SCRIPTURE REFERENCES » Genesis 11

Apr 19
14

Sermon: Genesis 11:1-9: Babel: A Warning To All Who Would Build Independent Of God

Old Testament Reading: Genesis 11:1-9

“Now the whole earth had one language and the same words. And as people migrated from the east, they found a plain in the land of Shinar and settled there. And they said to one another, ‘Come, let us make bricks, and burn them thoroughly.’ And they had brick for stone, and bitumen for mortar. Then they said, ‘Come, let us build ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves, lest we be dispersed over the face of the whole earth.’ And the LORD came down to see the city and the tower, which the children of man had built. And the LORD said, ‘Behold, they are one people, and they have all one language, and this is only the beginning of what they will do. And nothing that they propose to do will now be impossible for them. Come, let us go down and there confuse their language, so that they may not understand one another’s speech.’ So the LORD dispersed them from there over the face of all the earth, and they left off building the city. Therefore its name was called Babel, because there the LORD confused the language of all the earth. And from there the LORD dispersed them over the face of all the earth.” (Genesis 11:1–9, ESV)

New Testament Reading: 1 Corinthians 3:10-14

“According to the grace of God given to me, like a skilled master builder I laid a foundation, and someone else is building upon it. Let each one take care how he builds upon it. For no one can lay a foundation other than that which is laid, which is Jesus Christ. Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw— each one’s work will become manifest, for the Day will disclose it, because it will be revealed by fire, and the fire will test what sort of work each one has done. If the work that anyone has built on the foundation survives, he will receive a reward.” (1 Corinthians 3:10–14, ESV)

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Introduction

The story of the tower of Babel is well known even in our culture, but I’m not sure that it is often understood. I wonder how many after reading this story think to themselves, “what was God so upset about that he would respond by confusing the language of the peoples of the earth to scatter them abroad?” On the surface it might seem as if God is against all cultural progress — as if he was upset that man dared to cooperate with one another to build a city. God’s response to this activity of man probably seems harsh to some, as if it were an overreaction. 

But a careful reading of this text, especially when it is considered  in the broader context of the story of Genesis and of scripture as a whole, will reveal that there is more going on here. God was displeased, not with city building or tower building per say, but with the spirit of these sinful men who sought to live their lives, to build their city and their tower, independent of God and for their own glory. 

The tower that these men built was not just a tower, but a temple — a Mesopotamian ziggurat used to promote the worship of false gods. When these men built their city and their tower their hope was that the god’s would descend to them to bless them, and they would ascend to become like the gods, and make a name for themselves. This construction project was no innocent enterprise. Instead, the building of this city in a plain in the land of Shinar, and the construction of this tower-temple, was an act of rebellion against the God of heaven. The story shows that the same desire for independence and autonomy which drove Adam and Eve to take of the forbidden tree, for Cain to build a city and to name it after his son, and for the sons of God to rule corruptly, harsly and oppressively in the days leading up to the flood, was also present in the world after the flood. Prior to the flood the earth was filled with corruption  because men sought to establish their own kingdoms, and not the kingdom of God. And the same is true in the world after the flood. Though Noah and his sons were saved from the flood waters in that Ark of God, and though they set their feet down upon a renewed earth after the floodwaters receded, they did not find themselves in the new heavens and new earth where righteousness dwells. Man was still fallen and in sin. Man still lived in a fallen and sinful world. What wee see is in this Babel story is that men were  still eager to pursue, not the glory of God, but their own glory. They were eager to decide for themselves how they ought to worship and to live. With this God was displeased.       

This brief story is a literary masterpiece . I wish that I could take the time to describe to you all of the wordplays contained in this text in the Hebrew. I wish that I could show how complex the structure of the text is, for that does help us to undestand the main point. Briefly, let me say that this little story is broken into seven sections. Those sections are formed into an extended chiasmus with verses five as the turning point. Not only is this text structured as an extended chiasmus, it is also organized into two parallel panels which are meant to be compared with one another, with emphasis given again to verse 5. I love this stuff, but it doesn’t preach very well. We will simply consider this text in it’s seven sections consisting of introductory remarks, fives scenes, and then concluding remarks. Let us consider this text scene by scene.

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Introductory Remarks

First, we encounter introductory remarks: “Now the whole earth had one language and the same words. And as people migrated from the east, they found a plain in the land of Shinar and settled there” (Genesis 11:1–2, ESV).

The stament, “now the whole earth had one language and the same words”, might strike you as odd given what we have already read in Genesis chapter 10. There in that table of nations, as we have called it, the spread of the descendents of Noah’s sons, Shem, Ham and Japheth are

described to us. And at the end of each section in that table of nations we read these words, “each with his own language, by their clans, in their nations” (Genesis 10:5, ESV). This is how the account of the descendents of Japheth is concluded — they spread to the coastlands,  “each with his own language, by their clans, in their nations”. The same is true for Ham — “These are the sons of Ham, by their clans, their languages, their lands, and their nations.” (Genesis 10:20, ESV). And it is also true for the section dealing with Shem — “These are the sons of Shem, by their clans, their languages, their lands, and their nations” (Genesis 10:31, ESV).

If this is what we have learned in Genesis 10, then how can Genesis 11:1 say, “Now the whole earth had one language and the same words.” The answer is that the Bible often recapitulates. It is not always organized chronologically, but sometimes goes backwards in time to emphasize some other aspect or theme in the historical development. 

The table of nations in Genesis 10 chronicles for us the dispersion of the peoples of the earth, and even takes us past the Babel incident to the time where each of these clans and nations had their own language. But as we move forward to Genesis 11 in the text, we find that the text takes us backwards in time. Genesis 10 tells us about the dispersion of the peoples of the earth. Genesis 11 tells us why they were dispersed. 

These two texts — Genesis 10 and 11 — are not difficult to harmonize. 

It should be remembered that Genesis 10 gave attention to one figure in particular in the line of Ham — his name was Nimrod. We are told in 10:8 that “he was the first on earth to be a mighty man” (he was a great and powerful king), and that “the beginning of his kingdom was Babel, Erech, Accad, and Calneh, in the land of Shinar” (Genesis 10:10, ESV). In Genesis 10 the camera angle is very wide — there we are zoomed way out to consider the spread of the nations in general. But in Genesis 11 we are zoomed way in upon the city of Babel which Nimrod founded to see the true spirit of that civilization which lead to the curse of confusion and to the dispersion. The spirit of that civilization was to build independent from God in the line and spirit of Cain and Lamech, Ham and Nimrod. 

Also, it should be remember that in Genesis 10:25 we were introduced to one named Peleg. Peleg was born in the line of Shem, and in the righteous line of Eber. Through Peleg’s line, Abram (who we know as Abraham) would be born. From him the Hebrew people would come. And in Genesis 10:25 we learn that in Peleg’s “days the earth was divided…” (his name means “division”. In other words, it was during Peleg’s livetime that the Babel event happened. 

Genesis 10 and 11 do not contradict one another. Instead they complement one another. Genesis 10 describes the dispersion of the nations generally. Genesis 11 looks up close to show us the details. And so with these words the stage is set for our story — “Now the whole earth had one language and the same words. And as people migrated from the east [that is, from mountains of Ararat], they found a plain in the land of Shinar and settled there” (Genesis 11:1–2, ESV). 

Let us take a moment to imagine a world like that? Imagine a world where there was no such thing as a “language barrier”. People would be able to come together much more easily. People would be able to work together much more efficiently towards a common good. Or so you would think. The rest of the story describes what sinful and fallen men in the line of Ham and Nimrod did with this blessing of a unified language. Instead of using it for good, they used it for evil.  

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Scene 1 

Having had the scene set for us in verses 1 and  2,  let us now consider the first scene in verse 3: “And they said to one another, ‘Come, let us make bricks, and burn them thoroughly.’ And they had brick for stone, and bitumen for mortar” (Genesis 11:3, ESV).

These words need to be considered carefully if we are to understand the central meaning of this text.

The phrase, “And they said to one another, ‘Come, let us make bricks, and burn them thoroughly’”, is meant to be contrasted with another well known phrase found earlier the book of Genesis. Notice that the words of these worldly men are similar to the words of God as recorded in Genesis 1:26: “Then God said, ‘Let us make man in our image, after our likeness. And let them have dominion…” (Genesis 1:26, ESV).

God engaged in a building project at the beginning of time. He made the heavens and earth. And he also made man. And his purpose for man — and this is very significant for our story today — was that man would exercise dominion upon the earth, but under his authority. God is not opposed to kingdom building. In fact, God created man for the express purpose of building a kingdom. Man was created to have dominion on earth and to labor for the advancement of God’s kingdom. Adam was to expand and keep the garden temple of God. 

The words of the men who built Babel, and the words of God when he made man are similar so that we might be prompted to compare and contrast them. When we do,  it becomes apparent that these city builders are up to no good. They are building a city and a tower, not under God and to advance his kingdom, but they are seeking to establish a kingdom of their own. 

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Scene 2

The second scene makes all of this explicitly clear. Verse 4: “Then they said, ‘Come, let us build ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves, lest we be dispersed over the face of the whole earth’” (Genesis 11:4, ESV).

The words “us” and “ourselves” are important.  “Come, let us build ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves.”

These men were very ambitious. Ambition – that is, the strong desire to achieve something — is not evil. But there is a between holy ambition and unholy ambition. Ambition that acts for the glory of something other than the glory of God and the good of others is sinful. Often, our ambitions are selfish. And this is why James says in 3:13 of his epistle, “Who is wise and understanding among you? By his good conduct let him show his works in the meekness of wisdom.” James is promoting wisdom that is meek — wisdom which first humbly submits to God and has God’s word as it’s source. And then  he says, “But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth. This is not the wisdom that comes down from above, but is earthly, unspiritual, demonic. For where jealousy and selfish ambition exist, there will be disorder and every vile practice” (James 3:13–16, ESV).

This is exactly what we see on display in this Babel narrative. Thes men had a kind of wisdom, but it was not the wisdom from above. They did not live in submission to God’s rule and to his word, but sought to establish their autonomy. And their ambition, though great in size, was selfish  ambition —  “Come, let us build ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves.” They wisdom and ambition were not good and godly, but “earthly, unspiritual, demonic”. It is no wonder then that the product was “disorder and every vile practice”, for this is what “jealousy and selfish ambition” produce.  

Notice the word “city”. These men desired to build a city. This city was not the city of God dedicated to the glorification of his name, but the city of man. Their ambition was to do what other city builders in the past had done in the line of Cain. 

Pay special attention to this – their city, the city of Babel, would in the course of time become the prototypical city of man, and the antitype to the city of God, called Babylon. Babel becomes Babylon in the course of time. 

Remember that to Babylon the Israelites would eventually be taken into captivity and then brought out again. In the scriptures Babylon stands for all that opposes God and his people in the earth. And yet God is sovereign even over Babylon. 

And remember also how the city of Babylon functioned symbolically in the book  of Revelation? There, Babylon symbolized the wicked and godless kingdoms of the earth. In Revelation 14:8 we read, “Another angel, a second, followed, saying, ‘Fallen, fallen is Babylon the great, she who made all nations drink the wine of the passion of her sexual immorality’” (Revelation 14:8, ESV).  Concerning the great prostitute of Revelation 17 we read,  “And on her forehead was written a name of mystery: ‘Babylon the great, mother of prostitutes and of earth’s abominations.’ And I saw the woman, drunk with the blood of the saints, the blood of the martyrs of Jesus. When I saw her, I marveled greatly” (Revelation 17:5–6, ESV). And in Revelation 18 the fall of Babylon, who stands for all of the wicked kingdoms of the the earth, was foretold. Verse 2: “And he called out with a mighty voice, ‘Fallen, fallen is Babylon the great! She has become a dwelling place for demons, a haunt for every unclean spirit, a haunt for every unclean bird, a haunt for every unclean and detestable beast” (Revelation 18:2, ESV). Verse 10: “They will stand far off, in fear of her torment, and say, ‘Alas! Alas! You great city, you mighty city, Babylon! For in a single hour your judgment has come’” (Revelation 18:10, ESV). And verse 21: “Then a mighty angel took up a stone like a great millstone and threw it into the sea, saying, ‘So will Babylon the great city be thrown down with violence, and will be found no more’” (Revelation 18:21, ESV). At the end of time the kingdoms of this world will be judged and banished from the earth so that only the kingdom of God remains. 

Notice that these men — these who were associated with Ham and Nimrod — not only desired to build a city, but also a tower with its top in the heavens. This was not just any old tower, but a temple — a Mesopotamian ziggurat. These structures were similar to the pyramids found in Egypt. But instead of being finished off and polished into that pyramid shape which is so familiar to us, these ziggurat were built up level by level, with a base that is wider than the second and third levels, and so on.

It would be nieve to think that these structures — both the pyramids of Egypt and the ziggurat tower of Babel – were mere and meaningless structures, as if the men who made them  said,  hey, lets build something big and cool. No, they were built for religious purposes. They were constructed being driven by the  religions fervor of their makers. These men built this tower to reach to heaven. Their hope was that the god’s of heaven would descend upon the mountain that they had built, and that by their mountain they themselves would manage to ascend to heaven. 

Their objective was to make a name for themselves. This means that their goal was to advance and to establish their own name. In the context their quest must have been to establish their names in the heavenly realm amongst the God. In essence, they were attempting to do what Adam and Eve thought they were doing when they ate of the forbidden fruit — they thought they would become like God. These early Babylonians built their temple with  the hopes that it would function like a stairway to heaven — the god’s would descend to them, and they would ascend to take their place amongst the god’s. Their religion was, in this sense, no different from all of the other man made religions of the world — they sought to obtain immortality by their own effort, by their own building. 

But the scriptures are clear. Now that man is fallen — now that the covenant of works has been broken — there is no way for man to ascend to heaven or to have fellowship with God by his own efforts and by his own  building. God himself must provide a way. God himself must build. And here is the distinguishing characteristic of the Covenant of Grace through which  we are saved. In the covent of Works God says, do this and you shall live. But in the Covenant of Grace God says, I will… I will do such and such. I will provide a Savior, I will establish my kingdom. I will build my church. I will finish the work that I have begun in you. Christ is the mediator of the Covenant of Grace. It is only through him that salvation is possible. And was is required for one to partake of the benefits which Christ has earned? Answer: Faith alone. Faith in Christ alone and the work he has accomplished on our behalf.   

Contrast what these early Babylonians said with what God said to Abram when he called him out of that pagan culture to make him in to a great nation and to bless the nations through the Christ who come from his loins. These early Babylonians said, “come…  let us make a name for ourselves”. But “the LORD said to Abram, ‘Go from your country and your kindred and your father’s house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed” (Genesis 12:1–3, ESV).

Friends, if anything of the kingdom of God is to be built after man’s fall  into sin  and  after the breaking of the covenant of works, it must be  built by God  and according to his revealed design. 

Here in this story the building of the tower of Babel we find men building, not for God and under his rule, but fop themselves and according to their own wisdom. More than this, they are found fighting against the explicit decree of God. They built their  city and tower “lest [they] be dispersed over the face of the whole earth.”

But we should remember that after God create Adam and Eve, “God blessed them. And God said to them, ‘Be fruitful and multiply and fill the earth and subdue it, and have dominion…” (Genesis 1:28, ESV). And after God brought Noah and his sons through the flood and into the world that now is, he “blessed Noah and his sons and said to them, ‘Be fruitful and multiply and fill the earth’ (Genesis 9:1, ESV).

Here these people of Babel aligned with Cain, Ham and Nimrod say, “Come, let us build ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves, lest we be dispersed over the face of the whole earth.” These people were living in all out rebellion against the God of heaven as they sought to develop their culture independent of him. 

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Scene 3

The third scene, which is found in the fifth verse, is the pivotal scene in this story. There we read, “And the LORD came down to see the city and the tower, which the children of man had built” (Genesis 11:5, ESV).

If you know anything about the God of the Bible, the Creator of heaven and earth, you  know that he does not need to “come down” to see anything on earth, but is omnipresent and omniscient,  that is to say, all present and all knowing. Why then  does the text say that “the LORD came down to see the city and the tower…”? 

The  statement is ironic. The Mesopotamians built their tower-temple in hopes that their god’s would come down  to them. Instead,  the one true God of heaven descended to inspect and to judge. 

The stament is also mocking. From a human perspective the ziggurat built by these people in the plane of Shinar was an impressive sight to behold. How far they got in the process we are not told, but I’m sure the project would have been considered an  engineering marvel. But from God’s persecutive, the project was small and insignificant, So small was it that God had to “come down” to see. This highlights how terribly short these people fell short in reaching their goals to build a  tower which reached to heaven. The God of heaven had to “come down” to see it.  

It really is ridiculous — and if were not so serious, I would say, comical — to consider how much we make of ourselves. We think that we are so big and powerful, so intelligent and creative, so independent and supreme. But if we were to compare ourselves to the God who made us, we would see clearly that we so small and insignificant. 

Listen to Isaiah 40:21-23. “Do you not know? Do you not hear? Has it not been told you from the beginning? Have you not understood from the foundations of the earth? It is he who sits above the circle of the earth, and its inhabitants are like grasshoppers; who stretches out the heavens like a curtain, and spreads them like a tent to dwell in; who brings princes to nothing, and makes the rulers of the earth as emptiness” (Isaiah 40:21–23, ESV).

These sons of Ham and of Nimrod were so proud of themselves. The thought they could reach up to heaven with the tower they built. But God is so  highly exulted above us, and so small are we, that he had to “come down” as it we to see their little achievement.

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Scene 4

Let us move on to scene 4 which is found in verse 6.  There we read, “And the LORD said, ‘Behold, they are one people, and they have all one language, and this is only the beginning of what they will do. And nothing that they propose to do will now be impossible for them” (Genesis 11:6, ESV).

This is a problem, not because God is opposed to progress, but because he, in his mercy, is opposed to progress that is Godless. He is opposed to Godless progress for it is neither to his glory, nor for our good. 

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Scene 5

Scene 5 is  found in verse 7, where we read, “Come, let us go down and there confuse their language, so that they may not understand one another’s speech” (Genesis 11:7, ESV).

To confuse their language means that God caused the peoples who were then unified and speaking one language, to speak many languages, and thus they would  be divided. 

Clearly, this was an act of judgement. Because the people used their unity for evil, God cursed them with disunity. No longer were they able to communicate to build their city and temple, and they were dispersed. 

We might also view this same act as an act of mercy. By confusing their languages and by dividing them God restrained the peoples of the earth from running headlong into sin. By pouring out this judgment evil was restrained.   These men and women were running full speak towards the establishment of the kingdom of Satan and of the anti-Christ, but showed mercy when he  disrupted their plans. God will do  this from time to time in the world and in our own lives. He will judge and will chasten us because he is merciful and kind. 

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Concluding Remarks

In verses 8 and 9 we find concluding remarks. “So the LORD dispersed them from there over the face of all the earth, and they left off building the city. Therefore its name was called Babel, because there the LORD confused the language of all the earth. And from there the LORD dispersed them over the face of all the earth” (Genesis 11:8–9, ESV).

Genesis 11 doesn’t take us any further than Genesis 10 did historically, but it does take us further as it pertains to our understanding of the spirit of this world and of God’s activities within it. 

There are two kingdoms present within this world — the kingdom of God and the kingdom of man. God is Lord and king over both kingdoms. He is Lord and  king over the kingdom of God, for that kingdom is made up of those who desire to live in obedience to him and for his glory. But he is also Lord and King over the city of man, for God is ultimately sovereign over all things. Even those who oppose and resist his rule are not outside of his sovereign  control. 

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Application  

Let me  make a few points of application as we close. 

First of all, the story of Babel should encourage us to be careful with how we build in this life. 

Let us take care to build our own personal lives according to God’s word. 

“Why do you call me ‘Lord, Lord,’ and not do what I tell you? Everyone who comes to me and hears my words and does them, I will show you what he is like: he is like a man building a house, who dug deep and laid the foundation on the rock. And when a flood arose, the stream broke against that house and could not shake it, because it had been well built. But the one who hears and does not do them is like a man who built a house on the ground without a foundation. When the stream broke against it, immediately it fell, and the ruin of that house was great” (Luke 6:46–49, ESV).

Let us also take care as we seek to build Christ’s church. We must build according to God word and for his glory, and not our own. 

This is  what the apostle was speaking to when he wrote those words which we read at the start of this sermon. “According to the grace of God given to me, like a skilled master builder I laid a foundation, and someone else is building upon it. Let each one take care how he builds upon it. For no one can lay a foundation other than that which is laid, which is Jesus Christ. Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw— each one’s work will become manifest, for the Day will disclose it, because it will be revealed by fire, and the fire will test what sort of work each one has done. If the work that anyone has built on the foundation survives, he will receive a reward.” (1 Corinthians 3:10–14, ESV)

Secondly, be careful how you pursue life eternal. Not by works, but by grace. Not by our efforts, but through faith in what God has built. 

“What shall we say, then? That Gentiles who did not pursue righteousness have attained it, that is, a righteousness that is by faith; but that Israel who pursued a law that would lead to righteousness did not succeed in reaching that law. Why? Because they did not pursue it by faith, but as if it were based on works. They have stumbled over the stumbling stone, as it is written, “Behold, I am laying in Zion a stone of stumbling, and a rock of offense; and whoever believes in him will not be put to shame.”” (Romans 9:30–33, ESV)

Thirdly, let us be faithful to proclaim the good news of Jesus Christ locally and to the ends of the earth. 

“Now there were dwelling in Jerusalem Jews, devout men from every nation under heaven. And at this sound the multitude came together, and they were bewildered, because each one was hearing them speak in his own language. And they were amazed and astonished, saying, “Are not all these who are speaking Galileans? And how is it that we hear, each of us in his own native language? Parthians and Medes and Elamites and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome, both Jews and proselytes, Cretans and Arabians—we hear them telling in our own tongues the mighty works of God.”” (Acts 2:5–11, ESV)

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Apr 18
29

Sermon: In The Beginning, God Created The Heavens And The Earth: Genesis 1:1

Old Testament Reading: Genesis 1:1-3, 2:1-3

“In the beginning, God created the heavens and the earth. The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters. And God said, ‘Let there be light,’ and there was light… Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God finished his work that he had done, and he rested on the seventh day from all his work that he had done. So God blessed the seventh day and made it holy, because on it God rested from all his work that he had done in creation.” (Genesis 1:1-3; 2:1–3, ESV)

New Testament Reading: John 1:1-5

“In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not any thing made that was made. In him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it.” (John 1:1–5, ESV)

Introduction 

“In the beginning, God created the heavens and the earth”. I cannot think of a more important verse in all the Bible than Genesis 1:1.

Some might take issue with what I have just said. I can hear them replaying, but what about those passages that reveal Christ to us? Are they not more important than Genesis 1:1 which merely tells us of the beginning of creation? What about John 3:16, for example? “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16, ESV). Or what about John 14:6, where Christ himself says, “I am the way, and the truth, and the life. No one comes to the Father except through me” (John 14:6, ESV)? Are not these verses more important than Genesis 1:1? These verses do, after all, reveal the way of salvation to sinners, whereas Genesis 1:1 only reveals to us the beginning of God’s creation.

This way of thinking does illustrate the sad trend within the Christian church today which is to reduce everything down to what we might call, “gospel essentials”. It seems that pastors and those to whom they preach have come to believe that the only things that really matter are those things that have some direct reference to Christ and to the salvation that is found in him. 

It’s as if when they read Paul’s words, “For I decided to know nothing among you except Jesus Christ and him crucified” (1 Corinthians 2:2, ESV), they imagine that Paul devoted himself only to speaking to the subject of the crucifixion of Jesus. But have you read the writings of Paul? Have you read Romans? Have you read Galatians? Have you noticed how much doctrine is crammed into those books? Have you read Acts and considered the preaching of Paul recorded there? Clearly when Paul wrote to the Corinthians saying, “For I decided to know nothing among you except Jesus Christ and him crucified” (1 Corinthians 2:2, ESV), and to the Colossians, “Him we proclaim, warning everyone and teaching everyone with all wisdom, that we may present everyone mature in Christ” (Colossians 1:28, ESV), he did not mean that the only doctrine that matters – the only doctrine that he taught – was that Jesus Christ lived, died, and rose from the grave and that salvation is available through faith in him. This was not Paul’s practice.

Indeed, for Paul everything does come to center upon Christ. Indeed, Christ is the central figure or hero in the story of redemption. Indeed, it was at the cross of Christ that atonement was made for sin. It was there that our salvation was accomplished. And for this reason Christ must always be proclaimed. We must preach Christ crucified, risen and ascended. Without that there is no gospel at all! But friends, do you see that Christ cannot be proclaimed intelligibly unless we tell the rest of the story – the story of creation, the fall and the unfolding of God’s redemption. To say, “Jesus died for sin, rose and ascended to the Fathers right hand” will make no sense at all to the one who is ignorant of the Biblical account of creation, fall and the unfolding of God’s redemption. 

Notice how the Gospel of John, which does eventually come to say, “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16, ESV), does begin with the words, “In the beginning”. Notice how the genealogy of Jesus found in Luke’s Gospel does take us back to Adam. Notice how the genealogy in Matthew’s gospel does take us back to Abraham. Mark’s Gospel begins by quoting from the Old Testament prophet Isaiah. The point is that even the Gospels of the New Testament do not begin with Christ crucified and risen, but they do first of all tell something of the backstory. They reach into the Old Testament and even to the creation account in order to set the stage so that the good news of Christ crucified, risen and ascended might be comprehended. 

Friends, do you understand how difficult it would be for someone who has no idea of what the scriptures say regarding God, his creation, and the fall of man into sin to understand what you mean when you say “believe upon Christ for the forgiveness of your sins”? What is sin? Why do I need to be forgiven? Who do I need to be forgiven by? And what does Jesus Christ have to do with all of this? These are the kinds of questions that we must answer. 

I was sitting in a coffee shop doing some reading while I was waiting to pick my kids up from practice and there was a young man standing a few feet from me. Another young man approached him and (rather awkwardly) uttered the words, “hey, I just want you to know that Jesus loves you and has a wonderful plan for your life.” There was a little (awkward) interaction between the two of them, the Christian prayed with the young man, and then everyone went their way.  The “evangelist” rejoined his group of friends rather proud of what he had just done, and the “evangelized one” left with his drink. 

I was left to sit there to ponder what I had just witnessed. A number of things came to mind. First I thought, well at least that young Christian has a zeal for telling others about Christ, even though it be a zeal, “not according to knowledge” (Romans 10:2, ESV). Secondly I thought, who knows how the Lord will use that encounter in the life of that young man! God is certainly able to use even our stumbling and stammering to bring about good. But that is where my charitableness reached its limits. In fact, I went to the car to grab a business card so that I could approach the “evangelist” with a question. And my question would have been this: was that the gospel of Jesus Christ that you proclaimed to that young man when you said, ‘Jesus loves you and has a wonderful plan for your life’?” If his response was, “yes” then I was going to give him my card and say, search the scriptures, find for me one example where the gospel is proclaimed like that, and give me a call to tell me what you find. He left before I had the chance to do that. Maybe it was for the best. But then I was left with this thought: I wonder how much confusion that presentation of the “gospel”  (which was not the gospel) brought to the young man who heard it? I suppose that depends upon how much of a Biblical worldview that young man already possessed. If he knew nothing of the scriptural account of creation, fall and redemption, then I’m afraid that the remark, “Jesus loves you and has a wonderful plan for your life” would have sounded like utter nonsense. Worse yet, it probably helped to solidify ideas that are in fact contrary to the gospel, namely, the idea that he is by nature lovely and in a right relationship with God, and that Jesus’ main concern is that he have a , so-called, “wonderful life”.

When I came to the end of my pondering my thought was this: Oh, that we would have that kind of zeal to proclaim the gospel of Jesus Christ to a world that is lost and dying. But may it never be a false gospel – one that is without law – one that does not first tell the bad new which makes the good new good. Indeed, it would be entirely appropriate to say to the Christian, “Jesus loves you and has a wonderful plan for your life”, but to say this to those not in Christ is a lie. The true gospel – the one that is found in the pages of Holy Scripture and on the lips of Christ and his Apostles – is the one that says “in the beginning God created the heavens and the earth. We have sinned against him, are under his curse, are by nature children of wrath, who deserve only to judged. But God in his mercy has provided a Redeemer, Christ Jesus is his name. He suffered and died for the sins of his people. Repent, believe upon him, and be baptized for the forgiveness of your sins, for a right relationship with God, and for life everlasting. 

Are you offended by what I am saying? Then prove me wrong. Search the scriptures and show me where those not in Christ are comforted concerning their present state. Never are they comforted, but they are warned. And after being warned, the good news of Jesus the Christ is then held before them and freely offered. In this way law and gospel to sweetly comply. The law reveals our sin and misery. In the gospel the remedy is offered. 

When I say, “I cannot think of a more important verse in all the Bible than Genesis 1:1”, I do not mean that it is more important than those verses that reveal so explicitly the good news of Christ crucified and risen and the forgiveness of sins that is found in him. Instead I mean that Genesis 1:1 is, in a very real sense, is the beginning of that gospel. It is the the foundation of it. It is the gateway through which we must pass in order to understand why it is that we need Christ crucified and risen. In fact, the same can be said of the whole of Genesis chapters 1 through 3. These chapters set the stage. They prepare us for the story of redemption that will unfold from there in the rest of the book of Genesis, the rest of the Old Testament, and on into the New. They prepare us for the story of redemption by first establishing the fact of creation and mans fall into sin. To get Genesis 1:1 wrong, or to get Genesis chapters 1 through 3 wrong, is to get everything wrong. 

And so let us carefully consider these chapters. And let us begin with verses 1 of chapter 1, which states, “In the beginning, God created the heavens and the earth”. Truly, I cannot think of a more important verse in all the Bible than this one.

Let us take this verse in four parts. First, we will consider the phrase, “in the beginning”. Next, we will consider the word. “God”. After that we will examine the word, “created”. And then lastly we will ponder the phrase, “the heavens and the earth.”

In The Beginning

I hope that you would agree that the phrase, “in the beginning”, though simple in some respects, is ultimately deep, profound and highly significant.

Considered most basically, the phrase “in the beginning” simply serves to introduce what follows in the narrative of Genesis 1, namely, the account of God’s creating of all things seen and unseen out of nothing in the space of six days and all very good. When did God do this? The text simply says that he did it “in the beginning”. 

But think of the deep and profound implications of the phrase “in the beginning”. The scriptures are asserting that heaven had a beginning, earth had a beginning, and that time as we know it had a beginning. Stated differently, the scriptures are asserting that there was a time (if we can call it that) when there was no heavenly realm, no earthly realm, and no time. Then there was only God existing in eternity.  

In other words, not only does the phrase, “in the beginning”, mark the moment in time in which God began his work of creation to take us forward from there, but it does also take the mind from the moment of creation and casts it backwards, if you will, into all eternity.   

Perhaps you could sit quietly for a bit this afternoon and try to imagine eternity. And no, when we speak of eternity we are not speaking of a succession of minutes, hours, days, and years projected without end into the past and into the future. Instead, we are saying that there was as a time (if we may call it that) when there was no time. Prior to the act of creation there was only God, and God was and is not bound by time. He does not experience the succession moments as we do, but exists outside of time , for he is the Creator of time. He does interact with us in time, but he is not bound by it as we are.  And prior to the act of creation there was no space. There existed no heavenly realm, nor was there an earthly realm, but there was only God. 

I doubt you’ll make it very far in your contemplation of eternity,  but this is good for us. It is a humble reminder that we are created beings, and not the Creator of all things. Everything that we know in this world has a beginning and an end. Everything that we experience happens in time and in space. Our minds are not capable of grasping eternity. We know what cannot be said when speaking of eternity (no time or space), but it’s hard for us know what we ought to say to describe it positively. You can feel the mind reaching it’s limits when you contemplate these things. 

The phrase “in the beginning” is profound in is simplicity. It keeps us from projecting time and space back into eternity. And though it is impossible for us to fully comprehend God in eternity apart from time and space we know that we must confess it as true for the scriptures say, “In the beginning, God created the heavens and the earth” – this we can understand. This we can confess as true. 

Do you see that in Genesis 1:1 materialism is denied. Materialism is that philosophy which asserts that the material world is itself eternal. 

And do you see that in Genesis 1:1 pantheism is also denied. Pantheism asserts that the physical world and god are somehow one. The physical world is, according to pantheism, a kind of manifestation of god, and inextricably so. To the pantheist both god and the physical world are eternal, for they are joined together as one. 

Stated positively, Genesis 1:1 establishes the distinction between God the Creator and his creation. “In the beginning, God created the heavens and the earth”. There was a time when heaven and earth were not and only God was. And this God did, in the beginning, speak the heavenly realm and the earthly realm into existence. 

Many theological errors arise out of a fundamental failure to maintain the Creator/creature distinction that is so clearly established in Genesis 1:1. We, in our ignorance and in our sin, are prone to make God in our own image. We tend to think thoughts of God that are too low. We tend to assume that he is like us. Now, it is true that God did make man in his own image. The meaning of this will be discussed at length in the weeks to come. But one thing that it surely does not mean is that God and man are the same or that they are alike in every way. We are not of the same species. God is divine, we are human. God is a most pure spirit, we consist of body and soul. God is the Creator, and everything else that exists that is not God is his creation. This distinction between Creator and creature is firmly established in Genesis 1:1 and it must be forever remembered and maintained.  

Does God interact with his creation? Indeed he does! But he is distinct from it. 

Is God omnipresent? Is h present in all places and at all times? Surely he is! But he is not one with nature as the pantheist says. God in the beginning did create the heavenly and the natural world, which means that he is distinct from the, though he be everywhere present within them.

And does the created world reveal something of the glory of God? Certainly it does. “The heavens declare the glory of God, and the sky above proclaims his handiwork. Day to day pours out speech, and night to night reveals knowledge. There is no speech, nor are there words, whose voice is not heard” (Psalm 19:1–3, ESV). So some things about God can certainly be known through his creation, but he is not one with the created world. 

 

“In the beginning, God created the heavens and the earth” (Genesis 1:1, ESV).

God 

Now what should we say about the word “God”? 

I’m sure you can understand what I mean when I say that we could spend a very, very long time unpacking all of the meaning that is contained within this little word, “God” in Genesis 1:1. What is God? What are his characteristics or attributes? Can he be fully known by us (exhaustively)? If no, then can he be truly known? And how can we know him? And what is God doing in this world? These are the kinds of questions that we might ask when we come to the word “God” in the first verse of the Holy Bible. 

Of course the answers to these questions are not found here in verse 1 of Genesis 1, but they are found in the rest of the Holy Scriptures. How important it is for us to read 

CHAPTER 2 – OF GOD AND THE HOLY TRINITY

Paragraph 1. The Lord our God is but one only living and true God; whose subsistence is in and of himself, infinite in being and perfection; whose essence cannot be comprehended by any but himself; a most pure spirit, invisible, without body, parts, or passions, who only hath immortality, dwelling in the light which no man can approach unto; who is immutable, immense, eternal, incomprehensible, almighty, every way infinite, most holy, most wise, most free, most absolute; working all things according to the counsel of his own immutable and most righteous will for his own glory; most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin; the rewarder of them that diligently seek him, and withal most just and terrible in his judgments, hating all sin, and who will by no means clear the guilty.

Paragraph 2. God, having all life, glory, goodness, blessedness, in and of himself, is alone in and unto himself all-sufficient, not standing in need of any creature which he hath made, nor deriving any glory from them, but only manifesting his own glory in, by, unto, and upon them; he is the alone fountain of all being, of whom, through whom, and to whom are all things, and he hath most sovereign dominion over all creatures, to do by them, for them, or upon them, whatsoever himself pleaseth; in his sight all things are open and manifest, his knowledge is infinite, infallible, and independent upon the creature, so as nothing is to him contingent or uncertain; he is most holy in all his counsels, in all his works, and in all his commands; to him is due from angels and men, whatsoever worship, service, or obedience, as creatures they owe unto the Creator, and whatever he is further pleased to require of them.

Paragraph 3. In this divine and infinite Being there are three subsistences, the Father, the Word or Son, and Holy Spirit, of one substance, power, and eternity, each having the whole divine essence, yet the essence undivided: the Father is of none, neither begotten nor proceeding; the Son is eternally begotten of the Father; the Holy Spirit proceeding from the Father and the Son; all infinite, without beginning, therefore but one God, who is not to be divided in nature and being, but distinguished by several peculiar relative properties and personal relations; which doctrine of the Trinity is the foundation of all our communion with God, and comfortable dependence on him.

It is this God – the God of the Bible – who is introduced here in Genesis 1:1 with the words, 

“In the beginning, God created the heavens and the earth” (Genesis 1:1, ESV).

So much could be said, but for now let me make two fundamental observations. 

First of all, notice that the name for God used here in Genesis 1:1 is, in the Hebrew, ʾelōhiym. ʾelōhiym is a rather generic name for God. It means “he who is to be feared”, and “the one who is full of majesty”. The name ʾelōhiym is in the plural. Though some believe this points to the fact that  the one true God is Triune, I do agree with Vos and many others the plural form is a plural of majesty. That God is Triune cannot be denied. And there are indeed indicators even in Genesis 1 that the one true God is Triune. I’m just not convinced that the plural of ʾelōhiym points to it. 

The name ʾelōhiym certainly fits the subject matter of Genesis 1:1-2:3. Here God us described as the Almighty God of who did speak the heavens and earth into existence by the power of his word! Indeed, he is to be feared! And indeed, he is full of majesty. He is God most high. 

The thing to note is that ʾelōhiym is the name used for God throughout 1:1-2:3. But when we come to 2:4 the name used for God yehōwāh ʾelōhiym. You don’t have to know Hebrew to notice that something changes in the text at that point. In 1:1-2:3 God is called “God”.But in 2:4 and following God is called the LORD God, or in Hebrew yehōwāh ʾelōhiym. And that name for God does fit the context. yehōwāh ʾelōhiym is the covenantal name for God. It is the name for God that is used when God in covenant with man is the thing being emphasized. The name signifies God’s self-existence, his immutability and his faithfulness. 

Secondly, notice that in Genesis 1:1 and following it is God alone who creates. True, the name ʾelōhiym is in the plural, but this is not a reference to a plurality of God’s, but emphasizes God’s majesty. For all of the verbs that correspond to the name ʾelōhiym are in the singular indicating that it is the one true God who did make the heavens and the earth. And it is true that when we come to the creation of man we will hear God say, “let us make man in our image”, but here we have, not a reference to a plurality of God’s, but to the plurality that does exist within the Godhead. 

Q: “Are there more gods than one? 

A: There is but one only, the living and true God. 

Q: How many persons are there in the Godhead? 

A: There are three persons in the Godhead, the Father, the Son, and the Holy Spirit; and these three are one God, the same in essence, equal in power and glory.

In Isaiah 46:9 God says, “remember the former things of old; for I am God, and there is no other; I am God, and there is none like me” (Isaiah 46:9, ESV).

Created

Let us now consider briefly the word “created” – “In the beginning, God created the heavens and the earth” (Genesis 1:1, ESV).

Here I simply wish to draw your attention to the fact that in Genesis 1:1 we find the doctrine of absolute or creation. In the beginning God created the heavenly and earth realm and the earth and he did so out of nothing. 

Here is the relationship between verses 1, 2 , and 3 and following. Verse 1 states that In the beginning God created the heavenly realm and the earthly realm out of nothing. Verses 2 indicates that at first the earthy realm was in this state: “The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters.” (Genesis 1:2, ESV). And then in verses 3 and follow we have description of God’s bringing of the early realm suitable habitation. The six days of creation described in verses 3 and follow might be called secondary or formative creation, for there God is described as bringing the primary and absolute creation of verses 1 into form. 

Take the creation of man for example. God created man directly, but he formed him out of the dust of the earth. Woman, likewise, was created directly by God, but was formed out of man. The dry land and oceans were formed by God separating them. 

Genesis 1:1 describes the original, primary and absolute creation of all things out of nothing by God in the beginning. 

The heavens and the earth 

Lastly, let us consider the words “heaven and earth” found at the conclusion of verse 1. “In the beginning, God created the heavens and the earth” (Genesis 1:1, ESV). 

If you’ve been listening closely you’ll be able to anticipate what I am about to say. The word “heavens” refers, not to the heavens, as  in the place where the sun, moon and stars reside, but to the heavenly realm where the glory of God is shown forth in a most pronounced way and where the angels of God reside, who worship and serve the Lord day and night. 

That heavenly realm – “the third heaven”, as Paul calls it – is not eternal, but was created by God in the beginning.

And the angels who dwell in that realm are not eternal but were created by God in the beginning. 

Yes, it is true that the same word “heavens” is used in verse 6 through 8 and also verses 14 through 19 to describe the heavenly realm that is a part of this world – the place where the sun, moon and stars reside. But if we follow the progression of the passage it becomes clear that the word is being used to refer to two different things, namely, the second heaven, and the third heaven. 

Verses 1: “In the beginning, God created the heavens and the earth”

In verse 2 all attention moves away from what in verses 1 was called “heavens” to what was called “earth”. The text says, “The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters.”

Verses 3 and following then describe the forming of the earthly realm into a space in which man can dwell. Do you see that the “heavens” of verses 6 through 8 and 14 through 19 are a part of this earthly realm. 

The heavens that we can see with our eyes are apart of the realm called “earth” in verse 1. They are a part of the world in which we live. They are a part of the universe. But the “heavens” of verse 1 refer to the heavens that are invisible to us, though they be always before us.  

That this is the proper interpretation of Genesis 1:1 is confirmed by the way that other scriptures texts speak of creation, most notably, Colossians 1:15-16. Speaking of Christ, who is the eternal Word of God come in the flesh, Paul says, “He is the image of the invisible God, the firstborn of all creation. For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him” (Colossians 1:15–16, ESV). When Paul interprets the phrase “heavens and the earth”of Genesis 1:1 he says that they refer to things “visible and invisible”. The “earth” is that which is “visible”, including the stars in the sky. The “heavens” of 1:1 refer to that part of God’s creation that is “invisible” to us – that realm where the glory of God is manifest before his angels and those saint who stand before him, not in body, but in soul. 

God created both realms through the eternal Son of God, who, in John 1:1 is called the “Word”. “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not any thing made that was made.” (John 1:1–3, ESV).

This truth established in Genesis 1:1, that in the beginning God created two realms, the heavenly realm and the earthly realm, is reiterated again in 2:1 which says, “Thus the heavens and the earth were finished, and all the host of them” (Genesis 2:1, ESV). Hosts can refer to the stars and to angels. And this truth is then carried through to the rest of scripture until Christ did say at his first coming, “All authority in heaven and on earth has been given to me” (Matthew 28:18, ESV). And in the end when Christ returns and makes all things new we do know that the heavenly and earthly realms will become one. 

Application 

How might we apply these truths? 

One, this God – the one true God, creator of heaven and earth – is to be worshipped and served by us, for he is our maker.

Two, we must truly believe that God is sovereign over all creation. Notice that there is no hint of struggle in the creation account.

Three, we must be mindful of the realm that exists beyond our perception.

Posted in Sermons, Joe Anady, Genesis 11, Posted by Joe. Comments Off on Sermon: In The Beginning, God Created The Heavens And The Earth: Genesis 1:1

Mar 12
18

The Unfolding of the History of Redemption

Teaching Outline – Genesis 4 – 11
The Unfolding of the History of Redemption
3/18/2012

Intro

What can we know about the unfolding of the history of redemption from Genesis 4 through 11?

  1. The hostility between the seed of the woman and the seed of the serpent is real and it is clearly visible in human history.
    1. Exegesis
      1. Gen. 3:14-15 “…I will put enmity between your offspring and her offspring…”
        1. God declares war on the serpent and promises victory over sin and evil through the son of the woman.
      2. Read Gen. 4:1-13
        1. Both boys are the offspring of Eve but there is hostility between them. Why? One has saving faith and the other did not.
        2. Able acted out of faith
          1. “By faith Abel offered to God a more acceptable sacrifice than Cain, through which he was commended as righteous, God commending him by accepting his gifts. And through his faith, though he died, he still speaks.” (Hebrews 11:4, ESV)
        3. CaIn was of the evil one
          1. “By this it is evident who are the children of God, and who are the children of the devil: whoever does not practice righteousness is not of God, nor is the one who does not love his brother. For this is the message that you have heard from the beginning, that we should love one another. We should not be like Cain, who was of the evil one and murdered his brother. And why did he murder him? Because his own deeds were evil and his brother’s righteous.” (1 John 3:10–12, ESV)
        4. Jesus told the unbelieving Jews in his day that they were of the Devil.
          1. “You are of your father the devil, and your will is to do your father’s desires… (John 8:44, ESV)
  1. A wicked line and, by the grace of God, a righteous line have been established from the beginning of time.
    1. Exegesis
      1. Able and Seth were righteous whereas Cain was not.
        1. “And Adam knew his wife again, and she bore a son and called his name Seth, for she said, “God has appointed [Seth sounds like the Hebrew word for he appointed] for me another offspring instead of Abel, for Cain killed him.” To Seth also a son was born, and he called his name Enosh. At that time people began to call upon the name of the Lord.” (Genesis 4:25–26, ESV)
      2. The genealogy of Genesis 5 flows from Adam, to Seth and Enosh, all the way to Noah.
        1. It matches the genealogy in Luke 3 (38 – 36 read it backwards to follow along w Genesis 5:1-32) which runs from Jesus to Adam.
        2. Gen. 11:10-26 matches Luke 3 (36-34) except Luke includes “Cainan”.
          1. These are adequate genealogies, not complete chronologies.
          2. The point is that a line has been established
  1. When wickedness threatens to prevail God maintains His purposes by intervening and displaying His justice and mercy. 
    1. Exegesis
      1. Read Gen. 6:1-8
        1. Who are the sons of God and the daughters of men?
        2. “God was sorry” simply means that his heart was grieved by the wickedness.
          1. “Say to them, As I live, declares the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live; turn back, turn back from your evil ways, for why will you die, O house of Israel?”  (Ezekiel 33:11, ESV)
          2. Explain how it is possible to ordain something that does not please Him.
        3. “But Noah found favor [grace]”
          1. LXX – Gen 6:8 – Νωε δὲ εὗρεν χάριν ἐναντίον κυρίου τοῦ θεοῦ.
          2. “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.”  (Ephesians 2:8–9, ESV)
          3. “By faith Noah, being warned by God concerning events as yet unseen, in reverent fear constructed an ark for the saving of his household.  By this he condemned the world and became an heir of the righteousness that comes by faith.” (Hebrews 11:7, ESV)
      2. Read Gen 6:9-17
        1. Justice
        2. Mercy
        3. The ark as a picture of Christ
          1. “because they formerly did not obey, when God’s patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water.  Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ, who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him.” (1 Peter 3:20–22, ESV)
  1. The strength and the stability of the history of redemption is found, not in man, but in God who mercifully enters into covenant relationship with us.  
    1. Exegesis
      1. Read Gen. 6:18-21 – Pre- Diluvian Noahic Covenant
        1. God did not make a covenant with Noah to save him from his sins – he was already saved by grace through faith.
        2. All of humanity was under the curse of God except one man and his offspring.  Why?  Because of the grace of God which is displayed through the covenant of grace.
      2. Tell the story of the flood
        1. It was a re-creation
          1. “The earth was without form and void, and darkness was over the face of the deep.  And the Spirit of God was hovering over the face of the waters.” (Genesis 1:2, ESV)
          2. “And God said, “Let the waters under the heavens be gathered together into one place, and let the dry land appear.”  And it was so.” (Genesis 1:9, ESV)
        2. Noah was like a second Adam
          1. Compare Gen. 9:1-7 with Gen. 1:27-31
Gen. 1:27-31 Gen. 9:1-7
“So God created man in his own image, in the image of God he created him; male and female he created them.  And God blessed them. And God said to them, “Be fruitful and multiply and fill the earth and subdue it, and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth.”  And God said, “Behold, I have given you every plant yielding seed that is on the face of all the earth, and every tree with seed in its fruit. You shall have them for food.  And to every beast of the earth and to every bird of the heavens and to everything that creeps on the earth, everything that has the breath of life, I have given every green plant for food.”  (Genesis 1:27–30, ESV) “And God blessed Noah and his sons and said to them, “Be fruitful and multiply and fill the earth. The fear of you and the dread of you shall be upon every beast of the earth and upon every bird of the heavens, upon everything that creeps on the ground and all the fish of the sea.  Into your hand they are delivered. Every moving thing that lives shall be food for you.  And as I gave you the green plants, I give you everything. But you shall not eat flesh with its life, that is, its blood.  And for your lifeblood I will require a reckoning: from every beast I will require it and from man. From his fellow man I will require a reckoning for the life of man. “Whoever sheds the blood of man, by man shall his blood be shed, for God made man in his own image.  And you, be fruitful and multiply, increase greatly on the earth and multiply in it.””  (Genesis 9:1–7, ESV)
        1. There was a second fall – Read Gen. 9:20-28
      1. Read Gen. 9:8-17 – Post- Diluvian Noahic Covenant
        1. This was established, not with Noah alone, but with all of humanity (9:8-10)
        2. The promise is that God will never again destroy the whole earth with the waters of the flood.  (9:11-12)
        3. The token of the covenant is the “bow in the clouds”
          1. Every time the Hebrew word “bow” is used, except for in this passage and in Ezek. 1:28 where the appearance of the Lord is compared to “the bow in the clouds”, it refers to a weapon.
          2. The token carries great symbolism – God put His weapon down.
        4. Common grace
  1. God will accomplish His purposes despite our rebellion. 
    1. Exegesis
      1. Read Gen. 11:1-9
        1. Explain the apparent contradiction between Gen. 10 and 11
        2. What is the story of Babel all about – is God a bully?
          1. “And God blessed them. And God said to them, ‘Be fruitful and multiply and fill the earth and subdue it…’” (Genesis 1:28, ESV)
          2. “And God blessed Noah and his sons and said to them, “Be fruitful and multiply and fill the earth”,  (Genesis 9:1, ESV)
          3. “And you, be fruitful and multiply, increase greatly on the earth and multiply in it.” (Genesis 9:7, ESV)
        3. God’s purposes involve saving a people to Himself from every, tongue, tribe people and nation.
          1. “Now the Lord said to Abram, “Go from your country and your kindred and your father’s house to the land that I will show you.  And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.”  (Genesis 12:1–3, ESV)
          2. “Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him.” (Genesis 18:18, ESV)
          3. “I will multiply your offspring as the stars of heaven and will give to your offspring all these lands.  And in your offspring all the nations of the earth shall be blessed,” (Genesis 26:4, ESV)
          4. “Your offspring shall be like the dust of the earth, and you shall spread abroad to the west and to the east and to the north and to the south, and in you and your offspring shall all the families of the earth be blessed.”  (Genesis 28:14, ESV)
          5. “And Jesus came and said to them, “All authority in heaven and on earth has been given to me.  Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.” (Matthew 28:18–20, ESV)
          6. “And they sang a new song, saying, “Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation, and you have made them a kingdom and priests to our God, and they shall reign on the earth.”  (Revelation 5:9–10, ESV)

Conclusion

We are so used to studying the Bible for the primary purpose of making “personal application” to our lives that we, as the idiom goes, can’t see the forest for the trees.

We could have looked at Cain, Able and Noah and made application from the events of their lives such as “it is the heart that matters most in worship” or “live righteously even if no one else does.”  These are valid and true points, but they are not the point of Genesis 4-11. Who is missing in this approach?  God is.  And the irony is that story seems to be primarily about Him – His plan, His promises, His sovereign care.

The application is simple – believe the story of the Bible; that God is accomplishing His mission, through His people, in His way, according to His purpose, and He will do so until all has been accomplished.

 

Posted in Sermons, Church History, Redemption, Joe Anady, Genesis 10, Genesis 11, Genesis 4, Genesis 5, Genesis 6, Genesis 7, Genesis 8, Genesis 9, Posted by Mike. No Comments


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