderstelt): Based on this passage:Who is God?What has he done/is he doing/is he going to do?Who am I? (In light of 1 & 2)What do I do? (In light of who I am)How do I do it?Final Questions (Write this down)What is God saying to you right now? What are you going to do about it?MAIN REFERENCES USED“Genesis,” by R. Kent Hughes, Preaching the Word Commentary, Edited by Kent HughesExalting Jesus in Genesis, by BethancourtThe Genesis Record, by Henry MorrisThe Genesis Factor, by David Helms & Jon Dennis“Look at the Book” by John Piper (LATB)“The Bible Knowledge Commentary” by Walvoord, Zuck (BKC)“The Bible Exposition Commentary” by Warren Wiersbe (BEC)Outline Bible, D Willmington (OB)Willmington's Bible Handbook, D Willmington (WBH)NIV Study Bible (NIVSB) https://www.biblica.com/resources/scholar-notes/niv-study-bible/Chronological Life Application Study Bible (NLT)ESV Study Bible (ESVSB) https://www.esv.orgThe Bible Project https://bibleproject.com“The Bible in One Year 2023 with Nicky Gumbel” bible reading plan on YouVersion app (BIOY)Claude.ai

572 Isaiah 9.6 Explained: A Theophoric Approach

Restitutio

Play Episode Listen Later Oct 31, 2024 58:26

Comparing the Hebrew of Isaiah 9.6 to most popular English translations results in some serious questions. Why have our translations changed the tense of the verbs from past to future? Why is this child called “Mighty God” and “Eternal Father”? In this presentation I work through Isaiah 9.6 line by line to help you understand the Hebrew. Next I look at interpretive options for the child as well as his complicated name. Not only will this presentation strengthen your understanding of Isaiah 9.6, but it will also equip you to explain it to others. Listen to this episode on Spotify or Apple Podcasts —— Links —— See my other articles here Check out my class: One God Over All Get the transcript of this episode Support Restitutio by donating here Join our Restitutio Facebook Group and follow Sean Finnegan on Twitter @RestitutioSF Leave a voice message via SpeakPipe with questions or comments and we may play them out on the air Intro music: Good Vibes by MBB Attribution-ShareAlike 3.0 Unported (CC BY-SA 3.0) Free Download / Stream: Music promoted by Audio Library. Who is Sean Finnegan? Read Sean’s bio here Below is the paper presented on October 18, 2024 in Little Rock, Arkansas at the 4th annual UCA Conference. Access this paper on Academia.edu to get the pdf. Full text is below, including bibliography and end notes. Abstract Working through the grammar and syntax, I present the case that Isaiah 9:6 is the birth announcement of a historical child. After carefully analyzing the name given to the child and the major interpretive options, I make a case that the name is theophoric. Like the named children of Isaiah 7 and 8, the sign-child of Isaiah 9 prophecies what God, not the child, will do. Although I argue for Hezekiah as the original fulfillment, I also see Isaiah 9:6 as a messianic prophecy of the true and better Hezekiah through whom God will bring eternal deliverance and peace. Introduction Paul D. Wegner called Isaiah 9:6[1] “one of the most difficult problems in the study of the Old Testament.”[2] To get an initial handle on the complexities of this text, let's begin briefly by comparing the Hebrew to a typical translation. Isaiah 9:6 (BHS[3]) כִּי־יֶ֣לֶד יֻלַּד־לָ֗נוּ בֵּ֚ן נִתַּן־לָ֔נוּ וַתְּהִ֥י הַמִּשְׂרָ֖ה עַל־שִׁכְמ֑וֹ וַיִּקְרָ֨א שְׁמ֜וֹ פֶּ֠לֶא יוֹעֵץ֙ אֵ֣ל גִּבּ֔וֹר אֲבִיעַ֖ד שַׂר־שָׁלֽוֹם׃ Isaiah 9:6 (ESV) For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Curiosities abound in the differences between these two. The first two clauses in English, “For to us a child is born” and “to us a son is given,” employ the present tense while the Hebrew uses the perfect tense, i.e. “to us a child has been born.”[4] This has a significant bearing on whether we take the prophecy as a statement about a child already born in Isaiah's time or someone yet to come (or both). The ESV renders the phrase,וַיִּקְרָא שְׁמוֹ (vayikra sh'mo), as “and his name shall be called,” but the words literally mean “and he called his name” where the “he” is unspecified. This leaves room for the possibility of identifying the subject of the verb in the subsequent phrase, i.e. “And the wonderful counselor, the mighty God called his name…” as many Jewish translations take it. Questions further abound regardingאֵל גִּבּוֹר (el gibbor), which finds translations as disparate as the traditional “Mighty God”[5] to “divine warrior”[6] to “in battle God-like”[7] to “Mighty chief”[8] to “Godlike hero,”[9] to Luther's truncated “Held.”[10] Another phrase that elicits a multiplicity of translations is אֲבִיעַד (aviad). Although most versions read “Eternal Father,”[11] others render the word, “Father-Forever,”[12] “Father for all time,”[13] “Father of perpetuity,”[14] “Father of the Eternal Age,”[15] and “Father of Future.”[16] Translators from a range of backgrounds struggle with these two phrases. Some refuse to translate them at all, preferring clunky transliterations.[17] Still, as I will show below, there's a better way forward. If we understand that the child had a theophoric name—a name that is not about him, but about God—our problems dissipate like morning fog before the rising sun. Taking the four pairs of words this way yields a two-part sentence name. As we'll see this last approach is not only the best contextual option, but it also allows us to take the Hebrew vocabulary, grammar, and syntax at face value, rather than succumbing to strained translations and interpretational gymnastics. In the end, we're left with a text literally rendered and hermeneutically robust. Called or Will Call His Name? Nearly all the major Christian versions translate וַיִּקְרָא (vayikra), “he has called,” as “he will be called.” This takes an active past tense verb as a passive future tense.[18] What is going on here? Since parents typically give names at birth or shortly thereafter, it wouldn't make sense to suggest the child was already born (as the beginning of Isa 9:6 clearly states), but then say he was not yet named. Additionally, וַיִּקְרָא (vayikra) is a vav-conversive plus imperfect construction that continues the same timing sequence of the preceding perfect tense verbs.[19] If the word were passive (niphal binyan) we would read וַיִּקָּרֵא (vayikarey) instead of וַיִּקְרָא (vayikra). Although some have suggested an emendation of the Masoretic vowels to make this change, Hugh Williamson notes, “there is no overriding need to prefer it.”[20] Translators may justify rendering the perfect tense as imperfect due to the idiom called a prophetic past tense (perfectum propheticum). Wilhelm Gesenius notes the possibility that a prophet “so transports himself in imagination into the future that he describes the future event as if it had been already seen or heard by him.”[21] Bruce Waltke recognizes the phenomenon, calling it an accidental perfective in which “a speaker vividly and dramatically represents a future situation both as complete and independent.”[22] Still, it's up to the interpreter to determine if Isaiah employs this idiom or not. The verbs of verse 6 seem quite clear: “a child has been born for us … and the government was on his shoulder … and he has called his name…” When Isaiah uttered this prophecy, the child had already been born and named and the government rested on his shoulders. This is the straightforward reading of the grammar and therefore should be our starting point.[23] Hezekiah as the Referent One of the generally accepted principles of hermeneutics is to first ask the question, “What did this text mean in its original context?” before asking, “What does this text mean to us today?” When we examine the immediate context of Isa 9:6, we move beyond the birth announcement of a child with an exalted name to a larger prophecy of breaking the yoke of an oppressor (v4) and the ushering in of a lasting peace for the throne of David (v7). Isaiah lived in a tumultuous time. He saw the northern kingdom—the nation of Israel—uprooted from her land and carried off by the powerful and cruel Assyrian Empire. He prophesied about a child whose birth had signaled the coming freedom God would bring from the yoke of Assyria. As Jewish interpreters have long pointed out, Hezekiah nicely fits this expectation.[24] In the shadow of this looming storm, Hezekiah became king and instituted major religious reforms,[25] removing idolatry and turning the people to Yahweh. The author of kings gave him high marks: “He trusted in Yahweh, the God of Israel. After him there was no one like him among all the kings of Judah nor among those who were before him” (2 Kgs 18:5).[26] Then, during Hezekiah's reign, Sennacherib sent a large army against Judea and laid siege to Jerusalem. Hezekiah appropriately responded to the threatening Assyrian army by tearing his clothes, covering himself with sackcloth, and entering the temple to pray (2 Kings 19:1). He sent word to Isaiah, requesting prayer for the dire situation. Ultimately God brought miraculous deliverance, killing 185,000 Assyrians, which precipitated a retreat. There had not been such an acute military deliverance since the destruction of Pharaoh's army in the sea. Indeed, Hezekiah's birth did signal God's coming deliverance. In opposition to Hezekiah as the referent for Isa 9:6, Christian interpreters have pointed out that Hezekiah did not fulfill this prophecy en toto. Specifically, Hezekiah did not usher in “an endless peace” with justice and righteousness “from this time onward and forevermore” (Isa. 9:7). But, as John Roberts points out, the problem only persists if we ignore prophetic hyperbole. Here's what he says: If Hezekiah was the new king idealized in this oracle, how could Isaiah claim he would reign forever? How could Isaiah so ignore Israel's long historical experience as to expect no new source of oppression would ever arise? The language, as is typical of royal ideology, is hyperbolic, and perhaps neither Isaiah nor his original audience would have pushed it to its limits, beyond its conventional frames of reference, but the language itself invites such exploitation. If one accepts God's providential direction of history, it is hard to complain about the exegetical development this exploitation produced.[27] Evangelical scholar Ben Witherington III likewise sees a reference to both Hezekiah and a future deliverer. He writes, “[T]he use of the deliberately hyperbolic language that the prophet knew would not be fulfilled in Hezekiah left open the door quite deliberately to look for an eschatological fulfillment later.”[28] Thus, even if Isaiah's prophecy had an original referent, it left the door open for a true and better Hezekiah, who would not just defeat Assyria, but all evil, and not just for a generation, but forever. For this reason, it makes sense to take a “both-and” approach to Isa 9:6. Who Called His Name? Before going on to consider the actual name given to the child, we must consider the subject of the word וַיִּקְרָא (vayikra), “and he called.” Jewish interpreters have and continue to take אֵל גִבּוֹר (el gibbor), “Mighty God,” as the subject of this verb. Here are a few examples of this rendering: Targum Jonathan (2nd century) And his name has been called from before the One Who Causes Wonderful Counsel, God the Warrior, the Eternally Existing One—the Messiah who will increase peace upon us in his days.[29] Shlomo Yitzchaki (11th century) The Holy One, blessed be He, Who gives wondrous counsel, is a mighty God and an everlasting Father, called Hezekiah's name, “the prince of peace,” since peace and truth will be in his days.[30] Jacob ben Isaac Ashkenazi (16th century) “For a child is born to us.” A son will be born and this is Hezekiah. Though Ahaz is an evildoer, his son Hezekiah will be a righteous king. He will be strong in his service of the Holy One. He will study Torah and the Holy One will call him, “eternal father, peaceful ruler.” In his days there will be peace and truth.[31] The Stone Edition of the Tanach (20th century) The Wondrous Adviser, Mighty God, Eternal Father, called his name Sar-shalom [Prince of Peace][32] Although sometimes Christian commentators blithely accuse Jewish scholars of avoiding the implications of calling the child “Mighty God” and “Eternal Father,” the grammar does allow multiple options here. The main question is whether Isaiah specified the subject of the verb וַיִקְרָ (vayikra) or not. If he has, then the subject must be אֵל גִבּוֹר (el gibbor). If he has not, then the subject must be indefinite (i.e. “he” or “one”). What's more, the Masoretic punctuation of the Hebrew suggests the translation, “and the Wonderful Adviser, the Mighty God called his name, ‘Everlasting Father, Prince of Peace'”[33] However, Keil and Delitzsch point out problems with this view on both grammatical and contextual grounds. They write: [I]t is impossible to conceive for what precise reason such a periphrastic description of God should be employed in connection with the naming of this child, as is not only altogether different from Isaiah's usual custom, but altogether unparalleled in itself, especially without the definite article. The names of God should at least have been defined thus, הַיּוֹעֵץ פֵּלֶא הַגִּבּוֹר, so as to distinguish them from the two names of the child.”[34] Thus, though the Masoretic markings favor the Jewish translation, the grammar doesn't favor taking “Wonderful Counselor, Mighty God” as the subject. It's certainly not impossible, but it is a strained reading without parallels in Isaiah and without justification in the immediate context. Let's consider another possibility. His Name Has Been Called Instead of taking אֵל גִּבּוֹר (el gibbor) as the subject, we can posit an indefinite subject for וַיִקְרָ (vayikra): “one has called.” Examples of this outside of Isaiah 9:6 include Gen 11:9; 25:26; Exod 15:23; and 2 Sam 2:16. The phenomenon appears in Gesenius (§144d) and Joüon and Muraoka (§155e), both of which include our text as examples. However, the translation “one has called his name” is awkward in English due to our lack of a generic pronoun like on in French or man in German. Accordingly, most translations employ the passive construction: “his name has been called,” omitting the subject.[35] This is apparently also how those who produced the Septuagint (LXX) took the Hebrew text, employing a passive rather than an active verb.[36] In conclusion, the translation “his name has been called” works best in English. Mighty Hero Now we broach the question of how to render אֵל גִּבּוֹר el gibbor. As I've already noted, a few translations prefer “mighty hero.” But this reading is problematic since it takes the two words in reverse order. Although in English we typically put an adjective before the noun it modifies, in Hebrew the noun comes first and then any adjectives that act upon it. Taking the phrase as אֵל גִּבּוֹר (gibbor el) makes “mighty” the noun and “God” the adjective. Now since the inner meaning of אֵל (el) is “strong” or “mighty,” and גִּבּוֹר gibbor means “warrior” or “hero,” we can see how translators end up with “mighty warrior” or “divine hero.” Robert Alter offers the following explanation: The most challenging epithet in this sequence is ‘el gibor [sic], which appears to say “warrior-god.” The prophet would be violating all biblical usage if he called the Davidic king “God,” and that term is best construed here as some sort of intensifier. In fact, the two words could conceivably be a scribal reversal of gibor ‘el, in which case the second word would clearly function as a suffix of intensification as it occasionally does elsewhere in the Bible.[37] Please note that Alter's motive for reversing the two words is that the text, as it stands, would violate all biblical usage by calling the Davidic king “God.” But Alter is incorrect. We have another biblical usage calling the Davidic king “God” in Psalm 45:6. We must allow the text to determine interpretation. Changing translation for the sake of theology is allowing the tail to wag the dog. Another reason to doubt “divine warrior” as a translation is that “Wherever ʾēl gibbôr occurs elsewhere in the Bible there is no doubt that the term refers to God (10:21; cf. also Deut. 10:17; Jer. 32:18),” notes John Oswalt.[38] Keil and Delitzsch likewise see Isa 10:21 as the rock upon which these translations suffer shipwreck.[39] “A remnant will return,” says Isa 10:21, “the remnant of Jacob, to the mighty God.” The previous verse makes it clear that “mighty God” refers to none other than “Yahweh, the holy one of Israel.” Without counter examples elsewhere in the Bible, we lack the basis to defy the traditional ordering of “God” as the noun and “mighty” or “warrior” as the adjective.[40] Mighty God-Man Did Isaiah foresee a human child who would also be the mighty God? Did he suddenly get “a glimpse of the fact that in the fullness of the Godhead there is a plurality of Persons,” as Edward Young thought?[41] Although apologists seeking to prove the deity of Christ routinely push for this reading, other evangelical scholars have expressed doubts about such a bold interpretation.[42] Even Keil and Delitzsch, after zealously batting away Jewish alternatives, admit Isaiah's language would not have suggested an incarnate deity in its original context.[43] Still, it would not be anachronistic to regard a king as a deity in the context of the ancient Near East. We find such exalted language in parallels from Egypt and Assyria in their accession oracles (proclamations given at the time a new king ascends the throne). Taking their cue from the Egyptian practices of bestowing divine throne names upon the Pharaoh's accession to the throne, G. von Rad and A. Alt envisioned a similar practice in Jerusalem. Although quite influential, Wegner has pointed out several major problems with this way of looking at our text: (1) the announcement is to the people in Isa 9:6, not the king; (2) Isa 9:6 does not use adoption language nor call the child God's son; (3) יֶלֶד (yeled), “child,” is never used in accession oracles; (4) the Egyptian parallels have five titles not four as in Isa 9:6; (5) Egyptians employ a different structure for accession oracles than Isa 9:6; and (6) we have no evidence elsewhere that Judean kings imitated the Egyptian custom of bestowing divine titles.[44] Another possibility, argued by R. A. Carlson, is to see the names as anti-Assyrian polemic.[45] Keeping in mind that Assyria was constantly threatening Judah in the lifetime of Isaiah and that the child born was to signal deliverance, it would be no surprise that Isaiah would cast the child as a deliberate counter-Assyrian hero. Still, as Oswalt points out, “[T]he Hebrews did not believe this [that their kings were gods]. They denied that the king was anything more than the representative of God.”[46] Owing to a lack of parallels within Israel and Isaiah's own penchant for strict monotheism,[47] interpreting Isa 9:6 as presenting a God-man is ad hoc at best and outright eisegesis at worst. Furthermore, as I've already noted, the grammar of the passage indicates a historical child who was already born. Thus, if Isaiah meant to teach the deity of the child, we'd have two God-men: Hezekiah and Jesus. Far from a courtly scene of coronation, Wegner makes the case that our text is really a birth announcement in form. Birth announcements have (1) a declaration of the birth, (2) an announcement of the child's name, (3) an explanation of what the name means, and (4) a further prophecy about the child's future.[48] These elements are all present in Isa 9:6, making it a much better candidate for a birth announcement than an accession or coronation oracle. As a result, we should not expect divine titles given to the king like when the Pharaohs or Assyrian kings ascended the throne; instead, we ought to look for names that somehow relate to the child's career. We will delve more into this when we broach the topic of theophoric names. Mighty God's Agent Another possibility is to retain the traditional translation of “mighty God” and see the child as God's agent who bears the title. In fact, the Bible calls Moses[49] and the judges[50] of Israel אֱלֹהִים (elohim), “god(s),” due to their role in representing God. Likewise, as I've already mentioned, the court poet called the Davidic King “god” in Ps 45:6. Additionally, the word אֵל (el), “god,” refers to representatives of Yahweh whether divine (Ps 82:1, 6) or human (John 10.34ff).[51] Thus, Isa 9:6 could be another case in which a deputized human acting as God's agent is referred to as God. The NET nicely explains: [H]aving read the NT, we might in retrospect interpret this title as indicating the coming king's deity, but it is unlikely that Isaiah or his audience would have understood the title in such a bold way. Ps 45:6 addresses the Davidic king as “God” because he ruled and fought as God's representative on earth. …When the king's enemies oppose him on the battlefield, they are, as it were, fighting against God himself.[52] Raymond Brown admits that this “may have been looked on simply as a royal title.”[53] Likewise Williamson sees this possibility as “perfectly acceptable,” though he prefers the theophoric approach.[54] Even the incarnation-affirming Keil and Delitzsch recognize that calling the child אֵל גִּבּוֹר (el gibbor) is “nothing further…than this, that the Messiah would be the image of God as no other man ever had been (cf., El, Ps. 82:1), and that He would have God dwelling within Him (cf., Jer. 33:16).”[55] Edward L. Curtis similarly points out that had Isaiah meant to teach that the child would be an incarnation of Yahweh, he would have “further unfolded and made central this thought” throughout his book.[56] He likewise sees Isa 9:6 not as teaching “the incarnation of a deity” but as a case “not foreign to Hebrew usage to apply divine names to men of exalted position,” citing Exod 21:6 and Ps 82:6 as parallels.[57] Notwithstanding the lexical and scholarly support for this view, not to mention my own previous position[58] on Isa 9:6, I'm no longer convinced that this is the best explanation. It's certainly possible to call people “Gods” because they are his agents, but it is also rare. We'll come to my current view shortly, but for now, let's approach the second controversial title. Eternal Father The word אֲבִיעַד (aviad), “Eternal Father,” is another recognizable appellative for Yahweh. As I mentioned in the introduction, translators have occasionally watered down the phrase, unwilling to accept that a human could receive such a title. But humans who pioneer an activity or invent something new are fathers.[59] Walking in someone's footsteps is metaphorically recognizing him as one's father.[60] Caring for others like a father is yet another way to think about it.[61] Perhaps the child is a father in one of these figurative senses. If we follow Jerome and translate אֲבִיעַד (aviad) as Pater futuri saeculi, “Father of the future age,” we can reconfigure the title, “Eternal Father,” from eternal without beginning to eternal with a beginning but without an end. However, notes Williamson, “There is no parallel to calling the king ‘Father,' rather the king is more usually designated as God's son.”[62] Although we find Yahweh referred to as “Father” twice in Isaiah (Isa 63:16; 64:7), and several more times throughout the Old Testament,[63] the Messiah is not so called. Even in the New Testament we don't see the title applied to Jesus. Although not impossible to be taken as Jesus's fatherly role to play in the age to come, the most natural way to take אֲבִיעַד (aviad) is as a reference to Yahweh. In conclusion, both “mighty God” and “eternal Father” most naturally refer to Yahweh and not the child. If this is so, why is the child named with such divine designations? A Theophoric Name Finally, we are ready to consider the solution to our translation and interpretation woes. Israelites were fond of naming their kids with theophoric names (names that “carry God”). William Holladay explains: Israelite personal names were in general of two sorts. Some of them were descriptive names… But most Israelite personal names were theophoric; that is, they involve a name or title or designation of God, with a verb or adjective or noun which expresses a theological affirmation. Thus “Hezekiah” is a name which means “Yah (= Yahweh) is my strength,” and “Isaiah” is a name which means “Yah (= Yahweh) has brought salvation.” It is obvious that Isaiah is not called “Yahweh”; he bears a name which says something about Yahweh.[64] As Holladay demonstrates, when translating a theophoric name, it is customary to supplement the literal phrase with the verb, “to be.” Hezekiah = “Yah (is) my strength”; Isaiah = “Yah (is) salvation.” Similarly, Elijah means “My God (is) Yah” and Eliab, “My God (is the) Father.” Theophoric names are not about the child; they are about the God of the parents. When we imagine Elijah's mother calling him for dinner, she's literally saying “My God (is) Yah(weh), it's time for dinner.” The child's name served to remind her who her God was. Similarly, these other names spoke of God's strength, salvation, and fatherhood. To interpret the named child of Isa 9:6 correctly, we must look at the previously named children in Isa 7 and 8. In chapter 7 the boy is called “Immanuel,” meaning “God (is) with us” (Isa 7:14). This was a historical child who signaled prophecy. Isaiah said, “For before the boy knows to reject evil and choose good, the land whose two kings you dread will be abandoned” (Isa 7:16). In Isa 8:1 we encounter “Maher-Shalal-Hash-Baz,” or “The spoil speeds, the prey hastens.”[65] This child has a two-sentence name with an attached prophecy: “For before the boy calls, ‘my father' or ‘my mother,' the strength of Damascus and the plunder of Samaria will be carried off before the king of Assyria” (Isa 8:4). Both children's sign names did not describe them nor what they would do, but what God would do for his people. Immanuel is a statement of faith. The name means God has not abandoned his people; they can confidently say, “God is with us” (Isa 8:10). Maher-Shalal-Hash-Baz does not mean that the child would become a warrior to sack Damascus and seize her spoils, but that God would bring about the despoiling of Judah's enemy. When we encounter a third sign-named child in as many chapters, we are on solid contextual grounds to see this new, longer name in the same light. Isaiah prophecies that this child has the government upon his shoulder, sits on the throne of David, and will establish a lasting period of justice and righteousness (Isa 9:5, 7). This child bears the name “Pele-Yoets-El-Gibbor-Aviad-Sar-Shalom.” The name describes his parents' God, the mighty God, the eternal Father. Although this perspective has not yet won the day, it is well attested in a surprising breadth of resources. Already in 1867, Samuel David Luzzatto put forward this position.[66] The Jewish Publication Society concurred in their 2014 study Bible: Semitic names often consist of sentences that describe God … These names do not describe that person who holds them but the god whom the parents worship. Similarly, the name given to the child in this v. does not describe that child or attribute divinity to him, but describes God's actions.[67] The New Oxford Annotated Bible (NRSV) footnote on Isa. 9:6 says, “As in many Israelite personal names, the deity, not the person named, is being described.”[68] Additional scholars advocating the view also include Holladay (1978), Wegner (1992), Goldingay (1999, 2015), and Williamson (2018). Even so, Keil and Delitzsch eschew “such a sesquipedalian name,” calling it “unskillful,” and arguing that it would be impractical “to be uttered in one breath.”[69] But this is to take the idea too literally. No one is going to actually call the child by this name. John Goldingay helpfully explains: So he has that complicated name, “An-extraordinary-counselor-is-the-warrior-God, the-everlasting-Father-is-an-officer-for-well-being.” Like earlier names in Isaiah (God-is-with-us, Remains-Will-Return, Plunder-hurries-loot-rushes), the name is a sentence. None of these names are the person's everyday name—as when the New Testament says that Jesus will be called Immanuel, “God [is] with us,” without meaning this expression is Jesus' name. Rather, the person somehow stands for whatever the “name” says. God gives him a sign of the truth of the expression attached to him. The names don't mean that the person is God with us, or is the remains, or is the plunder, and likewise this new name doesn't mean the child is what the name says. Rather he is a sign and guarantee of it. It's as if he goes around bearing a billboard with that message and with the reminder that God commissioned the billboard.[70] Still, there's the question of identifying Yahweh as שַׂר־שָׁלוֹם (sar shalom). Since most of our translations render the phrase “Prince of Peace,” and the common meaning of a prince is someone inferior to the king, we turn away from labeling God with this title. Although HALOT mentions “representative of the king, official” for the first definition their second is “person of note, commander.”[71] The BDB glosses “chieftain, chief, ruler, official, captain, prince” as their first entry.[72] Wegner adds: “The book of Isaiah also appears to use the word sar in the general sense of “ruler.””[73] Still, we must ask, is it reasonable to think of Yahweh as a שַׂר (sar)? We find the phrase שַׂר־הַצָּבָא (sar-hatsava), “prince of hosts,” in Daniel 8:11 and שַׂר־שָׂרִים (sar-sarim), “prince of princes,” in verse 25, where both refer to God.[74] The UBS Translators' Handbook recommends “God, the chief of the heavenly army” for verse 11 and “the greatest of all kings” for verse 25.[75] The handbook discourages using “prince,” since “the English word ‘prince' does not mean the ruler himself but rather the son of the ruler, while the Hebrew term always designates a ruler, not at all implying son of a ruler.”[76] I suggest applying this same logic to Isa 9:6. Rather than translating שַׂר־שָׁלוֹם (sar shalom) as “Prince of Peace,” we can render it, “Ruler of Peace” or “Ruler who brings peace.” Translating the Name Sentences Now that I've laid out the case for the theophoric approach, let's consider translation possibilities. Wegner writes, “the whole name should be divided into two parallel units each containing one theophoric element.”[77] This makes sense considering the structure of Maher-shalal-hash-baz, which translates two parallel name sentences: “The spoil speeds, the prey hastens.” Here are a few options for translating the name. Jewish Publication Society (1917) Wonderful in counsel is God the Mighty, the Everlasting Father, the Ruler of peace[78] William Holladay (1978) Planner of wonders; God the war hero (is) Father forever; prince of well-being[79] New Jewish Publication Society (1985) The Mighty God is planning grace; The Eternal Father, a peaceable ruler[80] John Goldingay (1999) One who plans a wonder is the warrior God; the father for ever is a commander who brings peace[81] John Goldingay (2015) An-extraordinary-counselor-is-the-warrior-God, the-everlasting-Fathers-is-an-official-for-well-being[82] Hugh Williamson (2018) A Wonderful Planner is the Mighty God, An Eternal Father is the Prince of Peace[83] My Translation (2024) The warrior God is a miraculous strategist; the eternal Father is the ruler who brings peace[84] I prefer to translate אֵל גִּבּוֹר (el gibbor) as “warrior God” rather than “mighty God” because the context is martial, and גִּבּוֹר(gibbor) often refers to those fighting in war.[85] “Mighty God” is ambiguous, and easily decontextualized from the setting of Isa 9:6. After all, Isa 9:4-5 tells a great victory “as on the day of Midian”—a victory so complete that they burn “all the boots of the tramping warriors” in the fire. The word פֶּלֶא (pele), though often translated “wonderful,” is actually the word for “miracle,” and יוֹעֵץ (yoets) is a participle meaning “adviser” or “planner.” Since the context is war, this “miracle of an adviser” or “miraculous planner” refers to military plans—what we call strategy, hence, “miraculous strategist.” Amazingly, the tactic God employed in the time of Hezekiah was to send out an angel during the night who “struck down one hundred eighty-five thousand in the camp of the Assyrians” (Isa 37:36). This was evidently the warrior God's miraculous plan to remove the threat of Assyria from Jerusalem's doorstep. Prophecies about the coming day of God when he sends Jesus Christ—the true and better Hezekiah—likewise foretell of an even greater victory over the nations.[86] In fact, just two chapters later we find a messianic prophecy of one who will “strike the earth with the rod of his mouth, and with the breath of his lips he shall kill the wicked” (Isa 11:4). The next phrase, “The eternal Father,” needs little comment since God's eternality and fatherhood are both noncontroversial and multiply attested. Literally translated, שַׂר־שָׁלוֹם (sar-shalom) is “Ruler of peace,” but I take the word pair as a genitive of product.[87] Williamson unpacks this meaning as “the one who is able to initiate and maintain Peace.”[88] That his actions in the time of Hezekiah brought peace is a matter of history. After a huge portion of the Assyrian army died, King Sennacherib went back to Nineveh, where his sons murdered him (Isa 37:37-38). For decades, Judah continued to live in her homeland. Thus, this child's birth signaled the beginning of the end for Assyria. In fact, the empire itself eventually imploded, a fate that, at Hezekiah's birth, must have seemed utterly unthinkable. Of course, the ultimate peace God will bring through his Messiah will far outshine what Hezekiah achieved.[89] Conclusion We began by considering the phraseוַיִּקְרָא שְׁמוֹ (vayikra sh'mo). We noted that the tense is perfect, which justifies a past-tense interpretation of the child who had already been born by the time of the birth announcement. I presented the case for Hezekiah as the initial referent of Isa 9:6 based on the fact that Hezekiah’s life overlapped with Isaiah’s, that he sat on the throne of David (v7), and that his reign saw the miraculous deliverance from Assyria's army. Furthermore, I noted that identifying the child of Isa 9:6 as Hezekiah does not preclude a true and better one to come. Although Isa 9:6 does not show up in the New Testament, I agree with the majority of Christians who recognize this text as a messianic prophecy, especially when combined with verse 7. Next we puzzled over the subject for phraseוַיִּקְרָא שְׁמוֹ (vayikra sh'mo.) Two options are that the phrase פֶּלֶא יוֹעֵץ אֵל גִּבּוֹר (pele yoets el gibbor) functions as the subject or else the subject is indefinite. Although the Jewish interpreters overwhelmingly favor the former, the lack of definite articles and parallel constructions in Isaiah make me think the latter is more likely. Still, the Jewish approach to translation is a legitimate possibility. I explained how a passive voice makes sense in English since it hides the subject, and settled on “his name has been called,” as the best translation. Then we looked at the phrase אֵל גִּבּוֹר (el gibbor) and considered the option of switching the order of the words and taking the first as the modifier of the second as in “mighty hero” or “divine warrior.” We explored the possibility that Isaiah was ascribing deity to the newborn child. We looked at the idea of Isaiah calling the boy “Mighty God” because he represented God. In the end we concluded that these all are less likely than taking God as the referent, especially in light of the identical phrase in Isa 10:21 where it unambiguously refers to Yahweh. Moving on to אֲבִיעַד (aviad), we considered the possibility that “father” could refer to someone who started something significant and “eternal” could merely designate a coming age. Once again, though these are both possible readings, they are strained and ad hoc, lacking any indication in the text to signal a non-straightforward reading. So, as with “Mighty God,” I also take “Eternal Father” as simple references to God and not the child. Finally, we explored the notion of theophoric names. Leaning on two mainstream Bible translations and five scholars, from Luzzatto to Williamson, we saw that this lesser-known approach is quite attractive. Not only does it take the grammar at face value, it also explains how a human being could be named “Mighty God” and “Eternal Father.” The name describes God and not the child who bears it. Lastly, drawing on the work of the Jewish Publication Society, Goldingay, and Williamson, I proposed the translation: “The warrior God is a miraculous strategist; the eternal Father is the ruler who brings peace.” This rendering preserves the martial context of Isa 9:6 and glosses each word according to its most common definition. I added in the verb “is” twice as is customary when translating theophoric names. The result is a translation that recognizes God as the focus and not the child. This fits best in the immediate context, assuming Hezekiah is the original referent. After all, his greatest moment was not charging out ahead of a column of soldiers, but his entering the house of Yahweh and praying for salvation. God took care of everything else. Likewise, the ultimate Son of David will have God's spirit influencing him: a spirit of wisdom, understanding, counsel, might, knowledge, and fear of God (Isa 11:2). The eternal Father will so direct his anointed that he will “not judge by what his eyes see or decide by what his ears hear” (Isa 11:3). In his days God will bring about a shalom so deep that even the animals will become peaceful (Isa 11:6-8). An advantage of this reading of Isa 9:6 is that it is compatible with the full range of christological positions Christians hold. Secondly, this approach nicely fits with the original meaning in Isaiah’s day, and it works for the prophecy’s ultimate referent in Christ Jesus. Additionally, it is the interpretation with the least amount of special pleading. Finally, it puts everything into the correct order, allowing exegesis to drive theology rather than the other way around. Bibliography Kohlenberger/Mounce Concise Hebrew-Aramaic Dictionary of the Old Testament. Altamonte Springs: OakTree Software, 2012. The Holy Scriptures According to the Masoretic Text: A New Translation. Philadelphia, PA: The Jewish Publication Society, 1917. The Jewish Study Bible. Edited by Adele Berlin and Marc Zvi Brettler. Second ed. New York: Oxford University Press, 2014. Net Bible, Full Notes Edition. Edited by W. Hall Harris III James Davis, and Michael H. Burer. 2nd ed. Nashville: Thomas Nelson, 2019. The New Oxford Annotated Bible. Edited by Carol A. Newsom Marc Z. Brettler, Pheme Perkins. Third ed. New York: Oxford University Press, 2001. The Stone Edition of the Tanach. Edited by Nosson Scherman and Meir Zlotowitz. Brooklyn, NY: Artscroll, 1996. Tanakh, the Holy Scriptures: The New Jps Translation According to the Traditional Hebrew Text. 4th, Reprint. Philadelphia, PA: The Jewish Publication Society, 1985. Translation of Targum Onkelos and Jonathan. Translated by Eidon Clem. Altamonte Springs, FL: OakTree Software, 2015. Alter, Rober. The Hebrew Bible: Prophets, Nevi’im. Vol. 2. 3 vols. New York: W. W. Norton & Co., 2019. Ashkenazi, Jacob ben Isaac. Tze’enah Ure’enah: A Critical Translation into English. Translated by Morris M. Faierstein. Berlin: De Gruyter, 2017. https://www.sefaria.org/Tze’enah_Ure’enah%2C_Haftarot%2C_Yitro.31?lang=bi&with=About&lang2=en. Baumgartner, Ludwig Koehler and Walter. The Hebrew and Aramaic Lexicon of the Old Testament. Edited by M. E. J. Richardson. Leiden: Brill, 2000. Brown, Raymond E. Jesus: God and Man, edited by 3. New York: Macmillan, 1967. Carlson, R. A. “The Anti-Assyrian Character of the Oracle in Is. Ix, 1-6.” Vetus Testamentum, no. 24 (1974): 130-5. Curtis, Edward L. “The Prophecy Concerning the Child of the Four Names: Isaiah Ix., 6, 7.” The Old and New Testament Student 11, no. 6 (1890): 336-41. Delitzsch, C. F. Keil and F. Commentary on the Old Testament. Peabody, MA: Hendrickson, 1996. Finnegan, Sean. “Jesus Is God: Exploring the Notion of Representational Deity.” Paper presented at the One God Seminar, Seattle, WA, 2008, https://restitutio.org/2016/01/11/explanations-to-verses-commonly-used-to-teach-that-jesus-is-god/. Francis Brown, S. R. Driver, and Charles A. Briggs. The Brown-Driver-Briggs Hebrew and English Lexicon Peabody, MA: Hendrickson, 1996. Gesenius, Wilhelm. Gesenius’ Hebrew Grammar. Edited by E. Kautzsch and A. E. Cowley. 2nd ed. Oxford: Clarendon Press, 1910. Goldingay, John. “The Compound Name in Isaiah 9:5(6).” The Catholic Biblical Quarterly 61, no. 2 (1999): 239-44. Goldingay, John. Isaiah for Everyone. Louisville, KY: Westminster John Knox Press, 2015. Holladay, William L. Isaiah: Scroll of Prophetic Heritage. Grand Rapids, MI: Eerdmans, 1978. III, Ben Witherington. Isaiah Old and New. Minneapolis, MN: Fortress Press, 2017. https://www.jstor.org/stable/j.ctt1ggjhbz.7. Luzzatto, Samuel David. Shi’ur Komah. Padua, IT: Antonio Bianchi, 1867. O’Connor, Bruce K. Waltke and Michael P. An Introduction to Biblical Hebrew Syntax. Winona Lake, IN: Esenbrauns, 1990. Ogden, Graham S., and Jan Sterk. A Handbook on Isaiah. Ubs Translator's Handbooks. New York: United Bible Societies, 2011. Oswalt, John. The Book of Isaiah, Chapters 1-39. Nicot. Grand Rapids, MI: Eerdmans, 1986. Péter-Contesse, René and John Ellington. A Handbook on Daniel. Ubs Translator’s Handbooks. New York, NY: United Bible Societies, 1993. Roberts, J. J. M. First Isaiah. Vol. 23A. Hermeneia, edited by Peter Machinist. Minneapolis, MN: Fortress Press, 2001. Thayer, Joseph Henry. A Greek-English Lexicon of the New Testament. Peabody, MA: Hendrickson, 1996. Walter Bauer, Frederick W. Danker, William F. Arndt, F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Chicago: University of Chicago Press, 2000. Wegner, Paul D. “A Re-Examination of Isaiah Ix 1-6.” Vetus Testamentum 42, no. 1 (1992): 103-12. Williamson, H. G. M. A Critical and Exegetical Commentary on Isaiah 1-27. Vol. 2. International Critical Commentary, edited by G. I. Davies and C. M. Tuckett. New York: Bloomsbury, 2018. Yitzchaki, Shlomo. Complete Tanach with Rashi. Translated by A. J. Rosenberg. Chicago, IL: Davka Corp, 1998. https://www.sefaria.org/Rashi_on_Isaiah.9.5.2?lang=bi&with=About&lang2=en. Young, Edward J. The Book of Isaiah: Chapters 1-18. Vol. 1. Grand Rapids, MI: Eerdmans, 1965. End Notes [1] Throughout I'll refer to Isaiah 9:6 based on the versification used in English translations. Hebrew Bibles shift the count by one, so the same verse is Isaiah 9:5. [2] Paul D. Wegner, “A Re-Examination of Isaiah Ix 1-6,” Vetus Testamentum 42, no. 1 (1992): 103. [3] BHS is the Biblia Hebraica Stuttgartensia, the standard Hebrew text based on the Leningrad Codex, a medieval Masoretic text. [4] In Hebrew the perfect tense roughly maps onto English past tense and the imperfect tense to future tense. [5] See NRSVUE, ESV, NASB20, NIV, NET, LSB, NLT, NKJ, ASV, KJV. [6] See translations by Robert Alter, James Moffat, and Duncan Heaster. Also see Westminster Commentary, Cambridge Bible Commentary, New Century Bible Commentary, and The Daily Study Bible. [7] See New English Bible. [8] See Ibn Ezra. [9] See An American Testament. [10] “Held” means “hero” in German. In the Luther Bible (1545), he translated the phrase as “und er heißt Wunderbar, Rat, Kraft, Held, Ewig -Vater, Friedefürst,” separating power (Kraft = El) and hero (Held = Gibbor) whereas in the 1912 revision we read, “er heißt Wunderbar, Rat, Held, Ewig-Vater Friedefürst,” which reduced el gibbor to “Held” (hero). [11] See fn 4 above. [12] See New American Bible Revised Edition and An American Testament. [13] See New English Bible and James Moffatt's translation. [14] See Ibn Ezra. [15] See Duncan Heaster's New European Version. [16] See Word Biblical Commentary. [17] See Jewish Publication Society translation of 1917, the Koren Jerusalem Bible, and the Complete Jewish Bible. [18] In the Dead Sea Scrolls, 1QIsaa 8.24 reads “וקרא,” the vav-conversed form of “קרא,” translated “he will call,” an active future tense. This reading is implausible considering the unambiguous past tense of the two initial clauses that began verse 6: “a child has been born…a son has been given.” [19] “Here the Hebrew begins to use imperfect verb forms with the conjunction often rendered “and.” These verbs continue the tense of the perfect verb forms used in the previous lines. They refer to a state or situation that now exists, so they may be rendered with the present tense in English. Some translations continue to use a perfect tense here (so NJB, NJPSV, FRCL), which is better.” Graham S. Ogden, and Jan Sterk, A Handbook on Isaiah, Ubs Translator's Handbooks (New York: United Bible Societies, 2011). [20] H. G. M. Williamson, A Critical and Exegetical Commentary on Isaiah 1-27, vol. 2, International Critical Commentary, ed. G. I. Davies and C. M. Tuckett (New York: Bloomsbury, 2018), 371. [21] Wilhelm Gesenius, Gesenius’ Hebrew Grammar, ed. E. Kautzsch and A. E. Cowley, 2nd ed. (Oxford: Clarendon Press, 1910), §106n. [22] Bruce K. Waltke and Michael P. O’Connor, An Introduction to Biblical Hebrew Syntax (Winona Lake, IN: Esenbrauns, 1990), §30.5.1e. [23] John Goldingay takes a “both-and” position, recognizing that Isaiah was speaking by faith of what God would do in the future, but also seeing the birth of the son to the king as having already happened by the time of the prophecy. John Goldingay, Isaiah for Everyone (Louisville, KY: Westminster John Knox Press, 2015), 42. [24] Jewish authors include Rashi, A. E. Kimchi, Abravanel, Malbim, and Luzzatto. [25] See 2 Kings 18:3-7. [26] Unless otherwise noted, all translations are my own. [27] J. J. M. Roberts, First Isaiah, vol. 23A, Hermeneia, ed. Peter Machinist (Minneapolis, MN: Fortress Press, 2001), 153. [28] Ben Witherington III, Isaiah Old and New (Minneapolis, MN: Fortress Press, 2017), 95-6, 99-100. https://www.jstor.org/stable/j.ctt1ggjhbz.7. [29] Translation of Targum Onkelos and Jonathan, trans. Eidon Clem (Altamonte Springs, FL: OakTree Software, 2015). [30] Shlomo Yitzchaki, Complete Tanach with Rashi, trans. A. J. Rosenberg (Chicago, IL: Davka Corp, 1998). https://www.sefaria.org/Rashi_on_Isaiah.9.5.2?lang=bi&with=About&lang2=en. [31] Jacob ben Isaac Ashkenazi, Tze’enah Ure’enah: A Critical Translation into English, trans. Morris M. Faierstein (Berlin: De Gruyter, 2017). https://www.sefaria.org/Tze’enah_Ure’enah%2C_Haftarot%2C_Yitro.31?lang=bi&with=About&lang2=en. [32] Square brackets in original. The Stone Edition of the Tanach, ed. Nosson Scherman and Meir Zlotowitz (Brooklyn, NY: Artscroll, 1996). [33] Net Bible, Full Notes Edition, ed. W. Hall Harris III James Davis, and Michael H. Burer, 2nd ed. (Nashville: Thomas Nelson, 2019), 1266. [34] C. F. Keil and F. Delitzsch, Commentary on the Old Testament (Peabody, MA: Hendrickson, 1996), 249-50. [35] As mentioned above, the Hebrew is not actually passive. [36] The LXX reads “καὶ καλεῖται τὸ ὄνομα αὐτοῦ” (kai kaleitai to onoma autou), which means “and his name is called.” [37] Rober Alter, The Hebrew Bible: Prophets, Nevi’im, vol. 2, 3 vols. (New York: W. W. Norton & Co., 2019), 651. [38] John Oswalt, The Book of Isaiah, Chapters 1-39, Nicot (Grand Rapids, MI: Eerdmans, 1986), 247. [39] Delitzsch, 252. [40] The אֵלֵי גִבּוֹרִים (eley gibborim) of Ezek 32.21 although morphologically suggestive of a plural form of el gibbor, is not a suitable parallel to Isa 9:6 since אֵלֵי (eley) is the plural of אַיִל (ayil), meaning “chief” not אֵל (el). Thus, the translation “mighty chiefs” or “warrior rulers” takes eley as the noun and gibborim as the adjective and does not actually reverse them. [41] Edward J. Young, The Book of Isaiah: Chapters 1-18, vol. 1 (Grand Rapids, MI: Eerdmans, 1965), 338. [42] Translator's note A on Isa 9:6 in the NET states, “[I]t is unlikely that Isaiah or his audience would have understood the title in such a bold way.” Net Bible, Full Notes Edition, 1267. [43] “The Messiah is the corporeal presence of this mighty God; for He is with Him, He is in Him, and in Him He is with Israel. The expression did not preclude the fact that the Messiah would be God and man in one person; but it did not penetrate to this depth, so far as the Old Testament consciousness was concerned.” Delitzsch, 253. [44] See Wegner 104-5. [45] See R. A. Carlson, “The Anti-Assyrian Character of the Oracle in Is. Ix, 1-6,” Vetus Testamentum, no. 24 (1974). [46] Oswalt, 246. [47] Isa 43:10-11; 44:6, 8; 45:5-6, 18, 21-22; 46:9. Deut 17:14-20 lays out the expectations for an Israelite king, many of which limit his power and restrict his exaltation, making deification untenable. [48] Wegner 108. [49] See Exod 4:16; 7:1. The word “God” can apply to “any person characterized by greatness or power: mighty one, great one, judge,” s.v. “אֱלֹהִים” in Kohlenberger/Mounce Concise Hebrew-Aramaic Dictionary of the Old Testament.. The BDAG concurs, adding that a God is “that which is nontranscendent but considered worthy of special reverence or respect… of humans θεοί (as אֱלֹהִים) J[ohn] 10:34f (Ps 81:6; humans are called θ. in the OT also Ex 7:1; 22:27,” s.v. “θεός” in A Greek-English Lexicon of the New Testament and Other Early Christian Literature. [50] See Exod 21.6; 22:8-9. The BDB includes the definition, “rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power,” s.v. “אֱלֹהִים” in The Brown-Driver-Briggs Hebrew and English Lexicon [51] Thayer points this out in his lexicon: “Hebraistically, equivalent to God’s representative or vicegerent, of magistrates and judges, John 10:34f after Ps. 81:6 (Ps. 82:6)” s.v. “θέος” in A Greek-English Lexicon of the New Testament. [52] Net Bible, Full Notes Edition, 1267. [53] Raymond E. Brown, Jesus: God and Man, ed. 3 (New York: Macmillan, 1967), 25. [54] Williamson, 397. [55] Delitzsch, 253. See also fn 40 above. [56] Edward L. Curtis, “The Prophecy Concerning the Child of the Four Names: Isaiah Ix., 6, 7,” The Old and New Testament Student 11, no. 6 (1890): 339. [57] Ibid. [58] Sean Finnegan, “Jesus Is God: Exploring the Notion of Representational Deity” (paper presented at the One God Seminar, Seattle, WA2008), https://restitutio.org/2016/01/11/explanations-to-verses-commonly-used-to-teach-that-jesus-is-god/. [59] Jabal was the father of those who live in tents and have livestock (Gen 4:20) and Jubal was the father of those who play the lyre and the pipe (Gen 4:21). [60] Jesus told his critics, “You are from your father the devil, and you choose to do your father's desires” (John 8:44). [61] Job called himself “a father to the needy” (Job 29:16) and Isaiah prophesied that Eliakim would be “a father to the inhabitants of Jerusalem” (Isa 22:21). [62] Williamson, 397. [63] For references to Yahweh as father to the people see Deut 32:6; Ps 103:13; Prov 3:12; Jer 3:4; 31.9; Mal 1.6; 2:10. For Yahweh as father to the messiah see 2 Sam 7:14; 1 Chron 7:13; 28:6; Ps 89:27. [64] William L. Holladay, Isaiah: Scroll of Prophetic Heritage (Grand Rapids, MI: Eerdmans, 1978), 108. [65] See NRSVUE fn on Isa 8:1. [66] והנה המכוון במאמר פלא יועץ וגו’ הוא כי האל הגבור שהוא אבי עד ואדון השלום, הוא יועץ וגוזר לעשות פלא לישראל בזמן ממלכת הילד הנולד היום, ואח”כ מפרש למרבה המשרה וגו’. ולפי הפירוש הזה לא לחנם האריך כאן בתארי האל, כי כוונת הנביא לרמוז כי בבוא הפלא שהאל יועץ וגוזר עתה, יוודע שהוא אל גבור ובעל היכולת ושהוא אב לעד, ולא יפר בריתו עם בניו בני ישראל, ולא ישכח את ברית אבותם. ושהוא אדון השלום ואוהב השלום, ולא יאהב העריצים אשר כל חפצם לנתוש ולנתוץ ולהאביד ולהרוס, אבל הוא משפילם עד עפר, ונותן שלום בארץ, כמו שראינו בכל הדורות. Chat GPT translation: “And behold, the intention in the phrase ‘Wonderful Counselor’ and so on is that the mighty God, who is the Eternal Father and the Prince of Peace, is the Counselor and decrees to perform a wonder for Israel at the time of the reign of the child born today. Afterwards, it is explained as ‘to increase the dominion’ and so on. According to this interpretation, it is not in vain that the prophet elaborates on the attributes of God here, for the prophet’s intention is to hint that when the wonder that God now advises and decrees comes about, it will be known that He is the Mighty God and possesses the ability and that He is the Eternal Father. He will not break His covenant with His sons, the children of Israel, nor forget the covenant of their ancestors. He is the Prince of Peace and loves peace, and He will not favor the oppressors whose every desire is to tear apart, destroy, and obliterate, but He will humble them to the dust and grant peace to the land, as we have seen throughout the generations.” Samuel David Luzzatto, Shi’ur Komah (Padua, IT: Antonio Bianchi, 1867). Accessible at Sefaria and the National Library of Israel. [67]The Jewish Study Bible, ed. Adele Berlin and Marc Zvi Brettler, Second ed. (New York: Oxford University Press, 2014), 784. [68] The New Oxford Annotated Bible, ed. Carol A. Newsom Marc Z. Brettler, Pheme Perkins, Third ed. (New York: Oxford University Press, 2001), 991. [69] Delitzsch, 249. [70] Goldingay, 42-3. [71] Ludwig Koehler and Walter Baumgartner, The Hebrew and Aramaic Lexicon of the Old Testament, ed. M. E. J. Richardson (Leiden: Brill, 2000). [72] See s.v. “שַׂר” in The Brown-Driver-Briggs Hebrew and English Lexicon [73] Wegner 112. [74] Keil and Delitzsch say the sar of Dan 8:11 refers to “the God of heaven and the King of Israel, the Prince of princes, as He is called in v. 25,” Delitzsch, 297. [75] René and John Ellington Péter-Contesse, A Handbook on Daniel, Ubs Translator’s Handbooks (New York, NY: United Bible Societies, 1993). [76] Ibid. [77] Wegner 110-1. [78] The main text transliterates “Pele-joez-el-gibbor-/Abi-ad-sar-shalom,” while the footnote translates as indicated above. The Holy Scriptures According to the Masoretic Text: A New Translation (Philadelphia, PA: The Jewish Publication Society, 1917), 575. [79] Holladay, 109. [80] Tanakh, the Holy Scriptures: The New Jps Translation According to the Traditional Hebrew Text (4th: repr., Philadelphia, PA: The Jewish Publication Society, 1985), 634. [81] John Goldingay, “The Compound Name in Isaiah 9:5(6),” The Catholic Biblical Quarterly 61, no. 2 (1999): 243. [82] Goldingay, Isaiah for Everyone, 40. [83] Williamson, 355. [84] An alternative is “The warrior God is planning a miracle; the eternal Father is the ruler of peace.” [85] For גִּבּוֹר in a military context, see 1 Sam 17:51; 2 Sam 20.7; 2 Kgs 24:16; Isa 21.17; Jer 48:41; Eze 39:20; and Joel 2:7; 3:9. [86] See 2 Thess 2:8 and Rev 19:11-21 (cp. Dan 7:13-14). [87] See Gesenius § 128q, which describes a genitive of “statements of the purpose for which something is intended.” [88] Williamson, 401. [89] Isaiah tells of a time when God will “judge between nations,” resulting in the conversion of the weapons of war into the tools of agriculture and a lasting era when “nation shall not lift up sword against nation; neither shall they learn war any more” (Isa 2:4).

god jesus christ new york spotify father chicago english israel peace bible man moving future french child young christians philadelphia seattle walking german kings psalm jewish birth gods jerusalem chatgpt rev hebrews old testament fathers ps arkansas minneapolis warrior new testament caring egyptian kraft louisville comparing chapters hebrew commentary driver mighty roberts wa ot vol oracle square israelites academia counselors richardson leaning alt edited pharaoh accessible translation torah rat luther handbook davies yahweh carlson persons williamson norton rad damascus judea evangelical prov grand rapids planner notion niv mighty god prophecies good vibes ruler nt pele rosenberg translating my god nineveh little rock jer wonderful counselor abi everlasting father esv isaiah 9 ogden sar holy one deut kjv godhead thess maher translators ix peabody nlt wilhelm audio library godlike assyria john roberts midian curiosities kimchi chron dead sea scrolls national library yah assyrian shi chicago press pharaohs assyrians plunder padua thayer shlomo near east speakpipe ezek baumgartner wegner judean owing wunderbar cowley unported cc by sa rashi davidic pater keil eze ashkenazi rober sennacherib paul d bhs tanakh in hebrew eternal father isaiah chapter eliab tanach lsb jabal exod holladay oswalt asv reprint kgs esv for nevi jubal lxx ure assyrian empire new york oxford university press chicago university robert alter ibid bdb abravanel masoretic 23a altamonte springs samuel david ben witherington god isa ben witherington iii sefaria leiden brill isaiah god tze joseph henry john goldingay jewish publication society ultimately god sean finnegan maher shalal hash baz edward young delitzsch catholic biblical quarterly njb bdag for yahweh septuagint lxx marc zvi brettler vetus testamentum walter bauer first isaiah hermeneia raymond e brown thus hezekiah other early christian literature leningrad codex edward j young

Are You Calling on the Name of the Lord? | Genesis 6:1-8 | Darien Gabriel

Play Episode Listen Later Oct 28, 2024 38:48

Series: Chaos to CovenantTitle: "Are you calling on the name of the Lord?"Scripture: Genesis 6:1-8 & 4:26Gen 4:19-26; 5:1-2Bottom line: The Way of Seth (and Jesus) is to walk with him. We walk with him by calling on and seeking him by grace through faith each day.INTRODUCTIONCONTEXTSERMON OUTLINECONCLUSIONNOTESOUTLINESQUESTIONS TO CONSIDER DISCUSSION QUESTIONSMAIN REFERENCES USEDMy opening prayer: Lord God, help us grow to be and do like Jesus, while abiding in him, and leading others to do the same. INTRODUCTIONIn the Lord of the Rings (LOTR) epic tale, there are two opposing forces at work--the way of Sauron who wants to enslave all of middle earth and the way of freedom that is very generically portrayed as some Providential power of good. This is not unlike many epic tales of good versus evil. This flows from the early pages of Genesis where we see it displayed as the way of Cain (evil) and the way of Seth (good, hope, prophecy).Genesis 3-5 is not unlike the new Amazon Prime series called the Rings of Power (ROP) which serves as the prequel to the LOTR epic. The ROP sets the stage for the tremendous evil storm coming in and through Sauron which is where the LOTR begins.Throughout the story (LOTR), the main characters Frodo, Gandalf and Aragorn all seem to have this unified belief that Providence (my word, not Tolkien's) is at work on their behalf (or that they are working on Providence's behalf), though Tolkien works with super subtly to avoid anything close to an allegory. The true story of Noah and the Ark and the flood (which we'll begin next week) is being set up even now. The tremendous wickedness across the planet at the time of Genesis 6 is unprecedented. And like in the LOTR series, there will be those who seek to rearrange their entire lives around seeking the favor of God, pleasing God, and seeking first his kingdom and his righteousness.What does it mean to "Call on the name of the Lord?"I think it's a posture of humility rooted in the conviction that we need God more than air. A conviction that causes us to arrange/rearrange our lives around his priorities. This is what we see the characters in LOTR do. This is what I see scripture repeatedly calling us to do. It's more than praying, though it is praying. It is earnestly seeking his word, his ways, his will and his wisdom with the intention of putting it into practice daily. It is surrendering your life to the One who saved yours.Are you calling on the name of the Lord daily?Are you seeking first his kingdom and his righteousness daily?Are you finding favor with the Lord daily?Are you pleasing God by believing that he exists and that he rewards those who earnestly seek him?Are you surrendering all to Him today?CONTEXTSpiraling from the fall into more and more evil, the Way of Cain is dominating the world stage while they Way of Seth is a mere remnant of people. They don't have much of God's word to live on. They don't have the ways of God spelled out to them. They are in need of lights in the darkness.But they do have a prophecy. A word from the Lord. (Gen 3:15)After seeing the Way of Cain summarized in Cain's evil genealogy, it's followed by the Way of Seth and his genealogy. Adam and Eve are still alive and watching this unfold with I can't imagine how much guilt and anguish over what they've done. The only thing keeping them alive and sane is the hope in the few words of God in Genesis 3:15, "And I will put enmity between you (Satan) and the woman, and between your offspring and hers (Jesus); he will crush your head, and you will strike his heal (at the cross)."At the beginning of Seth's genealogy, as Chris mentioned last week, we see God reminding us of how he created us--in his image. We were created God-like. Nothing in all of creation is more like God than humans. Now we're in a state of dreadful depravity. We're born sinners who are capable of incredibly evil attitudes, words and actions. And we don't have to look far to see not only the truth of that but that we're heading downhill towards a level of evil equal to that just prior to the Flood. But this reminder--that we're created in his image--is there to remind us and give us hope. Hope that the Way of Seth--the Way of Jesus--can and will deliver many from sin and death, shame and guilt, hell itself.The whole thing here about the sons of God, daughters of men, and the Nephilim is simply there to show us how bad things had gotten in the world. To show us that things were so bad that God grieved and regretted that he'd created humanity in the first place. As a result, God would wipe out all of creation (except for the ones following the Way of Seth) and re-create the world.SERMON Q. What do I want them to know?A. 1. The utter wickedness all over the earth; how bad we were and areThe consequences of sin are real badThe judgment of God on our sinfulness is holy and justThe depravity of humanity is on full display hereIt's setting the table for God's flood of judgment...and mercyQ. Why do I want them to know it?A. Because it's God's story being written by and through those of us with the humility, faith and courage to live it out. It's a costly journey. Q. What do I want them to do about it?A. 1. Call on the name of the Lord (Gen 4:26)Seek first his kingdom and his righteousness (Matt 6:33)Live to please him by grace through faith (Heb 11:6)Enjoy the Lord's favor (Gen 6:8)Follow Jesus (Luke 9:23)Ask yourself these questions:Do I understand the world and epic I'm in?Do I believe God has called me into this story? His-story? History?Do you not see the hand of God working in your life to this end? The end of an unlikely hope that will come through humble, courageous, hopeful men and women, boys and girls, who have hope in their Creator's epic story called life?Q. Why do I want them to do it?A. Because this is the Pearl of Great Price. This is the Treasure Hidden in a Field. He is worthy of everything in my life. My whole life. Luke 9:23Q. How can they begin to do this?A. Call on the Lrod daily to show you the way.4:26 "At that time, people began to call on the name of the Lord."God is light, life and love. (1 John)Remember who and whose you are in Christ. If you follow Jesus Christ, like follow him words, ways and works, then you'll remember...We're a son/daughter of Adam --born sinners in need of a SaviorBut, we're also a redeemed, forgiven son/daughter of Jesus Christ (the Way of Seth)We're created God-like from birth (in his image) (Gen 1:26-28; 5:1)We're created on purpose for a purpose (Gen 1:26-28; 5:2)Depraved, yes.Unredeemable, no!Unforgivable, no!Being created in God's image means we're more like God than anything else in the universe! Ex. I can't preach this message to any other creature on earth and move them to act like God calls us to. Only people can be inspired by God's word. We have to decide: Do I believe that? Will I act on that belief?Don't look to people to be your heroes. They are not your hope. Jesus is your Hero capital H. He calls us to live heroically (sacrificially) for his glory-not ours.Find favor in God's eyes by walking with God. (Gen 5:21-24; Micah 6:8)CONCLUSIONAre you calling on the name of the Lord each day? Are you seeking first...really seeking first...his kingdom and his righteousness? Are you rearranging your life around his priorities and perspective? This is all just pre-k for the rest of eternity. Do you get that?Examine your life right now. As we soberly remember the price that was paid by Jesus Christ when he died in our place for our sin to free us, he reminds us that he passes the baton to us to share this good news that forgiveness is available to all, though not automatic. If we don't tell them, who will? If we don't live this out, do we really believe it?Bottom line: The Way of Seth (and Jesus) is to walk with him. We walk with him by calling on and seeking him by grace through faith each day.““Therefore let all Israel be assured of this: God has made this Jesus, whom you crucified, both Lord and Messiah.” When the people heard this, they were cut to the heart and said to Peter and the other apostles, “Brothers, what shall we do?” Peter replied, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. The promise is for you and your children and for all who are far off—for all whom the Lord our God will call.”” ‭‭Acts‬ ‭2‬:‭36‬-‭39‬ ‭NIV‬‬InvitationHow do we respond? Answer 2 questions:Take out a card or piece of paper right now. Write down the answer to these questions: What is God saying to me right now?What am I going to do about it? Write this down on a sheet of paper. What I hear you saying, Lord, is ___________________.[my name] is going to believe/do __________________________________________________ as a result.Finally, share this with your Home or Mission group this week when you gather as a testimony about what God is doing in your life. You don't have to get too specific to give him praise.PrayNOTESThe PatternSee D. J. A. Clines, Catholic Biblical Quarterly, No. 38 (1976), pp. 487, 488. Clines explains that Gerhard Von Rad initially observed a pattern of sin, mitigation, and punishment. Then Claus Westermann discerned another element, that of divine speech. Though he did not include it in the pattern, Clines does. Thus the following chart:I. II. III. IV. SINSPEECHGRACEPUNISHMENTFALL3:63:14-193:213:22-24CAIN4:84:10-124:154:16SONS OF GOD6:26:36:8, 18ff7:6-24FLOOD6:5, 11f6:7, 13-216:8, 18ff11:8BABEL11:411:6f10:1-3211:8Preach the Word, Genesis, Kent Hughes, chapter 1, note 3, p. 625Hamilton puts it this way:"God acts and speaks; man rebels; God punishes; God protects and reconciles." P. 201GOD ACTS & SPEAKS MAN REBELS GOD PUNISHES GOD PROTECTS & RECONCILESOUTLINESN/AQUESTIONS TO CONSIDERWho is God?What has he done/is he doing/is he going to do?Who am I? (In light of 1 & 2)What do I get to do? (In light of who I am)How do I do it?DISCUSSION QUESTIONSDiscovery Bible Study process: https://www.dbsguide.org/Read the passage together.Retell the story in your own words.Discovery the storyWhat does this story tell me about God?What does this story tell me about people?If this is really true, what should I do?What is God saying to you right now? (Write this down)What are you going to do about it? (Write this down)Who am I going to tell about this?Find our sermons, podcasts, discussion questions and notes at https://www.gracetoday.net/podcastAlternate Discussion Questions (by Jeff Vanderstelt): Based on this passage:Who is God?What has he done/is he doing/is he going to do?Who am I? (In light of 1 & 2)What do I do? (In light of who I am)How do I do it?Final Questions (Write this down)What is God saying to you right now? What are you going to do about it?MAIN REFERENCES USED“Genesis,” by R. Kent Hughes, Preaching the Word Commentary, Edited by Kent HughesExalting Jesus in Genesis, by BethancourtThe Genesis Record, by Henry MorrisThe Genesis Factor, by David Helms & Jon Dennis“Look at the Book” by John Piper (LATB)“The Bible Knowledge Commentary” by Walvoord, Zuck (BKC)“The Bible Exposition Commentary” by Warren Wiersbe (BEC)Outline Bible, D Willmington (OB)Willmington's Bible Handbook, D Willmington (WBH)NIV Study Bible (NIVSB) https://www.biblica.com/resources/scholar-notes/niv-study-bible/Chronological Life Application Study Bible (NLT)ESV Study Bible (ESVSB) https://www.esv.orgThe Bible Project https://bibleproject.com“The Bible in One Year 2023 with Nicky Gumbel” bible reading plan on YouVersion app (BIOY)Claude.ai

What Does 'Raising Cain' & Sibling Rivalry Have in Common? | Genesis 4:1-1

Play Episode Listen Later Oct 6, 2024

Series: Chaos to CovenantTitle: "What does 'Raising Cain' & sibling rivalry have in common?"Scripture: Genesis 4:1-16Jude 11, Hebrews 11:4, Micah 6:7-8, James 1:14-15, Matt 5:21-26, Matt 18:21-22Bottom line: The way of Cain leads to sin, death and hell. The way of Able leads to grace, mercy and life. INTRODUCTIONCONTEXTSERMON OUTLINECONCLUSIONNOTESOUTLINESQUESTIONS TO CONSIDER DISCUSSION QUESTIONSMAIN REFERENCES USEDOpening prayer: Lord God, help us grow to be and do like Jesus, while abiding in him, and leading others to do the same. INTRODUCTIONCanesOne of our sons-in-law lives in Charlotte. When he comes to visit, he tries to work in a visit to the chicken finger restaurant called Raisin' Canes. Apparently, they don't have any in Charlotte yet.:-)Where did the restaurant name "Raisin' Canes" come from?Raising Cane's, the popular chicken finger restaurant chain, was named after the founder Todd Graves' dog, a yellow Labrador named “Raising Cane.” When Graves was starting the restaurant in the mid-1990s, his initial plan to name the place something different was met with the suggestion from a friend to name it after his dog. Graves embraced the idea, and the dog became the namesake and mascot for the chain.- ChatGPTExpressionWhere does the expression come from?The expression “raising Cain” refers to causing trouble, making a scene, or behaving in a rowdy or disruptive manner. It comes from the biblical story of Cain and Abel in Genesis 4, where Cain, the firstborn son of Adam and Eve, kills his brother Abel out of jealousy. Because of this violent act, Cain became associated with sinful or rebellious behavior.When someone is said to be “raising Cain,” it implies that they are acting in a wild, reckless, or disruptive way, much like the connotations of Cain's rebelliousness in the Bible. The phrase became popular in the 19th century and has been used colloquially ever since.- ChatGPTThis is also the origin of sibling rivalry. CONTEXTAdam and Eve are exiled and banished from the garden of Eden. They are living east of the garden and several generations have passed. Cain and Abel are the only sons of Adam and Eve. They likely continue to have daughters as well as Cain and Abel's sons and daughters. The tribe is growing. There are two kinds of people in these clans and tribes. Those who follow the way of Cain and those who follow the way of Abel.Another practice that has developed some is that of offering sacrifices to the Lord. The way Cain and Abel do this becomes a moment of revelation for us even today.SERMON Q. What do I want them to know?A. There are basically 2 ways to live: the way of Cain and the way of Abel.Q. Why do I want them to know it?A. Because we will live one way or the other. There are consequences to following the way of Cain.Q. What do I want them to do about it?A. Reject the way of Cain and follow the way of Abel. Follow Abel as he follows the Lord.Q. Why do I want them to do it?A. So that you will find the favor and blessing of the Lord in your life.Q. How can they begin to do this?A. Turn from your ways (ways of Cain) to the Lord (ways of Abel) asking for him to show you the way to that hope found only in Jesus Christ. Tell others how they can also find this hope.CONCLUSIONTalk about sibling rivalry? My brother and I are 3.25 years apart (I'm the older). No other siblings either. You might say we had a rivalry going on--especially when no one else was around. I can specifically recall several times when I thought, "I hate him and I want to kill him!" Now that might sound funny to you because you can relate to that emotion due to your own sibling rivalry. I'm glad you can relate but let me sober you a little. We're all capable of murder. In Matthew 5:21-22, Jesus makes it clear that when we hate someone it's the same in God's eyes as if we murdered them. It's the idea that in our rage we're ready to murder them--we just lack the opportunity to do so without getting caught.Why do I share this? Because we all naturally go the way of Cain.God's grace is that we don't have to if we go Abel's way. Bottom line: The way of Cain leads to sin, death and hell. The way of Able leads to grace, mercy and life. ““Therefore let all Israel be assured of this: God has made this Jesus, whom you crucified, both Lord and Messiah.” When the people heard this, they were cut to the heart and said to Peter and the other apostles, “Brothers, what shall we do?” Peter replied, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. The promise is for you and your children and for all who are far off—for all whom the Lord our God will call.”” ‭‭Acts‬ ‭2‬:‭36‬-‭39‬ ‭NIV‬‬How do we respond? Answer 2 questions:InvitationWhat is God saying to me right now?What am I going to do about it? Write this down on a sheet of paper. What I hear you saying, Lord, is ___________________.[my name] is going to believe/do __________________________________________________ as a result.Finally, share this with your Home or Mission group this week when you gather as a testimony about what God is doing in your life. You don't have to get too specific to give him praise.PrayNOTESThe expression “raising Cain” refers to causing trouble, making a scene, or behaving in a rowdy or disruptive manner. It comes from the biblical story of Cain and Abel in Genesis 4, where Cain, the firstborn son of Adam and Eve, kills his brother Abel out of jealousy. Because of this violent act, Cain became associated with sinful or rebellious behavior.When someone is said to be “raising Cain,” it implies that they are acting in a wild, reckless, or disruptive way, much like the connotations of Cain's rebelliousness in the Bible. The phrase became popular in the 19th century and has been used colloquially ever since.-ChatGPT 10.06.24Raising Cane's, the popular chicken finger restaurant chain, was named after the founder Todd Graves' dog, a yellow Labrador named “Raising Cane.” When Graves was starting the restaurant in the mid-1990s, his initial plan to name the place something different was met with the suggestion from a friend to name it after his dog. Graves embraced the idea, and the dog became the namesake and mascot for the chain.There have actually been multiple “Raising Cane” dogs over the years. The first Raising Cane (Cane I) was the original dog the chain was named after, and subsequent Labradors have carried on the name as the brand grew. It's a fun, personal touch to the restaurant's identity!- ChatGPT 10.06.24The PatternSee D. J. A. Clines, Catholic Biblical Quarterly, No. 38 (1976), pp. 487, 488. Clines explains that Gerhard Von Rad initially observed a pattern of sin, mitigation, and punishment. Then Claus Westermann discerned another element, that of divine speech. Though he did not include it in the pattern, Clines does. Thus the following chart:I. II. III. IV. SINSPEECHGRACEPUNISHMENTFALL3:63:14-193:213:22-24CAIN4:84:10-124:154:16SONS OF GOD6:26:36:8, 18ff7:6-24FLOOD6:5, 11f6:7, 13-216:8, 18ff11:8BABEL11:411:6f10:1-3211:8Preach the Word, Genesis, Kent Hughes, chapter 1, note 3, p. 625Hamilton puts it this way:"God acts and speaks; man rebels; God punishes; God protects and reconciles." P. 201GOD ACTS & SPEAKS MAN REBELS GOD PUNISHES GOD PROTECTS & RECONCILESOUTLINESN/AQUESTIONS TO CONSIDERWho is God?What has he done/is he doing/is he going to do?Who am I? (In light of 1 & 2)What do I get to do? (In light of who I am)How do I do it?DISCUSSION QUESTIONSDiscovery Bible Study process: https://www.dbsguide.org/Read the passage together.Retell the story in your own words.Discovery the storyWhat does this story tell me about God?What does this story tell me about people?If this is really true, what should I do?What is God saying to you right now? (Write this down)What are you going to do about it? (Write this down)Who am I going to tell about this?Find our sermons, podcasts, discussion questions and notes at https://www.gracetoday.net/podcastAlternate Discussion Questions (by Jeff Vanderstelt): Based on this passage:Who is God?What has he done/is he doing/is he going to do?Who am I? (In light of 1 & 2)What do I do? (In light of who I am)How do I do it?Final Questions (Write this down)What is God saying to you right now? What are you going to do about it?MAIN REFERENCES USED“Genesis,” by R. Kent Hughes, Preaching the Word Commentary, Edited by Kent HughesExalting Jesus in Genesis, by BethancourtThe Genesis Record, by Henry MorrisThe Genesis Factor, by David Helms & Jon Dennis“Look at the Book” by John Piper (LATB)“The Bible Knowledge Commentary” by Walvoord, Zuck (BKC)“The Bible Exposition Commentary” by Warren Wiersbe (BEC)Outline Bible, D Willmington (OB)Willmington's Bible Handbook, D Willmington (WBH)NIV Study Bible (NIVSB) https://www.biblica.com/resources/scholar-notes/niv-study-bible/Chronological Life Application Study Bible (NLT)ESV Study Bible (ESVSB) https://www.esv.orgThe Bible Project https://bibleproject.com“The Bible in One Year 2023 with Nicky Gumbel” bible reading plan on YouVersion app (BIOY)Claude.ai

How is There Judgment and Hope? | Genesis 3:15-24 | Darien Gabriel

Play Episode Listen Later Sep 29, 2024

Series: Chaos to CovenantTitle: "How is there judgment and hope?"Scripture: Genesis 3:15-24Romans 5:15-19; Numbers 21:4-9Bottom line: Even in the face of God's curses and judgment of humanity, there is hope for us in King Jesus.INTRODUCTIONCONTEXTSERMON OUTLINECONCLUSIONNOTESQUESTIONS TO CONSIDER OUTLINESDISCUSSION QUESTIONSMAIN REFERENCES USEDINTRODUCTIONHurricane Helene wreaked havoc on our state and nation this past week. We want to pause and pray right now for those who are still dealing with that aftermath.Why do we have hurricanes anyway? And earthquakes, meteorites, tsunamis, floods, droughts, and pandemics? We have them because of The Fall.CONTEXTAdam and Eve have been created and married. They are in a blissful garden of existence where they have all that they need and their Creator, the Lord God, spends time walking and talking with them everyday. They have no relational distress with God or each other or creation. They are experiencing perfect peace and joy. And yet they find themselves capable of being tempted to forget that God is good and doubt his trustworthiness.They give into the temptation to doubt God's goodness and trustworthiness and disobey God's single, clear command. They fall from grace and we have the first--the original--sin. This sin has far reaching consequences too including Hurricane Helene.SERMON Q. What do I want them to know?A. Sin has consequences including God's judgment. But it does sometimes come with God's grace too.Q. Why do I want them to know it?A. Because we should remember that there's always hope in Christ Jesus.Q. What do I want them to do about it?A. Embrace the judgment but lean into the grace and point others to it.Q. Why do I want them to do it?A. So we don't despair and give up when we're tempted to.Q. How can they begin to do this?A. Turn from your ways to the Lord asking for him to show you the way to that hope found only in Jesus Christ. Tell others how they can also find this hope.NOTE the chiasm here in vv. 11-19:Sin of Adam (9-11)Sin of Eve (12)Sin of Serpent (13)Judgment of Serpent (14-15) But also the hope of his defeat prophesied (protoevangelion = first gospel)Judgment of Eve (16)Judgment of Adam (17-19)What's at the focal point is: Sin, death and Satan will be defeated by Eve's offspring. Why not Adam's? Because her offspring is Jesus and he was born of a virgin, not of Adam or his seed.`CONCLUSIONBottom line: Even in the face of God's curse and judgment of humanity, there is hope in King Jesus.““Therefore let all Israel be assured of this: God has made this Jesus, whom you crucified, both Lord and Messiah.” When the people heard this, they were cut to the heart and said to Peter and the other apostles, “Brothers, what shall we do?” Peter replied, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. The promise is for you and your children and for all who are far off—for all whom the Lord our God will call.”” ‭‭Acts‬ ‭2‬:‭36‬-‭39‬ ‭NIV‬‬How do we respond? Answer 2 questions:InvitationWhat is God saying to me right now?What am I going to do about it? Write this down on a sheet of paper. What I hear you saying, Lord, is ___________________.[my name] is going to believe/do __________________________________________________ as a result.Finally, share this with your Home or Mission group this week when you gather as a testimony about what God is doing in your life. You don't have to get too specific to give him praise.PrayNOTESSynonyms for enmitynoun a world free from enmity between nations and races:HOSTILITY, animosity, antagonism, friction, antipathy, animus, opposition, dissension, rivalry, feud, conflict, discord, contention;My first question:I have a question about Adam and Eve in the Bible. I am seminary trained so talk to me as if I have some knowledge about the Bible. My question is why did God remove Adam and Eve from the garden?"God's removal of Adam and Eve from the Garden of Eden in Genesis 3:22-24 is primarily to prevent them from accessing the Tree of Life after their disobedience. After Adam and Eve ate from the Tree of the Knowledge of Good and Evil, they gained the knowledge of good and evil, which was not meant for them. Their newfound awareness brought sin and separation from God into the world.Genesis 3:22 states, "Behold, the man has become like one of us in knowing good and evil. Now, lest he reach out his hand and take also of the tree of life and eat, and live forever—" God immediately expels them from Eden to prevent them from eating from the Tree of Life and thus living eternally in their fallen state.So, the expulsion from Eden serves a dual purpose:1. As a consequence of their disobedience (i.e., sin), they are removed from the place of God's direct presence and blessing.2. It is also an act of mercy, ensuring they do not live forever in a corrupted state.In a theological sense, this introduces the concept of death as a limitation, but also as part of God's redemptive plan, allowing for eventual resurrection and redemption rather than eternal life in a fallen condition." -ChatGPTMy second question: But if Adam and eve stay in the garden and eat from the tree of life and while there repent and believe, would they still live forever in a corrupted state? I seems to me that they would be forgiven?"That's an interesting theological question, and you're right to focus on the dynamic tension between the Tree of Life, repentance, and the consequences of sin.Here's the key theological consideration: **repentance and belief** are indeed central to forgiveness in the biblical narrative, but there's more to the situation in Genesis than just forgiveness. The Garden of Eden is not simply about access to eternal life but also about the state in which that life would be lived. 1. **The Nature of the Tree of Life and Eternal Life**: In Genesis 3:22, God's concern is not just about forgiveness but about the state in which humanity would live eternally. The Tree of Life represents the ability to live forever, but in the context of the narrative, eternal life in a corrupted state would be a disaster. Imagine living forever with the ongoing effects of sin—physical, emotional, and spiritual decay. Even if Adam and Eve repented and believed, they would still be living in a world now subject to the curse of sin (pain, toil, suffering, and eventual death as outlined in Genesis 3:16-19). So the problem isn't just moral guilt but the entire reality of living in a world where sin has entered. God's removal of them from the garden was not simply about preventing eternal life—it was about preventing eternal life **in a corrupted world**. Repentance alone doesn't reverse the cosmic consequences of sin. The entire creation needed restoration (Romans 8:20-22).2. **The Larger Redemptive Plan**: While forgiveness is essential, so is the **plan of redemption** that goes beyond forgiveness to full restoration. For instance, the ultimate goal of the biblical narrative isn't just the forgiveness of individual sins, but the **renewal of all creation**. This is why Christ's work includes not just forgiveness but also the promise of **resurrection** and **new creation** (Revelation 21-22). Adam and Eve eating from the Tree of Life after sinning might grant them eternal life, but not in the transformed, glorified state God intends for His people.3. **Why Death is Necessary**: In God's redemptive plan, death became a necessary part of undoing the effects of sin. God allowed death to enter the world not merely as punishment but also as part of the plan that ultimately leads to resurrection. Paul speaks of death as the last enemy to be defeated (1 Corinthians 15:26), but through Christ, death becomes the gateway to new life. Had Adam and Eve eaten from the Tree of Life while in their fallen state, they might have bypassed death, but they would have missed out on the full restoration that comes through death and resurrection.4. **The Typology of Christ and the Tree of Life**: Theologically, Christ is often seen as the fulfillment of the Tree of Life. In the new creation, those who believe in Him will once again have access to the Tree of Life (Revelation 22:14). This shows that eternal life comes not just through forgiveness but through transformation. Christ doesn't just forgive; He renews all things, including the body and the entire creation. Adam and Eve, even if they had repented and believed in the garden, would still need this fuller redemptive work to be fully restored to God's ultimate intention for humanity.In summary, even if Adam and Eve had repented and believed, staying in the garden and eating from the Tree of Life would have meant eternal life in a fallen state. Forgiveness alone would not have solved the problem of the corruption of their nature and the curse on creation. God's plan required not just forgiveness but the eventual defeat of death and the renewal of all creation, something that could only be achieved through Christ's redemptive work. The removal from Eden, then, can be seen as a merciful act, preserving them for a future, greater restoration." -ChatGPTFrom Wilmington's Bible Handbook:It's primeval history (universal world history) of the world (universe) made up of 5 stories with the same structure. (1-11)The FallCainSons of God marrying daughters of manThe FloodTower of BabelThey all follow this 4-fold pattern:Sin: the sin is describedSpeech: There is a speech by God announcing the penalty for the sinGrace: God brings grace to the situation to ease the misery due to sinPunishment: God punishes the sinPatriarchal history (12-50) or the history of Israel's founding fathers. It continues to reveal the many graces of God based on the gracious promise God made to and through Abraham in Genesis 12:3.Notes from Bible Project Videos1-11 God and the world12:3 Hinge verse12-50 God and Abraham's family"Blessing" is a key word hereChoice: Tree of knowledge of good and evilTrust God's definition of good and evil, orSeize autonomy and define good and evil for themselves?Serpent (against God) tells a different story. He lies when he tells them that if they eat from the tree of the knowledge of good and evil that they will be like God. Because they already are like God (made in his image).The PatternSee D. J. A. Clines, Catholic Biblical Quarterly, No. 38 (1976), pp. 487, 488. Clines explains that Gerhard Von Rad initially observed a pattern of sin, mitigation, and punishment. Then Claus Westermann discerned another element, that of divine speech. Though he did not include it in the pattern, Clines does. Thus the following chart:I. II. III. IV. SINSPEECHGRACEPUNISHMENTFALL3:63:14-193:213:22-24CAIN4:84:10-124:154:16SONS OF GOD6:26:36:8, 18ff7:6-24FLOOD6:5, 11f6:7, 13-216:8, 18ff11:8BABEL11:411:6f10:1-3211:8Preach the Word, Genesis, Kent Hughes, chapter 1, note 3, p. 625Hamilton puts it this way:"God acts and speaks; man rebels; God punishes; God protects and reconciles." P. 201GOD ACTS & SPEAKS MAN REBELS GOD PUNISHES GOD PROTECTS & RECONCILESQUESTIONS TO CONSIDERWho is God?What has he done/is he doing/is he going to do?Who am I? (In light of 1 & 2)What do I get to do? (In light of who I am)How do I do it?OUTLINESOUTLINE (GENESIS 3:1-24) by H. WillmingtonThis section describes the corruption of all things.I. THE TRANSGRESSION OF ADAM (3:1-24)A. Adam's disobedience (3:1-6)1. The treachery (3:1-5)a. Satan begins by casting doubt on God's Word (3:1-3): "Did God really say you must not eat any of the fruit in the garden?"b. Satan concludes by denying God's Word (3:4-5): "'You won't die!' The serpent hissed...'You will become just like God, knowing everything, both good and evil.'"2. The tragedy (3:6): Both Eve and Adam disobey God and eat of the forbidden tree.B. Adam's deceit (3:7-8): He attempts to cover his nakedness by making clothes from fig leaves. He then hides among the trees.C. Adam's despair (3:9-11): He acknowledges his fear and nakedness before God.D. Adam's defense (3:12-19): Adam blames Eve, but Eve blames the serpent.E. Adam's discipline (3:14-19): God sets up his divine court in Eden and imposes the following sentences:1. Upon the serpent (3:14-15): to be the most cursed of all creatures and to crawl on its belly, eating dust. Also, his head will be crushed by the offspring of the woman.2. Upon the woman (3:16): to suffer pain in childbirth and to be ruled by her husband.3. Upon the man (3:17-19): to endure wearisome labor as he grows food from unproductive soil and to eventually die physically.4. Upon nature (3:18): to be infested with thorns and this-tles.F. Adam's deliverance (3:15, 20-21)1. The promise (3:15): Someday a Savior will defeat Satan, the serpent!2. The provision (3:20-21): After Adam names his wife Eve, God clothes both of them with animal skins.DISCUSSION QUESTIONSDiscovery Bible Study process: https://www.dbsguide.org/Read the passage together.Retell the story in your own words.Discovery the storyWhat does this story tell me about God?What does this story tell me about people?If this is really true, what should I do?What is God saying to you right now? (Write this down)What are you going to do about it? (Write this down)Who am I going to tell about this?Find our sermons, podcasts, discussion questions and notes at https://www.gracetoday.net/podcastAlternate Discussion Questions (by Jeff Vanderstelt): Based on this passage:Who is God?What has he done/is he doing/is he going to do?Who am I? (In light of 1 & 2)What do I do? (In light of who I am)How do I do it?Final Questions (Write this down)What is God saying to you right now? What are you going to do about it?MAIN REFERENCES USED“Genesis,” by R. Kent Hughes, Preaching the Word Commentary, Edited by Kent HughesExalting Jesus in Genesis, by BethancourtThe Genesis Record, by Henry MorrisThe Genesis Factor, by David Helms & Jon Dennis“Look at the Book” by John Piper (LATB)“The Bible Knowledge Commentary” by Walvoord, Zuck (BKC)“The Bible Exposition Commentary” by Warren Wiersbe (BEC)Outline Bible, D Willmington (OB)Willmington's Bible Handbook, D Willmington (WBH)NIV Study Bible (NIVSB) https://www.biblica.com/resources/scholar-notes/niv-study-bible/Chronological Life Application Study Bible (NLT)ESV Study Bible (ESVSB) https://www.esv.orgThe Bible Project https://bibleproject.com“The Bible in One Year 2023 with Nicky Gumbel” bible reading plan on YouVersion app (BIOY)Claude.ai

What's Wrong With Our World? | Genesis 3:8-16 | Darien Gabriel

Play Episode Listen Later Sep 22, 2024

Series: Chaos to CovenantTitle: “What's wrong with our world?"Scripture: Genesis 3:8-16Romans 5:15-19Bottom line: Our world was broken by our sin but will be fully restored by Jesus Christ. Hope follows heartbreak.INTRODUCTIONCONTEXTSERMON OUTLINECONCLUSIONNOTESQUESTIONS TO CONSIDER OUTLINESDISCUSSION QUESTIONSMAIN REFERENCES USEDINTRODUCTIONIn his book The Genesis Factor, David Helms says that Genesis answers many of life's questions. He says or implies that Genesis 3 answers at least 3 questions:Is God really good? If God is good, why are there boundaries? (God's character)Can you trust God's word no matter what? (The Bible)What's the matter with us? (Humanity) What's wrong with the world?Ask yourself this question: How would I feel if I did something that I knew God told me not to do that infected or cursed each and every one of my children, grandchildren and beyond? How would I feel? What would I do? This is what Adam and Eve had to live with. And did so for nearly a millennium.When we ask the question, what's wrong with our world, the snarky answer could be, "Adam and Eve screwed it up. Now we're cursed." And that would be true. But it's time that we realize that we can't pass the buck. We must take responsibility for our own thoughts, behaviors, attitudes and beliefs.Our world is broken because of sin. Their sin, yes. But our sin too.But there's hope. And it is found in none other than the Lord Jesus Christ as prophesied in Genesis 3.There's hope after the heartbreak.And, as for Adam and Eve, it's because of this hope that I'd like to think that they believed God and repented. "What's wrong with the world today?"David Helms writes,"Put differently, which view makes better sense of the world in which we live —the voice of Genesis, or the voice of Peter Fromm? Is humanity basically good? Or has moral corruption touched us all? Many years ago a famous correspondence in the London Times wrestled with these very issues. The editors of the newspaper asked individuals to respond to the question, "What is wrong with the world today?" The best letter of all was also the shortest. It read,Dear Sir,I am,Yours faithfully,G. K. ChestertonReader, do you believe that? If asked, "What is wrong with the world," would your response be, "I am?" You see, before you make a judgment on the rest of humanity, you must come to terms with the nature of yourself: Who are you, really?" -David HelmsCONTEXTAdam and Eve have been created and married. They are in a blissful garden of existence where they have all that they need and their Creator, the Lord God, spends time walking and talking with them everyday. They have no relational distress with God or each other or creation. They are experiencing perfect peace and joy. And yet they find themselves capable of being tempted to forget that God is good and doubt his trustworthiness.SERMON Q. What do I want them to know?A. Two things:Our world is broken because of our sin. Our world has hope because of God's mercy.Q. Why do I want them to know it?A. Two reasons:Because it makes sense of why things are so broken, andBecause it shows we don't have to give in to despair. Hope can follow heartbreak.Q. What do I want them to do about it?A. Two things:Rest in the hope that comes through the woman's offspring (Jesus Christ), andShare this good news with our broken world where you live, work, learn and play.Q. Why do I want them to do it?A. Because this is what you do with good news--you share it!Q. How can they begin to do this?A. Several ways:Train to remain (abide) in Christ daily.Train to remain in your mission field ready to prayer, care and share his love.Prayer-Care-Share where we live, work, learn and play:Pray for your neighbors (where you live, work, learn and play),Care for them as you become aware of their needs, and Share with them why you cared for them when the opportunity comes up.NOTE the chiasm here in vv. 11-19:Sin of Adam (9-11)Sin of Eve (12)Sin of Serpent (13)Judgment of Serpent (14-15)Judgment of Eve (16)Judgment of Adam (17-19)What's at the focal point is: Sin, death and Satan will be defeated by Eve's offspring. Why not Adam's? Because her offspring is Jesus and he was born of a virgin, not of Adam or his seed.`CONCLUSIONBottom line: Our world was broken by sin but will be fully restored by Jesus Christ. Hope follows heartbreak.““Therefore let all Israel be assured of this: God has made this Jesus, whom you crucified, both Lord and Messiah.” When the people heard this, they were cut to the heart and said to Peter and the other apostles, “Brothers, what shall we do?” Peter replied, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. The promise is for you and your children and for all who are far off—for all whom the Lord our God will call.”” ‭‭Acts‬ ‭2‬:‭36‬-‭39‬ ‭NIV‬‬How do we respond? Answer 2 questions:InvitationWhat is God saying to me right now?What am I going to do about it? Write this down on a sheet of paper. What I hear you saying, Lord, is ___________________.[my name] is going to believe/do __________________________________________________ as a result.Finally, share this with your Home or Mission group this week when you gather as a testimony about what God is doing in your life. You don't have to get too specific to give him praise.PrayNOTESG.K. Chesterton (1874–1936) was an English writer, philosopher, lay theologian, and literary critic known for his wit, paradoxes, and diverse body of work. He wrote in many genres, including essays, fiction, poetry, and journalism, and was a prominent Christian apologist. Chesterton is perhaps best known for his *Father Brown* detective stories and his book *Orthodoxy*, which defends Christian faith as rational and joyful.A devout Christian, Chesterton converted to Roman Catholicism in 1922, and his faith heavily influenced much of his later writing. He critiqued secularism, materialism, and modernism, often engaging with prominent thinkers like George Bernard Shaw and H.G. Wells in public debates.His style was marked by humor, irony, and a love for paradox, as he often used apparent contradictions to reveal deeper truths. His works continue to influence Christian thought and apologetics today.My first question:I have a question about Adam and Eve in the Bible. I am seminary trained so talk to me as if I have some knowledge about the Bible. My question is why did God remove Adam and Eve from the garden?"God's removal of Adam and Eve from the Garden of Eden in Genesis 3:22-24 is primarily to prevent them from accessing the Tree of Life after their disobedience. After Adam and Eve ate from the Tree of the Knowledge of Good and Evil, they gained the knowledge of good and evil, which was not meant for them. Their newfound awareness brought sin and separation from God into the world.Genesis 3:22 states, "Behold, the man has become like one of us in knowing good and evil. Now, lest he reach out his hand and take also of the tree of life and eat, and live forever—" God immediately expels them from Eden to prevent them from eating from the Tree of Life and thus living eternally in their fallen state.So, the expulsion from Eden serves a dual purpose:1. As a consequence of their disobedience (i.e., sin), they are removed from the place of God's direct presence and blessing.2. It is also an act of mercy, ensuring they do not live forever in a corrupted state.In a theological sense, this introduces the concept of death as a limitation, but also as part of God's redemptive plan, allowing for eventual resurrection and redemption rather than eternal life in a fallen condition." -ChatGPTMy second question: But if Adam and eve stay in the garden and eat from the tree of life and while there repent and believe, would they still live forever in a corrupted state? I seems to me that they would be forgiven?"That's an interesting theological question, and you're right to focus on the dynamic tension between the Tree of Life, repentance, and the consequences of sin.Here's the key theological consideration: **repentance and belief** are indeed central to forgiveness in the biblical narrative, but there's more to the situation in Genesis than just forgiveness. The Garden of Eden is not simply about access to eternal life but also about the state in which that life would be lived. 1. **The Nature of the Tree of Life and Eternal Life**: In Genesis 3:22, God's concern is not just about forgiveness but about the state in which humanity would live eternally. The Tree of Life represents the ability to live forever, but in the context of the narrative, eternal life in a corrupted state would be a disaster. Imagine living forever with the ongoing effects of sin—physical, emotional, and spiritual decay. Even if Adam and Eve repented and believed, they would still be living in a world now subject to the curse of sin (pain, toil, suffering, and eventual death as outlined in Genesis 3:16-19). So the problem isn't just moral guilt but the entire reality of living in a world where sin has entered. God's removal of them from the garden was not simply about preventing eternal life—it was about preventing eternal life **in a corrupted world**. Repentance alone doesn't reverse the cosmic consequences of sin. The entire creation needed restoration (Romans 8:20-22).2. **The Larger Redemptive Plan**: While forgiveness is essential, so is the **plan of redemption** that goes beyond forgiveness to full restoration. For instance, the ultimate goal of the biblical narrative isn't just the forgiveness of individual sins, but the **renewal of all creation**. This is why Christ's work includes not just forgiveness but also the promise of **resurrection** and **new creation** (Revelation 21-22). Adam and Eve eating from the Tree of Life after sinning might grant them eternal life, but not in the transformed, glorified state God intends for His people.3. **Why Death is Necessary**: In God's redemptive plan, death became a necessary part of undoing the effects of sin. God allowed death to enter the world not merely as punishment but also as part of the plan that ultimately leads to resurrection. Paul speaks of death as the last enemy to be defeated (1 Corinthians 15:26), but through Christ, death becomes the gateway to new life. Had Adam and Eve eaten from the Tree of Life while in their fallen state, they might have bypassed death, but they would have missed out on the full restoration that comes through death and resurrection.4. **The Typology of Christ and the Tree of Life**: Theologically, Christ is often seen as the fulfillment of the Tree of Life. In the new creation, those who believe in Him will once again have access to the Tree of Life (Revelation 22:14). This shows that eternal life comes not just through forgiveness but through transformation. Christ doesn't just forgive; He renews all things, including the body and the entire creation. Adam and Eve, even if they had repented and believed in the garden, would still need this fuller redemptive work to be fully restored to God's ultimate intention for humanity.In summary, even if Adam and Eve had repented and believed, staying in the garden and eating from the Tree of Life would have meant eternal life in a fallen state. Forgiveness alone would not have solved the problem of the corruption of their nature and the curse on creation. God's plan required not just forgiveness but the eventual defeat of death and the renewal of all creation, something that could only be achieved through Christ's redemptive work. The removal from Eden, then, can be seen as a merciful act, preserving them for a future, greater restoration." -ChatGPTFrom Wilmington's Bible Handbook:It's primeval history (universal world history) of the world (universe) made up of 5 stories with the same structure. (1-11)The FallCainSons of God marrying daughters of manThe FloodTower of BabelThey all follow this 4-fold pattern:Sin: the sin is describedSpeech: There is a speech by God announcing the penalty for the sinGrace: God brings grace to the situation to ease the misery due to sinPunishment: God punishes the sinPatriarchal history (12-50) or the history of Israel's founding fathers. It continues to reveal the many graces of God based on the gracious promise God made to and through Abraham in Genesis 12:3.Notes from Bible Project Videos1-11 God and the world12:3 Hinge verse12-50 God and Abraham's family"Blessing" is a key word hereChoice: Tree of knowledge of good and evilTrust God's definition of good and evil, orSeize autonomy and define good and evil for themselves?Serpent (against God) tells a different story. He lies when he tells them that if they eat from the tree of the knowledge of good and evil that they will be like God. Because they already are like God (made in his image).The PatternSee D. J. A. Clines, Catholic Biblical Quarterly, No. 38 (1976), pp. 487, 488. Clines explains that Gerhard Von Rad initially observed a pattern of sin, mitigation, and punishment. Then Claus Westermann discerned another element, that of divine speech. Though he did not include it in the pattern, Clines does. Thus the following chart:I. II. III. IV. SINSPEECHGRACEPUNISHMENTFALL3:63:14-193:213:22-24CAIN4:84:10-124:154:16SONS OF GOD6:26:36:8, 18ff7:6-24FLOOD6:5, 11f6:7, 13-216:8, 18ff11:8BABEL11:411:6f10:1-3211:8Preach the Word, Genesis, Kent Hughes, chapter 1, note 3, p. 625Hamilton puts it this way:"God acts and speaks; man rebels; God punishes; God protects and reconciles." P. 201GOD ACTS & SPEAKS MAN REBELS GOD PUNISHES GOD PROTECTS & RECONCILESQUESTIONS TO CONSIDERWho is God?God is present with his people. He was in the garden with A & E. He was with Israel when he lived as Jesus of Nazareth. He's with his people today in us as Holy Spirit.God is omniscient (all knowing/seeing/hearing).God is holy which means he's just.What has he done/is he doing/is he going to do?He walks and talks with his people who know and trust him.He is fully aware of all that's going on in our world and in our minds.He punishes his kids when they disobey. He pours out his wrath on those who sin but don't repent and turn back to him.Who am I? (In light of 1 & 2)I am his son in the Lord. I get to be with my father and learn from him and be known by him.I am known by him inside out.I am forgiven because even though I sinned and deserve God's wrath, he made a way for me to be forgiven. He did this by sending Jesus Christ to die in my place for my sins on the cross. I am forgiven because I believe that. However, if I haven't repented of my sin then I'm not forgiven yet. I am hell bound. I am heading where people who don't want to be with God go.What do I get to do? (In light of who I am)I get to be his son and to enjoy all the benefits of being his son forever.I get to be known and loved.I get to live forgiven, beloved and intentionally sharing this good news with others. But if I don't believe, I live in misery doomed to be separated from my Creator forever. How do I do it?Rest in my identity as his son and serve others selflessly.Spend time with God listening and talking.I believe and receive his forgiveness through Jesus Christ. I readily forgive others by grace through faith.OUTLINESOUTLINE (GENESIS 3:1-24) by H. WillmingtonThis section describes the corruption of all things.I. THE TRANSGRESSION OF ADAM (3:1-24)A. Adam's disobedience (3:1-6)1. The treachery (3:1-5)a. Satan begins by casting doubt on God's Word (3:1-3): "Did God really say you must not eat any of the fruit in the garden?"b. Satan concludes by denying God's Word (3:4-5): "'You won't die!' The serpent hissed...'You will become just like God, knowing everything, both good and evil.'"2. The tragedy (3:6): Both Eve and Adam disobey God and eat of the forbidden tree.B. Adam's deceit (3:7-8): He attempts to cover his nakedness by making clothes from fig leaves. He then hides among the trees.C. Adam's despair (3:9-11): He acknowledges his fear and nakedness before God.D. Adam's defense (3:12-19): Adam blames Eve, but Eve blames the serpent.E. Adam's discipline (3:14-19): God sets up his divine court in Eden and imposes the following sentences:1. Upon the serpent (3:14-15): to be the most cursed of all creatures and to crawl on its belly, eating dust. Also, his head will be crushed by the offspring of the woman.2. Upon the woman (3:16): to suffer pain in childbirth and to be ruled by her husband.3. Upon the man (3:17-19): to endure wearisome labor as he grows food from unproductive soil and to eventually die physically.4. Upon nature (3:18): to be infested with thorns and this-tles.F. Adam's deliverance (3:15, 20-21)1. The promise (3:15): Someday a Savior will defeat Satan, the serpent!2. The provision (3:20-21): After Adam names his wife Eve, God clothes both of them with animal skins.DISCUSSION QUESTIONSDiscovery Bible Study process: https://www.dbsguide.org/Read the passage together.Retell the story in your own words.Discovery the storyWhat does this story tell me about God?What does this story tell me about people?If this is really true, what should I do?What is God saying to you right now? (Write this down)What are you going to do about it? (Write this down)Who am I going to tell about this?Find our sermons, podcasts, discussion questions and notes at https://www.gracetoday.net/podcastAlternate Discussion Questions (by Jeff Vanderstelt): Based on this passage:Who is God?What has he done/is he doing/is he going to do?Who am I? (In light of 1 & 2)What do I do? (In light of who I am)How do I do it?Final Questions (Write this down)What is God saying to you right now? What are you going to do about it?MAIN REFERENCES USED“Genesis,” by R. Kent Hughes, Preaching the Word Commentary, Edited by Kent HughesExalting Jesus in Genesis, by BethancourtThe Genesis Record, by Henry MorrisThe Genesis Factor, by David Helms & Jon Dennis“Look at the Book” by John Piper (LATB)“The Bible Knowledge Commentary” by Walvoord, Zuck (BKC)“The Bible Exposition Commentary” by Warren Wiersbe (BEC)Outline Bible, D Willmington (OB)Willmington's Bible Handbook, D Willmington (WBH)NIV Study Bible (NIVSB) https://www.biblica.com/resources/scholar-notes/niv-study-bible/Chronological Life Application Study Bible (NLT)ESV Study Bible (ESVSB) https://www.esv.orgThe Bible Project https://bibleproject.com“The Bible in One Year 2023 with Nicky Gumbel” bible reading plan on YouVersion app (BIOY)Claude.ai

What's the Matter With Us? | Genesis 3:1-7 | Darien Gabriel

Play Episode Listen Later Sep 15, 2024

Series: Chaos to CovenantTitle: “What's the matter with us?"Scripture: Genesis 3:1-7; Matthew 4:1-10Bottom line: When we forget or doubt that God is good and his word is trustworthy, we will give in to temptation and sin against our Creator.INTRODUCTIONCONTEXTSERMON OUTLINECONCLUSIONNOTESQUESTIONS TO CONSIDER OUTLINESDISCUSSION QUESTIONSMAIN REFERENCES USEDINTRODUCTION[Holding an apple while I talk]In his book The Genesis Factor, David Helms says that Genesis answers many of life's questions. He says or implies that Genesis 3 deals with at least 3 questions:Is God really good? If God is good, why are there boundaries? (God's character)Can you trust God's word no matter what? (The Bible)What's the matter with us? (Humanity)Who do you trust more than anyone in the world?Now, imagine that that person is now also the most powerful person in America.They can do anything they want to. They are powerful and you trust them.Now, imagine you're with them and they say to you, "I have a gift for you." They hand you what looks like a credit card. They tell you this card gives you unlimited access to every source of food in America. Restaurants, grocery stores, food trucks, farms...you name it...for free. This card also gives you access to any and every university, professor, expert, library or bookstore in America. Any source of wisdom you seek you have unlimited access to for free. Pretty amazing, huh?They add that there's also a restaurant where you can find food that increases your health and extends your life. This super-restaurant is always open and you have unlimited access to it as well.Now, they have one restriction. You cannot eat at the only 5 Star restaurant in town. The one in the middle of town. Let's say you drive by it every day too. This restaurant also has a supercomputer with the best AI on the planet. It has access to all knowledge in our world--good and evil. But if you order from there, if you partake from there, you will die. So you enjoy the unlimited access you have to food, knowledge and wisdom all over town. But one day you notice the 5 Star restaurant you're restricted from eating at. You notice that the parking lot is full, though. You find yourself walking over. You can see people enjoying their food but not dying. So you walk in and the host welcomes you in. You ask why aren't people dying from the food? He answers, "Oh that's just to keep you from gaining the same power that your friend now has. You won't die if you eat this food or partake of this AI bar." Forgetting what your trusted friend or family said, you find the host's words more believable the more he talks. You smell the food and see the expressions on everyone's faces. They all look like they're enjoying everything. You look around to see who's looking and then you go in and get a plate...and you eat. What just happened?You gave in to the temptation to ignore the one restriction you had from your most trusted person who gave you unlimited access to everything else. And you died. CONTEXTAdam and Eve have been created and married. They are in a blissful garden of existence where they have all that they need and their Creator, the Lord God, spends time walking and talking with them everyday. They have no relational distress with God or each other or creation. They are experiencing perfect peace and joy. And yet they find themselves capable of being tempted to forget that God is good and doubt his trustworthiness.SERMON OUTLINE (GENESIS 3:1-24) by H. WillmingtonThis section describes the corruption of all things. In other words, it answers the question:What's the matter with us?I. THE TRANSGRESSION OF ADAM (3:1-24)A. Adam's disobedience (3:1-6)1. The treachery (3:1-5)a. Satan begins by casting doubt on God's Word (3:1-3): "Did God really say you must not eat any of the fruit in the garden?"b. Satan concludes by denying God's Word (3:4-5): "'You won't die!' The serpent hissed...'You will become just like God, knowing everything, both good and evil.'"2. The tragedy (3:6): Both Eve and Adam disobey God and eat of the forbidden tree.B. Adam's deceit (3:7-8): He attempts to cover his nakedness by making clothes from fig leaves. He then hides among the trees.C. Adam's despair (3:9-11): He acknowledges his fear and nakedness before God.D. Adam's defense (3:12-19): Adam blames Eve, but Eve blames the serpent.E. Adam's discipline (3:14-19): God sets up his divine court in Eden and imposes the following sentences:1. Upon the serpent (3:14-15): to be the most cursed of all creatures and to crawl on its belly, eating dust. Also, his head will be crushed by the offspring of the woman.2. Upon the woman (3:16): to suffer pain in childbirth and to be ruled by her husband.3. Upon the man (3:17-19): to endure wearisome labor as he grows food from unproductive soil and to eventually die physically.4. Upon nature (3:18): to be infested with thorns and this-tles.F. Adam's deliverance (3:15, 20-21)1. The promise (3:15): Someday a Savior will defeat Satan, the serpent!2. The provision (3:20-21): After Adam names his wife Eve, God clothes both of them with animal skins.CONCLUSIONBottom line: When we forget or doubt that God is good and his word is trustworthy, we will give in to temptation and sin against our Creator.Read Matthew 4:1-10 and see how Jesus resisted temptation. Three times he is tempted and three times he responds with scripture. He remembers that God's word is true and authoritative and that the Father is good. We must immerse ourselves in scripture with people and on our own getting a good grip on the Bible so that we'll not sin against God.Ps 119:11 "I've hidden your word in my heart that I might not sin against you." -DavidSinning against God leads to death.When we die spiritually, it's because we have been infected. We've been infected by a spiritual virus that can only be cured by a blood transfusion that uses Christ's shed blood at the cross. This blood coupled with our belief that it saves is what saves us from sin and death, shame and guilt, and hell itself."But God demonstrates his love in this, that while we were still sinners, Christ died for us." -Romans 5:8There's hope even in Genesis 3“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.””‭‭Genesis‬ ‭3‬:‭15‬ ‭NIV‬‬““Therefore let all Israel be assured of this: God has made this Jesus, whom you crucified, both Lord and Messiah.” When the people heard this, they were cut to the heart and said to Peter and the other apostles, “Brothers, what shall we do?” Peter replied, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. The promise is for you and your children and for all who are far off—for all whom the Lord our God will call.”” ‭‭Acts‬ ‭2‬:‭36‬-‭39‬ ‭NIV‬‬How do we respond? Answer 2 questions:InvitationWhat is God saying to me right now?What am I going to do about it? Write this down on a sheet of paper. What I hear you saying, Lord, is ___________________.[my name] is going to believe/do __________________________________________________ as a result.Finally, share this with your Home or Mission group this week when you gather as a testimony about what God is doing in your life. You don't have to get too specific to give him praise.PrayNOTES"Who are we really? Genesis 2 replies:We are divine dust.We are to live under divine rule.We are divinely created for relationship."- David Helms, p. 59"What Is God's Mission?What is God's mission in the world? If we, as Christians, are supposed to love God and obey him, it would certainly help if we knew what he was up to. Fortunately, God has given us the Bible, a book that tells us exactly what he is up to!If we are going to understand God's mission, the first thing we have to understand is that the Bible is not primarily a storehouse of random facts about God or Israel or the world.Nor is it primarily a collection of rules. Instead, it is primarily a fascinating and powerful story about God. This story is told in four acts:1. Creation: The first act is Creation. "In the beginning, God created the heavens and the earth" (Gen. 1:1).God created the world and everything in it, and he called it "very good" (1:31). God loved and enjoyed what he had created!At the pinnacle of his creation are a man and woman. They were different from the rest of his creation because he created them in his image and likeness(1:26-28). Unlike the animals, they could be entrusted with managing the world God created (1:28), making families (1:28), and working to enhance the garden(2:15). Also, unlike the animals, they were moral and spiritual beings who were instructed not to eat of the tree of the knowledge of good and evil. A good way to summarize the uniqueness of human beings is to say that they are spiritual, moral, social, and cultural beings who were supposed to use the totality of their lives to please God. And at the time of creation, they did please God. In fact, everything in the garden was just the way it was supposed to be.Adam and Eve had a right relationship with God, with each other, and with the rest of the world.2. The Fall: The second act is the Fall. Just after God created the world, the Bible's story takes a dark turn.Adam and Eve decided to rebel against their Creator (3:1-7). Instead of loving him supremely and obeying him completely, they disobeyed him and sought to take his place on the throne of the world and the throne of their lives. They believed the lie of Satan that they could become gods. In response to their sin, God cast them out from the garden of Eden.Being cast out from the garden of Eden represented the fact that things were no longer the way they were supposed to be. Adam and Eve no longer had a right relationship with God, with each other, or with God's world. Each of us, just like Adam and Eve, has sinned against God. Each of us, like Adam and Eve, experiences broken relationships with God, with oth-ers, and with the world around us. Our lives are characterized not only by God's goodness but by sin and its consequences. Even as we experience the beauty and goodness of life in God's creation, we also experience the ugliness and badness of sin and its consequences.3. Redemption: The third act is Redemption. Immediately after Adam and Eve sinned, God promised to send a Redeemer, a Savior, to save them from their sins (3:15).This promise represents our first "peek" at the gospel.Throughout the Bible, God continues to reveal more and more about who this Redeemer would be until, finally, in the Gospels, we learn that he is Jesus!Jesus—fully God in all of who he is-came to earth and took on full humanity. He was fully man and fully God. He lived a perfect life, but was crucified at the hands of sinful humans. When he died on the cross, was buried, and rose again, he was making atonement for our sins and providing salvation for the world. On the cross, he took the guilt for our sins upon his shoulders so that he could suffer the condemnation that we should suffer. When he rose from the dead, he rose as a victor, having paid fully for our sins and secured the future salvation of the world." -Bruce Ashford, I Am Going, pp. 4-5From Wilmington's Bible Handbook:It's primeval history (universal world history) of the world (universe) made up of 5 stories with the same structure. (1-11)The FallCainSons of God marrying daughters of manThe FloodTower of BabelThey all follow this 4-fold pattern:Sin: the sin is describedSpeech: There is a speech by God announcing the penalty for the sinGrace: God brings grace to the situation to ease the misery due to sinPunishment: God punishes the sinPatriarchal history (12-50) or the history of Israel's founding fathers. It continues to reveal the many graces of God based on the gracious promise God made to and through Abraham in Genesis 12:3.Truths to noteGod existed and exists eternallyGod exists in plural unity as the Holy TrinityGod was in the beginningGod was before anything existed in our universe and the universe itselfGod created everything that exists in the universe and the universe itselfGod creates something from nothing Latin ex nihiloAn atheist scientist came to God and said, “We've figured out how to make a man without you.” God said, “OK, let me see you do it.” So the atheist bent down to the ground and scooped up a handful. But God stopped him and said, “Oh, no you don't. Get your own dirt!”God creates with words. He spoke creation into existence. His words still have power.God creates purposefully for his glory and our good.God starts with light to display his creation and provide an essential ingredient for life.God only creates things that are good. Together it was all very good and will be again.God is a God of order and moves from chaos to order. Elohim (gods) intensifies God's divine majesty, when used as a noun. When used as a verb, it's singular for there is only one true God.God created all things. "Heavens and earth"God created an "open" universe, not a "closed" one where he never interactsNotes from Bible Project Videos1-11 God and the world12:3 Hinge verse12-50 God and Abraham's family"Blessing" is a key word hereChoice: Tree of knowledge of good and evilTrust God's definition of good and evil, orSeize autonomy and define good and evil for themselves?Serpent (against God) tells a different story. He lies when he tells them that if they eat from the tree of the knowledge of good and evil that they will be like God. Because they already are like God (made in his image).The PatternSee D. J. A. Clines, Catholic Biblical Quarterly, No. 38 (1976), pp. 487, 488. Clines explains that Gerhard Von Rad initially observed a pattern of sin, mitigation, and punishment. Then Claus Westermann discerned another element, that of divine speech. Though he did not include it in the pattern, Clines does. Thus the following chart:I. II. III. IV. SINSPEECHGRACEPUNISHMENTFALL3:63:14-193:213:22-24CAIN4:84:10-124:154:16SONS OF GOD6:26:36:8, 18ff7:6-24FLOOD6:5, 11f6:7, 13-216:8, 18ff11:8BABEL11:411:6f10:1-3211:8Preach the Word, Genesis, Kent Hughes, chapter 1, note 3, p. 625QUESTIONS TO CONSIDERWho is God?What has he done/is he doing/is he going to do?Who am I? (In light of 1 & 2)What do I get to do? (In light of who I am)How do I do it?Let's ask some summary sermon questions:Q. What do I want them to know?A. Q. Why do I want them to know it?A. Q. What do I want them to do about it?A. Q. Why do I want them to do it?A. Q. How can they begin to do this?A. OUTLINESOUTLINE (GENESIS 3:1-24) by H. WillmingtonThis section describes the corruption of all things.I. THE TRANSGRESSION OF ADAM (3:1-24)A. Adam's disobedience (3:1-6)1. The treachery (3:1-5)a. Satan begins by casting doubt on God's Word (3:1-3): "Did God really say you must not eat any of the fruit in the garden?"b. Satan concludes by denying God's Word (3:4-5): "'You won't die!' The serpent hissed...'You will become just like God, knowing everything, both good and evil.'"2. The tragedy (3:6): Both Eve and Adam disobey God and eat of the forbidden tree.B. Adam's deceit (3:7-8): He attempts to cover his nakedness by making clothes from fig leaves. He then hides among the trees.C. Adam's despair (3:9-11): He acknowledges his fear and nakedness before God.D. Adam's defense (3:12-19): Adam blames Eve, but Eve blames the serpent.E. Adam's discipline (3:14-19): God sets up his divine court in Eden and imposes the following sentences:1. Upon the serpent (3:14-15): to be the most cursed of all creatures and to crawl on its belly, eating dust. Also, his head will be crushed by the offspring of the woman.2. Upon the woman (3:16): to suffer pain in childbirth and to be ruled by her husband.3. Upon the man (3:17-19): to endure wearisome labor as he grows food from unproductive soil and to eventually die physically.4. Upon nature (3:18): to be infested with thorns and this-tles.F. Adam's deliverance (3:15, 20-21)1. The promise (3:15): Someday a Savior will defeat Satan, the serpent!2. The provision (3:20-21): After Adam names his wife Eve, God clothes both of them with animal skins.DISCUSSION QUESTIONSDiscovery Bible Study process: https://www.dbsguide.org/Read the passage together.Retell the story in your own words.Discovery the storyWhat does this story tell me about God?What does this story tell me about people?If this is really true, what should I do?What is God saying to you right now? (Write this down)What are you going to do about it? (Write this down)Who am I going to tell about this?Find our sermons, podcasts, discussion questions and notes at https://www.gracetoday.net/podcastAlternate Discussion Questions (by Jeff Vanderstelt): Based on this passage:Who is God?What has he done/is he doing/is he going to do?Who am I? (In light of 1 & 2)What do I do? (In light of who I am)How do I do it?Final Questions (Write this down)What is God saying to you right now? What are you going to do about it?MAIN REFERENCES USED“Genesis,” by R. Kent Hughes, Preaching the Word Commentary, Edited by Kent HughesExalting Jesus in Genesis, by BethancourtThe Genesis Record, by Henry MorrisThe Genesis Factor, by David Helms & Jon Dennis“Look at the Book” by John Piper (LATB)“The Bible Knowledge Commentary” by Walvoord, Zuck (BKC)“The Bible Exposition Commentary” by Warren Wiersbe (BEC)Outline Bible, D Willmington (OB)Willmington's Bible Handbook, D Willmington (WBH)NIV Study Bible (NIVSB) https://www.biblica.com/resources/scholar-notes/niv-study-bible/Chronological Life Application Study Bible (NLT)ESV Study Bible (ESVSB) https://www.esv.orgThe Bible Project https://bibleproject.com“The Bible in One Year 2023 with Nicky Gumbel” bible reading plan on YouVersion app (BIOY)Claude.ai

Why Did God Rest on Day 7? | Genesis 2:1-3 | Darien Gabriel

Play Episode Listen Later Aug 25, 2024

Series: Chaos to CovenantTitle: “Why did God rest on Day 7?"Scripture: Genesis 2:1-3 NIVHebrews 3:7-4:11Exodus 20:8-11Phil 2:12-13Romans 8:28Bottom line: God rested on day 7 to establish for us a rhythm and posture of rest that comes by grace through faith in Christ alone.INTRODUCTIONCONTEXTSERMON OUTLINECONCLUSIONNOTESQUESTIONS TO CONSIDER OUTLINESDISCUSSION QUESTIONSMAIN REFERENCES USEDINTRODUCTIONWhy did God rest on day 7?I may not know why but I do know this: He didn't rest because he was tired. God is omnipotent or all powerful. He never needs to sleep or rest. He has infinite energy and power. He has no needs including rest.Graham's newsletterWhen I was very young, I thought I was adopted. I was very insecure at that age and jealous of my younger brother's attention from parents and strangers. He had red hair with a freckles and was "so cute" (unlike the skinny kid with glasses and buck teeth). I was convinced I looked nothing like my parents (which was true at the time).But, I was definitely treated like a son. I was treated as a member of the family like everyone else. I had privileges and responsibilities. I got to eat and sleep in doors while doing my part with the chores.Ultimately, I got over my adoption fears because, even if I had been adopted, I was convinced that I was part of the family. You didn't have to convince me because I was dearly loved, protected and provided for. I was disciplined and educated. I was lavished with gifts and encouragement. I was blessed simply because I was a son in the family.Said another way, when I realized I was a son in the family, I never tried to earn that position or role. I was a son. I learned (eventually) to rest in who I was. A son of Roe and Ruth. Brother to Kent. A Gabriel through and through. In a word, I learned to REST in my identity.Just typing that out fills my eyes with tears of gratitude to God. Rest.Let's look at Genesis and ask ourselves 2 questions as we do:God, what are you saying to me today?God, what do you want me to do about what you're saying to me today?CONTEXTRemember our analogy comparing Genesis 1 and 2? Place-mat map Vs. Rand-McNalley AtlasSERMON I. Primeval history (1-11)--God and the worldA. God finished creating (forming and filling) the heavens and the earth. It was very good.B. God rested or ceased/stopped his creative work on day 7Not because he was tiredBecause he was finishedVery good--no evil, suffering, or deathComplete not lacking anythingTo give us an example of how to restThrough a rhythmThrough a postureC. God established the sabbath rest as law for the new nation of Israel. This established rest as a rhythm to be observed.D. God points to the ultimate sabbath rest by grace through faith in Jesus Christ.Hebrews 3:7-4:11 we see the connection to salvation by faith in Jesus Christ. This established rest as a posture. From Willmington:"3:7-19 "Don't let this happen to you." Though God led Israel out of Egypt, their constant rebellion caused him to swear that they "will never enter my place of rest," meaning that the generation that began the journey would not see Canaan (see exposition on Num. 14:10-38 and on Josh. 1:12-18).We should be careful, and remind each other daily, not to harden our hearts and miss God's eternal Sabbath rest (see exposition on 4:1-11).4:1-11 Enter his rest today! God's offer of rest began far before the days of Moses (4:4), and the offer is still good today (4:1, 9-11; see Matt. 11:28). We need only accept it through faith (4:2-3, 9-10). Even the rest achieved by those who entered Canaan under Joshua was only temporary, as seen by the psalmist's reference, years later, to God's rest as something yet to come (see 3:15; 4:3, 8; Ps. 95:6-11). The word rest occurs repeatedly throughout 3:11-4:11:Lack of faith kept Israel from God's rest (3:11, 18; 4:11).Lack of faith will keep Christians from God's rest (4:1).Faith will give us God's rest, which involves our "finding rest" from our "labors," by which we may have tried to earn salvation (4:9-10).II. Patriarchal history (12-50)--God and Abraham's familyCONCLUSIONGraham's newsletter (missionaries to East Asia we've been supporting for many years)"Prayer & Update for our family:In our last newsletter, I mentioned being in the clinical training portion of my counseling degree program. I have been working as a student/intern counselor in a clinical practice since January and will continue through August.In all sincerity, these past five months have probably been the busiest our family ever has been, with hardly any margin whatsoever.We knew this season was going to be a tough one. The clinical experience l am gaining has been incredible and invaluable. But it feels like every minute of every day is spoken for and allocated for a specific purpose. I'm behind in almost every area of life.Living this way has made me treasure the Sabbath each week. As best we can, we do a little straightening late Saturday afternoon to help give the house a sabbath rest. I give my computer a sabbath rest by shutting it down (all the way down) around dusk on Saturday. When I pray for the kids that evening we express thankfulness that we can rest and don't have to work or go to school on Sunday. We ourselves try to cease from the striving, performing, accomplishing (and hurrying) that characterize the other six days of the week.Some weeks have not been pretty, but we're making it one step forward at a time... and now that June is here, this harried season will come to a close in just a few more months. It doesn't mean we're out of the woods quite yet, but hopefully we'll be through the hardest part of the journey. All this hard work means l've been able to stay on track to graduate May 2025, less than a year away!"Bottom line: God rested on day 7 to establish for us rest as a rhythm and a posture. These both come when we trust and follow the Lord in all of life.Applications:Rest as a rhythm.Rest as a posture.Invitation““Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light.”” -Jesus in Matthew‬ ‭11‬:‭28‬-‭30‬ ‭NIV‬‬Bottom line: What is God saying to me right now?What am I going to do about it? Write this down on a sheet of paper. What I hear you saying, Lord, is ___________________.[my name] is going to believe/do __________________________________________________ as a result.Finally, share this with your Home or Mission group this week when you gather as a testimony about what God is doing in your life. You don't have to get too specific to give him praise.PrayNOTESFrom Wilmington's Bible Handbook:"What does 1:1 Say to those who interpret reality apart from a personal, infinite God?• To the atheist it says that Creation was the work of God.• To the polytheist it says there is only one God.• To the pantheist it says that God is apart from and independent of his creation.• To the evolutionist it says that the universe was created and did not evolve.• To the materialist it says that matter is not eternal but was itself created.• To the existentialist it says creation has a purpose." P. 4It's primeval history (universal world history) of the world (universe) made up of 5 stories with the same structure. (1-11)The FallCainSons of God marrying daughters of manThe FloodTower of BabelThey all follow this 4-fold pattern:Sin: the sin is describedSpeech: There is a speech by God announcing the penalty for the sinGrace: God brings grace to the situation to ease the misery due to sinPunishment: God punishes the sinPatriarchal history (12-50) or the history of Israel's founding fathers. It continues to reveal the many graces of God based on the gracious promise God made to and through Abraham in Genesis 12:3."There's only one way fallen humanity can be saved--the Genesis way--by faith. There has never been another way." -HughesWho wrote Genesis? According the Old and New Testaments, Moses c. 15th century BC. Jesus confirms this, with the exception of Genesis. The religious leaders of Jesus' day credited Moses with writing it (Luke 20:28) and early Jewish writers viewed Moses as the author of all 5 books. During his years in the Egyptian royal family, Moses could have become a skilled writer and historian as the Egyptians were quite advanced and he'd have had access to top tutors. He was, after all, a prince of Egypt.Moses would have been an eye-witness and contemporary to all that happened and was recorded in Exodus-Deuteronomy. However, not so for Genesis. So how did he write this?God gave it all to him. Passed down orally.Passed down in writing. Any of these would make Moses an editor or compiler of ancient history from Adam to his day around after he led Israel out of Egypt in and through the wilderness enroute to the Promise Land.Abraham c. 2,000 BCEnd of Genesis c. 1,800 BCExodus c. 1,500 BC (1.440s) after 400 years in EgyptTruths to noteGod existed and exists eternallyGod exists in plural unity as the Holy TrinityGod was in the beginningGod was before anything existed in our universe and the universe itselfGod created everything that exists in the universe and the universe itselfGod creates something from nothing Latin ex nihiloAn atheist scientist came to God and said, “We've figured out how to make a man without you.” God said, “OK, let me see you do it.” So the atheist bent down to the ground and scooped up a handful. But God stopped him and said, “Oh, no you don't. Get your own dirt!”God creates with words. He spoke creation into existence. His words still have power.God creates purposefully for his glory and our good.God starts with light to display his creation and provide an essential ingredient for life.God only creates things that are good. Together it was all very good and will be again.God is a God of order and moves from chaos to order. Elohim (gods) intensifies God's divine majesty, when used as a noun. When used as a verb, it's singular for there is only one true God.God created all things. "Heavens and earth"God created an "open" universe, not a "closed" one where he never interactsNotes from Bible Project Videos1-11 God and the world12:3 Hinge verse12-50 God and Abraham's familyDisorder --> OrderAdam = humanHumanity created to:Reflect God's character (image)Represent God's rule (reign)Harness creation's potential and create beauty and order"Blessing" is a key word hereChoice: Tree of knowledge of good and evilTrust God's definition of good and evil, orSeize autonomy and define good and evil for themselves?Serpent (against God) tells a different story. He lies when he tells them that if they eat from the tree of the knowledge of good and evil that they will be like God. Because they already are like God (made in his image).Heavens and earth aka skies and landFormless and empty aka wild and wasteDeep abyss = dark, chaotic oceanDays 1-3 God splits apart and forms this disordered waste into 3 ordered realms:Realm: Time. God splits darkness and light on Day 1.Realm: Sky & Seas. God splits the waters into water canopy or clouds (or both) and sea on Day 2.Realm: Land. God brings land out of water and includes vegetation on it on Day 3.Days 4-6 God Day 4 brings lights--sun, moon and stars to reflect his light in space.Day 5 brings creations to fill the sky and seaDay 6 brings land animals and humanity to fill the land. First poem in the Bible (1:27) celebrates God's creation where he completed the skies, land and inhabitants. God completes and rests and dwells in this sacred space he treats as a temple. The world or at least the garden of Eden is his temple.Notes from BethencourtOutline for Genesis 1-2:3Main idea: "God establishes his kingdom by speaking the universe into existence. He designs creation to reflect his glory and goodness as humanity takes leadership over it."Some of his introductory thoughts...Main character of Genesis and the Bible is God himself. It reveals his goodness and his glorious purpose and person.The goodness of God includes both the physical and the spiritual.Genesis demonstrates God's authority over creation. Genesis demonstrates God's creativity in creation too.Age of the earth approaches can be diverse without Christians breaking fellowship over. That said, 3 non-negotiables are central to Christian doctrine of creation:1- "Sound doctrine must recognize the VIRGIN BIRTH of creation, acknowledging that God creates ex nihilism. Before he speaks the universe into being, there is nothing in existence other than God."2- "Such a doctrine must affirm the VIRTUOUS BIRTH of creation, that is, the goodness of all creation before the fall. Genesis 1 repeatedly declares that what God makes is 'good.'"3- "Sound doctrine must affirm the VERIFIED 'BIRTH' of a historical, literal Adam. As Jesus affirms in the Gospels, there is one man, created by God, from whom the entire human race descends (see Acts 17:26 where Paul makes this statement to the Athenians)."Moses is the writer and editor while God is the author.Moses gives us a summary overview of how it all came to being. "Most 'creation' narratives from the ancient Near East assumed the universe itself had always existed." In fact, until relatively recently, our own scientists believed this until they discovered the "Big Bang" based on infrared light readings and such.Outline for Genesis 1-2:3 (Bethancourt)Main idea: "God establishes his kingdom by speaking the universe into existence. He designs creation to reflect his glory and goodness as humanity takes leadership over it."IV. God FINISHES the Created Kingdom (2:1-3)A. God finishes with his own rest.B. The climax of the creation story is rest.C. Creation is completed and lacks nothing. God accomplishes what he sets out to do.D. RestGod celebrates his completion of creation by resting in it, blessing it, and declaring it holy. It is his temple.After the Fall, Jesus rebuilds the temple through his death, burial and resurrection ultimately restoring all things in the new heavens and the new earth.Genesis 2 beings by declaring creation completed. In other words, God looks at his creation and says, "It is finished." Jesus echoes these words on the cross just before he dies.E. The Sabbath (though the word doesn't appear in Genesis 1 or 2) establishes a patternThe sabbath (meaning cease or stop) is CREATED as God rests on the 7th dayCORRUPTED by sin in our human rebellionCOMMANDED for Israel as part of the law to observe weeklyCONFIRMED in Jesus' life as he honors it as the Lord of the sabbathCOMPLETED in Jesus' resurrection as he, per Heb 4, becomes our sabbath restCONVERTED in the early church as Christians move it to Sunday as a nod to the resurrection and to distinguish themselves from JudaismCULMINATED in the new creation as we experience eternal sabbath rest in Jesus ChristSee D. J. A. Clines, Catholic Biblical Quarterly, No. 38 (1976), pp. 487, 488. Clines explains that Gerhard Von Rad initially observed a pattern of sin, mitigation, and punishment. Then Claus Westermann discerned another element, that of divine speech. Though he did not include it in the pattern, Clines does. Thus the following chart:I. II. III. IV. SINSPEECHGRACEPUNISHMENTFALL3:63:14-193:213:22-24CAIN4:84:10-124:154:16SONS OF GOD6:26:36:8, 18ff7:6-24FLOOD6:5, 11f6:7, 13-216:8, 18ff11:8BABEL11:411:6f10:1-3211:8Preach the Word, Genesis, Kent Hughes, chapter 1, note 3, p. 625QUESTIONS TO CONSIDERWho is God?What has he done/is he doing/is he going to do?Who am I? (In light of 1 & 2)What do I get to do? (In light of who I am)How do I do it?Let's ask some summary sermon questions:Q. What do I want them to know?A. Q. Why do I want them to know it?A. Q. What do I want them to do about it?A. Q. Why do I want them to do it?A. Q. How can they begin to do this?A. OUTLINESDISCUSSION QUESTIONSDiscovery Bible Study process: https://www.dbsguide.org/Read the passage together.Retell the story in your own words.Discovery the storyWhat does this story tell me about God?What does this story tell me about people?If this is really true, what should I do?What is God saying to you right now? (Write this down)What are you going to do about it? (Write this down)Who am I going to tell about this?Find our sermons, podcasts, discussion questions and notes at https://www.gracetoday.net/podcastAlternate Discussion Questions (by Jeff Vanderstelt): Based on this passage:Who is God?What has he done/is he doing/is he going to do?Who am I? (In light of 1 & 2)What do I do? (In light of who I am)How do I do it?Final Questions (Write this down)What is God saying to you right now? What are you going to do about it?MAIN REFERENCES USED“Genesis,” by R. Kent Hughes, Preaching the Word Commentary, Edited by Kent HughesExalting Jesus in Genesis, by BethancourtThe Genesis Record, by Henry MorrisThe Genesis Factor, by David Helms & Jon Dennis“Look at the Book” by John Piper (LATB)“The Bible Knowledge Commentary” by Walvoord, Zuck (BKC)“The Bible Exposition Commentary” by Warren Wiersbe (BEC)Outline Bible, D Willmington (OB)Willmington's Bible Handbook, D Willmington (WBH)NIV Study Bible (NIVSB) https://www.biblica.com/resources/scholar-notes/niv-study-bible/Chronological Life Application Study Bible (NLT)ESV Study Bible (ESVSB) https://www.esv.orgThe Bible Project https://bibleproject.com“The Bible in One Year 2023 with Nicky Gumbel” bible reading plan on YouVersion app (BIOY)Claude.ai

How Did the Universe Begin? Part 2 | Genesis 1:3-31 | Darien Gabriel

Em Suma: teologia em 7 minutos

Play Episode Listen Later Aug 18, 2024

Series: Chaos to CovenantTitle: “How did the universe begin?" Part 2Scripture: Genesis 1:3-31 NIV Bottom line: "God established his kingdom by speaking the universe into existence. He designs creation to reflect his glory and goodness as humanity takes leadership over it." -Bethancourt."Genesis 1 is doing way more than telling us how everything was made. Genesis 1 is designed to show us that God's purpose is to share creation with his images o so they can rest and rule it with him forever. And that purpose is what the rest of the Biblical drama is all about." -Tim Macke, The Bible Project INTRODUCTIONCONTEXTSERMON OUTLINECONCLUSIONNOTESQUESTIONS TO CONSIDER OUTLINESDISCUSSION QUESTIONSMAIN REFERENCES USEDINTRODUCTIONLego TableI was riding through my in-laws neighborhood and I felt a nudge to turn and go out a different way than usual. Now, I have a confession. I am a bit of a dumpster diver. I like to find treasures on the side of the road. And it was a Saturday. The day when people clean out their garage and put things on the side of the road. So I'm driving along looking for treasure and get that nudge to turn and go a different way. I felt a distinct impression that God was nudging me. So I turned, not that I always do. I often ignore those nudges, unfortunately. You never know what's on the other end and it's often not convenient. So I'm driving and I see Lego green in the side of the road. I have four grandkids and we love Legos and I had been talking to Anita about getting a Lego table. I'd decided that they were too big and too expensive. So what do I find on the side of the road? I small, free Lego table. It's used, and has some scrapes, sure. But it's study and complete. I share this to remind us that God is always speaking. Not just when we sit for a sermon or read the Bible. He is always speaking. "The heavens declare the glory of God." (Psalm 19) Are we listening? And, when we hear, are we obeying? This is what we're about at Grace. Hearing from God and doing what he says. We show our love for God when we obey his commands (and respond to his nudges in faith).Let's look at Genesis and ask ourselves 2 questions as we do:God, what are you saying to me today?God, what do you want me to do about what you're saying to me today?CONTEXTLast week we began with God forming the universe from nothing. God is the main character and point of creation. He creates for his glory and our good. He first began forming our universe by inserting his presence and perspective. Today we'll see how he framed creation, filled creation and then next week how he finished creating.Genesis (beginning) is a book of beginnings. It's primeval history (universal world history) of the world (universe) made up of 5 stories with the same structure. (1-11)The FallCainSons of God marrying daughters of manThe FloodTower of BabelThey all follow this 4-fold pattern/cycle:Sin: the sin is describedSpeech: There is a speech by God announcing the penalty for the sinGrace: God brings grace to the situation to ease the misery due to sinPunishment: God punishes the sinPatriarchal history (12-50) or the history of Israel's founding fathers. It continues to reveal the many graces of God based on the gracious promise God made to and through Abraham in Genesis 12:3."There's only one way fallen humanity can be saved--the Genesis way--by faith. There has never been another way." -HughesWho wrote Genesis? According the Old and New Testaments, by and large it was written down by Moses with help from oral and written sources protected and provided by the Spirit of God c. 15th century BC. Jesus confirms this.SERMON I. Primeval history (1-11)--God and the worldII. Patriarchal history (12-50)--God and Abraham's familyOutline & notes for (based largely on Bethancourt)Main idea: "God establishes his kingdom by speaking the universe into existence. He designs creation to reflect his glory and goodness as humanity takes leadership over it."Some of his introductory thoughts...Main character of Genesis and the Bible is God himself. It reveals his goodness and his glorious purpose and person.The goodness of God includes both the physical and the spiritual.Genesis demonstrates God's authority over creation. Genesis demonstrates God's creativity in creation too.Age of the earth approaches can be diverse without Christians breaking fellowship over. That said, 3 non-negotiables are central to Christian doctrine of creation:1- "Sound doctrine must recognize the VIRGIN BIRTH of creation, acknowledging that God creates ex nihilio. Before he speaks the universe into being, there is nothing in existence other than God."2- "Such a doctrine must affirm the VIRTUOUS BIRTH of creation, that is, the goodness of all creation before the fall. Genesis 1 repeatedly declares that what God makes is 'good.'" (7X)3- "Sound doctrine must affirm the VERIFIED 'BIRTH' of a historical, literal Adam. As Jesus affirms in the Gospels, there is one man, created by God, from whom the entire human race descends (see Acts 17:26 where Paul makes this statement to the Athenians)."Moses is the writer and editor while God is the author.Moses gives us a summary overview of how it all came to existence. "Most 'creation' narratives from the ancient Near East assumed the universe itself had always existed." In fact, until relatively recently, our own scientists believed this until they discovered the "Big Bang" based on infrared light readings and such. now most acknowledge that the universe is expanding from a point in time when it began (somehow).I. God FORMS the Created Kingdom (1:1-2)Not sage or myth like other Near Eastern versions of creation. It is history. It "reveals that God forms the created kingdom with his purpose and his presence.""In the beginning" often causes us to wonder how long ago. But it is there to remind us that God was actually there and active 'in the beginning.'"How should we think about Genesis and the age of the earth? Several points should be emphasized consenting the age of the earth:"First, God is the Creator, and the creation exists solely because of the creative work God began 'in the beginning.'""Second, the Bible offers no precise timelines concerning the age of the earth...Genesis clearly affirms that everything that exists only does so because of God's creative act.""Third, any interpretation of Genesis that rejects God's role as the Creator, or Adam and Eve as literal, historical human beings, is in conflict with the Bible's teaching.""Finally, ...Christians may reach different conclusions about the earth's age while still enjoying fellowship."Genesis 1:2 speaks of the "Spirit of God" hovering over the waters. The Spirit brings order out of chaos (here and throughout the Bible)."When Gabriel tells Mary that the Spirit of the Lord will overshadow her" this is another time when he brings order into our universe. He launches a "new creation" through Jesus at that time. When Jesus is baptized, the Spirit descends on him like a dove while in the waters. The Spirit raises Jesus from the dead, bringing him back to life."After God forms the created kingdom, he frames it with light, with limits, and with land." P. 9II. God FRAMES the Created Kingdom (1:3-13)A. The first day of--"God frames the kingdom with light."God's words bring something from nothing. We see this throughout the 6 days of creation.God creates light on day 1 separating it from darkness and giving the names day and night. Interestingly, he hasn't created sun, moon and stars yet so this seems premature. But God is making a point here. He's saying that he's the source of light and doesn't even need the stars to light our universe. This powerfully spoke to the other nations who worshipped the sun, moon, and stars in Moses' day (and ours) showing that God is sovereign over all light.This theme of the kingdoms of light and darkness carries over throughout scripture.B. The second day of creation--"God frames the kingdom with limits."Theme of water is introduced. We take water for granted with our endless supply of clean water. They saw water asA blessing--drinkable, washing, watering fieldsA danger--floods that drown people, famine caused by flooded fields, sea monsters, storms at sea, dying of thirstGod separates waters from the sky.New creation, new heaven, new earth--river of endless, life-giving water (Rev 22:1)C. The third day of creation--"God frames the kingdom with land."God divides the land from the waters he just divided from the sky. This created earth/land, seas and vegetation. 2 sources of fear in ancient culture: sea and land:"Anxiety about the sea was related to protection.""Anxiety about the land was related to provision."God's role in creating the seas reshapes our understanding of baptism too:New believers are baptized when they are plunged into the waters representing judgment (watery grave; wages of sin is death)And brought through and out of that watery grave raised to walk a new life with him--as a symbol of God's victory of sin and death.Vegetation holds a privileged place throughout the scripturesThe garden of Eden was full of treesNoah's arkMoses' staffArk of the CovenantThe coming MessiahA rootA branchA stumpA shootA vineA crossIII. God FILLS the Created Kingdom (1:14-31) A. The fourth day of creation--God fills the kingdom with life.God creates vegetation on the third day before creating the sun to once again show that he alone is the giver and sustainer of life. This would speak to the nations who had fertility cults/idols/gods."The creation story was intended to shatter the allure of the false gods of Israel, and it should do the same for us today." B. The fifth day of creationGod doesn't actually need 6 days to create the universe. God is using a process to show the glory of his creation. Creation is more than a place for animals and humanity to live. It's his temple! Where God lives with his creation where Eden was the holy of holies. God creates the universe and then fills it with his presence. C. The sixth day of --capstone of creationGod declares all of his creation good (1:25). And that's before he creates humanity. Creation with humanity is "very good."Humanity becomes his capstone as the creates them in the image of God. Trinitarian overtones:We see the unity or oneness of God "he" "his"We see the unity and community of God "us" "our"IDENTITY: "Being sinners is a secondary truth. Being created in the image of God is a primary truth." -Deb Hirsch; Find the imago dei and let God deal with the sin.ILLUSTRATION: When we look at an ultrasound, we're always looking to see which parent the child looks like. It's innate. And as humanity, we also look like our Creator. Each of us, in a sense, looks like our Heavenly Father. In contrast to the animals, we're designed to reflect who God is and what he's like.Paul calls Jesus the "image of the invisible God." (Colossians 1:15-17)"Jesus is both the architect and the blueprint for what it means to be made in the image of God."Not only are we to image our creator, we're to rule, subdue, be fruitful and multiply, and to lead over all creation on God's behalf.Adam and Eve reject this in disobeying God's command.IV. God FINISHES the Created Kingdom (2:1-3)A. God finishes with his own rest.B. The climax of the creation story is rest.C. Creation is completed and lacks nothing. God accomplishes what he sets out to do. And yet day 7 continues.D. RestGod celebrates his completion of creation by resting in it, blessing it, and declaring it holy. It is his temple.After the Fall, Jesus rebuilds the temple through his death, burial and resurrection ultimately restoring all things in the new heavens and the new earth.Genesis 2 beings by declaring creation completed. In other words, God looks at his creation and says, "It is finished." CONCLUSIONBottom line: God established his kingdom by speaking the universe into existence. God designed creation to reflect his glory and goodness while humanity takes on leadership over creation on his behalf.Remember the Lego table. Are you listening to God speak? What is he saying to you? Do you love God? Do you realize that we express and prove our love and trust for him when we obey? And we show our distrust of him when we delay obedience, obey partially or disobey? Invitation““Therefore let all Israel be assured of this: God has made this Jesus, whom you crucified, both Lord and Messiah.” When the people heard this, they were cut to the heart and said to Peter and the other apostles, “Brothers, what shall we do?” Peter replied, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. The promise is for you and your children and for all who are far off—for all whom the Lord our God will call.”” ‭‭Acts‬ ‭2‬:‭36‬-‭39‬ ‭NIV‬‬Bottom line: What is God saying to me right now?What am I going to do about it? Write this down on a sheet of paper. What I hear you saying, Lord, is ___________________.[my name] is going to believe/do __________________________________________________ as a result.Finally, share this with your Home or Mission group this week when you gather as a testimony about what God is doing in your life. You don't have to get too specific to give him praise.PrayNOTESSabbath/RestHebrews 3:15-4:11 Graham's newsletter about rest.Truths to noteGod existed and exists eternallyGod exists in plural unity as the Holy TrinityGod was in the beginningGod was before anything existed in our universe and the universe itselfGod created everything that exists in the universe and the universe itselfGod creates something from nothing Latin ex nihiloAn atheist scientist came to God and said, “We've figured out how to make a man without you.” God said, “OK, let me see you do it.” So the atheist bent down to the ground and scooped up a handful. But God stopped him and said, “Oh, no you don't. Get your own dirt!”God creates with words. He spoke creation into existence. His words still have power.God creates purposefully for his glory and our good.God starts with light to display his creation and provide an essential ingredient for life.God only creates things that are good. Together it was all very good and will be again.God is a God of order and moves from chaos to order. Elohim (gods) intensifies God's divine majesty, when used as a noun. When used as a verb, it's singular for there is only one true God.God created all things. "Heavens and earth"God created an "open" universe, not a "closed" one where he never interactsNotes from Bible Project Videos1-11 God and the world12:3 Hinge verse12-50 God and Abraham's familyDisorder --> OrderAdam = humanHumanity created to:Reflect God's character (image)Represent God's rule (reign)Harness creation's potential and create beauty and order"Blessing" is a key word hereHeavens and earth aka skies and landFormless and empty aka wild and wasteDeep abyss = dark, chaotic oceanDays 1-3 God splits apart and forms this disordered waste into 3 ordered realms:Realm: Time. God splits darkness and light on Day 1.Realm: Sky & Seas. God splits the waters into water canopy or clouds (or both) and sea on Day 2.Realm: Land. God brings land out of water and includes vegetation on it on Day 3.Days 4-6 God Day 4 brings lights--sun, moon and stars to reflect his light in space.Day 5 brings creations to fill the sky and seaDay 6 brings land animals and humanity to fill the land. First poem in the Bible (1:27) celebrates God's creation where he completed the skies, land and inhabitants. God completes and rests and dwells in this sacred space he treats as a temple. The world or at least the garden of Eden is his temple.Notes from BethencourtOutline for Genesis 1-2:3Main idea: "God establishes his kingdom by speaking the universe into existence. He designs creation to reflect his glory and goodness as humanity takes leadership over it."Some of his introductory thoughts...Main character of Genesis and the Bible is God himself. It reveals his goodness and his glorious purpose and person.The goodness of God includes both the physical and the spiritual.Genesis demonstrates God's authority over creation. Genesis demonstrates God's creativity in creation too.Age of the earth approaches can be diverse without Christians breaking fellowship over. That said, 3 non-negotiables are central to Christian doctrine of creation:1- "Sound doctrine must recognize the VIRGIN BIRTH of creation, acknowledging that God creates ex nihilism. Before he speaks the universe into being, there is nothing in existence other than God."2- "Such a doctrine must affirm the VIRTUOUS BIRTH of creation, that is, the goodness of all creation before the fall. Genesis 1 repeatedly declares that what God makes is 'good.'"3- "Sound doctrine must affirm the VERIFIED 'BIRTH' of a historical, literal Adam. As Jesus affirms in the Gospels, there is one man, created by God, from whom the entire human race descends (see Acts 17:26 where Paul makes this statement to the Athenians)."Moses is the writer and editor while God is the author.Moses gives us a summary overview of how it all came to being. "Most 'creation' narratives from the ancient Near East assumed the universe itself had always existed." In fact, until relatively recently, our own scientists believed this until they discovered the "Big Bang" based on infrared light readings and such.See D. J. A. Clines, Catholic Biblical Quarterly, No. 38 (1976), pp. 487, 488. Clines explains that Gerhard Von Rad initially observed a pattern of sin, mitigation, and punishment. Then Claus Westermann discerned another element, that of divine speech. Though he did not include it in the pattern, Clines does. Thus the following chart:I. II. III. IV. SINSPEECHGRACEPUNISHMENTFALL3:63:14-193:213:22-24CAIN4:84:10-124:154:16SONS OF GOD6:26:36:8, 18ff7:6-24FLOOD6:5, 11f6:7, 13-216:8, 18ff11:8BABEL11:411:6f10:1-3211:8Preach the Word, Genesis, Kent Hughes, chapter 1, note 3, p. 625QUESTIONS TO CONSIDERWho is God?What has he done/is he doing/is he going to do?Who am I? (In light of 1 & 2)What do I get to do? (In light of who I am)How do I do it?OUTLINESSee aboveDISCUSSION QUESTIONSDiscovery Bible Study process: https://www.dbsguide.org/Read the passage together.Retell the story in your own words.Discovery the storyWhat does this story tell me about God?What does this story tell me about people?If this is really true, what should I do?What is God saying to you right now? (Write this down)What are you going to do about it? (Write this down)Who am I going to tell about this?Find our sermons, podcasts, discussion questions and notes at https://www.gracetoday.net/podcastAlternate Discussion Questions (by Jeff Vanderstelt): Based on this passage:Who is God?What has he done/is he doing/is he going to do?Who am I? (In light of 1 & 2)What do I do? (In light of who I am)How do I do it?Final Questions (Write this down)What is God saying to you right now? What are you going to do about it?MAIN REFERENCES USED“Genesis,” by R. Kent Hughes, Preaching the Word Commentary, Edited by Kent HughesExalting Jesus in Genesis, by BethancourtThe Genesis Record, by Henry MorrisThe Genesis Factor, by David Helms & Jon Dennis“Look at the Book” by John Piper (LATB)“The Bible Knowledge Commentary” by Walvoord, Zuck (BKC)“The Bible Exposition Commentary” by Warren Wiersbe (BEC)Outline Bible, D Willmington (OB)Willmington's Bible Handbook, D Willmington (WBH)NIV Study Bible (NIVSB) https://www.biblica.com/resources/scholar-notes/niv-study-bible/Chronological Life Application Study Bible (NLT)ESV Study Bible (ESVSB) https://www.esv.orgThe Bible Project https://bibleproject.com“The Bible in One Year 2023 with Nicky Gumbel” bible reading plan on YouVersion app (BIOY)Claude.ai

#76: An Interview with Joey Dodson: Paul, Romans, and Seneca

The Bible (Unmuted)

Play Episode Listen Later Jul 16, 2024 57:23

In this episode, Matt chats with Joey Dodson, a New Testament professor at Denver Seminary. Their conversation centers around Paul and his theology (and in particular what Paul means by "wretched man" in Romans 7). Joey also talks a bit about Seneca and how knowing about his life and writings can be helpful for modern readers of Paul. A range of other things are covered as well: Paul and Empire, "the righteousness of God," the value of reading fiction, and the list goes on. Dr. Dodson's bio: Dr. Joseph (Joey) Dodson is the Dr. Craig L. Blomberg Endowed Chair of New Testament. He studied at the University of Aberdeen in Scotland and the University of Tübingen in Germany. In addition to many academic and devotional essays, he has written a number of articles for top-tier, peer review journals such as Harvard Theological Review, Novum Testamentum, the Journal for Jewish Studies, and Catholic Biblical Quarterly. His most recent books include Paul and the Giants of Philosophy: Reading the Apostle in Greco-Roman Context, IVP Publishing, 2019, co-edited with David E. Briones, The Things I Want to Do: Romans 7 Revisited (forthcoming), A Little Book for New Bible Scholars with E. Randolph Richards (2017) and a co-edited volume with David E. Briones, Paul and Seneca in Dialogue (2017). Dr. Dodson's current research includes a Romans commentary in the Brill Exegetical Commentary Series and a Colossians-Philemon commentary in The Christian Standard Commentary Series. + + + Check out Matt's newest book: The End of the World As You Know It:⁠⁠⁠ (link ⁠⁠⁠⁠⁠here⁠⁠⁠⁠⁠) Don't forget to subscribe to The Bible (Unmuted)! Support the podcast via Patreon: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.patreon.com/TheBibleUnmuted⁠⁠⁠

Lady Danger: Jezebel

The Bloody Bible Podcast

Play Episode Listen Later Mar 17, 2024 44:11

Find us on Twitter @BloodyBiblePod, on Facebook @TheBloodyBiblePodcast, and on Instagram @bloodybiblepodcast. You can also email the podcast at BloodyBiblePodcast@gmail.com.The Bloody Bible podcast is produced by Caroline Blyth, Emily Colgan and Richard BonifantEpisodes are recorded and edited by Richard BonifantOur podcast music is ‘Stalker' by Alexis Ortiz Sofield, courtesy of Pixabay music https://pixabay.com/music/search/stalker/ Our podcast art was created by Sarah Lea Westhttps://www.instagram.com/sarahleawest.art/?fbclid=IwAR0F4i-R7JpRePmm8PmGta_OkOCWa-kMjR3QGSSeOKi6SWNrCk3rA5VuIZk Resources for this episodeMelissa Archer, “The S/spirit of Jezebel and the Spirit of Prophecy: A Pentecostal Reading of Revelation 2:18–29.” Pneuma 44 (2022): 159–82.Eileen Berrington & Päivi Honkatukia, “An Evil Monster and a Poor Thing: Female Violence in the Media.” Journal of Scandinavian Studies in Criminology and Crime Prevention 3, no. 1 (2002): 50–72. Athalya Brenner, “Jezebel: Bible.” Jewish Women's Archive. https://jwa.org/encyclopedia/article/jezebel-bible Bradley L. Crowell. “Good Girl, Bad Girl: Foreign Women of the Deuteronomistic History in Postcolonial Perspective.” Biblical Interpretation 21, no. 1 (2013): 1–11.Janet S. Everhart, “Jezebel: Framed by Eunuchs?” Catholic Biblical Quarterly 72 (2010): 688–98.Wilda C. Gafney, Womanist Midrash: A Reintroduction to the Women of the Torah and the Throne. Westminster John Knox Press, 2017.Janet Howe Gaines, “How Bad Was Jezebel?” Biblical History Daily, 1 April 2023. https://www.biblicalarchaeology.org/daily/people-cultures-in-the-bible/people-in-the-bible/how-bad-was-jezebel/ Else Holt, “‘Urged On by His Wife Jezebel': A Literary Reading of 1 Kgs 18 in Context,” JSOT 9 (1995) 83-96.Melissa Jackson, Comedy and Feminist Interpretation of the Hebrew Bible: A Subversive Collaboration. Oxford University Press, 2012.Helena Kennedy, Misjustice: How British Law is Failing Women. Vintage, 2019.Leath, Jennifer S. ‘Revising Jezebel Politics: Towards a New Black Sexual Ethic' in Black Intersectionalities: A Critique for the 21st Century, 195–210. Liverpool University Press, 2017. Mark McEntire, “Cozbi, Achan, and Jezebel: Executions in the Hebrew Bible and Modern Lynching.” Review and Expositor 118, no. 1 ( 2021): 21–31.Judith E. McKinley, “Negotiating the Frame for Viewing the Death of Jezebel.” Biblical Interpretation 10, no. 3 (2002): 305–23.Jonathan O'Donnell, “The Body Politic(s) of the Jezebel Spirit.” Religion & Gender 7, no. 2 (2017), 240–55. https://brill.com/downloadpdf/journals/rag/7/2/article-p240_7.xml David Pilgrim, “The Jezebel Stereotype.” Jim Crow Museum. https://jimcrowmuseum.ferris.edu/jezebel/index.htm Phyllis Trible, “Exegesis for Storytellers and Other Strangers.” Journal of Biblical Literature 114, no. 1 (1995): 3–19.Robyn J. Whitaker, “Invoking Jezebel, Invoking Terror: The Threat of Sexual Violence in the Apocalypse to John.” In Terror in the Bible: Rhetoric, Gender, and Violence, ed. Monica Jyotsna Melanchthon and Robyn J. Whitaker, 107–120. SBL, 2021.“Black Girl Gone” podcast https://blackgirlgonepodcast.com/ Support Services List of sexual assault support services (NZ) – https://sexualabuse.org.nz/resources/find-sexual-assault-support-near-you/ RAINN (USA) – https://www.rainn.org/ For US listeners, to find a sexual assault support provider in your area, call 800.656.HOPE (4673)Helping Survivors (USA) – https://helpingsurvivors.org/ Rape Crisis (UK) – https://rapecrisis.org.uk/ Rape Crisis Scotland – https://www.rapecrisisscotland.org.uk/ Full Stop (Australia) – https://fullstop.org.au/ Find a Helpline (lists helplines internationally) https://findahelpline.com/

Holy slaughter: Child sacrifice in the Bible

The Bloody Bible Podcast

Play Episode Listen Later Mar 3, 2024 45:14

Find us on Twitter @BloodyBiblePod, on Facebook @TheBloodyBiblePodcast, and on Instagram @bloodybiblepodcast. You can also email the podcast at BloodyBiblePodcast@gmail.com.The Bloody Bible podcast is produced by Caroline Blyth, Emily Colgan and Richard BonifantEpisodes are recorded and edited by Richard BonifantOur podcast music is ‘Stalker' by Alexis Ortiz Sofield, courtesy of Pixabay music https://pixabay.com/music/search/stalker/ Our podcast art was created by Sarah Lea Westhttps://www.instagram.com/sarahleawest.art/?fbclid=IwAR0F4i-R7JpRePmm8PmGta_OkOCWa-kMjR3QGSSeOKi6SWNrCk3rA5VuIZk Resources for this episodeBBC, “Church of England failures ‘allowed child sexual abusers to hide.'” 6 October 2020. https://www.bbc.com/news/uk-54433295 Omri Boehm, “Child Sacrifice, Ethical Responsibility and the Existence of the People of Israel.” Vetus Testamentum 54, no. 2 (2004), pp. 145–56.Bravehearts, “Child sexual abuse & religious organisations.” https://bravehearts.org.au/research-lobbying/stats-facts/child-sexual-abuse-religous-organisations/Aris Folley, “Jeffress suggests Democrats may worship pagan god Moloch, ‘who allowed for child sacrifice'.” The Hill, 2 October 2019. https://thehill.com/blogs/blog-briefing-room/news/464073-jeffress-suggests-democrats-worship-pagan-god-moloch-who/ Maxine Jacobs, “‘We failed in our sacred duty': Methodist Church responds to Abuse in Care inquiry.” Stuff, 19 October 2022. https://www.stuff.co.nz/pou-tiaki/300715313/we-failed-in-our-sacred-duty-methodist-church-responds-to-abuse-in-care-inquiry Simone Sunghae Kim, “Psychological Contours of Multicultural Feminist Hermeneutics: Han and Relationality.” Pastoral Psychology 55 (2007), pp. 723–30.Jon D. Levensen, The Death and Resurrection of the Beloved Son. Yale University Press, 1995.Lauren A. S. Monroe, “Disembodied Women: Sacrificial Language and the Deaths of Bat-Jephthah, Cozbi, and the Bethlehemite Concubine.” Catholic Biblical Quarterly 75 (2013), pp. 32–52.Nathaniel J. Pallone, “Sin, Crime, Arrogance, Betrayal: A Psychodynamic Perspective on the Crisis in American Catholicism.” Brief Treatment and Crisis Intervention 2, no. 4 (2002), pp. 341–72. Monika Pesthy-Simon, Isaac, Iphigeneia, and Ignatius: Martyrdom and Human Sacrifice. Central European University Press, 2017. Royal Commission of Inquiry (Aotearoa New Zealand), “Abuse in Care.” https://www.abuseincare.org.nz/our-progress/reports/ Emily St James, “The sexual abuse scandal rocking the Southern Baptist Convention, explained.” Vox, 7 June 2022. https://www.vox.com/culture/23131530/southern-baptist-convention-sexual-abuse-scandal-guidepost.Francesca Stavrakopoulou, King Manasseh and Child Sacrifice: Biblical Distortions of Historical Realities. Walter de Gruyter, 2004.Francesca Stavrakopoulou, “The Jerusalem Tophet: Ideological Dispute and Religious Transformation.” Studi Epigrafici e Linguistici 29-30 (2012-2013), pp. 137–58.Mark Townsend, “Home Office faces legal action over children missing from UK asylum hotels.” The Guardian, 11 June 2023. https://www.theguardian.com/society/2023/jun/11/home-office-faces-legal-action-over-children-missing-from-uk-asylum-hotels Mark Townsend, Sian Norris and Katharine Quarmby, “Children reaching UK in small boats sent to jail for adult sex offenders.” The Guardian, 27 August 2023, https://www.theguardian.com/uk-news/2023/aug/27/children-reaching-uk-in-small-boats-sent-to-jail-for-adult-sex-offenders Support ServicesSafe to Talk (New Zealand) http://www.safetotalk.nz/ Youthline (NZ) https://www.youthline.co.nz/ List of sexual assault support services (NZ) – https://sexualabuse.org.nz/resources/find-sexual-assault-support-near-you/ 1800 Respect (Australia) https://www.1800respect.org.au/ Full Stop (Australia) – https://fullstop.org.au/ Stop It Now (UK) https://www.stopitnow.org.uk/helpline/ Rape Crisis (UK) – https://rapecrisis.org.uk/ Rape Crisis Scotland – https://www.rapecrisisscotland.org.uk/ Child Help (USA) https://www.childhelphotline.org/ Life in Mind (Australia) https://lifeinmind.org.au/organisations/kids-helpline Shine (NZ) - https://www.2shine.org.nz/ Family Violence - It's Not Okay (NZ) - https://www.areyouok.org.nz/ National Domestic Violence Hotline (USA) - https://www.thehotline.org/ Women's Aid (UK) - https://www.womensaid.org.uk/ RAINN (USA) – https://www.rainn.org/ Helping Survivors (USA) – https://helpingsurvivors.org/ Financial abuse resource https://www.annuity.org/financial-literacy/financial-abuse/

41. O final aberto do Evangelho de Marcos

Play Episode Listen Later Jun 12, 2023 7:17

Quem não gosta de discutir teorias sobre o final de um filme que não deixou tudo resolvido? Sabia que acontece o mesmo com o Evangelho de Marcos? O final fechadinho que se encontra na maioria das Bíblias em português é visto como inautêntico pelos especialistas, sendo que o texto realmente acabaria em 16.8. Longe de ser um exemplo de ceticismo inimigo da fé, veremos no episódio de hoje como o real final do Evangelho de Marcos nos incentiva a seguirmos a Cristo por onde quer que ele for. Veja uma transcrição deste episódio em nosso ⁠⁠⁠blog.⁠⁠⁠ Na Pilgrim você também pode ler um excelente comentário que confirma nossas conclusões Se você gostou deste episodio, compartilhe o Em Suma, um produto gratuito da Pilgrim, para que possamos continuar financiando este trabalho. _____ PARA SE APROFUNDAR Explicações do final abrupto de Marcos Guy Williams. “Narrative Spacee, Angelic Revelation, and the End of Mark's Gospel” Journal for the Study of the New Testament, 2013 Kelly Iverson. “A Postmodern Riddle? Gaps, Inferences and Mark's Abrupt Ending” Journal for the Study of the New Testament, 2022. Kelly Iverson. A Further Word on Final Γάρ (Mark 16:8). The Catholic Biblical Quarterly, 2006. Troy Troftgruben. A Conclusion Unhindered: A Study of the Ending of Acts within its Literary Environment. 2010. Tucker S. Ferda. “The Ending of Mark and the Faithfulness of God An Apocalyptic Resolution to Mark 16:8”. Journal of Theological Interpretation, 2019. Marc Rastoin. “La promesse face à la peur: de nouveau Mc 16. 8b”. New Testament Studies, 2023 Argumentos a favor do final no v. 8 Travis Williams. Bringing Method to the Madness: Examining the Style of the Longer Ending of Mark. Bulletin for Biblical Research, 2010. Daniel Wallace in Perspectives on the ending of Mark Argumentos a favor do final no v. 20 Nicholas Lunn. The original ending of Mark. _____ JÁ CONHECE A PILGRIM? A nossa plataforma oferece acesso a conteúdos cristãos de qualidade no formato que você preferir. Na Pilgrim você encontra audiolivros, ebooks, palestras, resumos, livros impressos e artigos para cada momento do seu dia e da sua vida: https://thepilgrim.com.br/ _____ SEJA PILGRIM PREMIUM Seja um assinante da Pilgrim e tenha acesso a mais de 10.000 livros, cursos, artigos e muito mais em uma única assinatura mensal: https://thepilgrim.com.br/seja-um-assinante Quais as vantagens? Acesso aos originais Pilgrim + Download ilimitado para ouvir offline + Acesso a mais de 10.000 títulos! + Frete grátis na compra de livros impressos em nossa loja _____ SIGA A PILGRIM No Instagram: https://www.instagram.com/pilgrim.app/ no Twitter: https://twitter.com/AppPilgrim no TikTok: https://www.tiktok.com/@pilgrimapp e no YouTube: https://www.youtube.com/channel/UCy1lBN2eNOdL_dJtKnQZlCw Entre em contato através do contato@thepilgrim.com.br. Em suma é um podcast original Pilgrim. Todos os direitos reservados. O ponto de vista deste texto é de responsabilidade de seu(s) autor(es) e colaboradores diretos, não refletindo necessariamente a posição da Pilgrim ou de sua equipe de profissionais. _____ SIGA-ME NAS REDES SOCIAIS No Instagram: https://www.instagram.com/theolo.gui/ No Twitter: https://twitter.com/GCPdf

26. Não use Mateus 18 para disciplina eclesiástica sem antes ouvir isto

Em Suma: teologia em 7 minutos

Play Episode Listen Later Feb 27, 2023 7:56

De Hillsong a Mars Hill, Mateus 18 já foi utilizado para silenciar vítimas e acobertar casos de abuso. Argumenta-se que suas denúncias serão inválidas se não cumprirem à risca o que está neste texto bíblico. Será esta a melhor interpretação? Estamos lidando com um código de processo eclesiástico aqui? Notando colas em todo o discurso de Jesus em Mateus 18, mostramos como a disciplina eclesiástica pode voltar a ser um ato de amor, e não um exemplo de dominação. Veja uma transcrição deste episódio em nosso blog. Na Pilgrim você também pode ler como criar uma cultura de bondade na igreja, ao invés de uma cultura tóxica. Se você gostou deste episodio, compartilhe o Em Suma, um produto gratuito da Pilgrim, para que possamos continuar financiando este trabalho. _____ PARA SE APROFUNDAR Ulrich Luz, Matthew: a commentary, ed. Helmut Koester, Hermeneia—a Critical and Historical Commentary on the Bible (Minneapolis, MN: Augsburg, 2001) Citações de pais da igreja vindas de D.H. Williams. Matthew. Eerdmans, 2018. R.T. France. The Gospel of Matthew (The New International Commentary on the New Testament) Stanley Hauerwas. Matthew, Brazos Press, 2007. W.D. Davies e Dale C. Allison Jr. Matthew 8-18: Volume 2 (International Critical Commentary) Kangil Kim. “A Theology of Forgiveness: Theosis in Matthew 18:15–35”. Journal of theological interpretation. Eunyung Lim. “Entering the Kingdom of Heaven Not like the Sons of Earthly Kings (Matthew 17: 24–18:5)”. The Catholic Biblical Quarterly. Para uma abordagem de sabedoria no Evangelho de Mateus, ver as obras de Jonathan Pennington, como este artigo _____ JÁ CONHECE A PILGRIM? A nossa plataforma oferece acesso a conteúdos cristãos de qualidade no formato que você preferir. Na Pilgrim você encontra audiolivros, ebooks, palestras, resumos, livros impressos e artigos para cada momento do seu dia e da sua vida: https://thepilgrim.com.br/ _____ SEJA PILGRIM PREMIUM Seja um assinante da Pilgrim e tenha acesso a mais de 9000 livros, cursos, artigos e muito mais em uma única assinatura mensal: https://thepilgrim.com.br/seja-um-assinante Quais as vantagens? Acesso aos originais Pilgrim + Download ilimitado para ouvir offline + Acesso a mais de 9.000 títulos! + Frete grátis na compra de livros impressos em nossa loja _____ SIGA A PILGRIM No Instagram: https://www.instagram.com/pilgrim.app/ no Twitter: https://twitter.com/AppPilgrim no TikTok: https://www.tiktok.com/@pilgrimapp e no YouTube: https://www.youtube.com/channel/UCy1lBN2eNOdL_dJtKnQZlCw Entre em contato através do contato@thepilgrim.com.br. Em suma é um podcast original Pilgrim. Todos os direitos reservados. O ponto de vista deste texto é de responsabilidade de seu(s) autor(es) e colaboradores diretos, não refletindo necessariamente a posição da Pilgrim ou de sua equipe de profissionais. _____ SIGA O GUILHERME CORDEIRO No Instagram: https://www.instagram.com/theolo.gui/ No Twitter: https://twitter.com/GCPdf

Episode 45: Michael Gorman & Nijay Gupta

The Englewood Review of Books Podcast

Play Episode Listen Later Oct 31, 2022 42:00

Joel takes over the podcast for a Biblical Studies-themed discussion with two fantastic scholars. They discuss their scholarly work, but also consider the challenges and blessings of writing for both academic and popular-level audiences.Michael J. Gorman is the Raymond E. Brown Professor of Biblical Studies and Theology at St. Mary's Seminary & University in Baltimore, Maryland, USA, where he has taught since 1991. He is a New Testament scholar who specializes especially in the letters, theology, and spirituality of the apostle Paul. He is the author of many articles on biblical interpretation and on ethics, and nearly 20 books, most recently Romans: A Theological and Pastoral Commentary from Eerdmans.Nijay Gupta is a second-time guest on the ERB podcast! He is currently professor of New Testament at Northern Seminary, and has also written much on the Apostle Paul including Worship That Makes Sense to Paul and Paul and the Language of Faith. He has also written numerous academic articles for journals such as Journal for the Study of the New Testament and The Catholic Biblical Quarterly and is co-editor of the planned second edition of the Dictionary of Paul and His Letters (InterVarsity Press). His most recent book is "15 New Testament Words of Life" from Zondervan.Books/Writing Mentioned in this Episode:If you'd like to order any of the following books, we encourage you to do so from Hearts and Minds Books(An independent bookstore in Dallastown, PA, run by Byron and Beth Borger) Romans: A Theological and Pastoral Commentary by Michael GormanWorship That Makes Sense to Paul by Nijay GuptaPaul and the Language of Faith by Nijay Gupta15 New Testament Words of Life: A New Testament Theology for Real Life by Nijay GuptaCruciformity: Paull's Narrative Theology of the Cross by Michael GormanApostle of the Crucified Lord: A Theological Introduction to Paul and His Letters by Michael GormanA Beginner's Guide to New Testament Studies: Understanding Key Debates by Nijay GuptaPaul and the Gift by John BarclayPaul and the Power of Grace by John Barclay"The This-Worldiness of the New Testament's Otherworldly Spirituality" (Essay) by Michael GormanColossians (Commentary) by Nijay GuptaReading Revelation Responsibly: Uncivil Worship and Witness - Following the Lamb into the New Creation by Michael GormanThe Roman Guide to Slave Management: A Treatise by Nobleman Marcus Sidonius Falx by Jerry TonerPolitical Gospel: Public Witness in a Politically Crazy World by Patrick SchreinerThe Lost Letters of Pergamum: A Story From the New Testament World by Bruce LongeneckerForetaste of the Future: Reading Revelation in Light of God's Mission by Dean Flemmingfiftywordstories.com (Eileen Mardres)fiveminutelit.com (Eileen Mardres)Midwest Futures by Phil Christman

The Significance of Jesus as Messiah with Joshua Jipp (Key Terms in Pauline Theology: Part 1)

The Biblical Languages Podcast (brought to you by Biblingo)

Play Episode Listen Later Sep 14, 2022 75:58

In this episode of the Biblical Languages Podcast, Kevin Grasso talks with Dr. Joshua Jipp about the significance of Jesus as Messiah in Pauline Theology. Dr. Jipp has taught New Testament in a variety of settings, including as a Teaching Fellow at TEDS, before joining the faculty at Trinity. He has published essays in Themelios, Journal of Theological Interpretation, Journal for the Study of the New Testament, Catholic Biblical Quarterly, Bulletin of Biblical Research, New Testament Studies, Horizons in Biblical Theology, Journal of Biblical Literature, and Journal of Theological Studies. He loves reading novels, playing all kinds of sports (esp. baseball) with his kids, being outdoors, listening to music, and having great conversations with his wife. Kevin and Josh discuss a variety of questions, such as: How do we decide what terms are central to a Paul's letters, or any given corpus? How has recent scholarship changed our understanding of Χριστός ("Messiah")? If Jesus is the messiah, how does that affect Paul's understanding of our response to him, specifically as it relates to πίστις ("faith")? Given Jesus as Messiah, how does that affect Paul's understanding of νόμος ("the Torah")? How does the Messiah's coming change the identity of Ἰσραήλ (“Israel”)? As always, this episode is brought to you by Biblingo, the premier solution for learning, maintaining, and enjoying the biblical languages. Visit biblingo.org to learn more and start your 10-day free trial. If you enjoy this episode, be sure to subscribe on your favorite podcast app and leave us a review. You can also follow Biblingo on social media @biblingoapp to discuss the episode with us and other listeners. Show notes available at: https://biblingo.org/blog/the-significance-of-jesus-as-messiah-with-joshua-jipp/

#993 - Why Romans 7 is NOT Talking about Christians: Dr. Joey Dodson

god university israel phd southern california old testament psalms cambridge vanderbilt university baylor university bellinger baker academic old testament theology jackson reinhardt catholic biblical quarterly

Play Episode Listen Later Jul 25, 2022 62:20

Dr. Joseph (Joey) Dodson is the Craig L. Blomberg Endowed Chair of New Testament at Denver Seminary. He completed his Ph.D. at the University of Aberdeen in Scotland and continued his studies at the University of Tübingen in Germany. He has written a number of articles for peer review journals such as Harvard Theological Review, Novum Testamentum, the Journal for Jewish Studies, and Catholic Biblical Quarterly. His most recent books include The Things I Want to Do: Romans 7 Revisited (forthcoming), A Little Book for New Bible Scholars with E. Randolph Richards (2017) and a co-edited volume with David E. Briones, Paul and Seneca in Dialogue (2017). Dr. Dodson's current research includes a Romans commentary in the Brill Exegetical Commentary Series and a Colossians-Philemon commentary in The Christian Standard Commentary Series. And–Joey is my best friend. We met at Aberdeen years ago and have been joined at the hip ever since. In this conversation, Joey shows why Romans 7 is NOT talking about a Christian, but a pre-converted first century Jew. –––––– PROMOS Save 10% on courses with Kairos Classroom using code TITR at kairosclassroom.com! –––––– Sign up with Faithful Counseling today to save 10% off of your first month at the link: faithfulcounseling.com/theology –––––– Save 30% at SeminaryNow.com by using code TITR –––––– Support Preston Support Preston by going to patreon.com Venmo: @Preston-Sprinkle-1 Connect with Preston Twitter | @PrestonSprinkle Instagram | @preston.sprinkle Youtube | Preston Sprinkle Check out Dr. Sprinkle's website prestonsprinkle.com Stay Up to Date with the Podcast Twitter | @RawTheology Instagram | @TheologyintheRaw If you enjoy the podcast, be sure to leave a review. www.theologyintheraw.com

university germany christians romans scotland journal jews new testament dialogue aberdeen seneca sprinkle little book dodson jewish studies denver seminary things i want faithful counseling randolph richards catholic biblical quarterly

W. H. Bellinger Jr., "Introducing Old Testament Theology" (Baker Academic, 2021)

New Books Network

Play Episode Listen Later Jun 20, 2022 25:42

A senior scholar and teacher with four decades of classroom experience offers a concise, student-level theology of the entire Old Testament. W. H. Bellinger Jr. uses ancient Israel's confession of faith, the Psalms, to introduce the sweep of Old Testament theology: creation, covenant, and prophecy. In Introducing Old Testament Theology (Baker Academic, 2021) he shows how these three theological dimensions each entail a portrayal of God and invite a human response to God. Bellinger also discusses how to appropriate Old Testament theology for contemporary life. W. H. Bellinger Jr. (PhD, University of Cambridge) is professor of religion emeritus at Baylor University. He has served on the editorial board of Catholic Biblical Quarterly and has written several volumes on the Psalms. Jackson Reinhardt is a graduate of University of Southern California and Vanderbilt University. He is currently an independent scholar, freelance writer, and research assistant. You can reach Jackson at jtreinhardt1997@gmail.com and follow him on Twitter @JTRhardt Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

W. H. Bellinger Jr., "Introducing Old Testament Theology" (Baker Academic, 2021)

New Books in Jewish Studies

Play Episode Listen Later Jun 20, 2022 25:42

A senior scholar and teacher with four decades of classroom experience offers a concise, student-level theology of the entire Old Testament. W. H. Bellinger Jr. uses ancient Israel's confession of faith, the Psalms, to introduce the sweep of Old Testament theology: creation, covenant, and prophecy. In Introducing Old Testament Theology (Baker Academic, 2021) he shows how these three theological dimensions each entail a portrayal of God and invite a human response to God. Bellinger also discusses how to appropriate Old Testament theology for contemporary life. W. H. Bellinger Jr. (PhD, University of Cambridge) is professor of religion emeritus at Baylor University. He has served on the editorial board of Catholic Biblical Quarterly and has written several volumes on the Psalms. Jackson Reinhardt is a graduate of University of Southern California and Vanderbilt University. He is currently an independent scholar, freelance writer, and research assistant. You can reach Jackson at jtreinhardt1997@gmail.com and follow him on Twitter @JTRhardt Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

god university israel phd southern california old testament psalms cambridge vanderbilt university baylor university bellinger baker academic old testament theology jackson reinhardt catholic biblical quarterly

W. H. Bellinger Jr., "Introducing Old Testament Theology" (Baker Academic, 2021)

New Books in Ancient History

Play Episode Listen Later Jun 20, 2022 25:42

A senior scholar and teacher with four decades of classroom experience offers a concise, student-level theology of the entire Old Testament. W. H. Bellinger Jr. uses ancient Israel's confession of faith, the Psalms, to introduce the sweep of Old Testament theology: creation, covenant, and prophecy. In Introducing Old Testament Theology (Baker Academic, 2021) he shows how these three theological dimensions each entail a portrayal of God and invite a human response to God. Bellinger also discusses how to appropriate Old Testament theology for contemporary life. W. H. Bellinger Jr. (PhD, University of Cambridge) is professor of religion emeritus at Baylor University. He has served on the editorial board of Catholic Biblical Quarterly and has written several volumes on the Psalms. Jackson Reinhardt is a graduate of University of Southern California and Vanderbilt University. He is currently an independent scholar, freelance writer, and research assistant. You can reach Jackson at jtreinhardt1997@gmail.com and follow him on Twitter @JTRhardt Learn more about your ad choices. Visit megaphone.fm/adchoices

god university israel phd southern california old testament psalms cambridge vanderbilt university baylor university bellinger baker academic old testament theology jackson reinhardt catholic biblical quarterly

W. H. Bellinger Jr., "Introducing Old Testament Theology" (Baker Academic, 2021)

New Books in Biblical Studies

Play Episode Listen Later Jun 20, 2022 25:42

A senior scholar and teacher with four decades of classroom experience offers a concise, student-level theology of the entire Old Testament. W. H. Bellinger Jr. uses ancient Israel's confession of faith, the Psalms, to introduce the sweep of Old Testament theology: creation, covenant, and prophecy. In Introducing Old Testament Theology (Baker Academic, 2021) he shows how these three theological dimensions each entail a portrayal of God and invite a human response to God. Bellinger also discusses how to appropriate Old Testament theology for contemporary life. W. H. Bellinger Jr. (PhD, University of Cambridge) is professor of religion emeritus at Baylor University. He has served on the editorial board of Catholic Biblical Quarterly and has written several volumes on the Psalms. Jackson Reinhardt is a graduate of University of Southern California and Vanderbilt University. He is currently an independent scholar, freelance writer, and research assistant. You can reach Jackson at jtreinhardt1997@gmail.com and follow him on Twitter @JTRhardt Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biblical-studies

god university israel phd southern california old testament psalms cambridge vanderbilt university baylor university bellinger baker academic old testament theology jackson reinhardt catholic biblical quarterly

W. H. Bellinger Jr., "Introducing Old Testament Theology" (Baker Academic, 2021)

New Books in Christian Studies

Play Episode Listen Later Jun 20, 2022 25:42

A senior scholar and teacher with four decades of classroom experience offers a concise, student-level theology of the entire Old Testament. W. H. Bellinger Jr. uses ancient Israel's confession of faith, the Psalms, to introduce the sweep of Old Testament theology: creation, covenant, and prophecy. In Introducing Old Testament Theology (Baker Academic, 2021) he shows how these three theological dimensions each entail a portrayal of God and invite a human response to God. Bellinger also discusses how to appropriate Old Testament theology for contemporary life. W. H. Bellinger Jr. (PhD, University of Cambridge) is professor of religion emeritus at Baylor University. He has served on the editorial board of Catholic Biblical Quarterly and has written several volumes on the Psalms. Jackson Reinhardt is a graduate of University of Southern California and Vanderbilt University. He is currently an independent scholar, freelance writer, and research assistant. You can reach Jackson at jtreinhardt1997@gmail.com and follow him on Twitter @JTRhardt Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

god university israel phd southern california old testament psalms cambridge vanderbilt university baylor university bellinger baker academic old testament theology jackson reinhardt catholic biblical quarterly

Was Women's Submission Just a Curse to Be Overturned? Women in Ministry part 2

Bible Thinker

Play Episode Listen Later Mar 15, 2022 130:24

There are some REALLY important debates about Genesis 1-3 and what they say about God's ideal for men and women and their relationships. Today I'm going DEEP on those issues. Here's a small sample of what we'll get into: Does Genesis 1 giving dominion over the Earth to women as well as men mean that egalitarians are right in their contention that no authority differences based on gender should exist? Does Genesis 2 have indications that before the fall, Adam had a leadership role in his relationship with Eve? Lots of debate on this issue! Does Genesis 3:16, which says the husband will rule over his wife, actually mean that he will have control of her sexual desires? Dr. Linda Belleville argues for this. Can we say that male leadership in a marriage is only the result of the fall, and we should therefore try to overturn it as much as possible just like we try to overturn other elements of the curse? Was Adam a sexless being until after Eve was made? Dr. Phyllis Trible thinks so. Does Adam show leadership of Eve by giving her a name? Why is Adam made before Eve? Why does Satan tempt Eve first? Why does Adam seem to bear greater responsibility and consequences for the fall? Was Eve meant to be Adam's "savior" and not his "helper"? Today's video will be longer than usual, but I'm going to plow through a ton of content and I think it will give you simple clarity at the end, so don't feel overwhelmed by all the issues and debates. I'm going to do my best to make it as clear as I can and help you walk away with solid understanding of the nature of men and women in the image of God and their relationship to each other, both before and after the fall. Here are some resource links you might be looking for: CLICK HERE for the first video in this series discussing how many people bypass the Bible completely on this topic. CLICK HERE for Dr. David Freedman's paper saying "ezer kenegdo" (helper fit for him) actually means "power equal to him." CLICK HERE for Dr. Mark Steven Francois' video which gives the closest thing to a skilled breakdown of that paper that laymen can mostly follow. CLICK HERE for Dr. Ramsay's paper on “Is Name-Giving an Act of Domination in Genesis 2:23 and Elsewhere?” The Catholic Biblical Quarterly, vol. 50, no. 1, Catholic Biblical Association, 1988, pp. 24–35. CLICK HERE for the playlist of ALL the videos in this series (more will be added as I make them). You can also find the videos and my notes freely available on my website:https://BibleThinker.org

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Pt. 2: Was Women's Submission Just a Curse to Be Overturned? - Women in Ministry Series

Bible Thinker

Play Episode Listen Later Mar 15, 2022 130:24

There are some REALLY important debates about Genesis 1-3 and what they say about God's ideal for men and women and their relationships. Today I'm going DEEP on those issues. Here's a small sample of what we'll get into: Does Genesis 1 giving dominion over the Earth to women as well as men mean that egalitarians are right in their contention that no authority differences based on gender should exist? Does Genesis 2 have indications that before the fall, Adam had a leadership role in his relationship with Eve? Lots of debate on this issue! Does Genesis 3:16, which says the husband will rule over his wife, actually mean that he will have control of her sexual desires? Dr. Linda Belleville argues for this. Can we say that male leadership in a marriage is only the result of the fall, and we should therefore try to overturn it as much as possible just like we try to overturn other elements of the curse? Was Adam a sexless being until after Eve was made? Dr. Phyllis Trible thinks so. Does Adam show leadership of Eve by giving her a name? Why is Adam made before Eve? Why does Satan tempt Eve first? Why does Adam seem to bear greater responsibility and consequences for the fall? Was Eve meant to be Adam's "savior" and not his "helper"? Today's video will be longer than usual, but I'm going to plow through a ton of content and I think it will give you simple clarity at the end, so don't feel overwhelmed by all the issues and debates. I'm going to do my best to make it as clear as I can and help you walk away with solid understanding of the nature of men and women in the image of God and their relationship to each other, both before and after the fall. Here are some resource links you might be looking for: CLICK HERE for the first video in this series discussing how many people bypass the Bible completely on this topic. CLICK HERE for Dr. David Freedman's paper saying "ezer kenegdo" (helper fit for him) actually means "power equal to him." CLICK HERE for Dr. Mark Steven Francois' video which gives the closest thing to a skilled breakdown of that paper that laymen can mostly follow. CLICK HERE for Dr. Ramsay's paper on “Is Name-Giving an Act of Domination in Genesis 2:23 and Elsewhere?” The Catholic Biblical Quarterly, vol. 50, no. 1, Catholic Biblical Association, 1988, pp. 24–35. CLICK HERE for the playlist of ALL the videos in this series (more will be added as I make them). You can also find the videos and my notes freely available on my website:https://BibleThinker.org

god earth bible deep satan curse act submission domination overturned women in ministry ramsay does genesis david freedman catholic biblical quarterly catholic biblical association phyllis trible

Pt. 2: Was Women's Submission Just a Curse to Be Overturned? - Women in Ministry Series

Bible Thinker

Play Episode Listen Later Mar 15, 2022 130:24

There are some REALLY important debates about Genesis 1-3 and what they say about God's ideal for men and women and their relationships. Today I'm going DEEP on those issues. Here's a small sample of what we'll get into: Does Genesis 1 giving dominion over the Earth to women as well as men mean that egalitarians are right in their contention that no authority differences based on gender should exist? Does Genesis 2 have indications that before the fall, Adam had a leadership role in his relationship with Eve? Lots of debate on this issue! Does Genesis 3:16, which says the husband will rule over his wife, actually mean that he will have control of her sexual desires? Dr. Linda Belleville argues for this. Can we say that male leadership in a marriage is only the result of the fall, and we should therefore try to overturn it as much as possible just like we try to overturn other elements of the curse? Was Adam a sexless being until after Eve was made? Dr. Phyllis Trible thinks so. Does Adam show leadership of Eve by giving her a name? Why is Adam made before Eve? Why does Satan tempt Eve first? Why does Adam seem to bear greater responsibility and consequences for the fall? Was Eve meant to be Adam's "savior" and not his "helper"? Today's video will be longer than usual, but I'm going to plow through a ton of content and I think it will give you simple clarity at the end, so don't feel overwhelmed by all the issues and debates. I'm going to do my best to make it as clear as I can and help you walk away with solid understanding of the nature of men and women in the image of God and their relationship to each other, both before and after the fall. Here are some resource links you might be looking for: CLICK HERE for the first video in this series discussing how many people bypass the Bible completely on this topic. CLICK HERE for Dr. David Freedman's paper saying "ezer kenegdo" (helper fit for him) actually means "power equal to him." CLICK HERE for Dr. Mark Steven Francois' video which gives the closest thing to a skilled breakdown of that paper that laymen can mostly follow. CLICK HERE for Dr. Ramsay's paper on “Is Name-Giving an Act of Domination in Genesis 2:23 and Elsewhere?” The Catholic Biblical Quarterly, vol. 50, no. 1, Catholic Biblical Association, 1988, pp. 24–35. CLICK HERE for the playlist of ALL the videos in this series (more will be added as I make them). You can also find the videos and my notes freely available on my website:https://BibleThinker.org

god earth bible deep satan curse act submission domination overturned women in ministry ramsay does genesis david freedman catholic biblical quarterly catholic biblical association phyllis trible

#930 - The Scandal of Christmas, Part 4: Joey Dodson

Play Episode Listen Later Dec 28, 2021 48:00

In this fourth and final episode in our “scandal of Christmas” series, New Testament scholar Dr. Joey Dodosn walks us through parallel birth narratives in the Greco-Roman and Jewish environment of the New Testament. Reading the biblical birth narratives in these contexts helps us read the story in HD, or through a 3D lens, so that we can better understand the author's intention in how he's telling the story. Dr. Joseph (Joey) Dodson is associate professor of New Testament. He studied at the University of Aberdeen in Scotland and the University of Tübingen in Germany. In addition to many academic and devotional essays, he has written a number of articles for top-tier, peer review journals such as Harvard Theological Review, Novum Testamentum, the Journal for Jewish Studies, and Catholic Biblical Quarterly,. His most recent books include The Things I Want to Do: Romans 7 Revisited (forthcoming), A Little Book for New Bible Scholars with E. Randolph Richards (2017) and a co-edited volume with David E. Briones, Paul and Seneca in Dialogue (2017). Dr. Dodson's current research includes a Romans commentary in the Brill Exegetical Commentary Series and a Colossians-Philemon commentary in The Christian Standard Commentary Series. Most importantly, Joey is my best friend. Theology in the Raw Conference - Exiles in Babylon At the Theology in the Raw conference, we will be challenged to think like exiles about race, sexuality, gender, critical race theory, hell, transgender identities, climate change, creation care, American politics, and what it means to love your democratic or republican neighbor as yourself. Different views will be presented. No question is off limits. No political party will be praised. Everyone will be challenged to think. And Jesus will be upheld as supreme. Support Preston Support Preston by going to patreon.com Venmo: @Preston-Sprinkle-1 Connect with Preston Twitter | @PrestonSprinkle Instagram | @preston.sprinkle Youtube | Preston Sprinkle Check out Dr. Sprinkle's website prestonsprinkle.com Stay Up to Date with the Podcast Twitter | @RawTheology Instagram | @TheologyintheRaw If you enjoy the podcast, be sure to leave a review.

"Paul-andia" w/Dr. Nijay Gupta

Faithful Politics

Play Episode Play 44 sec Highlight Listen Later Sep 28, 2021 62:36 Transcription Available

Dr. Nijay Gupta is the perfect mix of politics and religion. For the Faithful you'll enjoy his take on on the Apostle Paul, but for the Political, you'll appreciate his take on how we should contextualize modern day issues such as LGBTQ+. They discuss some of the key issues and debates the church is having today, and also talked about the political atmosphere during Biblical days. As a fellow west coaster, your Political Host, Will Wright, finds out that Dr. Gupta is a fellow “Bernie-Bros” and shares in Nijay's love for Portland. About Nijay K. GuptaNijay K. Gupta serves is a Professor of New Testament, Northern Seminary. He has written several books including: Worship That Makes Sense to Paul (Walter de Gruyter, 2010), Prepare, Succeed, Advance: A Guidebook for Getting a PhD in Biblical Studies and Beyond (Wipf & Stock, 2011), Colossians (Smyth & Helwys, 2013), 1-2 Thessalonians (Cascade, 2016), and The Lord's Prayer (Smyth & Helwys, 2018). He has also written numerous academic articles for journals such as Journal for the Study of the New Testament and The Catholic Biblical Quarterly. Gupta is a member of the Studiorum Novi Testamenti Societas and serves on the boards of Ex Auditu, Journal for the Study of Paul and His Letters, and the monograph series Biblical Interpretation (Brill). He is co-editor of the planned second edition of the Dictionary of Paul and His Letters (InterVarsity Press).Please visit his blog: www.cruxsolablog.comSupport the show (https://www.buymeacoffee.com/faithpolitics)

#893 - Why Christians Need to Read the Apocrypha: Dr. Joey Dodson

One Minute Bible Commentary

Play Episode Listen Later Aug 16, 2021

What is the Apocrypha and what isn't the Apocrypha? Is it a Catholic set of uninspired books? Books vital for understanding the New Testament? Should it be included in our Bibles? In our...Canon? New Testament scholar and Apocrypha expert Dr. Joey Dodson guides us through this important conversation with wisdom, wit, and cultural relevance. You'll see what I mean.Dr. Joseph (Joey) Dodson joined Denver Seminary in July 2019 as an associate professor of New Testament. Dr. Dodson received his PhD in New Testament from the University of Aberdeen. He has written articles for journals such as Novum Testamentum, Catholic Biblical Quarterly, and the Journal for Jewish Studies. His most recent books include A Little Book for New Bible Scholars with E. Randolph Richards (2017) and a co-edited volume with David E. Briones, Paul and Seneca in Dialogue(2017). Dr. Dodson's current research includes a Romans commentary in the Brill Exegetical Commentary Series and a Colossians-Philemon commentary in The Christian Standard Commentary Series. Dr. Dodson comes to Denver Seminary after having served at Ouachita Baptist University since 2008.https://denverseminary.edu/faculty/member/1564349/You kind find Dr. Joey Dodson on: Twitter: @jrrdodsonInstagram: @jrrdodsonFaith, Sexuality, and Gender Conference - Live in Boise or Stream OnlineIn the all-day conference, Dr. Preston Sprinkle dives deep into the theological, relational, and ministry-related questions that come up in the LGBTQ conversation.Support PrestonSupport Preston by going to patreon.comVenmo: @Preston-Sprinkle-1Connect with PrestonTwitter | @PrestonSprinkleInstagram | @preston.sprinkleYoutube | Preston SprinkleTwitter | @RawTheologyInstagram | @TheologyintheRawCheck out Dr. Sprinkle's website prestonsprinkle.comIf you enjoy the podcast, be sure to leave a review.

Jeannine Brown | Scripture as Communication

Guilt Grace Gratitude

Play Episode Listen Later Jul 22, 2021 56:49

Please help support the show on our Patreon Page! Member of the Society of Reformed Podcasters WELCOME TO BOOK CLUB! Make sure you listen to the end of the episode for a book giveaway! Jeannine K. Brown (PhD, Luther Seminary) is professor of New Testament and director of online programs at Bethel Seminary in St. Paul, Minnesota. She has served as a translation consultant for the New International Version, Common English Bible, and New Century Version and is the author of The Gospels as Stories and two commentaries on Matthew. She also contributed to The Baker Illustrated Bible Commentary and is a coeditor of the revised Dictionary of Jesus and the Gospels. She has published numerous journal articles and book essays on the Gospels of Matthew and John, 1 Peter, and topics of hermeneutics. Some of these have been published in Journal of Biblical Literature, New Testament Studies, Catholic Biblical Quarterly, and Horizons in Biblical Theology. Jeannine thoroughly enjoys teaching in churches and ministries on the topics of Bible interpretation and the New Testament. She is married to Tim Brown, singer-songwriter, and has two adult daughters, Kate and Libby, and blogs regularly on her personal website. We want to thank Baker Academic for help setting up this interview and providing us with the necessary materials to interview Dr. Brown! Purchase the books here: Scripture as Communication, 2nd Edition: Introducing Biblical Hermeneutics Have Feedback or Questions? Email us at: guiltgracepod@gmail.com Find us on Instagram: @guiltgracepod Follow us on Twitter: @guiltgracepod Please rate and subscribe to the podcast on whatever platform you use! Looking for a Reformed Church? North American Presbyterian & Reformed Churches --- Support this podcast: https://anchor.fm/gggpodcast/support

jesus christ stories bible gospel society minnesota scripture journal member new testament dictionary horizons biblical theology tim brown reformed church new international version new testament studies biblical literature luther seminary bethel seminary baker academic common english bible catholic biblical quarterly jeannine brown jeannine k brown north american presbyterian

Audio bibliography

Play Episode Listen Later Apr 15, 2021 48:01

Jeff discusses the resources that helped him complete season one of One Minute Bible Commentary. Berlin, A., & Brettler, M. Z. (2015). The Jewish study Bible. Oxford University Press. Collins, B. J. (2006). Pigs at the Gate: Hittite Pig Sacrifice in its Eastern Mediterranean Context. Journal of Ancient Near Eastern Religions, 6(1), 155–188. https://doi.org/10.1163/156921206780602690 Currid, J. D. (1999). Ancient Egypt and the Old Testament. Baker Books. Freeman, J. M. (1988). Manners and customs in the Bible. Bridge Publishing, Inc. Gnuse, R. (2019). Perchance to Dream: Dream Divination in the Bible and the Ancient Near East ed. by Esther J. Hamori and Jonathan Stökl. The Catholic Biblical Quarterly, 81(2), 349–351. https://doi.org/10.1353/cbq.2019.0094 Gunn, B. (1917). Interpreters of Dreams in Ancient Egypt. The Journal of Egyptian Archaeology, 4(4), 252. https://doi.org/10.2307/3853845 Hamilton, V. P. (2015). Handbook on the Pentateuch: Genesis, Exodus, Leviticus, Numbers, Deuteronomy. Baker Academic. Hasan-Rokem, G., & Weiss, H. (2018). Folklore in Antiquity. Humanities, 7(2), 47. https://doi.org/10.3390/h7020047 Henry T. Mahan - INDEX Pic of Christ. (n.d.). http://www.henrytmahan.com/13thstpic/13thIDXpicCh.htm. Holman Bible Publishers. (2016). Ultimate Bible guide. Holman Bible Publishers. (2018). Csb study Bible. Jeffers, A. (2007). Magic and Divination in Ancient Israel. Religion Compass, 1(6), 628–642. https://doi.org/10.1111/j.1749-8171.2007.00043.x Johnson, M. D. (2002). The purpose of the Biblical genealogies: with special reference to the setting of the genealogies of Jesus. Wipf and Stock. Learn the Bible for Free Online: BibleProject™. BibleProject. (n.d.). https://bibleproject.com/?gclid=Cj0KCQjwsLWDBhCmARIsAPSL3_0EZfwIsgrm2-7dLzYO_KgnnpWf8-h67MX_MY4K2X8aN38LyjkwS-IaAvH6EALw_wcB. Mahan, H. T. (1993). With New Testament eyes: pictures of Christ in the Old Testament Genesis to Job (Vol. 1). Evangelical Press. Mann, T. W. (2010). The Book of the Torah: the narrative integrity of the Pentateuch. Westminster John Knox Pres. Marlowe, W. C. (2016). Patterns, Parallels, and Poetics in Genesis. Journal of Inductive Biblical Studies. Pink, A. W. (1981). Gleanings in Genesis. Moody. Rose Publishing. (2014). Rose book of Bible charts. Stevens, S. G. (1978). Layman's Bible book commentary: Genesis. Broadman Press. The Story of the Bible: Bible Study Online: N.T. Wright. N.T. Wright Online. (2019, December 9). https://www.ntwrightonline.org/portfolio-items/storied/?gclid=Cj0KCQjwsLWDBhCmARIsAPSL3_3K2Vrk3v7RDNosAx_d8A9-P3uUptVnnbi9dn_SGGkg8cuHpaVjXGgaAt-bEALw_wcB. Strong, J., Kohlenberger, J. R., Swanson, J. A., & Strong, J. (2001). The strongest Strong's exhaustive concordance of the Bible. Zondervan. Stökl, J. (2015). Prophecy and the Royal Court in the Ancient Near East. Religion Compass, 9(3), 55–65. https://doi.org/10.1111/rec3.12145 Tatlock, J. R. (n.d.). How in ancient times they sacrificed people: human immolation in the eastern Mediterranean basin with special emphasis on ancient Israel and the Near East (dissertation). Warren, N. J. (2014). A Cannibal Feast in Ezekiel. Journal for the Study of the Old Testament, 38(4), 501–512. https://doi.org/10.1177/0309089214536493 Wright, N. T. (2016). How God Became King: the Forgotten Story of the Gospels. HarperOne, An Imprint of HarperCollins Publishers. Wright, N. T. (2018). Surprised by hope: rethinking heaven, the resurrection, and the mission of the church. HarperOne, an imprint of HaperCollinsPublishers. --- Send in a voice message: https://anchor.fm/oneminbible/message

#846 - The Gospel as Political Protest and Why Rom 7 Isn’t Talking About Christians: Dr. Joey Dodson

Fig Tree Ministries Podcast

Play Episode Listen Later Mar 1, 2021

We discuss three issues in this podcast: (1) Imperial critical readings of the New Testament (i.e. how the NT critiques the Roman empire in its language), (2) the benefit of studying first-century philosophy for understanding the New Testament, and (3) why Romans 7:9-25 is not talking about a Christian or Christians. My guest is Dr. Joey Dodson. Joey joined Denver Seminary in July 2019 as an associate professor of New Testament. Dr. Dodson received his PhD in New Testament from the University of Aberdeen. He has written articles for journals such as Novum Testamentum, Catholic Biblical Quarterly, and the Journal for Jewish Studies. His most recent books include A Little Book for New Bible Scholars with E. Randolph Richards (2017) and a co-edited volume with David E. Briones, Paul and Seneca in Dialogue(2017). Dr. Dodson’s current research includes a Romans commentary in the Brill Exegetical Commentary Series and a Colossians-Philemon commentary in The Christian Standard Commentary Series. Dr. Dodson comes to Denver Seminary after having served at Ouachita Baptist University since 2008.Support PrestonSupport Preston by going to patreon.comVenmo: @Preston-Sprinkle-1Connect with PrestonTwitter | @PrestonSprinkleInstagram | @preston.sprinkleYoutube | Preston SprinkleCheck out his website prestonsprinkle.comIf you enjoy the podcast, be sure to leave a review.

Dr. Todd Still | On His Career, Technology and BBQ Sauce

Good News Stories

Play Episode Listen Later Nov 11, 2020 28:40

Dr. Todd D. Still serves as The Charles J. and Eleanor McLerran DeLancey Dean and The William M. Hinson Professor of Christian Scriptures in the George W. Truett Theological Seminary of Baylor University. In addition to serving as Truett's fifth dean, a position that he has held since 2015, Dr. Still, who joined Truett's faculty in the fall of 2003, teaches courses in New Testament Studies and Greek. Before coming to Truett, Dr. Still taught at Gardner-Webb University's School of Divinity in Boiling Springs, NC, where he occupied the Bob D. Shepherd Chair of New Testament Interpretation. Dr. Still's first academic appointment was at Dallas Baptist University in Dallas, TX, where he served from 1995-2000. Dr. Still has also served as an Honorary University Fellow at the University of Exeter in Exeter, England (2008), and he served as a Barclay Fellow at the University of Glasgow in the spring of 2019.Dr. Still is the author of Conflict in Thessalonica and the co-author of Thinking Through Paul. He has also written three commentaries (on Philippians, Colossians, and Philemon respectively), and some fifty articles that have appeared in such venues as New Testament Studies, Journal of Biblical Literature, and Catholic Biblical Quarterly. He has also edited or co-edited ten volumes (including the award-winning Lightfoot Legacy Set) and has made over one hundred academic presentations. Presently, he is under contract to write a guide to the Thessalonian Letters (T&T Clark), a reading of 1-2 Corinthians (SPCK), and a companion to Pauline interpretation (T&T Clark). Dr. Still presently serves as Assistant Secretary of Studiorum Novi Testamenti Societas and as Past President of the Southwestern Region of the Society of Biblical Literature.In addition to his administrative and academic work, Dr. Still is committed to and involved in local churches. A licensed and ordained Baptist minister, he has the opportunity to preach and teach in many congregational and conference settings and has served in a variety of ministry capacities, including church custodian, music minister, youth minister, college minister, education minister, pastor, and interim pastor (of twelve different churches in North Carolina and Texas).Dr. Still is married to Carolyn, his wife of twenty-nine years. They, along with their two sons, Samuel (a second-year student at Truett) and Andrew (a junior at Baylor), live in Waco. Apart from work, Dr. Still enjoys gardening, golfing, watching Baylor Bear athletics, playing with his family's dogs, and traveling.Connect with Dr. Todd Still Books Truett Church Network ________________________________________________________________________________________________________________________________Connect with us at TWU Student MinistriesFollow us on Instagram

#22 - Zacchaeus the Tax Collector - Luke 19:1-10 (part II)

Play Episode Listen Later Nov 10, 2020 46:25

The story of Zacchaeus the tax collector is a popular one in the minds of Christians. But was he the "notorious sinner" that many claim him to be? How often do we slow down to take a closer look at the text? Join us as we dissect this popular story to see if we can "rescue truth from familiarity." see bibliography below... Bibliography: Joseph Fitzmyer, The Gospel According to Luke (10-24) - pg. 1218-27 https://smile.amazon.com/Gospel-According-Luke-X-XXIV-Introduction/dp/0385155425/ref=sr_1_3?crid=X18S000CB8C1&dchild=1&keywords=fitzmyer+luke&qid=1604344745&sprefix=fitzmyer%2Caps%2C215&sr=8-3 Anchor Bible Dictionary (Volume 6) - Zacchaeus (pg. 1032-1033) https://smile.amazon.com/Anchor-Bible-Dictionary-6/dp/038526190X/ref=sr_1_2?crid=32AYDMU2ZNVP1&dchild=1&keywords=the+anchor+bible+dictionary+vol+6&qid=1604344877&sprefix=anchor+bible+dictionary+vol+%2Caps%2C201&sr=8-2 Alan Mitchell - "Zacchaeus Revisited: Luke 19.8 as a Defense" (Biblica, 1990, Vol. 71/No. 2). Dennis Hamm - "Luke 19.8 Once Again: Does Zacchaeus Defend or Resolve?" (Journal of Biblical Literature, Sept. 1988, Vol. 107, No. 3, pp431-437). Joshua Schwartz - "On Priests and Jericho in the Second Temple Period" (The Jewish Quarterly Review, 79/no 1, 1988). Fabian Udoh, "To Caesar What is Caesars: Tribute, Taxes, and Imperial Administration in Early Roman Palestine https://smile.amazon.com/Caesar-What-Caesars-B-C-70/dp/1930675925/ref=sr_1_2?dchild=1&keywords=fabian+udoh&qid=1604351694&sr=8-2 John Donahue - "Tax Collectors and Sinners: An Attempt at Identification" (The Catholic Biblical Quarterly, 33 no 1, Jan 1971, pg. 39-61).

christians defense journal taxes vol resolve zacchaeus luke 19 gospel according identification tax collectors biblica biblical literature tax collector luke second temple period catholic biblical quarterly

#21 - Zacchaeus the Tax Collector - Luke 19:1-10 (part I)

Fig Tree Ministries Podcast

Play Episode Listen Later Nov 2, 2020 50:01

The story of Zacchaeus the tax collector is a popular one in the minds of Christians. But was he the "notorious sinner" that many claim him to be? How often do we slow down to take a closer look at the text? Join us as we dissect this popular story to see if we can "rescue truth from familiarity." see bibliography below... Bibliography: Joseph Fitzmyer, The Gospel According to Luke (10-24) - pg. 1218-27 https://smile.amazon.com/Gospel-According-Luke-X-XXIV-Introduction/dp/0385155425/ref=sr_1_3?crid=X18S000CB8C1&dchild=1&keywords=fitzmyer+luke&qid=1604344745&sprefix=fitzmyer%2Caps%2C215&sr=8-3 Anchor Bible Dictionary (Volume 6) - Zacchaeus (pg. 1032-1033) https://smile.amazon.com/Anchor-Bible-Dictionary-6/dp/038526190X/ref=sr_1_2?crid=32AYDMU2ZNVP1&dchild=1&keywords=the+anchor+bible+dictionary+vol+6&qid=1604344877&sprefix=anchor+bible+dictionary+vol+%2Caps%2C201&sr=8-2 Alan Mitchell - "Zacchaeus Revisited: Luke 19.8 as a Defense" (Biblica, 1990, Vol. 71/No. 2). Dennis Hamm - "Luke 19.8 Once Again: Does Zacchaeus Defend or Resolve?" (Journal of Biblical Literature, Sept. 1988, Vol. 107, No. 3, pp431-437). Joshua Schwartz - "On Priests and Jericho in the Second Temple Period" (The Jewish Quarterly Review, 79/no 1, 1988). Fabian Udoh, "To Caesar What is Caesars: Tribute, Taxes, and Imperial Administration in Early Roman Palestine https://smile.amazon.com/Caesar-What-Caesars-B-C-70/dp/1930675925/ref=sr_1_2?dchild=1&keywords=fabian+udoh&qid=1604351694&sr=8-2 John Donahue - "Tax Collectors and Sinners: An Attempt at Identification" (The Catholic Biblical Quarterly, 33 no 1, Jan 1971, pg. 39-61).

christians defense journal taxes vol resolve zacchaeus luke 19 gospel according identification tax collectors biblica biblical literature tax collector luke second temple period catholic biblical quarterly

7: The Legend of Eve

Queens and Rebels

Play Episode Listen Later Sep 19, 2020 51:33

This one is about: Eve, the tempted and the temptress. Instagram: QandRpod Email: QueensandRebelspod@gmail.com Sources: - Afsar, Ayaz. "Speech Acts in the Story of Adam and Eve in the Bible and the Qur'ān." Islamic Studies 54, no. 3/4 (2015): 185-202. - 3 Genesis, 11:12 - 1 Tim 2:11b:14 - Leonard, Eugenie Andruss. "ST. PAUL ON THE STATUS OF WOMEN." The Catholic Biblical Quarterly 12, no. 3 (1950): 311-20. - Higgins, Jean M. "The Myth of Eve: The Temptress." Journal of the American Academy of Religion 44, no. 4 (1976): 639-47. - Arbel, Vita Daphna. "Guarding His Body, Mourning His Death, and Pleading for Him in Heaven: On Adam's Death and Eve's Virtues in the Greek Life of Adam and Eve." In Coming Back to Life: The Permeability of Past and Present, Mortality and Immortality, Death and Life in the Ancient Mediterranean, edited by Tappenden Frederick S. and Daniel-Hughes Carly, by Rice Bradley N., 103-26. Montreal: McGill University Library, 2017. - Parker, Julie Faith. "Blaming Eve Alone: Translation, Omission, and Implications of עמה in Genesis 3:6b." Journal of Biblical Literature 132, no. 4 (2013): 729-47. - Petersen, Boyd Jay. ""Redeemed from the Curse Placed upon Her": Dialogic Discourse on Eve in the Woman's Exponent." Journal of Mormon History 40, no. 1 (2014): 135-74. - Boršić, Luka, and Ivana Skuhala Karasman. "Isotta Nogarola—The Beginning of Gender Equality in Europe." The Monist 98, no. 1 (2015): 43-52. - https://journals.msvu.ca/index.php/atlantis/article/view/4888/4086 - http://www.tertullian.org/anf/anf04/anf04-06.htm#TopOfPage

Reading the Psalms During Lent with Fr. Patrick Henry Reardon - 054

Holistic Christian Life - Worshiping God - Mind, Body, Soul

Play Episode Listen Later Mar 17, 2020 27:29

This week Cynthia sits down with Father Patrick Reardon as he teaches on the book of Psalms during Lent. Using his book Christ in the Psalms, he refers to the top Psalms that pertain to the Lenten period and more specifically the death and resurrection of our Lord. Enjoy this opportunity to learn from Father Pat and glean what you can from his wisdom. Patrick Henry Reardon is pastor of All Saints’ Orthodox Church in Chicago, Illinois, and a senior editor of Touchstone magazine. Father Patrick was educated at Southern Baptist Theological Seminary (Louisville, KY), St. Anselm’s College (Rome), The Pontifical Biblical Institute (Rome), and St. Tikhon’s Orthodox Seminary (South Canaan, PA). He has authored many books including: Christ in the Psalms, Christ in His Saints, The Trial of Job: Orthodox Christian Reflections on the Book of Job, Chronicles of History and Worship: Orthodox Christian Reflections on the Books of Chronicles, and Creation and the Patriarchal Histories: Orthodox Reflections on the Book of Genesis. In addition, Father Patrick has published over a thousand articles, editorials, and reviews, in “Books and Culture”, “Touchstone”, “The Scottish Journal of Theology”, “The Catholic Biblical Quarterly”, “Pro Ecclesia”, “St. Vladimir’s Theological Quarterly”, and other journals on three continents over the past forty-plus years. Is it time to make some changes in your life? Do you want to stop the madness and get on track with your health? Maybe coaching is right for you. I've helped many people gain their health back over the years, and would love to talk with you. Just reach out with the link below to get on my schedule. From time to time I have openings for new clients and accept them on a first come first serve basis. Book a Discovery Call

#750 - A Theology Geek in Youth Pastor’s Clothing: A Conversation with Dr. Joey Dodson

New Books in Ancient History

Play Episode Listen Later Jul 29, 2019 64:21

On episode #747 of Theology in the Raw Preston has a conversation with Joey Dodson. Joey is Preston’s best friend and the two of them are a recipe for disaster. In this podcast, Joey and Preston talk about the historical context of the Bible, fascinating parallels between Greco-Roman culture and the New Testament, and a botched prank toward some Scottish Jr. High girls while they were (mature?) Ph.D. students.Joey is associate professor of New Testament at Denver Seminary. He completed his PhD (with Preston) at the University of Aberdeen, Scotland and also studied at the University of Tübingen, Germany. His wife, Sadie, was his elementary school sweetheart, and they have five children: Mattie Mae, Kinobi, Cheetoh, Iain, and Caspian. He loves speaking at churches, conferences, camps and retreats as well as hiking, reading, watching sports and hanging out with Preston of course.Joey’s a nerd, who has written a number of articles for academic journals such as Novum Testamentum, Catholic Biblical Quarterly and the Journal for Jewish Studies as well as essays in various volumes such as Paul and the Apocalyptic Imagination, and Reading Romans in Context. He is the author of A Little Book for New Bible Scholars with E. Randolph Richards, and The 'Powers' of Personification: Rhetorical Purpose in the 'Book of Wisdom' and the Letter to the Romans. He is the editor of Paul and the Second Century with Michael F. Bird; Paul and Seneca in Dialogue with David E. Briones; Paul and his Greco-Roman Philosophical Tradition with Andrew W. Pitts; and Paul and the Giants of Philosophy with David E. Briones.Follow Joey on Twitter and InstagramSupport PrestonSupport Preston by going to patreon.comConnect with PrestonTwitter | @PrestonSprinkleInstagram | @preston.sprinkleCheck out his website prestonsprinkle.comIf you enjoy the podcast, be sure to leave a review.

Paul K.-K. Cho, "Myth, History, and Metaphor in the Hebrew Bible" (Cambridge UP, 2019)

Play Episode Listen Later Apr 15, 2019 35:22

What is the relationship between the Hebrew Bible and ancient Near Eastern myths? Combining theories of metaphor and narrative, Paul Cho argues that the Hebrew Bible is more deeply mythological than previously recognized. Tune in as we talk with Paul Cho about the Sea Myth in the Hebrew Bible, the subject addressed in his recent book: Myth, History, and Metaphor in the Hebrew Bible (Cambridge University Press, 2019). Paul K.-K. Cho is assistant professor of Hebrew Bible at Wesley Theological Seminary in Washington, DC. His articles have been published in Catholic Biblical Quarterly and in the Journal of Biblical Literature. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus (Peeters, 2012), and Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus(IVP Academic, 2015). He can be reached at mmorales@gpts.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

Paul K.-K. Cho, "Myth, History, and Metaphor in the Hebrew Bible" (Cambridge UP, 2019)

Exchanges: A Cambridge UP Podcast

Play Episode Listen Later Apr 15, 2019 35:22

What is the relationship between the Hebrew Bible and ancient Near Eastern myths? Combining theories of metaphor and narrative, Paul Cho argues that the Hebrew Bible is more deeply mythological than previously recognized. Tune in as we talk with Paul Cho about the Sea Myth in the Hebrew Bible, the subject addressed in his recent book: Myth, History, and Metaphor in the Hebrew Bible (Cambridge University Press, 2019). Paul K.-K. Cho is assistant professor of Hebrew Bible at Wesley Theological Seminary in Washington, DC. His articles have been published in Catholic Biblical Quarterly and in the Journal of Biblical Literature. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus (Peeters, 2012), and Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus(IVP Academic, 2015). He can be reached at mmorales@gpts.edu.

Paul K.-K. Cho, "Myth, History, and Metaphor in the Hebrew Bible" (Cambridge UP, 2019)

New Books Network

Play Episode Listen Later Apr 15, 2019 35:22

What is the relationship between the Hebrew Bible and ancient Near Eastern myths? Combining theories of metaphor and narrative, Paul Cho argues that the Hebrew Bible is more deeply mythological than previously recognized. Tune in as we talk with Paul Cho about the Sea Myth in the Hebrew Bible, the subject addressed in his recent book: Myth, History, and Metaphor in the Hebrew Bible (Cambridge University Press, 2019). Paul K.-K. Cho is assistant professor of Hebrew Bible at Wesley Theological Seminary in Washington, DC. His articles have been published in Catholic Biblical Quarterly and in the Journal of Biblical Literature. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus (Peeters, 2012), and Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus(IVP Academic, 2015). He can be reached at mmorales@gpts.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

Paul K.-K. Cho, "Myth, History, and Metaphor in the Hebrew Bible" (Cambridge UP, 2019)

New Books in Biblical Studies

Play Episode Listen Later Apr 15, 2019 35:22

What is the relationship between the Hebrew Bible and ancient Near Eastern myths? Combining theories of metaphor and narrative, Paul Cho argues that the Hebrew Bible is more deeply mythological than previously recognized. Tune in as we talk with Paul Cho about the Sea Myth in the Hebrew Bible, the subject addressed in his recent book: Myth, History, and Metaphor in the Hebrew Bible (Cambridge University Press, 2019). Paul K.-K. Cho is assistant professor of Hebrew Bible at Wesley Theological Seminary in Washington, DC. His articles have been published in Catholic Biblical Quarterly and in the Journal of Biblical Literature. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus (Peeters, 2012), and Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus(IVP Academic, 2015). He can be reached at mmorales@gpts.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

Paul K.-K. Cho, "Myth, History, and Metaphor in the Hebrew Bible" (Cambridge UP, 2019)

New Books in Christian Studies

Play Episode Listen Later Apr 15, 2019 35:22

What is the relationship between the Hebrew Bible and ancient Near Eastern myths? Combining theories of metaphor and narrative, Paul Cho argues that the Hebrew Bible is more deeply mythological than previously recognized. Tune in as we talk with Paul Cho about the Sea Myth in the Hebrew Bible, the subject addressed in his recent book: Myth, History, and Metaphor in the Hebrew Bible (Cambridge University Press, 2019). Paul K.-K. Cho is assistant professor of Hebrew Bible at Wesley Theological Seminary in Washington, DC. His articles have been published in Catholic Biblical Quarterly and in the Journal of Biblical Literature. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus (Peeters, 2012), and Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus(IVP Academic, 2015). He can be reached at mmorales@gpts.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

Paul K.-K. Cho, "Myth, History, and Metaphor in the Hebrew Bible" (Cambridge UP, 2019)

New Books in Jewish Studies

Play Episode Listen Later Apr 15, 2019 35:22

What is the relationship between the Hebrew Bible and ancient Near Eastern myths? Combining theories of metaphor and narrative, Paul Cho argues that the Hebrew Bible is more deeply mythological than previously recognized. Tune in as we talk with Paul Cho about the Sea Myth in the Hebrew Bible, the subject addressed in his recent book: Myth, History, and Metaphor in the Hebrew Bible (Cambridge University Press, 2019). Paul K.-K. Cho is assistant professor of Hebrew Bible at Wesley Theological Seminary in Washington, DC. His articles have been published in Catholic Biblical Quarterly and in the Journal of Biblical Literature. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus (Peeters, 2012), and Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus(IVP Academic, 2015). He can be reached at mmorales@gpts.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

Paul K.-K. Cho, "Myth, History, and Metaphor in the Hebrew Bible" (Cambridge UP, 2019)

New Books in Religion

Play Episode Listen Later Apr 15, 2019 35:22

What is the relationship between the Hebrew Bible and ancient Near Eastern myths? Combining theories of metaphor and narrative, Paul Cho argues that the Hebrew Bible is more deeply mythological than previously recognized. Tune in as we talk with Paul Cho about the Sea Myth in the Hebrew Bible, the subject addressed in his recent book: Myth, History, and Metaphor in the Hebrew Bible (Cambridge University Press, 2019). Paul K.-K. Cho is assistant professor of Hebrew Bible at Wesley Theological Seminary in Washington, DC. His articles have been published in Catholic Biblical Quarterly and in the Journal of Biblical Literature. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus (Peeters, 2012), and Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus(IVP Academic, 2015). He can be reached at mmorales@gpts.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

Paul K.-K. Cho, "Myth, History, and Metaphor in the Hebrew Bible" (Cambridge UP, 2019)

New Books in Intellectual History

Play Episode Listen Later Apr 15, 2019 35:22

What is the relationship between the Hebrew Bible and ancient Near Eastern myths? Combining theories of metaphor and narrative, Paul Cho argues that the Hebrew Bible is more deeply mythological than previously recognized. Tune in as we talk with Paul Cho about the Sea Myth in the Hebrew Bible, the subject addressed in his recent book: Myth, History, and Metaphor in the Hebrew Bible (Cambridge University Press, 2019). Paul K.-K. Cho is assistant professor of Hebrew Bible at Wesley Theological Seminary in Washington, DC. His articles have been published in Catholic Biblical Quarterly and in the Journal of Biblical Literature. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus (Peeters, 2012), and Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus(IVP Academic, 2015). He can be reached at mmorales@gpts.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

THE RIDE HOME - Thursday February 21, 2019

Play Episode Listen Later Feb 21, 2019 114:20

Foundation of Hope - the mentoring program with local State Correctional Institutions. Keith Kondrich Aftercare Program Director - Foundation of Hopein studioSenior Counsel, Jeremy Tedesco - Alliance Defending Freedom The "cross cultural worship" breakout session at Jubilee led by Josh Moyer with musical friends - Jerome Kirkland - Justin Raines - Brandon Maclin. in studioHow can you say there’s only one true faith? Rebecca McLaughlin Reading Together, Early Church Style New historical research shows that early Christians were surprisingly bookish. Brian J. Wright is adjunct professor at Palm Beach Atlantic University and has published a number of academic studies in the Journal of Theological Studies, Catholic Biblical Quarterly, Bulletin for Biblical Research, Trinity Journal, and Tyndale Bulletin. He is also coauthor of Revisiting the Corruption of the New Testament: Manuscript, Patristic, and Apocryphal Evidence (2011). Wedding Day AdviceSee omnystudio.com/listener for privacy information.

christians foundation journal corruption jubilee bulletin theological studies ride home palm beach atlantic university patristic biblical research catholic biblical quarterly tyndale bulletin

THE RIDE HOME - Thursday February 21, 2019

Play Episode Listen Later Feb 21, 2019 114:20

Foundation of Hope - the mentoring program with local State Correctional Institutions. Keith Kondrich Aftercare Program Director - Foundation of Hopein studioSenior Counsel, Jeremy Tedesco - Alliance Defending Freedom The "cross cultural worship" breakout session at Jubilee led by Josh Moyer with musical friends - Jerome Kirkland - Justin Raines - Brandon Maclin. in studioHow can you say there’s only one true faith? Rebecca McLaughlin Reading Together, Early Church Style New historical research shows that early Christians were surprisingly bookish. Brian J. Wright is adjunct professor at Palm Beach Atlantic University and has published a number of academic studies in the Journal of Theological Studies, Catholic Biblical Quarterly, Bulletin for Biblical Research, Trinity Journal, and Tyndale Bulletin. He is also coauthor of Revisiting the Corruption of the New Testament: Manuscript, Patristic, and Apocryphal Evidence (2011). Wedding Day AdviceSee omnystudio.com/listener for privacy information.

christians foundation journal corruption jubilee bulletin theological studies ride home palm beach atlantic university patristic biblical research catholic biblical quarterly tyndale bulletin

The Ride Home - Thursday, June 14

Play Episode Listen Later Jun 14, 2018 114:25

J. D. Greear Elected Youngest Southern Baptist President in Decades. Fire Road: The Napalm Girl’s Journey through the Horrors of War to Faith, Forgiveness, and Peace ... GUEST "Napalm girl” Kim Phuc (Girl in the Picture) ... she gained inadvertent fame as a 1970s antiwar icon when a photographer took a picture of her as she ran naked from a napalm attack in Vietnam ... Kim Phuc now provides the story behind the photo, chronicling her idyllic Vietnamese childhood in a prosperous home, the effects of the painful burns across her body, and her personal trials as she traveled from Vietnam to Cuba and then to Canada ... Her Christian conversion is central to her journey, and much of the memoir attests to God’s power in her life. Mission of Mercy Free Dental Clinic ... GUEST Daniel Pituch, MD, DMD ... a renowned expert in the field of oral & maxillofacial surgery ... He holds a variety of leadership positions including Medical Staff President of UPMC Presbyterian Shadyside, Chair of the credentials committee, Chair of the bylaws committee, and Chief of Oral and Maxillofacial Surgery. Religious people live 4 years longer than atheists, Ohio State psychology researchers find. Communal Reading in the Time of Jesus: A Window into Early Christian Reading Practices ... GUEST Brian J. Wright ... adjunct professor at Palm Beach Atlantic Univ and has published a number of academic studies in the Journal of Theological Studies, Catholic Biblical Quarterly, Bulletin for Biblical Research, Trinity Journal, and Tyndale Bulletin. Celebrity Birthdays: Pres Trump and Boy George ... + National Bath Day and National Pop-goes-the Weasel Day. See omnystudio.com/listener for privacy information.

The Ride Home - Thursday, June 14