Posts Tagged ‘Genesis 3’
This is the manuscript from part 6 of the series. We are reading through the Bible in 90 Days and at this point those who are participating are midway or so through the Psalms. This sermon, from Isaiah 60-66, is fairly simply and makes three major points–derived by scanning the entirety of Scripture from Genesis to Revelation. One, that the new heavens and the new earth and their creation are something that God is about the business of doing. It’s not, no matter how much we are Advance Signs, something we can accomplish on our strength. Second, that there is necessarily a future element to this work. You will notice as you read through these chapters in the Prophet that he continually uses the word ‘will.’ Not everything is accomplished now, which is one of the paradoxes of Christian faith. Furthermore, I might add as a side note, just because we are doing things now as Advance Signs, just because our work now gives hints and clues of what God will do, this doesn’t necessarily translate into an exact representation of what God will do. For that matter, it doesn’t necessarily mean that God is even involved in what we are doing. We give hints, glimmers, sign-posts, but we are shadows. God is the Real and His plans for the New Heavens and the New Earth are likely vastly different than ours. Finally, I will conclude the sermon by noting that what God has done and will do have been inaugurated and completed in the person of Jesus of Nazareth. Jesus uttered those word ‘it is finished,’ and we sense in those words a finality and Luke tells us in chapter 4:18-19 that Jesus said these words of Isaiah were fulfilled in him! Yet Luke, when he begins the book of Acts, tells that he wrote the first book (Luke) to tell of all that ‘Jesus began to do and teach.’ This leaves us with the distinct impression that his second book (Acts) is about all that Jesus continued to do and teach by His Spirit through His disciples. So God has done it; God will do it. Admittedly, I have too much text. The idea, however, was not to exhaust Isaiah’s vision, but, much like we are to the world, to give just a hint, a glimmer, of what he was pointing us to and we see completed in Jesus. Then we ask: Is Jesus enough? jerry
90 Days with Scripture
Week 6: November 2, 2008
“Arise, shine, for your light has come,
and the glory of the LORD rises upon you.
See, darkness covers the earth
and thick darkness is over the peoples,
but the LORD rises upon you
and his glory appears over you.
“Chapters 58-66 begin, as does the book as a whole, by exposing hypocritical and manipulative approaches to worship that insult the glorious God whom Isaiah has so powerfully portrayed. If the worship that is supposed to restore and sustain fellowship with God is itself sinful, how can the barrier of sin between God and his people be removed? The answer lies in God’s commitment to his purpose and in his creative power. The God who created the world will not cease to work until he has defeated sin, turned hearts to him, and established new heavens and a new earth. All that remains is for people to recognize the true nature and work of God and to respond to him in faith.” (109, Briley)
I suppose that we cannot really begin to describe what that time will be like. I can’t even begin to imagine what that place will be like. Sure we have ideas and notions, but they are only ideas and notions; premonitions perhaps. I don’t know really. All I have to go one is Scripture. All I can do is take Scripture at its word and trust that God will make good on his Word.
Some say that we currently are involved in the process of making things better in this world. We are, they say, Advanced Signs of what God is doing or will do. Those who live out their faith in practice are ‘making this a better place’ or at least showing the better place it will be when God finally finishes the work he has said he will finish. We are workers for justice, among other things, but we are we really? I know we are supposed to be working for justice and for freedom and shining our lights before men…but is man realistically speaking capable of such a thing?
Admittedly, I have too much text for today, but if I learned any one thing out of all that I learned this: What Isaiah was prophesying, what he was pointing to, what he was directing our attention to, what he was promising-is that what needs to be done on the earth, even if we are Advanced Signs, needs to be done by God. So consider what led into this chapter:
He saw that there was no one,
he was appalled that there was no one to intervene;
so his own arm worked salvation for him,
and his own righteousness sustained him.
He put on righteousness as his breastplate,
and the helmet of salvation on his head;
he put on the garments of vengeance
and wrapped himself in zeal as in a cloak.
According to what they have done,
so will he repay
wrath to his enemies
and retribution to his foes;
he will repay the islands their due.
From the west, men will fear the name of the LORD,
and from the rising of the sun, they will revere his glory.
For he will come like a pent-up flood
that the breath of the LORD drives along.
“The Redeemer will come to Zion,
to those in Jacob who repent of their sins,”
declares the LORD.
“As for me, this is my covenant with them,” says the LORD. “My Spirit, who is on you, and my words that I have put in your mouth will not depart from your mouth, or from the mouths of your children, or from the mouths of their descendants from this time on and forever,” says the LORD.
I think history demonstrates rather conclusively that human beings are not that good at fixing things. We really do want things to be better, but we have only a marginal notion of what ‘better’ even means and an even worse idea of how to accomplish that. It’s a terrible way to live, really, but we seem to take some comfort from the fact that every now and again slight progress is made. I have to be honest with you though, I’m not particularly interested in the sort of world that man makes better.
It’s not that I am a fatalist or anything. I’m a realist. I know who I am: I know what I think is a better world necessarily conflicts with what 90% of the population thinks is a better world. Faith then consists of the willingness to allow that God’s version of what is a better world is necessarily right and that my conception is necessarily right.
This takes us back to Genesis 3 where we started all this. It was there that man had the silly idea that having knowledge of good and evil was a good idea. It was there that man said, I want to be the creator of life, the creator of destiny, the creator of a standard of living. We have lived content in that place for a long, long time, scarcely acknowledging that God’s way is right, that his judgment is just, that his creation is good and ours is not.
God, however, does not just take us back to Genesis 3; he takes us back to Genesis 1. The opening verses of today’s sermon reflect that:
“Arise, shine, for your light has come,
and the glory of the LORD rises upon you.
See, darkness covers the earth
and thick darkness is over the peoples,
but the LORD rises upon you
and his glory appears over you.
Here it is, then! Darkness covers the earth; thick darkness covers the people. And what sort of light to we want to cover the earth and raise our hopes? Artificial light? Fake light? Do we want light that man creates out of his conception of good and evil or do we want light of the glory of God? Well, truthfully speaking, we probably want the light of men. We are still likely convinced that man can solve all the problems that man has created.
I’m not so optimistic. I want better solutions. But the solution is not merely a solution. The solution is God. This is not about God setting the world right by our standards of good and evil, right and wrong, justice and injustice. This is about God setting the world right by His standards.
” ‘Hear the word of the Lord,
you who trembled at his word:
‘Your brothers who hate you, and
exclude you because of my name, have said,
“Let the Lord be glorified,
that we may see your joy!”‘
And God is not cautious in his description of what he means to do, in what he is already doing, in what he means to finish. But he does speak in futuristic terms. If it is something God does, it is something God will do, and something we will participate in.
- You will look and be radiant.
- Your heart will throb and swell with joy.
- I will adorn my glorious temple.
- Foreigners will rebuild your walls.
- I will show you compassion.
- You will be called priests of the Lord
- You will be named ministers of our God
- I will not keep silent till her vindication shines out like the dawn
- You will be a crown of splendor in the Lord’s hand.
- I will measure into their laps the full payment for their former deeds
- But be glad and rejoice forever in what I will create, for I will create Jerusalem to be a delight and its people a joy.
- They will neither harm nor destroy on all my holy mountain
- See I will create new heavens and a new earth, the former things will not be remembered.
And there is more. All I am saying is that we may see Advance Signs now, we may be Advance Signs, but there is still an aspect of it that even we are looking forward to. In the meantime I believe we will find it terribly difficult at times to wait. We have to be ready, we have to be patient, we have to be busy. But we have to wait. It’s not all here now, even if it has been inaugurated.
Well, it will be a grad and glorious thing when it happens. He uses imagery that we can understand and relate to, images like weddings, wealth and prosperity, new clothes, great beauty, war, abundance, birth of a child, and more. He points us back to the beginning when God saw all that he had made and it was good. He tells us these days will be like those days of the Exodus when Moses led the people out of captivity. It will be a time marked by peace and joy and abundance and good food and justice and righteousness and peace (‘no longer will violence be heard in your land, nor ruin or destruction within your borders, but you will call your walls Salvation and your gates praise.’) He goes on:
“Then will all your people be righteous
and they will possess the land forever.
They are the shoot I have planted,
the work of my hands,
for the display of my splendor.
“The least of you will become a thousand,
the smallest a mighty nation.
I am the LORD;
in its time I will do this swiftly.”
Finally, this work, this mighty, mighty work, was announced in Genesis 3: You will strike his heal, he will crush your head. It was set in motion in Genesis 12: You will be a blessing to all nations. It was inaugurated in Jesus of Nazareth when he quoted Isaiah 61:1-3 as recorded in Luke’s Gospel:
The Spirit of the Sovereign LORD is on me,
because the LORD has anointed me
to preach good news to the poor.
He has sent me to bind up the brokenhearted,
to proclaim freedom for the captives
and release from darkness for the prisoners,
to proclaim the year of the LORD’s favor
and the day of vengeance of our God,
to comfort all who mourn,
and provide for those who grieve in Zion–
to bestow on them a crown of beauty
instead of ashes,
the oil of gladness
instead of mourning,
and a garment of praise
instead of a spirit of despair.
They will be called oaks of righteousness,
a planting of the LORD
for the display of his splendor.
Jesus said, after reading this Scripture: “Today this Scripture is fulfilled in your hearing.” Today? Fulfilled? Already? In Jesus? You mean we are already living in the time when God has begun his work of renewing, restoring, and re-creating? Jesus announced the beginning and ending of Scripture’s fulfillment. Jesus did. No one else makes that claim, only Jesus of Nazareth. And should we be so disappointed then when he is found at Calvary?
What I love about these verses here in Isaiah is that by and large, far and away, they are mirrored in the book of the Revelation. And Luke, combined with John’s portrait in the Revelation, demonstrate to us that God’s plan has not changed. In Jesus we see an inauguration and an acceleration of the plan, but not a change in his plan. This is what Jesus came for, this is what God is working towards, this is the fulfillment of all things: A New Heavens and New Earth. A new life that is free from the tyranny of the urgent, free from the tyranny of tyrants, free from the tyranny of obligations to anyone but God Almighty Himself. As Cottrell notes, “What this means is that heaven is not the elimination of time itself, but the elimination of time limitations. No more deadlines! No more expiration dates! No more having to quit before the job is done! No more, ‘I just ran out of time’!”
Should we then be so surprised and shocked that this work of God involved the cross?
Jesus makes a bold statement. He says: I am the fulfillment of this prophecy of Isaiah. He says, “I am the one whom the Lord has sent to start and finish this work.”
But as I noted at the beginning:
“All that remains is for people to recognize the true nature and work of God and to respond to him in faith.”
So I am asking: Where is your faith? In whom have you placed your trust? I suspect that many of us live with some sort of apprehension or anxiety about today or tomorrow or Tuesday. Where is your faith? Do you have confidence that this God who began a good work in you can and will finish it?
I don’t need to be complicated this morning, and I don’t need to go deep. I just need to ask you: Where is your faith? Is your faith in the One who certainly cannot fail because He spared nothing, even giving his own Son to die? Is your faith in the world which is bound over to destruction? Is your faith in the One who has guaranteed His promise in the Resurrection of Jesus of Nazareth? Or is your faith here in the place and in the ones whose worm will not die, whose fire is not quenched?
18I consider that our present sufferings are not worth comparing with the glory that will be revealed in us. 19The creation waits in eager expectation for the sons of God to be revealed. 20For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope 21that the creation itself will be liberated from its bondage to decay and brought into the glorious freedom of the children of God.
22We know that the whole creation has been groaning as in the pains of childbirth right up to the present time. 23Not only so, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoption as sons, the redemption of our bodies. 24For in this hope we were saved. But hope that is seen is no hope at all. Who hopes for what he already has? 25But if we hope for what we do not yet have, we wait for it patiently.
Soli Deo Gloria!
Here is part 3 of my current sermon series that coincides with The Bible in 90 Days reading program. In this sermon, which I divided into two parts, we begin looking at the Exodus of Israel from Egypt. In my estimation, the Exodus is one probably the single most significant historical event in the history of earth. In the event we see the complete work of God in miniature as he confronts the godless Egypt and the idols of Egypt as represented by Pharaoh. There are four main points that I will eventually make, and in this first part I made the first two points. First, I deal with prophets (Moses and Aaron). Here we see a discovery of who speaks for God. Ultimately, this works itself out in Jesus Christ (Hebrews 1:1-2). Second, I deal with the plagues where we see a declaration of who is God as YHWH systematically dismantles the the religious hierarchy of Egypt. Ultimately, I conclude this sermon by noting that what matters most here is that YHWH is known. Tune in next week for part 2 where I will deal with Pharaoh and Passover. jerry
You can listen here: Exodus 7-12, Freedom for God’s People.
Or use the inline audio below:
Print version available here: Exodus 7-12, Freedom For God’s People (or at Box.net)
Other download options are available through feedburner and archive.org.
Always for His glory!
90 Days with Scripture
Week 1: September 28, 2008
Genesis 3:1-24: When Everything Went Wrong
1 Now the serpent was more crafty than any of the wild animals the LORD God had made. He said to the woman, “Did God really say, ‘You must not eat from any tree in the garden’?” 2 The woman said to the serpent, “We may eat fruit from the trees in the garden, 3 but God did say, ‘You must not eat fruit from the tree that is in the middle of the garden, and you must not touch it, or you will die.’ ” 4 “You will not surely die,” the serpent said to the woman. 5 “For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil.”
6 When the woman saw that the fruit of the tree was good for food and pleasing to the eye, and also desirable for gaining wisdom, she took some and ate it. She also gave some to her husband, who was with her, and he ate it. 7 Then the eyes of both of them were opened, and they realized they were naked; so they sewed fig leaves together and made coverings for themselves. 8 Then the man and his wife heard the sound of the LORD God as he was walking in the garden in the cool of the day, and they hid from the LORD God among the trees of the garden. 9 But the LORD God called to the man, “Where are you?”
10 He answered, “I heard you in the garden, and I was afraid because I was naked; so I hid.” 11 And he said, “Who told you that you were naked? Have you eaten from the tree that I commanded you not to eat from?” 12 The man said, “The woman you put here with me—she gave me some fruit from the tree, and I ate it.” 13 Then the LORD God said to the woman, “What is this you have done?” The woman said, “The serpent deceived me, and I ate.”
14 So the LORD God said to the serpent,
“Because you have done this,
“Cursed are you above all the livestock
and all the wild animals!
You will crawl on your belly
and you will eat dust
all the days of your life.
15 And I will put enmity
between you and the woman,
and between your offspring and hers;
he will crush your head,
and you will strike his heel.”
16 To the woman he said,
“I will greatly increase your pains in childbearing;
with pain you will give birth to children.
Your desire will be for your husband,
and he will rule over you.”
17 To Adam he said, “Because you listened to your wife and ate from the tree about which I commanded you, ‘You must not eat of it,’
“Cursed is the ground because of you;
through painful toil you will eat of it
all the days of your life.
18 It will produce thorns and thistles for you,
and you will eat the plants of the field.
19 By the sweat of your brow
you will eat your food
until you return to the ground,
since from it you were taken;
for dust you are
and to dust you will return.”
20 Adam named his wife Eve, because she would become the mother of all the living. 21 The LORD God made garments of skin for Adam and his wife and clothed them. 22 And the LORD God said, “The man has now become like one of us, knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of life and eat, and live forever.” 23 So the LORD God banished him from the Garden of Eden to work the ground from which he had been taken. 24 After he drove the man out, he placed on the east side of the Garden of Eden cherubim and a flaming sword flashing back and forth to guard the way to the tree of life.
“The author uses irony to show the folly of man’s fall. He shows that even though man’s question to be like God was obtained, the goal itself proved to be undesirable. Man, who had been created ‘like God’ in the beginning, found himself after the fall curiously ‘like God’—but no longer ‘with God’ in the garden. In this subtle interchange, the author has shown that man’s happiness does not consist of his being ‘like God’ so much as it does his being ‘with God’ enjoying the blessing of his presence.” (Sailhamer, 59)
There are a lot of ways that these verses can be approached: we could dissect them and discover an anatomy of temptation; we could look at the different polemics spoken against Canaanite gods that Israel was faced with; we could look at the garden of Eden as a prototype of the tabernacle and temple that would later mark the Israel’s distinctive character; we could examine the insidious nature of evil. All of these are worthy investigations and indeed many commentators choose exactly these routes or at least mark them as significant side-streets or side trips along the way.
But I think there is a more important message here in Genesis 3 that we simply must not miss. We have to be careful to ask what it is that the Lord wishes us to understand from what is written. We can focus on the periphery, but it will serve us better if we have nailed down the center. After all, that is part of the problem in this very story: They didn’t pay attention to what the Lord said and instead they distrusted him and believed a liar. They distorted the word of God and listened to themselves. In doing so, we see that the entire universe has come under serious assault. There is no peace, and there will not be until…until…until…
Today we are beginning 90 Days with Scripture. The aim is to read through the entire Bible in 90 Days by reading a mere 12 pages per day or spending about 45-60 minutes with the Bible each day. Our goal in this series of sermons is to trace the history of humanity from start to finish, from first sin to final redemption, from Genesis to Revelation, to trace the big story from beginning to end, Alpha to Omega. I think what we will see is that God had a plan from the first. Today we begin where it all started going wrong, Eden, and begin to see the groundwork that God laid down for the future redemption and restoration of man.
I’d like to begin this series by noting a couple of the more important aspects of this particular passage of Scripture that will be fleshed out in due course of this series.
First, Paul Kissling illustrates my initial observation about this scene:
“The net result of the sin and its punishment is the distortion of every relationship between the Lord God and his creation…Humanity’s relationship with the Lord is damaged as they hide from him and the man blames the Lord for giving the woman to him. The relationship’s between men and women are scarred as the man passes off blame to the woman and they mus cover themselves from seeing each other’s nakedness. The man and the woman have distorted views of themselves as they are suddenly ashamed of their nakedness. The relationship with the animal kingdom is marred as the woman in part blames the deception of the serpent for her own desires….Humanity’s relationship with the animal kingdom is also distorted by the predicted enmity of the descendants of the woman and the serpent.”—197
Nothing could ever be the same. And nothing has been. Sin and its consequences is the one theological doctrine that is verifiable in every single person on the planet.
After the consumption of the fruit, we see blame. We see shame. We see a fear of the Lord that is newly introduced into the creation as man hides from the mere voice of God: “I heard you in the garden and I was afraid, so I hid.” In a sense we can say that God’s relationship with his creation too is ruptured. No longer is the ground ‘good’, but now it is cursed; no longer is the serpent part of the ‘good’ creation, but it too is cursed. Adam and Eve too are cursed and now there is subordination and authority: Adam names his wife. We see distortion in our own flesh: Eve’s increased pain in childbirth, the sweat of Adam’s brow and his backbreaking labor, and, of course, death. We see distorted hierarchy: her desire would be for her husband (which cannot be specifically sexual since a woman desiring her husband can hardly be a bad thing).
These effects continue in our day and we will see this enmity, this hostility unto murder, played out in the lives of Cain and Abel, Jacob and Esau, Israel and Egypt, 10 brothers verses Joseph. Israel versus Judah. It is a thread, this enmity, that runs the length of the Bible. But it is not without end. Enmity, hostility, violence–enmity unto murder, an eternal conflict–that’s what our relationships amount to now.
Second, sin ruptured God’s intent for the creation. One commentator said it this way:
In Genesis 3, YHWH’s intent for creation is ruptured. In challenging the divine design for creation, the human couple tragically altered their vital relationship with their Creator, with each other, the rest of the created order. Where once there was harmony, productivity, and meaning, there is now pain, struggle, and potential meaninglessness to life. The contrast could not be more poignantly drawn. In their desire to circumvent the need for a Sovereign Lord, the achieve not fulfillment but become keenly aware of the weakness and vulnerability of the creatureliness. In their relationship with each other, equality, mutual concern, and care are replaced by struggle, conflict, and obsession with hierarchical order….The story continues, for the God of Genesis 1-3 is a God who repeatedly calls his creation to realign with his purposes and intent. (Marrs, 36)
This is the core of the problem: We are simply not yet who we are supposed to be, and we live in a place that is not as it should be, and we are not towards each other the way we were intended to be. We live in a world of hostility and violence. Nothing is the way it should be. [See Romans 8:18-27]. Everything is fouled up; everything is wrong. Look the problem is not that someone on Wall Street made a bad choice; it’s that all of us have made bad choices. It’s not that our leadership in Washington is corrupt; it’s that all of us are corrupt. It’s not that hurricanes and tsunamis destroy this island or that state. It’s that nothing in creation is right.
Finally, and perhaps worst of all: we have been expelled from the presence of God. It was made abundantly clear in the commentaries that the exit to the East of Eden and the Cherubim flashing back and forth are two of the many signs that there is some temple or tabernacle imagery going on here. The tabernacle and temple were entered from the east; man exited the garden to the east. The cherubim were guardians of the temple, the holy of holies, and formed the seat on the ark of the covenant. Here they guard the entrance to Eden where man had unmediated access to the presence of God. Gordon Wenham wrote, “These features all combine to suggest that the garden of Eden was a type of the sanctuary where God is uniquely present in all his life giving power. It was this that man forfeited when he ate of the fruit.” (86)
Kissling agrees, “The cherubim serve as a warning and as an impediment to sinful human beings presuming that it is permissible for them to walk into the unmediated presence of the Lord.” (213)
No longer is there unmediated access to the presence of God. Man forfeited this when he sinned. We no longer enjoy that fellowship. Now, we are enemies with God.
This is what we gained and what we lost. Relationships all around. Creation out of whack. Presence of God denied. I think this story serves two purposes. First, it serves to demonstrate to us a sort of history of our origin and our sin (Wenham). The account of disobedience ‘traces the descent of the whole human race, [and] must have grave consequences for all mankind’ (91). On the other hand, it also serves as a paradigm for every story, of every human. It is, to be sure, ‘our’ story. One need only look to Ezekiel 28:12-19 to see how this story played itself out in the life of another.
What we ultimately see in Genesis 3 is that God himself remains God. He didn’t change because we altered the relationship. But God does become different to us. He becomes distant, distorted, and untrustworthy. His word becomes meaningless and uninteresting. Now disobedience is the defining characteristic because we thought that it was more important to be God than it was to be with God. “There’s a way that seems right to a man, but it only brings him death.” And from that point—everything changed.
Their act of disobedience became paradigmatic in every person, in every generation, in every community. All have this same distorted view of God. But that is not the entire story.
The creation may be frustrated. Relationships may be distorted. Salvation—defined here as unmediated access to God—may be impossible. But we are not without hope. And we see his grace in action here. We see grace in his provision of animal clothing. We see hope in Eve—the mother of all living. We see victory in the offspring of the Woman crushing the head of the serpent.
We see, ultimately, Jesus. He becomes the sacrifice that clothes us and hides our nakedness. Now, we are commended in Scripture to ‘clothe ourselves with Christ.’ To be clothed in his righteousness. He is our provision.
We see, ultimately, Jesus. He becomes for us the Resurrection and the life—our hope. It was he who is the Offspring of the woman who came to crush the head of the serpent and deliver the death blow to death. He is our hope.
We see, ultimately, Jesus. He becomes for us Mediator between God and man when He tears the temple veil. He ushers us in, by his own blood, into the presence of God. He is the Victor who restores the broken relationship between God and man.
The world is a broken place, but one thing we learn is our ‘expulsion from the garden indicates and irreversible change in man’s situation’ (Wenham, 91). But Scripture declares, boldly, that all the world’s ills, all the brokenness, and all the distortion will be put to rights only in Jesus Christ. Many people are looking for change—and rightly so. We want the world fixed. But the narrative of our history indicates that we messed it up and we are thoroughly incapable of fixing it. But the narrative also declares that God has taken every step, not just the first or the last, but every step, to fix what we broke. Turn your eyes upon God’s solution to all that is wrong; turn your eyes upon Jesus.
Soli Deo Gloria!
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