2006-01-06

Parallel Guide 10 - The Jacob Saga

Gen 25-36
  • main characteristics Israel essential to national life thru lens of Jacob, the symbol for Israel

    • only that the one chosen by God will prevail, despite his thoroughly despicable and sacrilegious nature.
  • meaning of the dream about the ladder

    • this is where God and man meet, at a particular point in the cosmos where the heavens open up and God's representatives (angels) ascend and descend a ziggurat
    • the symbolic meaning: God and his angels are working constantly, God can speak to us and we dont even know it

      • Gen 28:16. "Surely the LORD is in this place--and I did not know it!"..."How awesome is this place! This is none other than the house of God, and this is the gate of heaven."
      • Jacob's conditional acceptance of God's blessing. "If God will be with me..., then the LORD shall be my God." (not typical when God talks directly to men.)
  • meaning of the wrestling match

    • JMS: it was another dream, a vision
    • others:

      • it was an encounter with a river demon
      • ritual dance
      • symbolic of the whole saga of the relations of God and its chosen people Israel
    • only place where this dietary restriction is mentioned
  • four mothers of Israel

    • Sarah (first wife of Abraham)
    • Rebekah (first wife fo Isaac)
    • Rachel (first wife of Jacob)
    • Leah (second wife of Jacob ??)
  • The Christian church: "good" or "faithful"?
  • medidate on Gen 28:10-22
  • plot Jacob's parcours
  • deceit motif - the meaning of deceit for those trying to be faithful
  • relate Jacob as symbol of Israel and national life to our leaders
  • Issue: I want to be faithful AND I want to be good/right

Notes on Reading
  • first mention of a man, Abraham, with a concubine (Gen 25:6)
  • Gen 25:34 "Thus Esau despised his birthright."
    ie, E. regarded it as unworthy of interest or concern, not necessarily hateful = he trivialized it
  • importance attached to attractiveness. Esau was not handsome, Rebekah was beautiful, Moses was handsome, David was handsome.
  • Facets of deception

    • deception was thorough. Jacob thought of every possible angle to get the double blessing.
      Gen 27:12
      Rebekah offers to take the curse on herself (legit?)
    • deception was blasphemous. Called on the LORD as secret of his success in getting the meal ready for Isaac so quickly
    • Isaac even suspected that Jacob would try to deceive him (he knew his son), so asked for a test.

  • a lot of going into and conceiving going on over a span of many years.
  • Gen 30:16 (Leah to Jacob)
    "You must come in to me; for I have hired you with my son's mandrakes." hehe
  • ?? about the speckled and spotted and striped goats and sheep ??
    the purer ones were bigger cash cows? NOAB says that it was believed that ewe's ability to conceive successfully were influenced by not seeing spotted (or striped - as in sticks) animals.

    • Isaiah 53:5
      But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.

  • Jacob set his wives and children on CAMELS (which weren't domesticated at the time ;)
  • Gen 31:35
    "Let not my lord be angry that I cannot rise before you, for the way of women is upon me."
  • about the defilement of Dinah
    Gen 34:7 "...for such a thing ought not to be done. " but there were no laws officially on the books, and the convention of blood revenge was carried out, one mistake demands punishment for all. not lex talionis.
  • Gen 34:34: (Simeon and Levi to Jacob) "Should our sister be treated like a whore?"
  • Gen 35:14 Jacob poured out a drink offering
  • wells as meeting places for men and women in the middle east. like bars today!

Notes on Notes
  • pottage = A thick soup or stew of vegetables and sometimes meat.
  • Isaac's stories were to illustrate geneology and heritage between tribes.
  • God's favor, his grace comes to humankind for no discernible reason. Why? no questions of fairness are relevant, God chooses not on the basis of human merit, but basis of purpose for redemption. This goes against the works approach to salvation.


    • ancient texts teaching polarized morality stand in contrast to this notion of election
    • a continually developing relationship between morality and election

  • the church considers all of the Bible to be a complete work, though through textual criticism, it can be seen as assembled from various sources and in a radically different time and culture
  • the kiss of betrayal
  • Jacob's schemes to gain what God has already granted freely is a failure in trust and understanding of God's faithfulness and promise-worthiness
  • in desperation, Esau marries one of Ishmael's daughters, but it is pathetic because Ish is excluded from the blessing
  • surrogate motherhood, where Leah's and Rachael's maids bear children legally belonging to Jacob.
  • monotheists vs polytheists.
    Rachael sitting on the household gods while on her period. how powerful must a "god" be if that can happen.
  • then when Jacob meets Esau in desert and says he will follow him to Seir, Jacob lags behind and changes his path, perhaps still fearing retribution.
  • cairn = A mound of stones erected as a memorial or marker.
  • Gen 31:49
    It was also called Mizpah, because he said, "May the LORD keep watch between you and me when we are away from each other."
  • Hittite = canaanite
  • Perizzite = ethnic group or inhabitant of unwalled village
  • WOMEN named their children, though men had veto

Notes on Class
  • theological reflection

    • i am related to my biological family
    • AND i am related to my spiritual family

      • promises and costs

        • promises - reduced to a matter of choices or lack of choices
    • i need to be independent
    • AND i want to be part of a family

      • promises and costs
  • Ariel Sharon:Abraham::George W.Bush:Founding Fathers - Bob Spalding
  • Jacob's wrestling with God was a pivotal point in the saga for some. Israel emerged a "changed" man. (?)
  • The faith of Abraham to go out and trust God vs the scandalous behavior of Jacob, Rebecca, Laban, et al.
  • morality vs election

    • we are in trouble if we look up to the patriarchs as role models for righteous behavior. we can only consider how God uses these figures to work out his mysterious purposes.
  • can we even believe some of these Genesis stories?

    • if we try to believe them literally, then we get into trouble
    • if we look at them in the historical/literary context, then it starts to make sense

      • one explanation is that Genesis is a retrofitted prologue to the rest of the OT, where stories are told/manufactured to explain why events happen/nations war against each other in later books of the penta/hextateuch, and this is because the story of the exodus is central to the Hebrews' life.
    • if we are still inspired by the stories and draw lessons about moral/immoral behavior and God's mysterious plan for the elected, then Genesis is still valid

2006-01-04

Parallel Guide 9 - The Abraham Saga (Part Two)

Learning Objectives

Read Gen 15-18, 21:1-21, 22:1-19, 23:1-20, 25:1-20
  • significance of name change from Abram to Abraham


    • no lexical significance, as the longer form is just a dialectical variation of the shorter one
    • great symbolic significance because God give Abraham his new name and presents the covenant to him for the second time.

  • circumstances surrounding the ritual importance of circumcision


    • in the P (or J) version, circumcision (originally thought to be necessary for marriage) becomes a way to distinguish the Israelites. As surgery, it is a self-sacrifice to become cut.
    • It is the sign to indicate the eternal covenant that God established with Abraham and his descendants
    • The rite of circumcision was given to Abraham as a sign of separation from his pagan past (Gen. 17:10-14). As a literal cut into the reproductive organ of flesh, it was meant to (intimately) put the mark of the LORD at the point of contact with the lower “reproductive” nature.

  • importance of announcement that Sarah is pregnant


    • nothing is too difficult for God
    • God delivers on his promises
    • Sarah is the matriarch of the nation of Israel

  • Abraham makes community responsibility in the story of Sodom and Gomorrah


    • he bargains with God. He wants to spare many of the righteous for the sake of the few
    • A, as inheritor of the land, feels compassion for the people and wants God to spare if possible for the sake of the righetous

  • near-sacrifice of Isaac


    • important because it was his only true child through Sarah, his boy that he thought would never be born, to sacrifice him would be to give up his lineage

  • chesed


    • lovingkindness in modern Hebrew, the word for grace


    • Micah 6:8He has shown you, O man,
      what is good;
      And what does the LORD
      require of you
      But to do justly,
      To love mercy, [chesed]
      And to walk humbly with your God?
    • usually translated using the English words "kindness," "loving kindness," or "mercy."


      • "his mercy is everlasting," Psalm 100:5.
      • "Surely goodness and mercy shall follow me all the days of my life," Psalm 23:6.
      • "I am the Lord which exercises loving kindness, judgment, and righteousness." Jeremiah 9:24.
      • "With everlasting kindness will I have mercy on thee." Isaiah 54:8.
      • "I will betroth thee unto me in righteousness, and in judgment, and in loving kindness." Hosea 2:19

  • mysterium tremendum et fascinans like the Roman Catholic notion of mystery. Mysteries of Christ.
  • analogy circumcision : Jews :: _?_:Christians

    • baptism
    • reception/confirmation/ministry
  • is it right to do something contrary to ethical standards?
  • justify answer in context of Isaac's son near-sacrifice and necessary moral laws
  • do the ends justfy the means?

Notes

  • Nation, numerous people self-identifying as a politically independent social group
    • Gen 12:3 by you all the families of the earth shall bless themselves
    • vs. and in you all the families of the earth shall be blessed
  • bitumen pit = tar pit
  • Melchizedek, king of Salem (Jerusalem) was interpreted eschatalogically by Qumran and typologically by early church fathers.
    • eschatology
      • The branch of theology that is concerned with the end of the world or of humankind
      • A belief or a doctrine concerning the ultimate or final things, such as death, the destiny of humanity, the Second Coming, or the Last Judgment.
  • righteousness - Gen 15:6 "...and the LORD reckoned it to him [Abraham] as righteousness"
    where righteousness is truthfulness to one's social obligations and commitments (tsadiq)
  • holy (Rudolf Otto) = mysterium tremendum et fascinans = the fascinatingly attractive yet overwhelmingly powerful and terrifying mystery
    belief in God(s)
  • henotheism = one (of a few) gods
  • monotheism = one and only one god
  • polytheism = many gods
  • circumlocution = indirect/roundaout reference to God, common in Bible
    Gen 18:14 - "Is anything too wonderful for the LORD?"
  • movement into the unknown is the challenge God has for Abraham and mankind
  • fear of God is the response to the mysterium tremendum et fascinans
  • Abraham shows radical obedience, Adam shows moral autonomy
  • chesed = steadfast love (NSRV); loyalty, trust, truthfulness to self-nature, unsentimental love, concern; lovingkindness (KJV)
    cf Gk. charis (grace) or agape
  • amphictyony = confereration of tribes for maintaining a central tribe.


References and further reading


Seminar discussion highlights

  • From wikipedia
    The First Council of Nicaea in 325 debated the terms homoousios (same substance) and homoiousios (similar substance), ultimately condoning the former and condemning the latter.
    (Gr. homoousion - from homos, same, and ousia, essence; Lat. consubstantialem, of one essence or substance)
    The Nicene Creed, which is a classic formulation of this doctrine, uses "homoousia" (Koine Greek: of same essence). The spelling of this word differs by a single Greek letter, "one iota", from the word used by non-trinitarians at the time, "homoiousia" (Greek: of similar essence): a fact which has since become proverbial, representing the deep divisions occasioned by seemingly small imprecisions, especially in theology.

  • our contemporary emphasis on individualism and a separation from community (doing your own thing) is a non-Christian tendency
  • large corporate churches tend to market religion and make the congregant as a customer of services
  • we derive value and worth as a part of a community of believers
  • Greek philosophy: the logos became flesh


Theological reflection

Issues method

  • I like to be on time AND I like to do something else
  • Biblical passage - Lk 12:35; Mt 25 (bridesmaids and lamps of oil)


Spiritual Autobiography Outline

Spiritual Autobiography - Jay
  • Early Life

    • death of brother
    • birth of sister
    • trips to grandma's - grandpa snoring loudly in church
    • sharing the oral tradition -
    • story telling
      eating well -
    • all thanksgiving dishes in icebox
    • humility

  • Young Years

    • College

      • Kierkegaard
      • Islam - Comparative Study Of Story Of Lot In OT and Qu'ran
      • Existentialism
      • Different Cultures And Races


  • Themes

    • Blessings in many ways

      • Stability - 50 Years Marriages For Parents and Grandparents
      • Education - Overeducated
      • No Hardships
      • Even Misfortunes Are Blessings

        • myopic
        • gay
        • POZ



  • Relations

    • with Family
    • with Things
    • with Friends/Lovers
    • with Myself
    • with God

  • Play and Leisure
  • Work and Productivity
  • Health

    • myopia
    • seropositivity
    • affects of aging

  • Spiritual Journey

    • Doubt
    • Exploration
    • Dating

      • Rejection and Apathy

    • Fear

      • family strongly evangelical
      • sister born again in college youth movement
      • avoiding father's ministry and mission
      • Worldly Pursuits

        • difficulty of reconciling gay and Christian doctrine
        • "Intellectual Rejection" Of "Simplistic Thought"
          packaged with political conservatism

      • Renewal

        • Meeting A Christian BF
        • Joining Church

          • education - Bible studies
            fellowship
          • different worship styles and self-expression

        • Seeking UCC

          • Catholic church

            • Ethnically Diverse
            • Theologically Liberal



      • spiritual needs not all met in one place

        • lectures - Spong
      • BSF

        • fundamentalist, literalist
        • Lecturer Ex's Cousin And Federal Magistrate
        • St Paul's

          • cursillo - renewal movement
          • strong apostolic pentecostal feel
      • finding my ministry

        • Hispanic Ministry
        • Lectoring - Spoken Word
        • Mission Work

          • Mexico missions with Dad (Reynosa, Nuevo Progreso, Monterrey NL)
          • Work
          • Fellowship
          • Evangelism
          • Worship


      • Retreats

        • Prince of Peace Benedictine Abbey Oceanside

          • Roman Catholic Retreatants




2005-12-30

Parallel Guide 8 - The Abraham Saga (Part One)

Read Gen 12-14, 18:16-33, 19:1-11, 19:12-26, 19:27-39
  • Relationship of Abraham saga to Gen 1-11


    • Abraham saga is the beginning of the new covenant of God with his chosen people; in Gen 1-11, people are redeemed each time, but with the Tower of Babel incident, no possibilty of redemption is offered.

  • Cost to Abraham due to his call from God


    • Abraham must leave the land and go out on faith to inherit a blessing. Abraham's faith is tested; Abraham must deal with stiff-necked relatives

  • Cf. basis of redeption in Abrahamic covenant w/human fulfillment in creation and the concept of righteousness
  • Trace the journey of Abraham, noting importing places or steppingstones

  • Define


    • The following are contemporary writings that corroborate some of the general details presented in Genesis

      • Tale of Sinuhe
        1900 BCE - describes a semi-nomadic existence typical in the sagas of the patriarchs
      • the Mari tablets
        Mari tablets (18th century), discovered in 1933, show many names comparable to those in Genesis. Moreover the concept of 'exile' is found in Mari (the presence of the anticipation of exile is one reason for the late date of Deuteronomy)
      • the Ras Shamra tablets
        18th to 13th c. BCE - describe/refer to cultic Canaanite practices and myths
      • the Amarna letters
        14th c. BCE - letters sent from Canaan rulers to Egyptian pharaoh Akn-en-Aton and complain abt the Habiru.

    • the Lex Talionis
      a new standard that suggests proportionality of punishment for crime. an eye for an eye, a tooth for a tooth: a replacement to the law of blood revenge where whole community must suffer for the wrongdoings of one
    • the Habiru
      riffraff that harassed Canaan; or a rough class of people who clashed with settled peoples; sometimes connected with the Hebrews, but distinct.
    • salvation-history
      the story of God's call of the people of Israel and their response, God's election and the faith/faithlessness of the elect

      Abraham saga (indeed the remainder of the Bible) = the logical conclusion of Tower of Babel story (and stories in Gen. 1-11)

  • chronology of the period with parallel events in Egypt and life of the patriarchs
  • essay on personal significance of Abraham's journey of faith and for the 3 monotheistic religions

Genesis 12

The Call of Abram
1 The LORD had said to Abram, "Leave your country, your people and your father's household and go to the land I will show you.
2 "I will make you into a great nation
and I will bless you;
I will make your name great,
and you will be a blessing.
3 I will bless those who bless you,
and whoever curses you I will curse;
and all peoples on earth
will be blessed through you."
4 So Abram left, as the LORD had told him; and Lot went with him. Abram was seventy-five years old when he set out from Haran. 5 He took his wife Sarai, his nephew Lot, all the possessions they had accumulated and the people they had acquired in Haran, and they set out for the land of Canaan, and they arrived there.
6 Abram traveled through the land as far as the site of the great tree of Moreh at Shechem. At that time the Canaanites were in the land. 7 The LORD appeared to Abram and said, "To your offspring I will give this land." So he built an altar there to the LORD, who had appeared to him.
8 From there he went on toward the hills east of Bethel and pitched his tent, with Bethel on the west and Ai on the east. There he built an altar to the LORD and called on the name of the LORD. 9 Then Abram set out and continued toward the Negev.
Abram in Egypt
10 Now there was a famine in the land, and Abram went down to Egypt to live there for a while because the famine was severe. 11 As he was about to enter Egypt, he said to his wife Sarai, "I know what a beautiful woman you are. 12 When the Egyptians see you, they will say, 'This is his wife.' Then they will kill me but will let you live. 13 Say you are my sister, so that I will be treated well for your sake and my life will be spared because of you."
14 When Abram came to Egypt, the Egyptians saw that she was a very beautiful woman. 15 And when Pharaoh's officials saw her, they praised her to Pharaoh, and she was taken into his palace. 16 He treated Abram well for her sake, and Abram acquired sheep and cattle, male and female donkeys, menservants and maidservants, and camels.
17 But the LORD inflicted serious diseases on Pharaoh and his household because of Abram's wife Sarai. 18 So Pharaoh summoned Abram. "What have you done to me?" he said. "Why didn't you tell me she was your wife? 19 Why did you say, 'She is my sister,' so that I took her to be my wife? Now then, here is your wife. Take her and go!" 20 Then Pharaoh gave orders about Abram to his men, and they sent him on his way, with his wife and everything he had.

Genesis 13

Abram and Lot Separate
1 So Abram went up from Egypt to the Negev, with his wife and everything he had, and Lot went with him. 2 Abram had become very wealthy in livestock and in silver and gold.
3 From the Negev he went from place to place until he came to Bethel, to the place between Bethel and Ai where his tent had been earlier 4 and where he had first built an altar. There Abram called on the name of the LORD.
5 Now Lot, who was moving about with Abram, also had flocks and herds and tents. 6 But the land could not support them while they stayed together, for their possessions were so great that they were not able to stay together. 7 And quarreling arose between Abram's herdsmen and the herdsmen of Lot. The Canaanites and Perizzites were also living in the land at that time.
8 So Abram said to Lot, "Let's not have any quarreling between you and me, or between your herdsmen and mine, for we are brothers. 9 Is not the whole land before you? Let's part company. If you go to the left, I'll go to the right; if you go to the right, I'll go to the left."
10 Lot looked up and saw that the whole plain of the Jordan was well watered, like the garden of the LORD, like the land of Egypt, toward Zoar. (This was before the LORD destroyed Sodom and Gomorrah.) 11 So Lot chose for himself the whole plain of the Jordan and set out toward the east. The two men parted company: 12 Abram lived in the land of Canaan, while Lot lived among the cities of the plain and pitched his tents near Sodom. 13 Now the men of Sodom were wicked and were sinning greatly against the LORD.
14 The LORD said to Abram after Lot had parted from him, "Lift up your eyes from where you are and look north and south, east and west. 15 All the land that you see I will give to you and your offspring forever. 16 I will make your offspring like the dust of the earth, so that if anyone could count the dust, then your offspring could be counted. 17 Go, walk through the length and breadth of the land, for I am giving it to you."
18 So Abram moved his tents and went to live near the great trees of Mamre at Hebron, where he built an altar to the LORD.

Genesis 14

Abram Rescues Lot

1 At this time Amraphel king of Shinar, Arioch king of Ellasar, Kedorlaomer king of Elam and Tidal king of Goiim 2 went to war against Bera king of Sodom, Birsha king of Gomorrah, Shinab king of Admah, Shemeber king of Zeboiim, and the king of Bela (that is, Zoar). 3 All these latter kings joined forces in the Valley of Siddim (the Salt Sea ). 4 For twelve years they had been subject to Kedorlaomer, but in the thirteenth year they rebelled.
5 In the fourteenth year, Kedorlaomer and the kings allied with him went out and defeated the Rephaites in Ashteroth Karnaim, the Zuzites in Ham, the Emites in Shaveh Kiriathaim 6 and the Horites in the hill country of Seir, as far as El Paran near the desert. 7 Then they turned back and went to En Mishpat (that is, Kadesh), and they conquered the whole territory of the Amalekites, as well as the Amorites who were living in Hazazon Tamar.
8 Then the king of Sodom, the king of Gomorrah, the king of Admah, the king of Zeboiim and the king of Bela (that is, Zoar) marched out and drew up their battle lines in the Valley of Siddim 9 against Kedorlaomer king of Elam, Tidal king of Goiim, Amraphel king of Shinar and Arioch king of Ellasar—four kings against five. 10 Now the Valley of Siddim was full of tar pits, and when the kings of Sodom and Gomorrah fled, some of the men fell into them and the rest fled to the hills. 11 The four kings seized all the goods of Sodom and Gomorrah and all their food; then they went away. 12 They also carried off Abram's nephew Lot and his possessions, since he was living in Sodom.
13 One who had escaped came and reported this to Abram the Hebrew. Now Abram was living near the great trees of Mamre the Amorite, a brother of Eshcol and Aner, all of whom were allied with Abram. 14 When Abram heard that his relative had been taken captive, he called out the 318 trained men born in his household and went in pursuit as far as Dan. 15 During the night Abram divided his men to attack them and he routed them, pursuing them as far as Hobah, north of Damascus. 16 He recovered all the goods and brought back his relative Lot and his possessions, together with the women and the other people.
17 After Abram returned from defeating Kedorlaomer and the kings allied with him, the king of Sodom came out to meet him in the Valley of Shaveh (that is, the King's Valley).
18 Then Melchizedek king of Salem brought out bread and wine. He was priest of God Most High, 19 and he blessed Abram, saying,
"Blessed be Abram by God Most High,
Creator of heaven and earth.
20 And blessed be God Most High,
who delivered your enemies into your hand."
Then Abram gave him a tenth of everything.
21 The king of Sodom said to Abram, "Give me the people and keep the goods for yourself."
22 But Abram said to the king of Sodom, "I have raised my hand to the LORD, God Most High, Creator of heaven and earth, and have taken an oath 23 that I will accept nothing belonging to you, not even a thread or the thong of a sandal, so that you will never be able to say, 'I made Abram rich.' 24 I will accept nothing but what my men have eaten and the share that belongs to the men who went with me—to Aner, Eshcol and Mamre. Let them have their share."
Genesis 18:16-33
Abraham Pleads for Sodom
16 When the men got up to leave, they looked down toward Sodom, and Abraham walked along with them to see them on their way. 17 Then the LORD said, "Shall I hide from Abraham what I am about to do? 18 Abraham will surely become a great and powerful nation, and all nations on earth will be blessed through him. 19 For I have chosen him, so that he will direct his children and his household after him to keep the way of the LORD by doing what is right and just, so that the LORD will bring about for Abraham what he has promised him."
20 Then the LORD said, "The outcry against Sodom and Gomorrah is so great and their sin so grievous 21 that I will go down and see if what they have done is as bad as the outcry that has reached me. If not, I will know."
22 The men turned away and went toward Sodom, but Abraham remained standing before the LORD. 23 Then Abraham approached him and said: "Will you sweep away the righteous with the wicked? 24 What if there are fifty righteous people in the city? Will you really sweep it away and not spare the place for the sake of the fifty righteous people in it? 25 Far be it from you to do such a thing—to kill the righteous with the wicked, treating the righteous and the wicked alike. Far be it from you! Will not the Judge of all the earth do right?"
26 The LORD said, "If I find fifty righteous people in the city of Sodom, I will spare the whole place for their sake."
27 Then Abraham spoke up again: "Now that I have been so bold as to speak to the Lord, though I am nothing but dust and ashes, 28 what if the number of the righteous is five less than fifty? Will you destroy the whole city because of five people?"
"If I find forty-five there," he said, "I will not destroy it."
29 Once again he spoke to him, "What if only forty are found there?"
He said, "For the sake of forty, I will not do it."
30 Then he said, "May the Lord not be angry, but let me speak. What if only thirty can be found there?"
He answered, "I will not do it if I find thirty there."
31 Abraham said, "Now that I have been so bold as to speak to the Lord, what if only twenty can be found there?"
He said, "For the sake of twenty, I will not destroy it."
32 Then he said, "May the Lord not be angry, but let me speak just once more. What if only ten can be found there?"
He answered, "For the sake of ten, I will not destroy it."
33 When the LORD had finished speaking with Abraham, he left, and Abraham returned home.
Genesis 19:1-11
Genesis 19
Sodom and Gomorrah Destroyed
1 The two angels arrived at Sodom in the evening, and Lot was sitting in the gateway of the city. When he saw them, he got up to meet them and bowed down with his face to the ground. 2 "My lords," he said, "please turn aside to your servant's house. You can wash your feet and spend the night and then go on your way early in the morning."
"No," they answered, "we will spend the night in the square."
3 But he insisted so strongly that they did go with him and entered his house. He prepared a meal for them, baking bread without yeast, and they ate. 4 Before they had gone to bed, all the men from every part of the city of Sodom—both young and old—surrounded the house. 5 They called to Lot, "Where are the men who came to you tonight? Bring them out to us so that we can have sex with them."
6 Lot went outside to meet them and shut the door behind him 7 and said, "No, my friends. Don't do this wicked thing. 8 Look, I have two daughters who have never slept with a man. Let me bring them out to you, and you can do what you like with them. But don't do anything to these men, for they have come under the protection of my roof."
9 "Get out of our way," they replied. And they said, "This fellow came here as an alien, and now he wants to play the judge! We'll treat you worse than them." They kept bringing pressure on Lot and moved forward to break down the door.
10 But the men inside reached out and pulled Lot back into the house and shut the door. 11 Then they struck the men who were at the door of the house, young and old, with blindness so that they could not find the door.
Genesis 19:12-26

12 The two men said to Lot, "Do you have anyone else here—sons-in-law, sons or daughters, or anyone else in the city who belongs to you? Get them out of here, 13 because we are going to destroy this place. The outcry to the LORD against its people is so great that he has sent us to destroy it."
14 So Lot went out and spoke to his sons-in-law, who were pledged to marry his daughters. He said, "Hurry and get out of this place, because the LORD is about to destroy the city!" But his sons-in-law thought he was joking.
15 With the coming of dawn, the angels urged Lot, saying, "Hurry! Take your wife and your two daughters who are here, or you will be swept away when the city is punished."
16 When he hesitated, the men grasped his hand and the hands of his wife and of his two daughters and led them safely out of the city, for the LORD was merciful to them. 17 As soon as they had brought them out, one of them said, "Flee for your lives! Don't look back, and don't stop anywhere in the plain! Flee to the mountains or you will be swept away!"
18 But Lot said to them, "No, my lords, please! 19 Your servant has found favor in your eyes, and you have shown great kindness to me in sparing my life. But I can't flee to the mountains; this disaster will overtake me, and I'll die. 20 Look, here is a town near enough to run to, and it is small. Let me flee to it—it is very small, isn't it? Then my life will be spared."
21 He said to him, "Very well, I will grant this request too; I will not overthrow the town you speak of. 22 But flee there quickly, because I cannot do anything until you reach it." (That is why the town was called Zoar. )
23 By the time Lot reached Zoar, the sun had risen over the land. 24 Then the LORD rained down burning sulfur on Sodom and Gomorrah—from the LORD out of the heavens. 25 Thus he overthrew those cities and the entire plain, including all those living in the cities—and also the vegetation in the land. 26 But Lot's wife looked back, and she became a pillar of salt.
Genesis 19:27-39

27 Early the next morning Abraham got up and returned to the place where he had stood before the LORD. 28 He looked down toward Sodom and Gomorrah, toward all the land of the plain, and he saw dense smoke rising from the land, like smoke from a furnace.
29 So when God destroyed the cities of the plain, he remembered Abraham, and he brought Lot out of the catastrophe that overthrew the cities where Lot had lived.
Lot and His Daughters
30 Lot and his two daughters left Zoar and settled in the mountains, for he was afraid to stay in Zoar. He and his two daughters lived in a cave. 31 One day the older daughter said to the younger, "Our father is old, and there is no man around here to lie with us, as is the custom all over the earth. 32 Let's get our father to drink wine and then lie with him and preserve our family line through our father."
33 That night they got their father to drink wine, and the older daughter went in and lay with him. He was not aware of it when she lay down or when she got up.
34 The next day the older daughter said to the younger, "Last night I lay with my father. Let's get him to drink wine again tonight, and you go in and lie with him so we can preserve our family line through our father." 35 So they got their father to drink wine that night also, and the younger daughter went and lay with him. Again he was not aware of it when she lay down or when she got up.
36 So both of Lot's daughters became pregnant by their father. 37 The older daughter had a son, and she named him Moab ; he is the father of the Moabites of today. 38 The younger daughter also had a son, and she named him Ben-Ammi ; he is the father of the Ammonites of today.

Parallel Guide 7 - The Table of Nations and the Tower of Babel

Read Genesis 10; 11: 1-9
  • Who were the Sumerians (relative to their origins and accomplishments in Mesopotamia)

    • empire ended by 2000 BCE
    • seagoing people originally from the outside of the Fertile Crescent (unknown location)
    • transformed rural (hunting and gathering/nomadic traditions) into urban culture (agricultural)
    • orderly government
    • made pottery and copper instruments
    • S. established the first civilization in Mesopotamia and were Hamitic, first cities Erech, Ur and Babel
    • Sargon, a native of one of the Sumerian cities, united the people of Babylonia under his rule about 2300 B.C. Many scholars believe that Sargon might have been the same person as Nimrod
  • Why Sumerians important in this study

    • S. alternative center of civilization (like Egypt) Both competed for control over Palestine.
    • S. built Babel and its tower
    • S. invented/implemented writing as a way of recording the past and plan for the future, alternative to reliance on oral traditions
    • progression of writing

      • Egyptian hieroglyphics
      • Sanskrit
      • Phoenician alphabet
      • Greek and Latin alphabets
  • Peoples represented by the sons of Japheth, Ham and Schem

    • Ham descendents = Ethopians, Egyptians, Libyans, Canaanites
    • Japheth descendents = Mediterraneans, Etruscans, Tarshisheans
    • Shem descendents = Mesopotamians (Arameans to Abraham, Israelites)
  • How J writer ridicules the tower builders

    • they built the tower of brick made from bitumen (slime) and mud, instead of more durable stone.
    • God has to descend from the heavens to see this tower which was intended to reach to the heaven.
  • Motives for building the city and the tower

    • to bring together collective living
    • provides security
    • the tower was a monument to pride
  • How city life affected people's awareness of time

    • people lived in community and needed to share or divide resources
    • conventions and standards for this sharing were established necessarily
    • others needed to be trusted with enforcing standards
  • Locate the Fertile Crescent on a Bible map
  • define

    • ziggurat

      • step-pyramid-temples - found in Babylonian architecture - for ceremonial purposes - a stylized mountain or sacred place
    • sacred place

      • place where the dwelling of gods and humans meet
    • grace

      • God's salvation freely given to sinful non-deserving man
  • National security and Tower of Babel

    • in a civilization, very combination of evil of sin with arrogance and pride is counter-productive. Results: social disruption and concerns for national security
  • Public welfare and Cain and Abel v Tower of Babel

    • unity and reknown come only from faithfulness to YHWH
    • not from anything humans can accomplish on their own
  • unity or diversity linked to language understanding/miscommunication
"However much both Israel and the church may have at times forgotten it, their selection by God was for the sake of all the peoples of the world."
"No one can understand, much less appreciate, the 'good news' of God's acts of salvation until he or she has felt the depth and the power of the contradiction between creation and sin."
  • Denial of God leads to shame, guilt and fear.
"Religious acts are not necessarily good acts; when done for self-justification, they are often done at the expense of others. and leads to alienation."

Genesis 10
The Tower of Babel
The Table of Nations
1 This is the account of Shem, Ham and Japheth, Noah's sons, who themselves had sons after the flood. The Japhethites
2 The sons of Japheth:
Gomer, Magog, Madai, Javan, Tubal, Meshech and Tiras.
3 The sons of Gomer:
Ashkenaz, Riphath and Togarmah.
4 The sons of Javan:
Elishah, Tarshish, the Kittim and the Rodanim. 5 (From these the maritime peoples spread out into their territories by their clans within their nations, each with its own language.) The Hamites
6 The sons of Ham:
Cush, Mizraim, Put and Canaan.
7 The sons of Cush:
Seba, Havilah, Sabtah, Raamah and Sabteca.
The sons of Raamah:
Sheba and Dedan.
8 Cush was the father of Nimrod, who grew to be a mighty warrior on the earth. 9 He was a mighty hunter before the LORD; that is why it is said, "Like Nimrod, a mighty hunter before the LORD." 10 The first centers of his kingdom were Babylon, Erech, Akkad and Calneh, in Shinar. 11 From that land he went to Assyria, where he built Nineveh, Rehoboth Ir, Calah 12 and Resen, which is between Nineveh and Calah; that is the great city.
13 Mizraim was the father of
the Ludites, Anamites, Lehabites, Naphtuhites, 14 Pathrusites, Casluhites (from whom the Philistines came) and Caphtorites.
15 Canaan was the father of
Sidon his firstborn, and of the Hittites, 16 Jebusites, Amorites, Girgashites, 17 Hivites, Arkites, Sinites, 18 Arvadites, Zemarites and Hamathites.
Later the Canaanite clans scattered 19 and the borders of Canaan reached from Sidon toward Gerar as far as Gaza, and then toward Sodom, Gomorrah, Admah and Zeboiim, as far as Lasha.
20 These are the sons of Ham by their clans and languages, in their territories and nations. The Semites
21 Sons were also born to Shem, whose older brother was Japheth; Shem was the ancestor of all the sons of Eber.
22 The sons of Shem:
Elam, Asshur, Arphaxad, Lud and Aram.
23 The sons of Aram:
Uz, Hul, Gether and Meshech.
24 Arphaxad was the father of Shelah,
and Shelah the father of Eber.
25 Two sons were born to Eber:
One was named Peleg, because in his time the earth was divided; his brother was named Joktan.
26 Joktan was the father of
Almodad, Sheleph, Hazarmaveth, Jerah, 27 Hadoram, Uzal, Diklah, 28 Obal, Abimael, Sheba, 29 Ophir, Havilah and Jobab. All these were sons of Joktan.
30 The region where they lived stretched from Mesha toward Sephar, in the eastern hill country.
31 These are the sons of Shem by their clans and languages, in their territories and nations.
32 These are the clans of Noah's sons, according to their lines of descent, within their nations. From these the nations spread out over the earth after the flood.

Genesis 11
The Tower of Babel
1 Now the whole world had one language and a common speech. 2 As men moved eastward, they found a plain in Shinar and settled there.
3 They said to each other, "Come, let's make bricks and bake them thoroughly." They used brick instead of stone, and tar for mortar. 4 Then they said, "Come, let us build ourselves a city, with a tower that reaches to the heavens, so that we may make a name for ourselves and not be scattered over the face of the whole earth."
5 But the LORD came down to see the city and the tower that the men were building. 6 The LORD said, "If as one people speaking the same language they have begun to do this, then nothing they plan to do will be impossible for them. 7 Come, let us go down and confuse their language so they will not understand each other."
8 So the LORD scattered them from there over all the earth, and they stopped building the city. 9 That is why it was called Babel —because there the LORD confused the language of the whole world. From there the LORD scattered them over the face of the whole earth.

2005-12-23

Parallel Guide 6 - The Flood

Learning Objectives
Gen 6:9-9:29

  • compare OT meaning of "righteous" (tsadiq) vs NT meaning

    • OT righteous = fitting, suitable, just, in conformity with;
      6 Abram believed the LORD, and he credited it to him as righteousness.
    • NT righteous = morally flawless, Jesus-like vs. self-righteous
      Romans 3:10  As it is written: "There is no one righteous, not even one..."
      Romans 3:20 Therefore no one will be declared righteous in his sight by observing the law; rather, through the law we become conscious of sin.
      Romans 6:18 You have been set free from sin and have become slaves to righteousness.
      2 Corinthians 5:21God made him who had no sin to be sin for us, so that in him we might become the righteousness of God.
      Galatians 2:21I do not set aside the grace of God, for if righteousness could be gained through the law, Christ died for nothing!"
    • tsadiq refers to the "righteous" in the sense of being and acting rightly and justly. God is both righteous and the support of the righteous. The word is at home in both legal and 'religious' contexts. In Amos the "righteous" tsadiq is used in parallel with ?'ebyon, the needy or lower class in both 2:6 and 5:12
    • tsadiq (noun, adj.), mostly it denotes covenantal faithfulness or steadfast love, but never an individual’s justification as so often understood in Lutheran forensic interpretation where so much of individualistic justification is emphasized at sacrifice of community and action. In the OT in general, it is God’s and cares for God’s people as a community.
    • Does Paul change the notion of tsadiq into the notion of individual justification likely happening in a court where God as a judge declares sinners justified through Jesus’ atonement?
    • tsaddiyq

      • just, lawful, righteous
      • just, righteous (in government)
      • just, right (in one's cause)
      • just, righteous (in conduct and character)
      • righteous (as justified and vindicated by God)
      • right, correct, lawful

    • ts@daqah

      • justice, righteousness

        • righteousness (in government)

          • of judge, ruler, king


      • of law
      • of Davidic king Messiah

        • righteousness (of God's attribute)
        • righteousness (in a case or cause)
        • righteousness, truthfulness
        • righteousness (as ethically right)
        • righteousness (as vindicated), justification, salvation

          • of God
          • prosperity (of people)

        • righteous acts



  • relation of P account of Creation and P account of Flood
  • three points in the combined P and J story of Flood
  • theological issue in the Noah son story

Assignments to Deepen Somebody's Understanding

  • define

    • doctrinal statements - statements made to define doctrine such as the doctrine of God's grace, doctrine of punishment and redemption of man via the flood.
    • covenant - agreement between God and a people or God and a representative (Moses) of a nation (Israel)
    • righteous - see above
    • providence - God's continuing oversight of the world, concern for destiny of creation

      • God acts to uphold and direct his creation
        not to be confused with luck or good fortune (indeed some say there is no such thing)
      • the care, guardianship, and control exercised by a deity; divine direction


  • significance of number 7

    • seven represents perfection, and perfect completeness
    • Patterns of sevens run through the scripture more abundantly than any other number. Where patterns of other numbers run through a scripture, it is often symbolic of something to do with that number, however patterns of seven occur all through scripture to the extent that it could be seen as being a part of God's seal that the writing is indeed scripture. Thus seven might also be known as the number of God's seal.
    • Seven in the Old Testament
      The Hebrew word for seven occurs a total of 392 times in the Bible.(1) This is not only a multiple of seven but of seven times seven, 392 = 8 x 7 x 7.
      392 is also remarkable for being the sum of the square of seven and the cube of seven, ie. 392 = (7 x 7) + (7 x 7 x 7) or 392 = 72 + 73.
    • It may be nothing more than a strange coincidence that the word seven is used exactly seven times in Genesis chapter seven. Then again, it may not.
    • There are two other words used in the Old Testament to mean seven. The aramaic word ([b'v] shib-aw') is used six times. A long form of the Hebrew word for seven (hn:[;b]vi shib-aw-naw’) is used once. In total these other words are used seven times.(4)
    • The Hebrew word for a seventh (y[iybiv] sheb-ee-ee’) occurs 98 times.(5) 98 = 2 x 7 x 7. Note that not only is this a multiple of seven but of seven times seven, just as was the total number of occurrences of the word seven (see above).

  • meditate on Gen 9:1-17 and provide uncritical thoughts and reactions to it
    God's grace shows forth again. God blesses the whole extant human race. He provides a sign that a covenant is to be binding between Himself and the people. The covenant that the earth will never again be flooded and destroyed. Undoing and redoing of creation?
    • Etiological legend of the rainbow.
  • parallel stories of cataclysmic tradition in other religions. commonalities w/OT in their subsequent interpretation
    • Tamil myth of the submerging of the fabled land of Kumari Kandam. The myth of Kumari Kandam was an antediluvian civilization said to have existed thousands of years ago around south India. It is believed to have been a great center of learning with magnificent academies which may have left a legacy of cartographic and astronomical knowledge which exists today in the ancient Indian texts.
    • Vedas contain an account of their creation: the story of Manu, India's Noah. Close relationship between the story of Manu, that of the Sumerian flood survivor Ziusudra
    • Irish folk legend of Hy-Brasil off the west coast of Ireland
    • Japanese myth of the Kingdom of the Sea King
    • China's "Hihking Classic"
    • Babylon's "Epic of Gilgamesh."
      • older Sumerian version, called The Deluge
      • Genesis flood account shares many striking similarities with the Babylonian Gilgamesh epic and with the Babylonian Atrahasis epic for that matter
      • Did the Bible copy the Flood account from other myths and legends?
        Of the flood traditions which have survived up to the present time about 95% describe a global cataclysmic deluge, 88% tell of a favored family of humans saved from drowning to reestablish the human race after the deluge, 66% say the family was forewarned of the coming cataclysm, 66% blame the wickedness of man for the deluge, and 70% record a boat as being the means by which the chosen family (and animals) survived the flood. More than one third of these traditions mention birds being sent out from the boat.
  • How to intrepret God's providence/thoughts abt man's possible destruction of earth
    • Anderson: the God of the bible/biblical faith is historically grounded; has little to do with abstract timeless concepts/values. The central event is the Exodus.
  • Extraordinary ages:
    • In the Old Testament the following ages are listed for ante-diluvian characters: Adam, 930; Seth, 912; Enos, 905; Kenan, 910; Mahaleel, 895; Jared, 962; Enoch, 365; Methuselah, 969; Lamech, 777; and Noah, 950. Excusing Enoch (who was said to have been taken up to heaven in his own body), these persons lived an average of 912 years.
    • After the Great Flood, however, the following ages were recorded: Shem, 600; Arphachshad, 438; Salah, 433; Eber, 464; Plelg, 239; Reu, 239; Serug, 230; Nahor, 148; Terah, 205; Abraham, 175; Isaac, 180; Job, 210; Jacob, 147; Levi, 137; Kohath, 133; Amaram, 137; Moses, 120; and Joshua, 110.

Societies with Flood Traditions

Societies with Flood traditions from Creationism.com

EASTERN HEMISPHERE

Asia Africa
Europe
Andamanese Bermegai Druids
Armenians Carthaginians Germans
Assyrians Egyptians Greeks
Babylonians Hottentots Gypsies
Chaldeans Sudanese Icelanders
Dravidians Laplanders
Hebrews Lithuanians
Indo- Aryans Norse
Japanese Romans
Kurnai Slavs
Mongols Voguls
Persians Welch
Phoenecians
Phrygians
Syrians
Tatars
Toradjas

WESTERN HEMISPHERE AND OCEANIA

  North America  Indonesia and Polynesia   South America
Algonquins Bataks Arawaks
Arapahoes Dyaks Cauras
Athabascans Fijiians Incas
Aztecs Hawaiians Maypures
Cherokees Melanesians Mechoachens
Crees Menankabans Tamanacs
Eskimos Micronesians
Klamaths New Hebridese
Kolushes South Polynesians
Kwakiutls
Lenni Lanapes
Mayans
Michoacans
Papagos
Pimas
Snoqualmies
Texpi
Tlingits
Toltecs

2005-12-16

Parallel Guide 5 - Cain and Abel

Learning Objectives
  • Meaning of the Cain and Abel story - see # 2 below
  • Why Enoch and Elijah became messianic figures

    • the later Christians (NT authors) interpreted the brief mention of Enoch as equivalence with Elijah. Enoch and Noah were the only ones credited with "walking with God". Elijah was translated to heavens, no mention was made of his death. They were messianic figures because they prefigured (foreshadowed) the reign of Christ on earth, where God sent the Messiah. Elijah is the expected Christ.

  • God's grace in relationship to human righteousness

    • Noah found favor of God, pleasure of God toward humans. Apparently contradictory approaches to grace: humans are looked upon favorably by God just because, or because the status of grace is earned. But in the end grace is never earned, but given freely without any merit, and no deserving.

  • Gk philosophy - a passionless God vs Christian/Hebrew philosophy

    • Hebrews believed that the heart was the center of thought, mind, action, emotion. If heart is evil, all is evil.
    • Gk philosophers propose the impassivity/lack of passions of God, God is transcendent to the extreme for the Greeks -- simply he is God all by himself. Hebrews believe God is both immanent and capable of emotion. God is both intimately involved with his creation and transcendent, because the experience of the covenant is for the Hebrew God's Lordship. Jesus' crucifixion is the ultimate passion/suffering of God. This contradiction runs unresolved thru the Bible.

Assignments to Deepen Someone's Understanding
Hebrew poetry:
  • verse = 2 statements where statement1 parallels statement2
    may repeat same thought/or similar parallel thought
    1) Cain and Abel story in Hebrew verse

    Cain and Abel two equal brothers were they, born of Adam and EveIn honor and sacrifice to YHWH they brought their offerings, each to please the Creator
    Though they were firstborn sons of the first man and woman, equal in the sight of God
    For not loving his brother and heeding his word, the LORD cursed the Cain's land.
  • 2) Genesis 4:8-16

    New International Version (NIV) 
    8 Now Cain said to his brother Abel, "Let's go out to the field." And while they were in the field, Cain attacked his brother Abel and killed him. 
    9 Then the LORD said to Cain, "Where is your brother Abel?""I don't know," he replied. "Am I my brother's keeper?" 
    10 The LORD said, "What have you done? Listen! Your brother's blood cries out to me from the ground. 
    11 Now you are under a curse and driven from the ground, which opened its mouth to receive your brother's blood from your hand. 
    12 When you work the ground, it will no longer yield its crops for you. You will be a restless wanderer on the earth."
    13 Cain said to the LORD, "My punishment is more than I can bear.
    14 Today you are driving me from the land, and I will be hidden from your presence; I will be a restless wanderer on the earth, and whoever finds me will kill me."
    15 But the LORD said to him, "Not so ; if anyone kills Cain, he will suffer vengeance seven times over." Then the LORD put a mark on Cain so that no one who found him would kill him.
    16 So Cain went out from the LORD's presence and lived in the land of Nod, east of Eden.
    King James Version (KJV)
    8And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.
    9And the LORD said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother's keeper?
    10And he said, What hast thou done? the voice of thy brother's blood crieth unto me from the ground.
    11And now art thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand;
    12When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth.
    13And Cain said unto the LORD, My punishment is greater than I can bear.
    14Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me.
    15And the LORD said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the LORD set a mark upon Cain, lest any finding him should kill him.
    16And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden.
    American Standard Version (ASV)
    8 And Cain told Abel his brother. And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.
    9 And Jehovah said unto Cain, Where is Abel thy brother? And he said, I know not: am I my brother's keeper?
    10 And he said, What hast thou done? the voice of thy brother's blood crieth unto me from the ground.
    11 And now cursed art thou from the ground, which hath opened its mouth to receive thy brother's blood from thy hand;
    12 when thou tillest the ground, it shall not henceforth yield unto thee its strength; a fugitive and a wanderer shalt thou be in the earth.
    13 And Cain said unto Jehovah, My punishment is greater than I can bear.
    14 Behold, thou hast driven me out this day from the face of the ground; and from thy face shall I be hid; and I shall be a fugitive and a wanderer in the earth; and it will come to pass, that whosoever findeth me will slay me.
    15 And Jehovah said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And Jehovah appointed a sign for Cain, lest any finding him should smite him.
    16 And Cain went out from the presence of Jehovah, and dwelt in the land of Nod, on the east of Eden.
    New Living Translation (NLT)
    8Later Cain suggested to his brother, Abel, "Let's go out into the fields." And while they were there, Cain attacked and killed his brother.
    9Afterward the LORD asked Cain, "Where is your brother? Where is Abel?"
    "I don't know!" Cain retorted. "Am I supposed to keep track of him wherever he goes?"
    10But the LORD said, "What have you done? Listen--your brother's blood cries out to me from the ground! 11You are hereby banished from the ground you have defiled with your brother's blood. 12No longer will it yield abundant crops for you, no matter how hard you work! From now on you will be a homeless fugitive on the earth, constantly wandering from place to place."
    13Cain replied to the LORD, "My punishment is too great for me to bear! 14You have banished me from my land and from your presence; you have made me a wandering fugitive. All who see me will try to kill me!"
    15The LORD replied, "They will not kill you, for I will give seven times your punishment to anyone who does." Then the LORD put a mark on Cain to warn anyone who might try to kill him. 16So Cain left the LORD's presence and settled in the land of Nod, east of Eden.
    Matthew Henry's commentary
    Cain murders Abel, The curse of Cain.

    Malice in the heart ends in murder by the hands. Cain slew Abel, his own brother, his own mother's son, whom he ought to have loved; his younger brother, whom he ought to have protected; a good brother, who had never done him any wrong. What fatal effects were these of our first parents' sin, and how must their hearts have been filled with anguish!Observe the pride, unbelief, and impenitence of Cain. He denies the crime, as if he could conceal it from God. He tries to cover a deliberate murder with a deliberate lie. Murder is a crying sin. Blood calls for blood, the blood of the murdered for the blood of the murderer. Who knows the extent and weight of a Divine curse, how far it reaches, how deep it pierces?
    Only in Christ are believers saved from it, and inherit the blessing. Cain was cursed from the earth. He found his punishment there where he chose his portion, and set his heart.
    Every creature is to us what God makes it, a comfort or a cross, a blessing or a curse. The wickedness of the wicked brings a curse upon all they do, and all they have. Cain complains not of his sin, but of his punishment. It shows great hardness of heart to be more concerned about our sufferings than our sins. God has wise and holy ends in prolonging the lives even of very wicked men. It is in vain to inquire what was the mark set upon Cain. It was doubtless known, both as a brand of infamy on Cain, and a token from God that they should not kill him.
    Abel, being dead, yet speaketh. He tells the heinous guilt of murder, and warns us to stifle the first risings of wrath, and teaches us that persecution must be expected by the righteous. Also, that there is a future state, and an eternal recompence to be enjoyed, through faith in Christ and his atoning sacrifice. And he tells us the excellency of faith in the atoning sacrifice and blood of the Lamb of God. Cain slew his brother, because his own works were evil, and his brother's righteous
    1Jo 3:12  In consequence of the enmity put between the Seed of the woman and the seed of the serpent, the war broke out, which has been waged ever since. In this war we are all concerned, none are neuter; our Captain has declared, He that is not with me is against me. Let us decidedly, yet in meekness, support the cause of truth and righteousness against Satan. (Ge 4:16-18)
    B. Anderson
    -- characteristic conflict of agricultural society : village farmer vs shepherd
    To the author of this passage, it is an instructional passage. Author wants to show how sin spreads, and how God's word and caution is again disobeyed. God is here both trancendant (because favor was shown to one brother) so it was just fate/destiny, but God is also immanent (because 1 - he counseled Cain, 2 - he mitigated his punishment for Cain and showed him mercy) so he is full of grace and compassion.

    In the context of the Book of Genesis, the story of Cain illustrates the progressive spread and worsening of sin and its impact. We no longer can worship God face-to-face but must mediate via ceremony, then after Cain, men are cut off from their people.

    Where do we have cultural parallels to the Cain and Abel story? Brothers against brothers? Islam vs Judiasm, Tutsi vs Hutus, Nazis vs Jews

2005-12-09

Parallel Guide 4 - The JE Account of Creation and the Fall

  • Differentiate between God breathing life into the human body and the point of view that separates human beings into a ‘body and soul’
  • God breathes life into, animates, the dust to take human shape in a single act of creation from a mud baby. It is notable that God didnt create a baby first but a man, a human at a certain stage of development. Dualist or neo-Platonic thought argues dichotomy between body and soul. Both are separate and independent of the other.
Explain what moral autonomy means
  • M.A. is the notion that 
    • men can make decisions independent of God's will
    • humans can distinguish between right and wrong in behavior, beliefs, practices, and standards
State the meaning of sin in the Adam and Eve story
  • sin is the separation from a relationship with God
  • A and E choose their own interests and desires over those of God's and so became alienated from Him.
Distinguish between “original sin” as a doctrine and acts of sin
  • Original Sin - the Augustinian notion/interpretation of Paul in Romans: Man inherits the sins of Adam and thus is inherently sinful. Note that no other human figure is presented as without sin in the Bible, Jesus is the partial exception.
  • Acts of sin result from our overreaching misuse of gifts of freedom, dignity (misuse of dignity = denial of others' dignity).
    Sinful desire leads to negligence of duties to God, the desire to be like God
    Acts of sin are specific transgressions of God's law and commands.
Describe the difference between an "etiological legend" and an "etymological
legend"
  • an etiological legend is a story about the causes or origins of things, using events, people and other items
  • an etymological legend is a story about the origins of a word's meaning.
Assignments to Deepen Somebody's Understanding
  1. In your notebook, write a short essay which contrasts the difference between the Greek understanding of hubris and the Christian doctrine of “original sin.”

    • hubris in the Greek understanding reflects individualism, nobility, elitism, and moral autonomy. 
    • The Christian doctrine of O.S. hints at the spiritual results of hubris in man. O.S. is the inherent tendency of man to commit acts of sin, as something beyond man's control.
      The original Hebrew bible did not recognize sin as inherent. Man has the divine gift of choice, and free will. Man has only two basic choices: follow God or follow something else. The choice to follow something else results in sin.
    • It can be argued that man can sin even when intending to follow God. Hubris is placing concern for self above concern for others.
  2. Record in your notebook meanings for the following terms:

    • narrative - a story told about a linear sequence of events involving people and places.
    • etiological legend - a story about the causes/origins of something (thing, place, custom)
    • typology - interpretative mode of the Old Testament so as to reveal preincarnate Jesus. Old Testament types (figures or events) foreshadow future events. (Noah's Ark is church for God's elect; Passover = Easter).
    • "The meaning of the Old Testament must be sought first in its own terms, and not in those imposed by later Christian interpretation." Helpful for understanding, but not intended by original writers.
    • etymological legend - a story about the origins of a word
    • ruach - Hebrew, wind, storm, spirit (as in the Spirit of God) breath, life; God breathed life into man, not a "soul".
    • nephesh - Hebrew, (mortal) soul/spirit = animation + uniqueness
    • neshama - Hebrew, breath (also spirit, or rarely, soul) = rarely different from ruach; man is a living creature (sentient being)
    • omniscience - knowledge of all things
    • moral autonomy - behavior and beliefs and practices and standards are independent of God's command - when we decide for ourselves between good and evil
      knowledge of good vs evil - hermeneutic hypothesis: not necessarily the moral sense of distinguishing between good vs evil but omniscience, the knowledge of everything
    • original sin - man was created perfect in the image of God. Man has free will. Man chose to disobey God. Thus man sinned and was condemned; orig sin is doctrine that man had innate tendency to commit acts of sin. In church doctrine, O.S. is linked to the Fall of A and E. - stemmed from St. Augustine.
    • The serpent suggested that man could go beyond God-imposed limitations, that man could become God.
    • God empowered some but not all men with discernment and ability to judge ON HIS BEHALF, not independently of Him; those empowered are prophets and priests.
    • hubris - Greek - (overreaching) pride - Titanism vs humility - Titans ruled the heavens in Greek mythology until they were deposed by Zeus and cast into the depths beneath Tartarus.
      hubris is exaggerated pride or self-confidence often resulting in retribution.
      In Ancient Greek it refers to a reckless disregard for the personal space of other people coupled with lack of control over one's own impulses: insolence and lack of restraint
    • duty - what we are obligated to do, we ought to do as defined by code of ethics and agreed to by us as right and proper
    • desires - what we want to do - acted on when neither fear of disobedience nor perception of properness of duty have any effect
    • alienation - when individual, personal desires outweigh concern for the other; relationships become estranged; in alienation, the companion ceases to be in communion, the prevention of loneliness no longer has that function vs altruism
  3. Other religions have their stories to explain human behavior. See what stories you can find from other major faiths or from the stories told by Native Americans or people native to Africa.
Preparing for Your Seminar
  • What do you think of the idea that we sin even when we do not intend to do so, or are unaware that this has happened? Temptation is easy to act on, because we don't consider the consequences of our actions. It's a deterministic approach to human behavior, and presupposes a single answer to issues we have. It assumes the theistic viewpoint.
  • What can we do to save ourselves from sin?
    • evangelical - accept Jesus Christ as lord and savior in our lives. only one man was without sin. nothing can separate us from the love of God in Jesus Christ
    • ecumenical/historical - save ourselves from overreaching pride. 
      • Act with reserve and humility, not on instinct
      • Pray before acting. 
      • Act responsibly and be aware of commissions and omissions. 
      • Do justice in the world. 
      • Honor the bonds of community.
Notes on Lesson
    The "upward fall" of man - the Fall was not a detrimental event but an empowering event, an entry into moral and ethical responsibility. Righteousness is possible only when a moral person makes decisions.
    Moral responsibility belongs to humans alone. The serpent was not the Devil.

    Our bad decisions have an effect on nature - serpent is cursed. Evil is often the result of unintentional actions. Temptation comes in ways we too often do not recognize in time. Impaired relationships resulting from the Fall (interpersonal, man with God, man with earth).
    We interpret Genesis linearly, front to back, but it shouldnt be considered so literally. It is several collections of sources and traditions, and not necessarily to be understood from beginning to end.

    Israel's history is narrated in the Pent, and the creation stories/etiological legends are appended to the beginning. Yahwist moves backwards from history to establishing God as supreme creator


    snake in ancient culture symbolized wisdom, fertility, immortality

    good and evil = everything, knowledge of gande? = omniscience
    second creation story (JE story) has naturalism, and differentiates male from female when Adam names woman. (cf first creation story (P) which is undifferentiated until much later)

    Gen 3:15 - seed of woman strike serpent head striking heel to seed

2005-11-25

Parallel Guide 3 - The Priestly Creation Story

Lesson 3
  • Creation ex nihilo - the creation of something out of nothing 
    • opposes dualism - something existed previous to God, but God is the master of all.
      Gen. 1 does not suggest ex nihilo. Earliest theologians sided with ex nihilo so that dualists could not make claims about matter/chaos as source of evil.
  • dualism - material vs spiritual distinction took root in Platonic thought.
  • in Platonic thought, ideas are the fundamental backbone of things in the world. 
    • class and instances of the class. instances of the class are created and destroyed, but represent and have all the methods and properties of the class.
  • God controls chaos in P by
    • naming it
    • designating creation from ancient Gods. he transforms the collective memory gods for his own purpose by creating them.
  • P suggests that God created the stars and planets as guides for marking seasons, and for illumination, but heavenly bodies have no power outside of God. This debunks astrology and polytheism, or the argument that other forces are at work. No evidence of this identified or recognized in Gen.
  • P gives no real indication of human nature except that man should be a responsible steward for God's creation; man should be God's representative/agent on earth; man should be in relationship to God, because man is created in the image of God.
  • Manichaeism, dualistic offshoot of Zoroastrianism - Ahuramazda represents the Good vs. Evil struggle in early Persian theology. Influential in 200-300 BC and shaped Augustine. (St. Augustine also neo-platonist)
  • P uses a seven-day format. It culminates with the celebration of the Sabbath. Two days of God's work compressed into one. The events in the traditional legends needed to be adapted for liturgical reasons.
  • Order v chaos
    • Marduk and Tiamat are Babylonian creation myth Gods. Marduk killed Tiamat. Tiamat becomes tehom in Hebrew (the 'deep' = chaos) and Marduk brings order to chaos.
    • Pantheism, the belief that God is embodied in everything or immanent. Immanence opposes the concept of transcendance.
      Stoicism and modern thought embrace pantheism. Nature and God are conflated. Deism is the belief that God is deterministic and detached from his creation, once created.
    • Order vs chaos. Mutually exclusive or complementary concepts. There are benefits and disadvantages of both.
    • In physics, the notion of complementarity - light and electron behavior is both wave-like and particle-like at the subatomic level. 
    • Order vs chaos at what level of analysis? The distinction itself presumes dualism. Chaos and order are mutually determining conceptually. If none of one, none of the other. Always processual ordering of the chaos. spiritual chaos vs. spiritual direction.
    • How are we dualistic? good vs. evil, material vs. spiritual.
    • What is the threat of chaos? 
      • insecurity
    • What is the promise of God? order over chaos. order my steps in your world.
  • Our humanity as God's representative means that we should be wise in every choice that we make, because God was wise when he created the world. He gives us freedom of choice. Just like we are ambassadors for Christ voluntarily.
  • Platonism in the world today - Neo-platonism suggests that
    • the One is the true central spirit 
    • men are material and the most unrefined representatives of the One, trapped in a human body.
    • Thru asceticism and prayer and fasting, a man can transcend.
  • Differences between this bible study and others. 
    • Evangelicals focus on how Jesus was foretold in Genesis.

2005-11-18

Parallel Guide 2 - The Book of Genesis

Learning Objectives

  • Explain why scholars believe the Pentateuch has at least four sources
    • The Pent. is believed to have four sources because of textual and thematic variations. Certain passages have different ways of referring to God. Content and focus is different.
  • Learn the main features of the four sources, J, E, D, and P
    • J and E are anthropomorphic re: God and they have God acting via nature
    • J - Jahweh [German version] (or Yahweh) Hebrew word for the Name of God - translated the LORD - the main account - God speaks to humans face-to-face
    • E - Elohim as Hebrew word for God [plural] - translated God - only fragments remain - teaches faith of Israel thru its history. - angels and appearances are God's agents
      YHWH Elohim = the LORD God
    • D - Deuteronomic or D document - concerns laws as discovered by priests in the temple under King Josiah - teaches theology of history
    • P - division of the E-document; Priestly - concerns forms of worship, priestly duties + genealogies
      Ezra is a P document - has etiological narratives + highly developed theology; describes God's actions via miracles
  • Discover the chief developers of the documentary hypothesis - Father Simon, German scholarship - Graf-Wellhausen Hypothesis
  • State the difference between myth, legend, saga, fairy tales, and history
  • Look for other literary typologies in the Old Testament - such as dramatic irony,
Assignments to Deepen Someone's Understanding

  1. Develop your own definitions of symbol, myth, saga, analogy, anthropomorphism, story, legend, history, and hermeneutics. Write down some examples of each.
    • hermeneutics - the science of interpretation of text in present-day context - what the sermon consists of mainly
    • exegesis - the science of explaining the content of text
    • story - factual or fictional account
    • symbol - something that represents another thing, often at different levels of analysis. The lamb symbolizes Jesus, because Jesus was like the sacrificial lamb at passover given as the sin offering; motherhood is a symbol
    • analogy - similarity between items by attribute or feature. 1:2::2:4 same relations, may be exact or approximate. Father:God
    • myth - a grand narrative with historical and fictional elements that serves to explain cosmology, supernatural events, etc. Often uses symbols and complex meanings. Greek mythology helped to explain many mysteries to the ancients, the myth of Sisyphus. Center around the acts of Gods or God. Unnecessary to determine locus. Expresses truths. The myth of creation, sin, and judgment
    • saga - an epic or multipart grand narrative of legendary figure(s). Sagas of Abraham, Joseph, Jacob
    • legend - a story generally centering on a hero figure, may be partially factual, but embodies a truth. cannot be verified, must be accepted per se. important in the collective consciousness. stories of the patriarchs.
    • fairy tale - a ficticious story that may be instructive, may contain a moral, may be considered part of the culture and heritage, but not used to explain cosmic events - stories for children. hansel and gretel
    • asiety - the doctrine of God’s self-existence. God alone holds he power of being, and this power of being is His pure actuality. God answers Moses by saying “I am that I am.” This is asiety. God is. He cannot be anything other than being. He has always been and never was not. He is eternal.
    • anthropomorphism - placing human characteristics on superhuman concepts. God walked in the Garden of Eden. Moses saw God's backside.
    • via negativa - defining something by saying it is its inverse, God is incomprehensible, infinite.
  2. As you begin this course, you are asked to relate your spiritual autobiography. What would you say differently if you relate your life’s story as history, as a legend, or as a myth? In the news look for accounts that illustrate the difference between Historie and Geschichte today.


    • Historie - Factual events in the past
    • Geschichte - Interpreted, meaningful events in the past


  3. Each source has its own peculiarities which make it possible to identify the author. Look at something you have written or at an essay or story and identify characteristics which identify the author.
In your notebook write down definitions for Elohim, Jahweh, Yahweh, anthropomorphism, saga, legend, history, myth, and hermeneutics.
  • Now write in two columns, one titled Historie and one titled Geschichte 
    • Under the first, write down factual events that mark the record of your life such as date and place of birth. 
    • In the Geschichte column, write down some significant events such as your first airplane ride, your first date, the death of someone important to you, or your remembrance of an earthshaking event. Notice any difference in the way the events are described. Does this give you a feel for the difference among ways of recording the past?
Preparing for Your Seminar
    One way to explain the purpose of the program is to say that we study the story of the people of God so that we may more nearly be persons of God. Implied in this approach is the conviction that knowledge of the Christian heritage must be connected with personal knowledge and your experience of the world around you (your culture). What great themes emerge for you that shape your faith  as a Christian and life or suggest an opportunity to rethink it? List some of these in your notebook.
Notes on Genesis
    Common themes:
  • the power of dreams
  • kinship
  • hospitality and gift-giving/offering
  • deception (Tamar, Jacob, Sarah)
  • manipulation
  • favoritism and family rivalry
  • physical beauty (Joseph, Moses+Tall, David)
  • naming people, places, and things (changing proper names symbolic of elevation in status)
  • promotion of the underdog, or second-born, or persecuted
  • jesting/laughter vs seriousness;
  • communal eating
  • water gathering/drinking
  • drinking alcohol
  • guarantees of action (Tamar and cord, ring, etc.)
  • instructing others what to say
  • Abraham bargaining with God for the fate of Sodom
    Idol worship still mentioned in Gen. Rachel hid the idols from Laban 
    Dramatic irony - men speaking different languages, but Joseph knows both languages
    • Wierd stuff 
      • Nephilim in Gen. 6
      • Jacob's Ladder - Jacob's wrestling with a man and later called Israel Noah's sons
      • Shem and Japhem took the garment and covered their father's nakedness, walking backwards
      • Lot's daughters conspired to have incest with father. 
      • Gen. 3:15 - strike yr head, strike his heel, enmity between man and woman. 
      • Twins emerging at different times from womb, midwife attached scarlet ribbon to hand, then other came out with ribbon. Newborns always struggling
      • Life spans drop dramatically
        • in second post-diluvian saga, ave. age is up to 135 years, because the LORD said he would limit lifespan to 120 years
        • in first ante-diluvian saga # 1 average age is 800-976 years
    • Euphemisms
      • placing hand under the thigh (holding testicles) as an oath - to Abraham from Jacob/Israel Gen. 9:23
      • in the way of women - menstrual cycle
      • he went into her - he was with her he came into you 
    • The smitten
      • God killed Er and Onan 3:18 
      • Sodom and Goronitha are first antediluvian cities completely destroyed by God because less than ten righteous people were in the city. 
      • Jacob's sons destroyed Hamor, rapist son Shechem, and the whole village because of the crime against Jacob's daughter Dinah.
    • The blessed
      • King Melchizedek of Salem - priest of the G-d most high "Do not quarrel along the way" parallel passages and verses - when reporting the message, often cited intact.