The Beginnings
(Genesis 4-11:26)
Ray C. Stedman
Copyright
© 1978 by Ray C. Stedman. All rights reserved. No part of this book may be
reproduced in any form, except for brief quotations in reviews, without written
permission of the publisher.
Quotations
from the Revised Standard Version of the Bible, copyright 1946 (renewed 1973),
1956 and © 1971 by the Division of Christian Education of the National Council
of the Churches of Christ in the USA, and are used by permission.
A
Discovery Book. Published by Word Books, in cooperation with Discovery
Foundation, Palo Alto, California.
Library
of Congress catalog card number: 77-83286
Printed
in the United States of America
ISBN
0-8499-2818-4
First
Printing, January 1978 Second Printing, July 1978
Contents
Preface
1. THE DEVIL'S OPPORTUNITY
2. THE MARK OF CAIN
3. TOO MUCH, TOO SOON
4. ADAM'S BOOK
5. SIGNS OF COLLAPSE
6. THE WAY OF ESCAPE
7. THE END OF THE OLD
8. THE NEW BEGINNING
9. RULES OF THE GAME
10. THE THREE FAMILIES OF MAN
11. GOD'S FUNNEL
12. CONTROLLING GOD
Preface
In
a companion series of studies from Genesis called Understanding Man, I focused on the true
nature of man as revealed in that section of the Scriptures (Genesis 2:4-3:24).
Of course that was not an exhaustive study of man; the whole Bible is in part
an elaboration of this fascinating subject. Furthermore, as we look at the
famous characters in the chapters comprising the current study--Cain and Abel,
Enoch, Noah, Nimrod, and a doomed cast of thousands--we certainly have some
additional pointed insights into the nature of man.
But
in these chapters (Genesis 4-11:26) relating early human history we also see
the underlying threads of all human society, for all time. Moses has provided
us with a very sturdy framework for understanding ourselves--in society--which
is how most of us live, give or take a few hermits.
The
general and persistent thrust of mankind is to band together, even though the
result is nearly always disastrous. In one place we can see bumper stickers proclaiming
that "We Are One," while in another place there are signs announcing
the rules of apartheid. There are tides, upheavals, and movements in human
society which no sociologist can come to grips with apart from understanding
the reasons for them as given to us in the Bible.
These
reasons are not spelled out as such. They are presented as parables and left
for us to understand, if we will. Without doubt, there was a real Cain, there
was a genuine 40-day deluge, there was a solid gopher-wood ark, and there was
an actual tower of babbling confusion. There is no need to question the
historicity of these events, nor is it my intent to prove them historical. I
believe they are, but further, that they are recorded so as to teach us
graphically the principles upon which man has built his society, and the
inherent flaws in those principles. The point is not simply to accuse man;
God's point, always, is to show a better way.
Part
of the process of discovering God's way is first to come to an understanding of
the dismal effects of man's way. Always the bad news precedes the good news.
The cross precedes the resurrection. But keep in mind that the expulsion from
Eden was also the beginning of redemption, the first step into the kingdom of
God.
We
are all more than individuals; we are political beings. We struggle to
understand how to live in community--especially, in recent years, in the
Christian community. But we will fail, with the best of intentions, unless we
understand what Moses has set before us in the chronicle of the beginnings of
man in his first attempts to live in society.
1 The
Devil's Opportunity
Genesis 4:1-8
HISTORY,
AS WE KNOW IT, is largely the story of the wars, battles, and bloodshed of
mankind. It is the chronicle of man's progress from the primitive ax to machine
guns, napalm, and nuclear explosions. But why is this? Why has humanity
throughout the entire space of its history wrestled unendingly with this
terrible problem of human hatred and bloodshed? The shallow answers which have been
given, such as economics, adventure, greed, power politics, have all long since
been shown to be insufficient and superficial, though you still hear them
echoed from time to time. The key to our twentieth-century dilemma actually
lies in a story that took place at the dawn of history, the story of two
brothers. The account begins in chapter 4 of Genesis:
Now Adam knew Eve his wife, and she conceived
and bore Cain, saying, "I have gotten a man with the help of the
Lord." And again, she bore his brother Abel. Now Abel was a keeper of
sheep, and Cain a tiller of the ground. In the course of time Cain brought to
the Lord an offering of the fruit of the ground, and Abel brought of the
firstlings of his flock and of their fat portions. And the Lord had regard for
Abel and his offering, but for Cain and his offering he had no regard. So Cain
was very angry, and his countenance fell. The Lord said to Cain, "Why are
you angry, and why has your countenance fallen? If you do well, will you not be
accepted? And if you do not do well, sin is crouching at the door; its desire
is for you, but you must master it." Cain said to Abel his brother,
"Let us go out to the field." And when they were in the field, Cain
rose up against his brother Abel, and killed him (Genesis 4:1-8).
Here
we have what is obviously a highly condensed account. This story undoubtedly
covers a span of many years--perhaps more than thirty or forty years, or even
as many as a hundred. We are not told how old the two were when Cain slew Abel,
but undoubtedly they had grown into manhood and most likely were in their early
thirties. The story begins with the birth of Cain and the joy of his mother,
Eve, and it centers on three highly important matters: the naming of the boys;
the offerings which each presented; and the reaction of Cain to God's rejection
of his offering.
Let
us begin with this name, Cain. It is a very significant name because, as the
account tells us, it means "gotten" and comes from the Hebrew word, ganah, which means, "to
get." You will recognize it is as the derivation for our English word,
"begotten." We speak of begetting our children, and this comes from
the name, Cain. The text says Eve named him Cain because, as she said, "I
have gotten a man with the help of the Lord."
That
latter phrase is a bit weak in translation. It is not merely "with the
help of the Lord" (which is true of every birth), but what Eve probably
said was, "I have gotten a man, even the Lord." By that she was
referring to the great promise God had given her, saying she would bring forth
a seed who would bruise the serpent's head (Genesis 3:15). She understood that
the "seed" would be a divine Being, so when her first child was
born--a male--she felt perfectly justified in naming him, "Gotten."
"I have gotten a man, even the Lord."
It
is characteristic of predictions in the Bible that they do not often include a
time element. Eve apparently had no idea how long it would be before this
promise would be fulfilled. Remember that Jesus said to his disciples, "It
is not for you to know times or seasons which the Father has fixed by his own
authority" (Acts 1:7). We can never know precisely when great predicted
events are going to be fulfilled, though we can often know when they are
approaching fulfillment, as in the case of the second coining of the Lord.
Seeds
of Arrogance
Now
when the second child is born an ominous element enters the story, for the name
of this child is Abel, which means "frail." This suggests that
already the physical effects of sin were becoming apparent in the race. The
second child born into history was perhaps a frail, sickly child, so he was
given the name, Abel. But regardless of whether or not this was physically
true, this name certainly suggests that there was a difference in the attitude
of the parents toward the children. Adam and Eve regarded these boys in two
different ways: Cain was the strong one; Abel the weaker. It would be very
natural for them to favor Cain as the firstborn, the stronger of the two, born
"under a lucky star," a child of destiny, one designed perhaps to
fulfill great promise. Perhaps this strong hint of favoritism right at the
beginning offers an explanation for what follows in the story. Already, at the
very birth of these two boys, the seeds of arrogance and conceit have been
planted in the heart of Cain by his unsuspecting parents simply by the way they
treat their children. How significant that is--and how frightening! Sometimes
seeds can be planted in early childhood that will come to fruit many years
later, bringing heartache and despair to parents. (The interesting thing here
is that it is not the neglected child who suffers most, but the favored one. I
will leave that for all amateur psychologists to chew on.)
Now
the scene shifts to a much later time. The boys are grown and are supporting
themselves. Cain is a rugged farmer, a tiller of the soil. But that work is
obviously too hard for Abel, and he becomes a keeper of the sheep. This
indicates that from the earliest dawn of history mankind has understood and been
involved in agricultural and pastoral pursuits. He was not, as we sometimes
gather from dioramas in our museums, originally a hunter only.
A
Time and a Place
We
are now told that in the course of time both Cain and Abel brought an offering
to God. There are two things strongly implied by this account. First, it is
clear that there was a prescribed time indicated for the bringing of an
offering. The phrase which in our version is translated, "In the course of
time," is, in the Hebrew, "At the end of days." This is a strong
suggestion that there was a definitely prescribed period. Perhaps it was once a
year, at the end of days--i.e., at the end of the winter season, just before
spring.
Second,
it is clear from this account that a prescribed place existed for this
offering. They were to bring it "before the Lord," to a definite
place. There they were to appear in the presence of the Lord. If you link this
with the closing words of chapter 3, there is a clear suggestion that when God
set the cherubim and flaming sword at the gateway to Eden, he thereby created a
mercy seat. Many centuries later, when the divine pattern was given to Moses
for making the tabernacle, it included a mercy seat with cherubim, whose wings
would meet over the mercy seat. That was the place where offerings were to be
placed. The Day of Atonement was consummated at the mercy seat when once a year
the High Priest brought in a lamb for all the people. Perhaps this traces from
this earliest account of an offering. Thus, it is very likely that at the
gateway of Eden was a mercy seat, where once a year Adam and Eve and their
children were to come with an offering for the Lord.
In
passing, I want you to note that Adam and Eve had evidently taught their boys
all that they knew and had learned of God, and had trained them to worship.
Man, in his primitive condition, was not groping blindly after God, seeking
through centuries of patient endeavor to find his way to an understanding of
divine truth. Mankind began on that level, as Paul makes clear in Romans: Men
who knew God, who knew who he was, departed from that knowledge and turned to
idolatry. The sons of Adam and Eve knew everything their parents knew about
God.
When
we come to the offerings Cain and Abel bring to God, however, we see a significant
difference between the two men. Cain's offering of fruit was instantly
rejected, but Abel's lamb was accepted. How that rejection and acceptance were
indicated we are not told, though perhaps we might find a clue from the stories
of Gideon and, later on, of Elijah on Mount Carmel. When these men offered to
God, fire came down from heaven and consumed their offerings. This was the
indication of its acceptance by God. We can, of course, make much of the fact
that Cain ought to have known better than to bring an offering of fruit to God.
He surely knew from his father that God had cursed the ground, and to offer the
fruit of a cursed ground to God was obviously to insult him. Also I think we
can say that Adam and Eve and Cain and Abel unquestionably knew the most basic
truth which the Word of God labors to get across to us, and which runs through
the entire length of Scripture. It is given to us in Hebrews: "Without the
shedding of blood there is no forgiveness of sins" (Hebrews 9:22).
Why
is that so important? Primarily because it is designed to teach us something
crucial. All these symbols of Old Testament are designed to teach us important
things, so what is it that this teaches us--"Without the shedding of blood
there is no forgiveness of sins."? It teaches that the problem of sin is
no light matter. It cannot be handled by a good resolution or an earnest
resolve. It is not settled by simply deciding to turn over a new leaf, or to
change one's attitude. Sin is something that is embedded in the race and
touches the springs of life. It can only be solved by death. That, of course,
is what ultimately explains the cross of Jesus Christ. In his coming, he could
not merely teach us good things; in order to deal with the problem of sin, he
had to die.
A
Smile to a Frown
But
I do not want to dwell on this now. Although I think it is clearly here, it is
not the heart of this story.
The
account says that Cain was angry at God's rejection of his offering and his
countenance fell. Obviously, he came expecting God to accept his offering.
Perhaps he was very pleased with himself. Perhaps he felt that his offering of
fruit and grain was much more beautiful, much more aesthetically pleasant than
the bloody, dirty thing that Abel put on the altar. But when the smoke rose
from Abel's offering and his own remained untouched, Cain's smile changed to a
frown. He was angry and resentful, and the whole appearance of his face
altered.
How
well we know this feeling! And for the same reason--jealousy! Cain was jealous
because his brother was accepted and he was rejected. As the New Testament
tells us, he was angry "because his own deeds were evil and his brother's
righteous" (1 John 3:12). Is it not amazing the things that make us
jealous? We are jealous because our neighbor has a bigger car than we have, or
his child plays with a doll that can talk, while our children have to play with
some cheap little thing from the 5 & 10 cents store.
Our
fellow worker has a desk that is nearer to the window than ours. Or perhaps he
gets a longer notice of commendation in the company paper than we do, or he has
softer carpets on the floor, or he has two windows instead of one in his
office. It is amazing how such petty matters can cause us to rankle with
feelings of envy and resentment.
The
basic reason underlying our resentment is the very reason Cain was angry. He
did not like the way God was acting. He did not like what God had chosen to do
for Abel. With him it was not a question of being upset, theologically, because
fruit was not as good as a lamb. There is no implication of that in this story.
From our perspective we can see such implications, but that was not what was
troubling Cain. What bothered him was simply that God did not conform to his
idea of rightness. When God presumes to cut across the grain of our
expectations, we are all offended, aren't we? We are quick with the question,
How can God do a thing like this? Why does God permit this? It is all because
we want our thoughts to be the program on which God operates. When he presumes
to do anything else, we get angry with him. Oh, it is true that in a church
service we can all nod our heads at Isaiah's words, "God's thoughts are
not our thoughts nor his ways our ways." But when he actually begins to
act on that basis, how upset it makes us! We feel that he has betrayed us,
played us false in some way.
A
Simple Question
But
notice God's grace. He does not flare back at Cain with thunderbolts of
judgment. He simply asks him a question, "Why are you angry, and why has
your countenance fallen?" That is the best question to ask a jealous,
resentful individual. Why? Think it through, now; why are you so angry? Why are
you filled with resentment against this person? I have learned that when men
and women ask me, as they sometimes do: Why does this have to happen to me?
What have I done that I should have to go through this thing? The only proper
answer is: Why shouldn't you? These things happen to everyone and to anyone;
why shouldn't it happen to you? Why should you escape? Why should you resent
it? Why should you assume that you have special privilege or an immunity to the
normal problems, injustices, and trials of life?
That
is a hard question to answer, isn't it? But notice that God goes on to light a
lamp of warning before Cain. He says, "If you do well, will you not be
accepted?" What does he mean here by "doing well"? He is
certainly not saying, "Well, Cain, just do your best. Try hard to please
me and everything will be all right." It has a specific meaning here. It
means, "If you bring the acceptable offering; if you will go to your
brother and trade some of your grain for one of his lambs and bring that lamb,
whose blood is to be shed for the remission of sins, indicating that you
understand at least something of the problem that sin proposes, then you too
will be accepted. It is not too late. I'm not going to judge you now. You can
go back and repent, you can change, and if you do well in this way, you will be
accepted just like Abel, for I am no respecter of persons. It is truth that I
deal with," says God, "and I don't care what kind of a past a person
has; I will accept anyone who determines to act in truth and honesty.Ó
ÒBut
if not, then look out! Beware! If you let this moment pass,Ó says God to Cain,
watch out! Now that it has all been made clear to you, if you refuse to repent,
to go back and bring the right offering, watch out. Sin is crouching at the
door of your life like a lion, ready to jump on you, to seize you, and to
destroy you. God is saying to Cain and to us: Don't treat jealousy or
resentment lightly, because it is not a light thing. If you let it fester, you
will soon find yourself in the grip of a power greater than, you can handle,
and you will do things that you didn't ever think you would do.
Have
you found that out? I certainly have. Whenever we let resentment against God
fester in our heart, and then stuff it all down inside and fondle it and play
with it, sooner or later we will say something we didn't intend to say or do
something that we didn't intend to do.
This
is what happened here. Cain disregards God's warning, refuses to
repent--nursing his jealousy along--and soon his mind conceives a diabolical
plot, a way to get even, How powerfully it makes its appeal to him. Ah-hah, he
thinks, now I've got him. That brother of mine who thinks he's so good, who
thinks he's so holy, now I've got him! With a disarming smile he comes to Abel
and says, "Brother, let's go out into the fields and talk." And there
the murderous ax rises and falls and Abel sinks to the ground with a smashed
skull, murdered by his brother's hand.
Murder
by Insult
What
makes a man kill his brother? During the Vietnam war I remember seeing a
picture in a news magazine of a Vietnamese officer executing a captured Viet
Cong. When that picture appeared, someone wrote a letter to the editor
commenting on it, The letter said, "What a terrible thing! There stands
that turtle-headed little man pointing a pistol at this man's head and shooting
him in cold blood. How can a man do a thing like that!" In the next issue
a very provocative and perceptive reply appeared: "The reader asks, 'What
causes a man to act like that?' The answer is: the same thing that causes
someone to call another person 'a turtle-headed little man!'Ó
It
is true, isn't it? It is the same thing. Have you noticed how often Scripture
links insult and murder together? For example, there are those scorching words
from the lips of Jesus, in the Sermon on the Mount:
"You have heard that it was said to the men
of old, 'You shall not kill; and whoever kills shall he liable to judgment.'
But I say to you that every one who is angry with his brother shall be liable
to judgment; whoever insults his brother shall be liable to the council, and
whoever says, 'You fool!' shall be liable to the hell of fire. So if you are
offering your gift at the altar, and there remember that your brother has
something against you, leave your gift there before the altar and go; first be
reconciled to your brother, and then come and offer your gift" (Matthew 5:21-24).
John
tells us that if we hate our brother, we have murdered him in God's sight. What
he is really telling us is that we refrain from killing the ones we resent only
because we fear reprisal. It was a very frequent occurrence in the days of the
Old West for someone to simply draw a gun and shoot a person out of a momentary
irritation. Why? Because there was no law to take reprisal against him. He
could immediately express what he felt in his heart.
Do
you see how far removed our thoughts are from those of God? What we regard as
trivialities, mere peccadilloes or trifles, he sees as monstrous, terrible
things threatening our peace, our health, and life itself. So he tries to warn
Cain: "Cain, you don't know what you are doing. If you let this thing rankle
in your heart, before you know it you will have killed your brother." In
the letter to the Ephesians the apostle Paul says, "Do not let the sun go
down on your anger, and [thus] give no opportunity to the devil"
(Ephesians 4:26-27). There the devil is, waiting like a roaring lion, crouching
at the door, ready to spring on you if you give him an opportunity. What is the
opportunity? Allowing your wrath to last beyond the setting of the sun, to
carry it over into another day, to form a grudge, a permanent dislike for an
individual. When you do that, the door is wide open and nothing can stop Satan
from beginning to poison your life and destroy you.
The
New Testament tells us to be at peace with one another. We are not even to let
our worship delay us in making peace. If you bring your gift and there remember
that your brother has something against you--or you have something against
him--leave your gift and go to your brother. Be reconciled, then come and
settle things with God. That judges me! Does it not judge you? In the light of
this story, how much we can see that the evil of our day springs out of these
seeds of dislike for one another and of refusal to repent when the grace of God
warns us of the power we are dealing with.
How
about you? Are you angry with someone? Do you harbor a grudge in your heart?
Are you holding resentment against another individual? Are you seething with
hurt feelings because of something someone has said--perhaps years ago--or even
weeks ago? What about it? If you do well, if you bring the offering that God
has provided, if you offer the forgiveness which he makes possible, you will be
accepted. Peace will flow again into your heart and life, and with it, health
and strength. But if you allow it to fester, to lie there unsettled, it will
master you.
Prayer: Our Father, you who know our hearts, deal
earnestly among us that we will not lightly put these things aside. Help us,
Lord, to realize that the wolves are now howling in the cellars of our nation's
soul because of the unjudged dislikes of Christians toward one another, the
unsettled resentments that have grown into family feuds that have gone on for
weeks and months and years. God grant to us grace to deal with this matter in
the way that has been so abundantly provided by the sacrifice of the Lord Jesus
on our behalf, so that we may be tenderhearted, forgiving one another, even as
God for Christ's sake has forgiven us. We pray in his name. Amen.
2 The
Mark of Cain
Genesis 4:9-16
WE
HAVE NOW EXAMINED the causes for human hatred and warfare and have seen that
wars and murders spring from seeds of unreasoning jealousy and envy which are
allowed to lie unjudged in human hearts. Men kill because they hate; they hate
because they will not accept God's ordering of life. They want their own way,
they want God to act as they want him to act (or perhaps I should say, as we
want him to act).
Now
we come to a very closely related problem which has at various times threatened
to tear our nation apart: the problem of race relations, of human brotherhood:
Then the Lord said to Cain, "Where is Abel
your brother?" He said, "I do not know; am I my brother's
keeper?" (Genesis 4:9).
Cain's
insolent and arrogant response to God's question is a sign of his inward
unacknowledged guilt. This is always the way of guilt--to disclaim
responsibility. Cain replies, "My brother? What have I to do with my
brother? Am I my brother's keeper? Is it my responsibility to know where my
brother is?" The hypocrisy of that is most evident. Though Cain could
disclaim responsibility for knowing where his brother was, he did not hesitate
to assume the far greater responsibility of taking his brother's life.
We
hear much of the same thing today. In 1968 we were reeling from the shock of
the murder of Dr. Martin Luther King. Many in those days were saying things
like this: "Well, it's not our fault that Dr. King was killed. Why should
we suffer for what some fanatic did? It's not our responsibility." Others
said, "He ought to have known this would happen. After all, if you stir up
trouble, sooner or later you will pay the price for it." No one can deny
the logic and truth of a statement like that. Yet it is very obviously
incomplete, and there is nothing in it of facing responsibility and no honest
answering of the terrible question from Cain's "Am I my brother's keeper?Ó
I
believe we were all guilty of the death of Dr. Martin Luther King, Jr. and for
all that precipitated and made that death inevitable. We are guilty now, every
one of us who has permitted the unspoken dictates of our society to keep us
from forming friendships with black people, or who has refused to break through
the barriers which have silently and powerfully been raised by prejudice,
pride, and isolation.
The
rioting over civil rights has in large measure died down now. And yet the issue
is still unsolved, or unresolved. Most of us are content to breathe a sigh of
relief and return to our comforts, without having been touched by what happened
in those turbulent days.
Two
or three decades ago Dr. Carl Henry wrote a book called "The Uneasy
Conscience of Fundamentalism," which bothered many people when it first
came out. In it Dr. Henry pointed out that the isolationism which many
Christians adopt, the isolationism which removes us from contact with
non-Christians, has also successfully removed us from grappling with some of
the pressing social questions of our hour. We have often been quite content to
sing about going to heaven, but have shown very little concern for the sick and
the poor, the lonely, the old, and the miserable of our world. Isaiah 58 is a
ringing condemnation of such an attitude on the part of religious people. Other
passages from the Scriptures make clear that God is infinitely concerned in
this area of life, and those who bear his name dare not neglect these areas.
Let us be perfectly frank and honest and admit that this is a manifestation of
Christian love which we evangelicals have tended greatly to neglect. The
evangelical church, therefore, has largely become almost exclusively white,
middle-class, Protestant, and Republican.
I
have nothing against any of those designations except that their preponderance
indicates something is wrong with the church. The church was never intended to
minister only to one segment of society, but is to include all people, all
classes, all colors, without distinction. Both the Old and New Testament are
crystal clear in this respect. These distinctions are to be ignored in the
church. They must be, otherwise we are not being faithful to the One who called
us and who, himself, was the Friend of sinners--of all kinds.
Because
this neglect is rather obvious, even though we sometimes shut our eyes to it,
it has precipitated a violent rejection of Christianity by many. I ran across
this poem which expresses very forcefully what many are thinking, especially
among the young people, about the church:
Fat, old, smug church.
What are you waiting for?
Where is your Christ?
Up in the sky?
Back in the past?
Somewhere else?
There's a painted whore down at the bar.
Do you care?
There's a Negro family that can't find a home.
Do you care?
There's a hippy, high on LSD
Who in hell cares?
Who in heaven cares?
You fat, old, useless church!
That
picture is overdrawn, granted, but it is true enough to hurt. We must be
perfectly honest and admit that this has been the weak spot of evangelical
life--this failure to move out in obedience to God's command to offer love,
friendship, forgiveness, and grace to all people without regard to class,
color, background or heredity. We believe that the gospel is salt for
preserving society from corruption, and that in calling out "the mystery
of godliness," God is forming a secret society which constitutes the
church as a counteraction to "the mystery of lawlessness" which is
also at work. These are opposed, one to the other, and when lawlessness surges
to the front as it has today and seems to flow unchecked through the cities of
our nation, it is because the mystery of godliness has been thwarted and held
back, contained, and not turned loose in the midst of society.
If
we still are reluctant to face some of the things this passage brings before
us, perhaps we need to look on to Cain's punishment, given in verses 10 through
12.
And the Lord said, "What have you done? The
voice of your brother's blood is crying to me from the ground. And now you are
cursed from the ground, which has opened its mouth to receive your brother's
blood from your hand. When you till the ground, it shall no longer yield to you
its strength; you shall be a fugitive and a wanderer on the earth"
(Genesis 4:10-12).
God
uses a very vivid figure here to describe his knowledge of Cain's deed. Cain
thought he was acting in secret, but of course everything is open before God.
God said, "The blood of your brother is crying to me, shrieking to me,
from the ground." Abel's blood shouts to God. It makes demands upon his
justice and his love. Hebrews refers to the blood of Jesus, which speaks
"more graciously than the blood of Abel" (Hebrews 12:24). We know what
that means. The blood of Jesus is crying out before God for forgiveness:
"Father, forgive them, for they know not what they do." The blood of
Jesus is crying constantly for mercy, for grace to all who take refuge under
it, and thus it does speak more graciously than the blood of Abel.
But
the blood of Abel speaks, too. That is what God is saying to Cain. "Your
brother's blood is crying something out to me that I can't ignore. It is
shrieking to me from the ground." Crying for what? For redress, for vengeance,
for justice, for the righting of wrong. It cries to a God of justice and says,
"Do not let this deed go unavenged. Do something about this." Now
notice carefully that it is crying out for vengeance from God, not man.
"Vengeance belongs to me," says the Lord. It never belongs to man. In
fact, when man assumes that role, he only makes things worse. He unleashes a
vicious cycle which escalates rapidly into all-out anarchy, sometimes civil
war, and revolution. But nevertheless, God is driven to act. That is what this
ancient story of Cain and Abel tells us. God cannot allow these things to occur
without responding. His sense of justice must do something about the murderous
act.
What
then does God do? He sentences Cain! He assigns a punishment to him, and the
nature of it is very significant. Notice, there are no thunderbolts of wrath
here. God does not seize hold of Cain and take his life in vengeance. What
happens is what writers sometimes call "poetic justice," i.e., a
strangely fitting result. Cain was a man of the soil, a tiller of the ground,
and in this work he took pride and found joy. A man's work is always his pride.
Cain was a farmer who delighted in producing beautiful crops of fruit and
grain. But now he has poured the blood of his brother upon the ground. So now
the ground, the arena of his pride, will be cursed. It will no longer yield him
its strength. He will find, in his attempts to work the ground, nothing but
frustration, sweat, tears, and toil.
Cain,
in other words, has lost his "green thumb." The ground will no longer
release its fruitfulness to him; his working of the ground will be fruitless
labor. He will therefore be forced to wander from place to place, as the crops
fail wherever he goes. He will find himself unable to make a living anywhere,
so he will become a wanderer on the face of the earth.
I
wonder if we are not still hearing echoes of this strange sentence upon Cain
today. What is the pride of America? In what have we most taken pride? Is it
not in our great American cities--these great showplaces of wealth and
power--these planned communities which we intended to be models of knowledge,
wisdom, and happiness, where all the problems of life would be happily solved?
But
what has happened? Because we would not answer God's question, "Where is
your brother?" and we replied, as Cain, in arrogance and defiance,
"Am I my brother's keeper?" from time to time smoke rises from
American cities. The streets of our cities are filled with broken glass, stores
are looted, riots threaten, and homes are burned. The pride and glory of
America is severely threatened at this very hour, and we have not seen the
worst of it yet. But to me, the ultimate fate is not the physical violence
which threatens our nation, but the fact that America has lost its way home.
American families no longer know how to have a home. We have become
wanderers--lonely, empty, restless; a nation on wheels, driven, and
homeless--vainly seeking to find something to satisfy. We are fugitives from a
pitiless fate.
But
the account closes on a hopeful note:
Cain said to the Lord, "My punishment is
greater than I can bear. Behold, thou hast driven me this day away from the
ground; and from thy face I shall be hidden; and I shall be a fugitive and a
wanderer on the earth, and whoever finds me will slay me." Then the Lord
said to him, "Not so! If any one slays Cain, vengeance shall be taken on
him sevenfold." And the Lord put a mark on Cain, lest any who came upon
him should kill him. Then Cain went away from the presence of the Lord, and
dwelt in the land of Nod [which means "the land of wandering"], east of
Eden (Genesis 4:13-16).
It
is obvious from this account that Cain fears the vengeance of his other
brothers. You ask, "What other brothers?" In the very next chapter,
verse 4, we are told plainly that Adam and Eve "had other sons and
daughters" besides the ones named in the Scripture. This is the answer to
the question many have asked out of a kind of naive ignorance, "Where did
Cain get his wife?" The answer is, he married one of his sisters. This was
still a common occurrence as late as the days of Abraham, who married his
half-sister. But Cain knows that his life is in danger wherever he goes.
Wherever he is, he will run into relatives (can you imagine anything worse?) who
will be motivated either by fear or vengeance to take his life.
Cain
now is obsessed with his guilt, haunted by it. He knows he can go nowhere in
human society without constantly wondering if people's attitudes toward him are
sinister ones, or whether they are friendly and can be trusted. Out of his
obsession with guilt he says to God, "My punishment is greater than I can
bear. I will live in constant danger of reprisal." But God says, "No,
you won't." And God puts a mark upon him (which has now become a proverb)
by which, as he says, "Any one who sees this mark will know that God
himself protects Cain, and whoever takes this life will be avenged
sevenfold."
I
do not know what the mark of Cain was. It is impossible to tell whether it was
some physical mark, some sign in his body which indicated that he was God's
property, or something else. Perhaps it was a hopeless, pathetic look that
would stir pity in people's hearts, so that Cain became an object of universal
pity to those who saw him. The point is that even the guilty man is still God's
property! God throws a circle of protective love about Cain and says,
"Yes, he is guilty. He's a murderer--but he is still my property, and
don't forget it in your dealings with him."
Mark
of Grace
The
mark of Cain, then, is not a mark of shame, as we usually interpret it. It is
not a mark to brand him in the eyes of others as a terrible murderer to be
shunned and treated as a pariah. It is, rather, a mark of grace by which God is
saying, "This man is still my property. Hands off!" The heart of God
is always ready to show mercy. There can only be one reason why God thus
protected Cain. It was in order to give him time to think and to repent. This
is ever the way of God. In 2 Peter we are admonished not to make the mistake of
regarding the longsuffering of God as weakness. There are those who seem to
feel that since twenty centuries of Christian life have gone by and nothing has
happened that God will never do anything to right wrongs. Don't make the
mistake of thinking that God is impotent. Rather, Peter says that it is his
mercy; it is his grace, giving men time to repent in order that none may perish
but that all may come to repentance (2 Peter 3:9). Thus God gives even Cain a
moment of grace, space to repent.
Is
this not what God is saying to America in this hour? The time is short. We must
not treat these events lightly that are happening in our country today. These
are not isolated instances; they are not merely something that will all blow
over, as trouble has sometimes blown over in the past. Violent incidents
represent outbreaks of long-suppressed abuse that finally breaks through. It
can no longer be contained, nor can we dismiss it with a wave of the hand. We
hold the key to correction and relief. When God said to Nineveh, "Yet
forty days shall this city be overthrown," from the king down to the
commonest person they repented in sackcloth and ashes, in genuineness of
contrition for their evil acts. Even though Jonah's nose was put out of joint
because God showed mercy, God nevertheless withheld his judging hand from the
city, and it was not until a hundred years later that Nineveh was destroyed, as
God had predicted. So we must take a saving message to the oppressed and
disadvantaged in our society.
Recently,
a number of us had the privilege of meeting in fellowship with Dr. Edward Hill,
a black pastor from the Watts area in Los Angeles--a wonderful, gifted,
gracious man of God. He told us that only the day before Dr. Martin Luther
King, Jr., was murdered he had said to some white friends, "If you white
people ever pray for any colored man, then pray for Dr. Martin Luther King. He
is the one who is doing more to restrain the forces of radicalism and violence
among the Negroes than any other person, and you ought to be holding him up in
prayer." Then he told of his own experience.
"Seventeen
years ago," he said, "my heart was as filled with hatred and
bitterness against white people as any black Muslim today." Raised in
Houston, Edward Hill was exposed to the usual treatment of blacks in the South:
white and colored waiting rooms, white and colored drinking fountains, white
and colored seats on buses and trains, etc. All of these created in him a
boiling bitterness and hatred against whites. But one day he joined a singing
group led by a white man, a pastor. When they went out on their first trip
together, the leader of the group called them together and said something that
struck home to Ed Hill's heart and was the opening wedge for the gospel of
grace: "Now look, we're going out into various places to sing together,
and we're going to be pilgrims in a strange country. We are like strangers
going out to a different land. In some places some of our members are going to
be asked to eat in the kitchen. When they are asked to eat in the kitchen,
we're all going to eat in the kitchen. When some are asked to use a certain
restroom, we'll all use that restroom because we're pilgrims together."
Dr.
Hill said, "I couldn't believe my ears. At first I thought it was a joke
and that he was just putting on a show. But as I traveled with that man, I saw
that he meant what he said. For the first time I understood the love of Jesus
Christ, and that finally led me to accept him." Thus a man who gladly
assumed the role of his brother's keeper found a way to a bitter young man's
heart and kept him from hatred and violence.
So
Abel's blood cries to our times as it once shrieked in God's cars. We date not
sink to Cain's evil. Our prejudices must be overthrown, and our customs which
are based upon prejudice must be re-examined. We must take deliberate action to
manifest the grace of the Lord Jesus Christ, the Friend of sinners, for in
Christ there is neither east nor west, black nor white, male nor female, bond
or free; all are one in him.
Prayer: Forgive us, our Father, for the many weeks and
years in which we have failed to judge ourselves in this particular area. How
many times we have glossed over our prejudices and treated them as unimportant
trivialities, never realizing that our silence shouts and our refusal to act
speaks volumes. Lord, we ay that in this late hour of our history we may be
faithful to you in every direction and manifest more fully than we ever have
before the saving love that is without prejudice or respect of persons. Thank
you for this sharp word from the Scripture to our own hearts, helping us to
understand what is happening in our nation today. May we face it in realism and
in truth. We ask in Jesus' name. Amen.
3 Too
Much, Too Soon
Genesis 4:17-26
As
we work our way through this section of Genesis, we are like explorers who have
traced a mighty river to its source and who are now beginning to grasp the
character of the land to which they have come. We have already traced the
causes of war, crime, and prejudice to their roots in the hearts of men who
refuse to be honest before God. In this story of Cain and Abel we have a kind
of cameo of history, a microscopic picture of the entire scope of human
history. This, of course, is why the Bible is always so contemporary; it deals
with elements of human life that never change. The next element we can trace
back to its source in Genesis is what is called culture or civilization, and
especially the part city life plays in the shaping of human society. This is
introduced for us in chapter 4.
Cain knew his wife, and she conceived and bore
Enoch; and he built a city, and called the name of the city after the name of
his son, Enoch (Genesis 4:17).
We
know today that this city actually existed, for archeologists have found the
word, Enoch, is the earliest word for city in any human language. In the
ancient area of the Tigris and Euphrates rivers the oldest inhabited cities
known to man were called "Enoch." In much the same way, people who
live near big cities like New York or San Francisco refer to them as "the
city." It is interesting that it was Cain who built the first city and
thereby turned the family into the state, thus introducing the social and
political problems that are screaming at us for solution in this twentieth
century. It is very suggestive that the first city was built by a condemned
murderer!
The
City of God Withheld
Now,
it is clear from Revelation 21 that it was ultimately God's intention for men
to live in a city. The dream of the city which God intended for man runs
throughout the whole of Scripture. We are told in the book of Hebrews that
Abraham "looked forward to the city which has foundations, whose builder
and maker is God" (Hebrews 11:10). So, from the earliest dawn of history,
men were looking to the coming of a city. You will find references to it in the
Psalms and other places. But everywhere in Scripture a contrast is drawn
between the city of God and the cities of men.
God
withholds his city and it has not come even yet. He withholds it for a very
good reason: he is waiting until men are ready to live in a city. God first
goes about so1ving the fundamental problem of humanity--its self-will and
defiance of authority--and then he puts men together in the close life of a
city. But we have reversed that. Man, in his arrogance, has assumed that he is
quite able to live in intimate relationship with his fellow man and has
clustered together in cities throughout history. The result has been the
violence, social injustice, and unending bloodshed which history records.
The
supreme mark of fallen man is clearly evident in this passage: he wants
everything NOW. That is the trouble with man as he is today; he wants
everything right now. Instant luxury. Instant comfort. Instant relief.
Everything, now! To accomplish it, man ignores the problem of evil. He treats
it as though it were nonexistent, dismissing it with a wave of his hand--and
goes ahead to build his city on ground that is already red with the blood of
his brother. That is the story of history.
Now
the city he builds is certainly a most imposing one. The technical brilliance
of man is evident even this early in the history of our race. We can trace some
of the development of man's expertise in this next section:
To Enoch was born Irad; and Irad was the father
of Mehujael, and Mehujael the father of Methushael, and Methushael the father
of Lamech. And Lamech took two wives; the name of the one was Adah, and the
name of the other Zillah. Adah bore Jabal; he was the father of those who dwell
in tents and have cattle. His brother's name was Jubal; he was the father of
all those who play the lyre and pipe. [It is from this we get our word, jubilee.]
Zillah bore Tubalcain; he was the forger of all instruments of bronze and iron.
The sister of Tubalcain was Naamah (Genesis 4:18-22).
Even
the names here are highly suggestive. As you study the Bible, learn to look up
the meaning of Bible names. Sometimes there are differences of opinion as to
what they mean, depending upon the root from which the name was taken, but
these names are very significant. Irad, for instance, means "the city of
witness," i.e., (in this context) witness to the glory of man. Already the
idea of the exaltation of man is coming in and it will culminate soon in the
tower of Babel, erected to the glory of man. Mehujael means "smitten of
God," which perhaps suggests a rather defiant attitude: "God has
smitten, yes, but we're going to make a success of this anyway."
Methushael is most contemporary; it means "the death of God." You can
see how far back into history that idea goes! Lamech means "strong"
or "powerful," and again reflects clearly the boasting of man in his
fallen state. Jabal means "traveler"; Jubal, "trumpeter";
and Tubalcain, "metalworker"--especially with regard to jewelry and
ornamentation.
All
this is most remarkable; we have here the ingredients of modern life: travel,
music and the arts, the use of metals, the organized political life, and the
domestication of animals. All of this is intended for man. Nothing that fallen man
longs after was to be denied him as far as God was concerned, but it was to be
given when man was ready for it. The whole tragic story of civilization is that
man insists on it before he is ready for it. How often in history we have said
that the story of some human event was "too little, too late." Here
it is obviously "too much, too soon."
The
Red Thread
These
things look impressive and it is desirable to have comforts, luxuries, and
advances, but what this passage so clearly brings before us is that it is all
built on shaky ground. I do not think I could put that any better than to quote
the words of Helmut Thielicke. (Helmut Thielicke, How the World Began: Man
in the First Chapter of the Bible (Philadelphia, Pa.: Fortress Press, 1961). In a
study on this passage, he says:
The strange thing is that the closer we come the
more clearly we see the red thread that runs like a pulsing, bloody artery
through the myriad figures of the world. This motherly earth, on which even the
greatest of men walked, on which they erected cities and cathedrals and
monuments, has drunk the blood of Abel. And this blood of the murdered and
abused appears in stains and rivulets everywhere, including the greatest
figures. Cain, the "great brother" and progenitor of mankind, betrays
his mysterious presence.
Somewhere in every symphony the tone-figure of
death is traceable. Somewhere on every Doric column this mark is to be found.
And in every tragedy the lament over injustice and violence rings out.
That
is what we are trying to forget. We point boastfully at our great skyscrapers,
our manicured gardens, our beautiful public avenues and parks, and say all this
is the mark of human ingenuity, human ability. But we cover up and ignore the
tragic areas of abuse and privation, of darkness and injustice, of violence and
intrigue that go along with man's accomplishment. But see how honest, upright
and frank the Scriptures are. They make us face right up to truth. The account
goes right on to interject two more elements that must be included in an
evaluation of human culture:
Lamech said to his wives:
"Adah and Zillah, hear my voice;
you wives of Lamech, hearken to what I say:
I have slain a man for wounding me,
a young man for striking me.
If Cain is avenged sevenfold,
truly Lamech seventy-sevenfold" (Genesis
4:23-24).
In
this passage you have the first mention of polygamy in the Bible. Someone has
said that polygamy has its own punishment; it means more than one
mother-in-law! But perhaps there is not even that here; Lamech may have
actually married sisters who had the same mother. It occurred to me that
perhaps he was simply trying to do research into the nature and character of
womanhood, studying it from A to Z, from Adah to Zillah! If you will forgive me
that, we'll come back to the text and note that this marks the unfailing
accompaniment of civilization: an open toleration of sexual excess. It traces
back to this early Cainite civilization. Man's restlessness, even in that early
day, seeks fulfillment in multiple marriages, but to no greater success than
the woman of Samaria in our Lord's day or any Hollywood movie idol of today.
The
second element that is always present and necessary to acknowledge, if we are
going to properly evaluate culture, is reflected in this oldest song in the
world. Notice that these verses about Lamech are put into poetic form. They
represent an early song, a kind of taunt on Lamech's part, in which he
justifies his violence. He boasts to his wives, "Listen to what I have to
say: I have slain a man for wounding me." Evidently, a young man had
assaulted him and, in self-defense, he claims, "I slew him." He
boasts of this to his wives and justifies it, reasoning that if God would
avenge Cain sevenfold, although he had taken the life of his brother in cold
blood, then' surely, "I will be avenged seventy-sevenfold for having acted
in self-defense." Here we have the first clear instance of a pattern that
has repeated itself a thousand times over in human history: the justifying of
violence and murder on the ground of the protection of rights.
There
is a picture of civilization: Technical brilliance, producing comforts and
luxuries; the substitution of the state for the family; the trend toward urban
over rural life; the increasing toleration of sexual excess; and the passionate
vindication of violence on the grounds of the protection of rights. Sound
familiar? Human nature has not changed one iota in the ten thousand years of
history recorded since Cain. Listen to this plaint from a fed-up adult:
Our youth now loves luxuries. They have bad
manners, contempt for authority. They show disrespect for elders and they love
to chatter instead of exercise. Children are now tyrants, not the servants, of
their households. They no longer rise when elders enter the room. They
contradict their parents, chatter before company, gobble up their food, and
tyrannize their teachers.
So
said Socrates, 425 B.C.! Well, what is the problem? It all comes down to this
clamant cry of the human heart to have everything now. Men do not want to wait
for anything. They do not want to face the fact that perhaps they are not ready
yet, that certain changes need to take place in themselves first before they
are ready to move into close companionship with one another and live together. It
is a refusal to acknowledge the basic problem of human life--the self-centered
heart.
Cleansing
First
This
attitude is manifest in the superficiality of our lives--the fact that we make
trivial things sound like they are horribly important. Have you been listening
to the toothpaste ads on the TV recently? If you believed the ad, you would
think a certain brand of toothpaste could change your whole life. Those ads are
intended to be taken in at least a quasi-serious way. But the things that do
change life we treat as mere trivia--only for religious people, those few who,
can't keep their minds off the mystical. They are the ones to whom a true
change of life, a born-again experience makes its appeal. How clearly the
Scripture puts its finger on the problem of human life--the refusal of human
beings to be healed first before they claim the blessings God intends for the
race. The cleansing of grace must come first, and then the seeking of God's
city.
A
father told me recently of the struggles of his son. It was the old, old story
of the prodigal son who felt that what his father taught and believed was
boring, uninteresting, and useless. Life made its adventurous appeal to him,
and he succumbed to the lure of new things and exciting adventures and
relationships and refused to stay with his family. He got involved with drugs,
bad women, and evil friends, and finally, almost wrecked in health and broken
in spirit, he was so tortured and tormented within that he was on the verge of
suicide. He realized what was happening to him and, at the last moment
repented, came back, and found peace of heart and grace in his father's house.
The father said to me, "I don't know why it is that he had to learn the
hard way." Well, why is it? It is because men refuse to face the facts
about their fallen humanity. For those who refuse to face facts, there is
grinding tribulation way to learn than by hard experience; the grinding
tribulation and tumult of having to live with facts we will not recognize.
Another
Workman
But
this is not necessary. Even this early in the human race it was not necessary.
God has another plan ready.
And Adam knew his wife again, and she bore a son
and called his name Seth, for she said, "God has appointed for me another
child instead of Abel, for Cain slew him." To Seth also a son was born,
and he called his name Enosh. At that time men began to call upon the name of
the Lord (Genesis 4:25-26).
Once
again these names tell us something. Seth means "appointed." Eve
said, "I will call him 'Appointed' because God has appointed another son
to take the place of Abel." When the man of faith is taken out of the
world, God's work does not end; he raises up another. I have been greatly
impressed by the epitaph on the tomb of John Wesley in Westminster Abbey in London.
I stood before it some years ago, and read, "God buries His workman, but
He carries on His work." So here, too, the work of God is going forward;
he appoints another son, another man. The name of Seth's son was Enosh, which
means "mortal." The idea here is that in the midst of this Cainite
civilization, with its proud refusal to recognize the cancer eating away at the
heart of humanity and its desire to achieve on a false basis the luxuries and
comforts that God intends, there were yet those who recognized their mortality,
and, thus, their dependence upon God. There were those who took God's appointed
way and, as the account goes on to say, "they began to call upon the name
of the Lord." They recognized that God must heal the heart before we
properly have the things that our urges cry out for; that the cancer within us
must be dealt with before we can begin to live.
This
has been the story of the Scriptures from beginning to end. All the way
through, the Scriptures have been at pains to point out to us that there are
only two ways to live. Jesus said so, did he not? There is the broad way--which
many are taking, which looks so logical but lead to destruction, and there is
the narrow, which begins at the point where an individual stands alone before
God and must make a decision--the narrow way that leads to life as God intended
life to be lived.
Which
way are you taking? Are you lured by the siren call of the world, with its
appeal to luxury, comfort, ease, achievement, and acquisitiveness? It is not
that Christians cannot use these things. The Apostle Paul tells us we are
"to use but not abuse" the things of the world. But throughout the
Scriptures we are warned, "Love not the things of the world, neither the
things that are in the world." Do not make these the center around which
you build your life. If these are all-important to you, you are doomed. You
will not find life. Jesus said if you try to save your life on these terms, you
will lose it. But if you lose your life for his sake, you will save it.
Let
God heal the sickness of the human heart with its hunger for self-centeredness,
self-exaltation, its desire always to be the center of attention; let God heal
that through the working of the gospel, through the grace of the Lord Jesus
Christ. Then you can begin to live. It is the way that leads to life. It may be
that this life will not include in it luxuries and comforts, but they are down
the line somewhere. God has these in mind for all his people. All that the
heart hungers after will ultimately be supplied in Jesus Christ. This is why
the Apostle Paul cries,
"For
all things are yours, whether Paul or Apollos or Cephas or the world or life or
death or the present or the future, all are yours; and you are Christ's; and
Christ is God's" (I Corinthians 3:21-23). But they are only available to
those who begin with the healing of the heart and the cleansing of the life in
Jesus Christ.
Prayer: How foolish we have been, our Father, to try to
satisfy our hearts with these empty things of culture and civilization. How
foolish we have been to think that a man who is made to be satisfied by God
shall ever find heart satisfaction in anything else. How often history has
taught its the lesson that those who try to satisfy themselves with something
less will end up by repudiating that thing itself, and finding life nothing but
a weary desolation of spirit. How long, Father, before we begin to believe you?
How long before we begin to take seriously the truth you have told us out of
love for us, and turn from setting these secondary things first in our lives.
Teach us to make life count, not now but for eternity, that we might enter into
life as you intended it to be lived. We pray in your name, Amen.
4 Adam's
Book
Genesis 5:1-27
IN
GENESIS 5 we come to the first of the familiar genealogies of Scripture. These
genealogies have proved to be a stumbling block to many who seek to read
through the Bible. They start well, but when they get to a desert of
genealogies they give up their reading. These genealogies are somewhat
difficult. I am tempted to handle them in the fashion of the old Scots minister
who was reading from the opening chapter of Matthew. He started reading,
"Abraham begat Isaac, and Isaac begat Jacob, and Jacob begat Judah,"
and he looked on ahead and saw the long list to follow and said, "and they
kept on begetting one another all the way down this page and halfway into the
next." But it is a mistake to ignore these genealogies; a careful
examination of them can be surprisingly fruitful.
This
one begins with a brief introduction and continues, in a standard formula of
presentation, throughout the chapter. Look at the first five verses:
This is the book of the generations of Adam.
When God created man, he made him in the likeness of God. Male and female he
created them, and he blessed them and named them Man when they were created.
When Adam had lived a hundred and thirty years, he became the father of a son
in his own likeness, after his image, and named him Seth. The days of Adam
after he became the father of Seth were eight hundred years; and he had other
sons and daughters. Thus all the days that Adam lived were nine hundred and
thirty years; and he died (Genesis 5:1-5).
Now,
it is important that we take careful note of the title of this chapter. The
phrase, "This is the book of the generations of" occurs only one
other place in Scripture. Perhaps you have already guessed that it occurs the
second time at the opening of the New Testament in the first verse of Matthew,
"This is the book of the generations of Jesus Christ." Here in
Genesis it is, "This is the book of the generations of Adam."
The
Story of a Race
We
are told here that God created man in the likeness of God. This is a
recapitulation of what we have seen before. "Male and female he created
them, and he blessed them and named them ManÉ" or literally, he named them
"Adam." Notice, he did not name them "the Adamses"; it was
"Adam." I think the revisers are quite right in translating this
"Man," because it is clear that we have here the story of a race, not
merely an individual. There is only one man in the Old Testament and that is
Adam. There is only one in the New Testament, and that is Jesus. There are only
two men who have ever lived in history, Adam and Jesus--the first Adam and the
last Adam; the first Man and the second Man. Thus these two books are
introduced by this same phrase, "The book of the generations ofÉ" The
phrase does not describe ancestry, but characteristics; it describes the nature
of these two men as they develop into a race.
We
are further told that it was God who named Adam. When Adam named the animals,
it was necessary that he understand their character and their nature in order
to choose an appropriate name for them. The name reflected the character. Now
it is true that only God understands man, therefore, only God can name man
because he is the only one who understands him. This is why we so desperately
need the revelation of man that comes from God. It is also why psychology
cannot be realistic or accurate unless it takes into account what we read in
the Scriptures about man. God knows more about man than man does, because God
created and named him.
The
first thing said in Adam's book is that Seth was made "in the image and
likeness" of his father. He was the exact duplicate of what Adam was, as
every son and daughter of Adam has been since. Again, this is why the Bible is
so contemporary--it is dealing with us. We find ourselves here because we too
are sons and daughters of Adam and share the same characteristics as Seth, the
son of Adam, one generation removed. When the account uses this phrase,
"in his own likeness, after his image," it is referring to both the
hidden, inner pattern of man and the actual outward characteristics. Seth was
what Adam was, in both his inner life and his outer life. He was, therefore, a
fallen man, as we, by the same descent, are fallen men.
Not
a Strict Chronology
There
then follows a chronology that continues through the rest of the chapter. There
are several factors of great interest in this to which I will call your
attention as we run through it. First, it is evident, upon careful study, that
this chronology was not intended to be a time schedule. This was Bishop
Ussher's mistake. He is the one who is responsible for the date, 4004 B.C.,
that appears in some of our Bibles as the date of creation. He figured this all
out (without the aid of a computer) back in the seventeenth century by using
these Bible chronologies. But scholars have since pointed out that this is not
what they call a "tight" chronology. It does not trace an unbroken
lineage of individuals. Rather, it highlights certain individuals. The son that
is mentioned for each man is not necessarily the firstborn son; it says of each
of them, "He had other sons and daughters." Out of that family one is
selected to be included in this genealogy.
The
intent of this genealogy, then, is not to give us a tracing of time. This is
underscored by the fact that the versions of this account in other languages
have different numbers of years for the people involved. The Septuagint, which
is the Greek translation of the Old Testament, has a quite different period of
years involved, as does the Syriac Version. The obvious intent of the genealogy
is to highlight certain selected names. We will come back to the reason a bit
later.
The
second factor to note about this account is the exceedingly long period of
years these men lived. Most of them lived about nine hundred years. Sometimes,
perhaps, we might wish we could imitate them, but at other times we feel they
were the most cursed of individuals to have to live that long. But the record
remains and has raised a problem for many. Several attempts have been made to
explain this account. Certain scholars suggest that what we have here is not
individuals, but clans, family groups. The years given would be the length of
time that family group held together as a single unit, much as the clans of
Scotland have. But this is very difficult because it is clear that several of
these names clearly refer to individuals. Enoch, for instance, "walked
with God." That cannot refer to a clan; but to an individual. Seth, the
son of Adam, is also clearly an individual.
Five-Year-Old
Father?
Others
seek to explain this longevity by taking the years as lunar months; i.e., each
"year" would approximate our modern month. If you figure out these
men's ages on that basis, it does come out rather interestingly in the upper
limits. It would make Methuselah probably about eighty-five or ninety years old
when he died, which would destroy his record as the man who lived the longest.
But at the lower limits this system becomes absurd. It would mean that Seth
became the father of Enosh when he was five years old, which is most
remarkable. Some of the miracles required by these explanations are far more
incredible than simply to take the account as it appears.
We
must conclude, then, that this passage indicates that conditions on earth were
widely different before the flood. Earlier chapters in Genesis have suggested
the same. It was doubtless true that men lived much longer before the flood
than they do today. There have been a number of interesting scientific
suggestions made as to why this is true, such as the presence of a canopy of
ice or vapor that would shield the earth from harmful rays and create hothouse
conditions even at the poles. But it is highly probable that God intended man
to live approximately a thousand years before a change took place that would
introduce him to a different mode of existence, of course, all this was changed
by the flood.
The
third factor that is of great interest is the repeated occurrence throughout
this account of the phrase, "and he died." Every individual's entry
ends with this phrase: "And he died," "and he died,"
"and he died," like the tolling of a great bell resounding throughout
the passage. Eight times it is recorded, "and he died," contradicting
the lie of Satan in the garden when he said to Eve, "If you eat of this
fruit you will not die." But here is the factual record. Everyone who came
along lived so many years and then he died (except Enoch, whom we will come to
in a moment)
This
suggests also that all the forms of death, as we now them today, prevailed
then. There was physical death, but there are plenty of ways to die. There were
also the incipient forms of death that we recognize in our lives today, such as
malice, jealousy, hatred, meaninglessness, despair, and emptiness. All these
are forms of death in other words the absence of life, as God intended life to
be. Life before the flood was very much like it is today: a generation seeking
after comfort and luxury, brilliant in its technological achievements, banding
together in cities and thus creating an artificial form of life, but
experiencing hatred, violence, emptiness, and despair.
But
now we come to one exception to the tolling of the bell of death--one man of
whom it is not said, "and he died." This is evidently the highlight
of this chapter, the reason why all this is given to us:
When Enoch had lived sixty-five years, he became
the father of Methuselah Enoch walked with God after the birth of Methuselah
three hundred years, and had other sons and daughters. Thus all the days of
Enoch were three hundred and sixty-five years. Enoch walked with God; and he
was not, for God took him (Genesis 5:21-24).
All
of a sudden our interest is stimulated. The whole passage rolls on almost like
a movie film until it abruptly stops and focuses on one man. Instead of saying,
"and he died," it says, "and he was not, for God took him."
The book of Hebrews, in the eleventh chapter, recounts the story of Enoch and
tells us that this phrase, "and he was not, for God took him," means
that he was "taken up (or translated) so that he should not see
death." In other words, here is one of only two men in all history who
never died. Enoch is one; Elijah is the other. Enoch did not see death but he
was taken up.
Too
Far to Go Back
Twice
this account says that before he was taken up he walked with God. I love the
story of the little girl who was telling her mother the story of Enoch. She
said, "Enoch used to take long walks with God. One day he walked so far
God said, 'It's too far to go back; come on home with me.'" That is what
happened to Enoch. Obviously, the intent of this passage is to focus our
attention on this phrase, "he walked with God." What does it mean to
walk with God? Here is a man who, in the midst of a brilliant but godless
generation, walked with God. What does it mean? Well, it is exactly the same
today as it was then. To walk with God is accomplished now in exactly the same
way. Enoch did not literally walk with God; this is unquestionably a figurative
expression, but a figurative walk involves the same thing today as it did then.
First,
it means he went in the same direction God went. He was moving the way God was
going. God is forever moving in human history. He is moving right now to
accomplish certain things in human life, and he has been doing so for
centuries. The man who walks with God is the man who knows which way God is
going and goes the same way. What way is that? What direction is God moving?
Perhaps we cannot indicate it positively, but negatively we can say that God
moves always in unswerving hostility against sin. He is opposed to that which
destroys and wrecks human life. No matter how good it looks, no matter how
attractive it seems or how luridly it is painted, God is against it. And the
man who walks with God is the man who walks in unswerving hostility toward sin
in his own life and refuses to make up with it or permit it to rule or to
reign. That is the first thing in a walk with God.
Second,
to walk with someone means to keep in step. You cannot walk with another if you
do not keep in step with him. Sooner or later there comes an imbalance, and you
will bump into him, or he bumps into you. Therefore, you must keep in step. It
is most interesting that in the New Testament a walk is described in just this
way. It is a series of steps. A walk is not like moving on one of those endless
belts. It is not smooth; it is a repetition of almost falling. Have you ever
analyzed your walk? Every time you take a step you almost fall. You allow your
body to go off balance and then you catch yourself with your other leg. Then
you shift to that and you almost fall again, only to catch yourself. The man or
woman who walks with God lives all the time on the verge of a fall.
That
is an adventurous life. It means if God is not there to support and strengthen
you, down you go. You are counting on him, depending on him to come through and
to keep you steady. That is what a walk with God involves--venturing out, never
being satisfied with the status quo, never being content to remain in a quiet
state and doing nothing. It is forever moving at the same pace God moves. It
means taking a step when God insists. I have discovered in my own life (and see
it reflected in many others) a tendency to want to sit down after I have taken
a step and rest awhile. We all have felt God pressuring us to do
something--take a new step, stop this, start that, or venture out in a new
direction--and after God pushes us awhile, we do it. Perhaps we have been
resisting for quite awhile before, but then we take the step and we feel good.
We have accomplished something. Then God comes along and says, "Now I want
you to take another step." And we say, "Oh, no, Lord. I had a hard
enough time taking this one. Just leave me alone now for awhile. You walk on
for a bit and then come back." But the worst thing that can happen to us
is for God to walk on ahead.
He
did exactly that with the children of Israel when they came to the edge of the
Promised Land. He said, "I want you to walk with me into the land."
But they said, "No, not us. You go by yourself, but we're not going."
So God said, "All right, then you will wander for forty years in the
wilderness until you come back to this same place. I'll leave you alone. If you
don't want to go in, you don't have to go in." The terrible thing about
God is that he gives us what we want. If we want it badly enough, he will let
us have it, and it will be the worst thing that ever happened to us. Enoch was
a man who learned to move as God moved, to walk in step with him.
The
third thing about a walk is that there was no controversy between them. They
were in agreement. "Except two be in agreement, how can they walk
together?" asks the Scriptures. There must be no controversy between us if
we are going to walk with God, but we must agree with the way he sees things.
What changes this makes in our lives! Sometimes there are real struggles as we
are corrected in our view of things by the Word of God. But if you want to walk
with God, you must see things as he sees them, as Enoch did. For three hundred
years he walked with God. This is the same activity to which we are called. We
are to "walk as children of light." We are to walk "in the
Spirit" We are to walk "worthy of God," through the midst of a
godless generation exactly as Enoch did.
No
Social Security
But
notice that Enoch did not always walk with God. The first sixty-five years of
his life was quite another story. Evidently he reflected for sixty-five years
the same godless attitude as those around him. You ask, "Well, what
started him walking with God, then?" And the answer is given to us here.
It was not receiving his Social Security payments when he reached sixty-five,
but it was the birth of a son, a boy whom he named Methuselah. The account says
so: "Enoch walked with God after the birth of Methuselah three hundred
years." So it was the birth of this baby that started him walking with
God.
Surely
there is more to this than simply the fact that he became a father, although I
have noticed that becoming a father has a profound effect upon a young man. It
makes him more thoughtful, more serious, gives him a more sober outlook on
life. It does have a very beneficial effect. But there is more to it than that,
and here it is revealed by the name Enoch gave to his son. Methuselah, is a
very interesting name. It means, literally, "His death shall bring
it," or, loosely translated, "When he dies, it will come." What
will come? The flood! Enoch, we are told in another passage of Scripture, was
given a revelation from God. He saw the direction of the divine movement,
looked on to the end of the culture, the comforts, and the mechanical marvels
of his own day, to the fact that there must come an inevitable judgment on the
principle of evil in human life. He saw the certainty of destruction of a world
living only to please itself. When he saw it, his baby was born, so, in
obedience, evidently to God's word, he named the baby, "When he dies, it
will come.Ó
This
revelation to Enoch is given in the next-to-the-last book of the Bible. If you
want to see what a unit the Bible is, notice how Jude and Revelation tie in
with Genesis. In the fourteenth verse of Jude we read, concerning certain
godless men who would be present in any age, but especially in the last age:
It was of these also that Enoch in the seventh
generation from Adam prophesied, saying, "Behold, the Lord came with his
holy myriads, to execute judgment on all, and to convict all the ungodly of all
their deeds of ungodliness which they have committed in such an ungodly way,
and of all the harsh things which ungodly sinners have spoken against
him." These are grumblers, malcontents, following their own passions,
loud-mouthed boasters, flattering people to gain advantage (Jude 14-16).
That
was the world of Enoch's day, and Enoch saw the end of it. He saw that the Lord
was coming to execute judgment on it. Now I know there are those who take that
passage in Jude to refer to the second coming of the Lord Jesus Christ, and in
a secondary way it does refer to that. But its primary reference is to the
judgment of the Enoch saw the coming of the flood, and he named his child,
"When he dies, it will come." If you figure out the chronology of
this from the life of Noah who was six hundred years old when the flood came,
you will find that the very year that Methuselah died, the flood came. It
happened exactly as God had predicted.
969
Years of Grace
But
the grace of God is revealed here in the fact that this boy lived longer than
any man ever lived, nine hundred and sixty-nine years! That is how long God
waited before he fulfilled the threat implied in the boy's name. Can you
imagine what a fascination this boy must have been to his family? How they
watched him every time he went out? "When he dies, it will come." But
God let him live longer than anybody else to reveal the heart and compassion of
a God who dislikes to bring judgment but does so because of the moral demands
made upon his nature of truth.
Now
we see the reason for this table of genealogy. First, it is given to highlight
the supreme purpose of revelation, to teach us the possibility and importance
of a walk with God. That is what men are called to do, to walk with God. It is
the greatest glory that can come to any human being, to learn to walk with and
be a friend to God. Enoch was the friend of God. Second, this genealogical
table is given to warn us of the day when evil shall ultimately be stopped. God
cannot allow human evil to increase endlessly. He restrains it, but when it
reaches a certain limit, he judges it. That is the repeated story of history.
This is the message of the book of Jude. It happens again and again in history.
But, as Paul tells us in 1 Corinthians 10, there is always a way of escape
provided.
That
way of escape is indicated again in a most fascinating way in this chapter by
the meaning of the names listed. There is some difference among authorities as
to the meaning of these names, depending upon the root from which they are
judged to be taken. But one authority gives an interesting sequence of
meanings. The list begins with Seth, which means "Appointed." Enosh,
his son, means "Mortal"; and his son, Kenan, means
"Sorrow." His son, Mahalalel, means "The Blessed God." He
named his boy Jared, which means "Came Down," and his boy, Enoch,
means "Teaching." Methuselah, as we saw, means "His death shall
bring"; Lamech means "Strength," and Noah, "Comfort."
Now put that all together.
God has Appointed
that Mortal man shall Sorrow;
but The Blessed God Came Down,
Teaching that His Death Shall
Bring Strength and Comfort.
Is
this book from God?
God
has given us each a life to watch just as Methuselah's generation watched his.
It is our own life. God has written "Methuselah" on each one of us.
"His death shall bring it" or "When he dies, it will come."
How far is it till the end of the world for you? When you die; that is the end
of the world. That is the end of man's day. Is it fifty years from now, ten,
tomorrow? Who knows? But at any moment, when you die it will come.
Is
it not foolish how we try to escape the inevitability of the end? Yet
everything hangs on that. For us, it will be the end of Adam's book when all
that Adam is in us is at an end, and there is nothing more to be reached in it.
Then only what Christ has written in us will survive. You have heard the little
motto,
Only one life, 'twill soon be past.
Only what's done for Christ will last.
That
is a pithy expression of what we find in this chapter. In Revelation when John
saw the dead standing before God, the books also were opened. What books? I
think it was Adam's book and Jesus' book. The book of the generations of Adam
and the book of the generations of Jesus Christ.
Now
one question lingers: What are you doing today in this godless generation? Are
you walking with God? Have you learned to keep step with the Almighty? Have you
learned to trust what he says and walk in his direction? That is the only basis
for any hope of escaping the judgment of death, as Enoch did. Jesus said,
"Because I live, you shall live also. He that believeth in me shall never
die." For the believer in Christ, death loses its fearful character and is
but a momentary transition into the place God has for you.
Prayer: Thank you, Father, for helping us to view reality,
to see through the tinsel, the glitter, the sham, the illusion of life. How
helpful it is to see the possibilities of a walk with you as Enoch walked with
you, and to believe you and trust you. Teach us so to walk that we may overcome
the world and one day you will say to us, "Come on home; it's too far to
go back." We thank you in Jesus' name, Amen.
5 Signs
of Collapse
Genesis 6:1-8
ARNOLD
TOYNBEE HAS INDICATED that there have been in the past more than twenty-one
different civilizations, each one in turn collapsing and giving way to another.
So we should not be at all surprised to find here in this definitive passage of
Scripture a description of the signs that accompany the imminent collapse of a
civilization.
The
Bible, as you know, speaks of "times and seasons" in the affairs of
men. "Times" are those major divisions of history which are marked by
a special character. The Bible speaks, for instance, of the "times of
ignorance," referring to the ages before the coming of Christ when men
lived in relative ignorance of God. It speaks again of the "times of the
restitution of all things" in the future when God will work out all his purposes
and unite all things together in Christ. We use similar language when we speak
of the "dark ages," characterized by widespread ignorance and moral
darkness. But "seasons" are those divisions of time in which certain
events come to the fore. I do not think I can do better than to quote
Archbishop Trench from his Synonyms of the Old Testament in this respect.
The "seasons" are the joints of
articulations in the times; the critical epoch-making periods, ordained of God,
when all that has been slowly, and often without observation, ripening through
long ages, is mature and comes to birth in grand decisive events which
constitute at once the close of one period and the commencement of another.
Remember
that Jesus said to his disciples after his resurrection, "the times and seasons
are not for you to know." They will unfold as history goes on its way, but
we cannot predict when they will occur in the span of time.
It
is very important that we recognize these divisions when they do occur, and
especially to understand what our Lord meant when he said, "As were the
days of Noah, so will be the coming of the Son of man" (Matthew 24:37).
Now we are studying the days of Noah. Our Lord linked these two epochs together
and said that one is the parallel of the other. If we are living in the days
immediately preceding the return of Jesus Christ, we shall find conditions in
our day similar to the days of Noah. So in Genesis 6, we have the real story
behind the headlines of history. Here we find three steps traced for us that
mark the signs of imminent collapse of a civilization.
Mysterious
Invasion
The
first one is given to us in verses I through 4, where we have the account of a
demonic invasion:
When men began to multiply on the face of the
ground, and daughters were born to them, the sons of God saw that the daughters
of men were fair; and they took to wife such of them as they chose. Then the
Lord said, "My spirit shall not abide in man for ever, for he is flesh,
but his days shall be a hundred and twenty years." The Nephilim were on
the earth in those days, and also afterward, when the sons of God came in to
the daughters of men, and they bore children to them. These were the mighty men
that were of old, the men of renown" (Genesis 6:1-4).
Interest
immediately focuses on the question: Who were these sons of God? Why is this
account suddenly interjected into the story of mankind? One suggestion that we
must take note of is that here we have the blending of two lines--the line of
Cain and the line of Seth (which have been followed briefly in previous
chapters), and that here is the intermarriage between these two lines, that of
the godly (the line of Seth), and the ungodly (the line of Cain). But there are
several severe objections to this idea. One, of course, is that this would make
the line of Cain the "sons of God," and that hardly seems fitting in
view of the biblical picture of the character of Cain and his descendants. It
would be much more likely for that description to be applied to the sons of
Seth. Then, too, it appears that the ungodly have only sons, while the godly
have only daughters. Now that is a perfectly acceptable view as far as I am
concerned, since I have four daughters. But it hardly seems possible to take it
seriously; it is all too clear that this theory does not take account of all
the factors.
There
is an alternative view that takes note of the fact that in Scripture it is only
by a specific divine act of creation that any being can be termed a son of God.
God is a Spirit and man is flesh, and in the New Testament we are told that
"that which is born of the flesh is flesh, but that which is born of the
Spirit is spirit." So you cannot have men of flesh termed "sons of
God" without a divine creative act being performed. In the New Testament Adam
is called a son of God because he is the direct result of divine creation, and
Jesus Christ is called the Son of God because he is eternally begotten of the
Father. Believers are also called sons of God because they are born again by
faith in Jesus Christ in a divine creative act. Finally, in the Bible angels
are called sons of God for they came directly from the creating hand of God and
are not reproduced sexually as men are. It is interesting that in the Old
Testament every other use of "sons of God" refers to the angels. You
will find in the book of job, for instance, that the angels are called sons of
God.
Now
we learn from Jude and Peter in the New Testament that there was a fall of the
angels, and the time of that fall is given as "the days of Noah."
There are two very interesting passages that link up with Genesis 6. In 1 Peter
3, we have a passage that has been a puzzle to many but which applies directly
to this account. Peter says of Jesus that he went "in the spirit" and
preached to "the spirits in prison." Now there has been much
controversy as to what this means. Some have thought it means that Jesus
descended into hell and preached to the spirits in hell during the three days
between his crucifixion and resurrection. Personally, I do not ascribe to that
theory at all. I think it means that through the Spirit Jesus preached in the
days of Noah, speaking in the person of Noah. Noah, we are told, was "a
preacher of righteousness," and the Spirit of Christ preached through him.
But
the passage goes on to say that the ones preached to are now spirits in prison:
Éwho formerly did not obey, when God's patience
waited in the days of Noah, during the building of the ark, in which a few,
that is, eight persons, were saved through water (1 Peter 3:20).
Also
in 2 Peter 2:4, Peter recounts a fall of the angels:
For if God did not spare the angels when they
sinned, but cast them into hell and committed them to pits of nether gloom to
be kept until the judgment; if he did not spare the ancient world, but
preserved Noah (2 Peter 2:4-5).
Note
that he links this fall with the days of Noah. Then in the book of Jude we have
another reference to this event:
And the angels that did not keep their own
position but left their proper dwelling have been kept by him in eternal chains
in the nether gloom until the judgment of the great day; just as Sodom and
Gomorrah and the surrounding cities, which likewise acted immorally and
indulged in unnatural lust, serve as an example by undergoing a punishment of
eternal fire (Jude 6-7).
There
Jude gives us the nature of the sin of the angels. He said it was like that of
Sodom and Gomorrah; it was "unnatural lust." This, you can see, is
directly in parallel with the statement in Genesis 6, that the "sons of
God" came in to the daughters of men and married them, taking wives as
they chose. This is evidently regarded in the Scriptures as an unnatural act.
Thus we have the picture of fallen angels joining in sexual intercourse with
the daughters of men and producing a strange race.
Improper
Dwelling
There
have been those who object to this idea by pointing out that Jesus said that
angels are sexless. In Matthew 22:30 he does say that those who are in the
resurrection "will neither marry nor be given in marriage, but are like
the angels in heaven." It must be noted, however, that he is speaking here
of angels "in heaven," as opposed to angels in hell. Some have
suggested that perhaps there was a time when angels did have sexual powers, and
this of course would permit the kind of a thing recorded here. However, it
seems more likely that the explanation is given to us by Jude when he says of
these angels that they "left their proper dwelling" and presumably
took up improper dwelling places. Now, bodies in Scripture are called dwelling
places. This very term Jude uses is found elsewhere in Scripture to apply to
the body. Its use here implies that the angels took up residence where they did
not belong. The same thing is described in the New Testament in the days of our
Lord--the many cases of demonic possession recorded so frequently in the pages
of the Gospels. Evil spirits and fallen angels possessed the bodies of men, and
these demon-possessed men married women and produced a race of strange beings
called here in Genesis 6, the Nephilim. They were a race of giants. The word,
Nephilim, supports this whole idea, because it means "the fallen ones.
All
this strongly suggests that demonic possession has the ability to affect
genetic structure. The chromosomes are changed so that the progeny are markedly
different; a sort of mutation takes place, and the result is a pronounced
change in the children of such a union. We know today that LSD has this kind of
an effect upon the genetic structure. Chromosomatic changes take place, and
children can be malformed and mentally deficient because of the use of LSD by
their parents. It is interesting that in the book of Revelation drugs are
linked with demonism and there is some indication that drugs are a means by
which the human spirit is opened up to the control of demonic beings
(Revelation 9:21). The May 3, 1968, issue of Time magazine reported a new
theory to the effect that "a genetic abnormality may predispose a man to
antisocial behavior, including crimes of violence . . ." A normal male
baby has an XY chromosome pattern, but occasionally one is found with an XYY
pattern. According to an all-woman team of researchers in Scotland this
"May be a supermale, overaggressive and potentially criminal." It was
further noted that "the XYY (males) averaged 6 ft. 1 inch tall, whereas
the average for others (tested) was 5 ft. 7 inches.
It
is clear that the result of this union of demon-possessed men with women was a
race of mighty men, "men of renown." Here, I think, is the
explanation for the mythological stories of demi-gods--half man and half
god--such as Hercules. Mythology is no mere invention of the mind of man; it
grows out of the traditions, memories, and legends which were a corruption and
perversion of primitive truths.
We
are further told in this passage that this occurred "also afterward."
This "also afterward" means that after the flood a similar incursion
of demonic beings took place. This second invasion resulted in the presence in
the land of Canaan of certain gigantic races which are called Canaanites.
Perhaps you have stumbled over those long lists of "-ites" in the Old
Testament and are familiar with these various races--the Jebusites, the
Geshurites, the Hittites, etc. All of these are divisions of the Nephilim (they
are also called The Rephaim in the Old Testament) who were already there when
Abraham came to the promised land. They represent an attempt on the part of
demonic powers to derail the divine program of bringing a Redeemer into the
world through the human race.
It
is interesting that archeologists have now discovered the giant cities of
Bashan, and they confirm the fact that races of gigantic beings did exist in
this area whose beds are ten, eleven, or twelve feet long. (They had king-size
beds in those days, because the kings were really that big). It was these
people that the Israelites were commanded to exterminate completely. They were
to wipe these giant cities off the face of the earth, to exterminate the whole
populace and their animals.
Immediately
when this invasion of demonic powers into mankind takes place, notice that God,
in his governing grace, limits it:
Then the Lord said, "My spirit shall not
abide in man for ever, for he is flesh, but his days shall be a hundred and
twenty years" (Genesis 6:3).
That
is sometimes regarded as a reference to the length of life of man before the
flood, but in this context I think it is clear that it means, rather, the
number of years before the flood, the length of time in which God would permit
this kind of thing to go on in human society. The one thing the Bible makes
clear everywhere is that God controls human society; he restrains demonic
forces and only permits them to operate to a limited degree and for a limited
period of time. The idea here, I believe, is that God marked off a hundred and
twenty years before the flood, which would be the time when Noah would be
permitted to preach the grace of God and extend an invitation to the people of
his day to turn from their wicked ways and receive the promise of salvation.
Peter confirms this in his first letter when he says that Noah was a preacher
of godliness, of righteousness. But the people refused to hear his word during
the one hundred and twenty years of the preaching of grace.
Dr.
Charles Malik, who was for a long time President of the United Nations and
Delegate from Lebanon, once said, "We are still living, as the Germans say
zwischen den zeiten (between the times) when demonic forces can quickly soar very
high and can take possession of the world in very short order." There is a
word from a world statesman declaring what the Bible affirms, that demonic
forces are at work in human society. The first mark of an imminent collapse of
civilization is this appearance of demonic powers which manifest themselves
primarily in open and unchecked wickedness.
Enmity
Against God
Now
we see that wickedness is the second mark given to us in the first part of
verse 5, "The Lord saw that the wickedness of man was great in the
earth." Unusually intense (that is the meaning of "great") and
very widespread (in the earth) wickedness--that is the second mark. The whole
world of that day was involved in this. This wickedness is described in detail
in various portions of Scripture. Wickedness is always the absence of the life
of God at work in human society. It is opposed to the things of God. Perhaps
the most vivid, most accurate, and detailed description of wickedness given to
us in the New Testament is in the book of Galatians, where the Apostle Paul
describes the works of the flesh. It is the flesh that is "enmity against
God" and produces wickedness. He says,
Now the works of the flesh are plain [i.e., they are easy to
identify; they are obvious]: immorality, impurity, licentiousness [notice how he begins on
the sexual level], idolatry, sorcery [witchcraft, or anything to do with the occult],
enmity, strife, jealousy, anger, selfishness, dissension, party spirit, envy,
drunkenness, carousing, and the like (Galatians 5:19-21).
That
is wickedness. It is very noteworthy that in every listing of wickedness you
will find the sexual aspects listed first. Paul, in tracing the decline and
fall of a society in the first chapter of Romans, speaks of one of the signs of
imminent collapse as the turning of men to unnatural lusts with other men, and
women to unnatural lusts with other women. The second mark, then, is a
widespread and unusually intense manifestation of sexual wickedness; not
sporadic but continuous; not localized, but everywhere. Naturally, there have
been occurrences of this sort in every civilization at some time. But here, it
has a double character; it is continuous and is everywhere present.
Now
in the second half of that same verse we have the third mark of the imminent
collapse of civilization. It is what Moses calls evil, or debased imaginations,
"The Lord sawÉthat every imagination of the thoughts of his heart was only
evil continually."
The
outward wickedness rested upon a deeper corruption within. The
"imaginations of the heart" are the desires and urges for ever more
stimulating experiences, what Paul calls in Ephesians "deceitful
lusts." In modern parlance, we say "kicks," something that
appears to satisfy certain inner urges for excitement. This urge for
"kicks" constitutes debased imaginations and finds expression in any
society through the creative arts, which depend upon imagination for their
motivation and expression--literature, art, and drama. It is most significant
that more and more today we are finding this area given over to the expression
of the salacious, the lewd, and the sensual. I heard of a teacher in public
school who refused to teach literature anymore because of the salacious content
of what he had to teach. He simply gave up his training and professional
background in order to avoid having to teach this kind of stuff.
All
of this is summed up for us in two words in verse II, "Now the earth was corrupt in God's sight, and the
earth was filled with violence." Corruption is inward pollution, the
polluting of the mind, the heart, the imagination, the inner nature. The result
is outward destructiveness, the outbreak of cruelty and violence on every side.
There you have the marks of an impending collapse of civilization. Rather
sobering, is it not? When civilization reaches this stage, the Bible clearly
implies that judgment by divine fiat is certain. We read on:
And the Lord was sorry that he had made man on
the earth, and it grieved him to his heart. So the Lord said, "I will blot
out man whom I have created from the face of the ground, man and beast and
creeping things and birds of the air, for I am sorry that I have made
them." But Noah found favor in the eyes of the Lord (Genesis 6:6-8).
When
the account says, "The Lord was sorry," it is really, "God
repented." But we know from other Scriptures that it is impossible for God
to repent. He does not change his mind like man does. This is a powerful figure
to express in a vivid way the anger and determination of God. When society
reaches this stage of dissolution and deterioration, God's anger burns. It
appears that he has changed his mind completely even though he is but acting on
principles that are entirely consistent with his own being.
Yet,
in the midst of this, we read that it grieved him, and grief is always the
activity of love. What we finite human beings do not understand is that God's love
and wrath are exactly the same thing. They are two sides of the same coin. What
entrances us and warms us about God and draws us to him is love, the
manifestation of his total being. He is the God of love, who loves regardless
of merit. This is what attracts us. But it is because we respond that he
appears to us in that way. To those who reject his love, the same quality in
God becomes wrath and it seems to be a wall of fire, burning and consuming
everything. We can see this also in ourselves; it is our love that causes us to
be angry at anything which injures what we love. If you injure a child in the
mother's presence, watch her love flame out in anger against you. Thus we have
here clearly described a time when man, in his rejection of God, passes beyond
the place of seeing God as love and begins to experience his love as wrath.
Along
with mankind goes the whole creation in judgment. Why? Because the creation is
linked with man. The animals were made for man. So when man goes, the animals
must go as well. But always there is the shining of grace: "But Noah found
favor [or literally, grace] in the eyes of the Lord."
God
was calling throughout this whole age, just as he is calling in our age today,
and pleads with men to turn from their ways, to resist the widespread lie of
Satan. One man and his family turned and found grace in God's sight. He did not
deserve it, and he could equally have turned and gone the other way, but he
responded to the wooing and pleading of God and found grace in his sight.
Now
bring this down to this twentieth-century hour and draw the parallel between
the days of Noah and the days in which we live. You can see it plainly
everywhere.
We
must remember that if we are delivered from the wrath to come, if we escape the
judging hand of God upon society, it is not because of anything we have done;
it is the manifestation of God's grace. Remember the Christian who saw a
drunkard staggering down the street wallowing in his own vomit and turned to
his friend to say, "There but for the grace of God, go I." We can all
say that. What has kept us? What has brought us to the truth? Was it any
goodness on our part? No, it is God's grace. It is that he loved us and called
us, he wooed us and won us, seeking us out and, through many influences upon
us, bringing us at last to see that the age in which we live is an age under
the bondage of a lie. He has opened our eyes, partially at least, to the truth,
till we have turned to the Lord Jesus and rested under the grace of God. While
our age deteriorates as other ages have done before us, and our civilization
nears the point of utter collapse, we can thank God that we have been snatched
away as brands from the burning, like Noah and his family, if our hearts are
responsive to the appeal of God's grace.
Prayer: Our Father, we thank you for this honest,
searching look at our world today. How true the statement of Jesus is, that
"as it was in the days of Noah, so shall it be also in the days of the
coining of the Son of Man." We believe that we can recognize the signs
that confirm the near coming of our Lord Jesus Christ and the imminent collapse
of what we call civilization in this twentieth-century hour. Grant to us then
that we may live as those who see the light, and not as men in the darkness;
that we no longer give ourselves to shortsighted programs and the seeking of
pleasures and luxuries for ourselves, but grant that we may be available
instruments of your grace to live in an hour which is under the judgment of
your hand. We ask in Jesus' name, Amen.
6
The Way of Escape
Genesis 6:9-22
As
we come to the subject of the flood, a dozen questions come rushing to our
minds. Did the flood really occur? How widespread was it? Was it universal, or
only partial? Was there really an ark, and was it large enough to hold all the
animals? Where did all the water come from? These questions and others like
them seek an answer when we come to this subject.
But
we must note right away that Scripture does not focus on these things. We shall
try to answer these questions as we go along, but we must not miss the emphasis
of Scripture. Hollywood would undoubtedly turn this story of Noah and the flood
into an extravaganza of terror. The cameras would zoom in on weeping mothers,
crazed animals, crashing buildings, and other fantasies of horror. But in
Scripture the great flood is not the center of attention; it is the story of
one man and his family. This is not an account of world disaster, essentially;
it is the story of survival. Why did Noah survive the flood? That is the
supreme question; not why or how did the flood occur, but why did one man and
his family survive? Thus the account of the flood opens with an answer to that
question:
These are the generations of Noah, Noah was a
righteous man, blameless in his generation; Noah walked with God. And Noah had
three sons, Shem, Ham, and Japheth (Genesis 6:9-10).
Here
is the sort of man whom God reckons worthy to survive a world disaster. Let us
remind ourselves at this point of the words of Jesus, "As were the days of
Noah, so will be the coming of the Son of man." Every one is well aware of
the imminent possibility of worldwide destruction that hangs over our present
society. We know that our human race has come to the place where it is
trembling on the verge of self-extinction. The more we go on in time the more
the possibility looms and the less likely it seems that we can find some way to
escape it. We are living in days similar to the days of Noah, the days before
the flood. At such a time the eyes of God are not upon Johannesburg or Paris or
Washington or Moscow or Peking. Not that these cities are outside the scope of
God's interest, but they represent events which are mere finger exercises in
the divine providence. But Scripture tells us, "The eyes of the Lord run
to and fro throughout the whole earth, to show his might in behalf of those
whose heart is blameless toward him" (2 Chronicles 16:9). That is where
Scripture focuses its interest. So the center of attention of this whole story
is the man Noah and the family that accompanied him into the ark.
The
Righteousness of Faith
Three
things are given here about Noah that we must note. First, he was said to be
righteous. Most of us think of the word righteous as meaning "good";
ÒNoah was good." We are tempted then to say, "Well, that explains
everything. God saw that Noah was good, and, therefore, he chose him to be
saved. Obviously, you choose the good man to be saved." But that is not
what it says. The actual fact is that God made Noah righteous and then he became
good. It was because he was first righteous that he became good. God made him
righteous because he believed. The book of Hebrews tells us that Noah, by
faith, was warned by God of things not yet seen. And he believed God,
constructed an ark, thus condemning the world, and became the heir of that
righteousness which comes by faith. That is the only kind of righteousness the
Bible knows anything about. It is a righteousness which is not a result of our
working, not a result of our best efforts put forth to try to please God, but a
righteousness which comes by believing God. That is the kind that Noah had.
Once
when I was visiting a college fraternity house, a boy asked me what he
considered to be a difficult question: "If two men do exactly the same
deed, but one of them is a Christian and the other is not, are not the deeds
they do equally good in the eyes of God?" My answer, of course, was no.
Anticipating that answer, he went on to point out that Christianity must
therefore be unrealistic and impractical. It presumes to judge the quality of
identical deeds as being different and thus is totally unrealistic. I tried to
point out to him that it was he who was being unrealistic, for he was merely
judging from the effects the deeds had upon the persons benefited, but he was
giving no consideration to the effect the deeds had upon the persons who
performed them, or that the motives of the heart would make a considerable
difference. I have known many deeds that were good from an external viewpoint,
but which were really very evil deeds because of the motive from which they
were performed.
We
are told that "man looks on the outward appearance, but God looks on the
heart," not only in the realm of motive, but also, more precisely, in the
realm of the origin of deeds. Who is acting within the individual? God knows
that man is incapable of doing anything in himself; he can only give himself to
another power to operate through him. God's great question of mankind is: to
what power do you give yourself? Jesus said to the rich young ruler, "Only
God is good." Therefore the only good deeds in God's sight are those which
he himself does. God is interested in the origin of our deeds--whether they are
the result of the activity of God in our hearts or some other power. That is
the question we are facing concerning Noah. Noah believed God, and because he
believed him, God was at work in Noah. Therefore, he was righteous, because
only God can be righteous. Noah had received that righteousness which is God's
righteousness, not man's; which is imparted not by works but by faith, by
believing the word of God.
A
Whole Person
Second,
we are told that Noah was blameless in his generation. The nearest English
equivalent to the Hebrew word translated "blameless" is the word
"whole." To borrow from a title of one of Dr. Paul Tournier's books,
Noah was A Whole Person in a Broken World. How descriptive that is of this man. He
lived in a world filled with violence, cruelty, and sexual perversions. When
these are evident in history, they are always signs and manifestations of inner
turmoil, of tensions and frustrations within, of fears, anxieties, worries,
wild urges and impulses. In what way, therefore, was Noah blameless? Why was he
whole when the rest of society had gone to pieces? He was whole because he was
righteous. God always begins at the heart of the matter. Surely this is the
problem with society today. Because man refuses the righteousness which God
offers by faith, the basis of human operation which he alone can give, man cannot
be good. But the man who receives that righteousness becomes good, as Paul
makes clear in the opening chapters of Romans. So Noah found the secret of
control. He had an inner peace imparted by the indwelling of God, the
righteousness which comes by faith. Therefore he was blameless; he was a whole
person, well-adjusted, able to handle the situations that came his way, at
peace with himself internally.
Third,
as a result of the first two factors, he walked with God. This means a daily
experience of contact with God. Noah did not look back to his conversion and
rely on that as his contact with God. Rather, he was in continual daily
communication with God. He talked with God about the building of the ark. Not
only did he get the original blueprints from God, but I am sure he discussed
with him all the details of just how it was to be constructed. He walked and
lived with God from day to day. This is the secret of a man who survives the
disaster of his age.
A
fourth thing mentioned about Noah here is that he was the head of a family:
"Noah had three sons, Shem, Ham, and Japheth." He did not turn aside
from the normal enterprises and occupations of life; he was a normal
individual. Here is the first of many passages in the Bible which speak of the
relationship of a man to his family. It is apparent that through Noah's faith
these three also were saved. I do not want to press this unduly, but there are
other passages in the New Testament that describe how the faith of the head of
a family affects the whole family. I do not mean to imply that Shem, Ham, and
Japheth did not also believe in God. I think they did. But the point that is
suggested here is that they believed in God primarily because their father did,
and that a head of a family exercises a unique relationship and control over
the rest of his family in the eyes of God. There is much more that needs to he
explored in this respect. Certainly, we Americans have lost many family
secrets. We do not understand how families operate. We need again to learn how
God views a family and the unique responsibility and control that a head of a
family can employ. It was not due to Shem, Ham, and Japheth that they entered
the ark; it was because of Noah.
As
the account moves from its focus upon this man, who is a picture and prototype
of the kind of people who can survive a world disaster, the second major
emphasis is upon the character of the age in which he lived.
Now the earth was corrupt in God's sight, and
the earth was filled with violence. And God saw the earth, and behold, it was
corrupt; for all flesh had corrupted their way upon the earth, And God said to
Noah, "I have determined to make an end of all flesh; for the earth is
filled with violence through them; behold, I will destroy them with the
earth" (Genesis 6:11-13).
We
have already seen the detail of this corruption and violence, the inevitable
marks in any civilization of an impending disaster. Here is the pattern man
follows. Man is by nature and creation a fully dependent being. He must depend
upon God for his life, his breath, his activity, his intelligence, his power of
choice, and everything he does. He is the most dependent of creatures, even
more so than the animals. He lacks even the instincts which animals have. Yet,
fallen man denies this most important point of his life and is forever trying
to assert his ability to do everything himself. But when man attempts it, he
soon has everything in such a terrible state that it can no longer be
controlled. He lacks the rationale, the intelligence, the knowledge to control.
He deludes himself into thinking that he has the ability to control his life
and, as a result, nature (including human nature) goes out of control. The
delicate balance of life is tilted beyond the critical point, and then a
collapse occurs. This has proved again and again to be true in the history of
civilization and, occasionally, as we have in this account, of nature itself.
It may well be that the flood was brought about by man's intemperate misuse of
elemental forces--he tripped the balance in a delicate scale which brought
about the flood.
Poisons
Distilled from Gifts
This
is right in line with the Apostle Paul's revelation of the way God moves in
human affairs. He reveals in an Romans chapter one that God gives man over,
gives him up, to exercise the folly he insists upon in order that he might see
from the results how foolish he has been. Helmut Thielike, in his book, How
The World Began,
puts it this way:
The powers of destruction are still present in
the midst of creation. The atoms--did not God create them--need only to be
split, the bacteria let loose, hereditary factors monkeyed with, genes tampered
with, and poisons need only to be distilled from the gifts of creation-oh yes,
the powers of destruction are still with us and the heavenly ocean is still
heaving and surging behind its dams. We live solely by the grace of God, who
has fixed the bounds of destruction. The dreadful secret of the world revealed
in the first chapters of this old Book is that man is capable of renouncing and
cutting himself off from this very grace which holds in check the power of
destruction.
No sooner does (man) worship his own power--no
sooner does he regard flesh or atomic power as his "arm" and
surrender to the illusion that he can hold the world in order and balance by
military potential and political intelligence (how appropriate that is to this
day)--then he has already renounced God's grace and breached the dam that holds
the heavenly ocean. When he imagines that he can free men from need and fear by
means of the welfare state he is already declaring himself independent of this
sustaining grace and pressing the buttons which set off the secret signals of
catastrophe.
Above all, when we are people who calmly
tolerate the routine business of the church's baptizing, marrying, and burying,
but otherwise go on stubbornly worshiping our anxieties and succumbing to
prosperity and its self-indulgence and superficiality; when therefore we are
people who do not see their neighbor in his need and thus lose our souls, then
and precisely then, we too are playing fast and loose with that grace which
guards the dikes of ruin.
And therefore this world, which we think we
govern by our own power, may one day come crashing down upon us, because the
thing we play with so presumptuously has gotten beyond our control, and because
God is not to be mocked. He may suddenly cease to hold the ocean in check and
the unleashed elements will sweep us into their vortex.
Those
eloquent words describe exactly what happened in the days of Noah. We face the
same chilling possibility in our own day.
No
Mythical Account
The
third emphasis in this account is most timely. God moves immediately to present
to us a description of the way of escape. It is found in the description of the
ark:
Make yourself an ark of gopher wood; make rooms
in the ark, and cover it inside and out with pitch. This is how you are to make
it: the length of the ark three hundred cubits, its breadth fifty cubits, and
its height thirty cubits. Make a roof (or window) for the ark, and finish it to a
cubit above; and set the door of the ark in its side; make it with lower,
second, and third decks (Genesis 6:14-16).
Obviously
this is not a mythical account. The instructions that are given here are
precise, matter-of-fact, and explicit. This whole account is of that character.
There is nothing vague, nothing mythical about it. There was an ark and it did save Noah and the animals,
and all of Scripture is confirmation of that fact. We may discount the rumors
that exist that the ark is still somewhere around. Perhaps it may yet be
discovered high on the shoulders of Mt. Ararat, for there have been some rather
strange accounts of men who have allegedly seen it there. But our faith does
not rest upon rumors. We can discount these rumors, at least until they have
been established as facts, but the historicity of the ark remains unimpaired.
This story of the flood is also supported by flood legends from primitive
peoples all over the earth.
But
God's way, as we have seen before in these stories in Genesis, is to hide
wheels within wheels. Not only was the ark a literal boat which was literally
used in that early day to save a civilization, but it is also a symbol or type,
pointing to something else. The Apostle Peter hints very strongly that the ark
is a type, a shadow, of the Lord Jesus Christ. See how every detail of the ark
points in that direction. We are told, first, that it was made of gopher wood.
I do not know what gopher wood is and apparently no one does. The nearest guess
of Bible scholars is that it is cedar or acacia. But the word gopher is an
interesting one. Gopher, and the word, pitch, which occurs in this passage, and
also the Hebrew word (used later on in the books of Moses) for atonement, are
all from the same basic Hebrew root, which means "to cover." Thus the
ark was made from "atonement wood" or "redemption wood" and
pitched, made waterproof, with "atonement." This word for atonement
speaks of expiation of sin and oneness between God and man. It is the prominent
feature of the Bible and its use here hints strongly of the redemptive work of
the Lord Jesus who was sent as an ark of safety for the people of God to carry
them through the floods of God's judging vengeance.
Furthermore,
Noah was told to build rooms in the ark. Now this is the common word for nests,
such as bird nests, and it is strongly suggestive that the ark was intended to
be not only a place of safety but of rest and comfort. Thus in Jesus Christ we
find not only safety against the floods of vengeance, but also rest and
comfort. Of further significance are the dimensions of the ark: three hundred
cubits long, fifty cubits wide, and thirty cubits high. A cubit is a little
short of two feet. This would make the ark something like four hundred and
fifty feet long--a very large vessel. No wonder it took almost one hundred and
twenty years to construct. It was built on dry land, a long way from any lake
or sea, and built in obedience to the command of God and, to be sure, in the
face of the mockery of the age in which Noah lived. These dimensions are
pointed out by St. Augustine to be "the dimensions of a man." Of
course, no man is three hundred cubits long, but Augustine means the ratio
between length, height, and width is exactly that of a full-grown man. So again
we have a picture of a Man, our ark of safety the Lord Jesus Christ, the second
Man, who came to redeem us.
There
is also a window in the ark, but it is not placed in the side where Noah can
look out upon the destruction around him, but in the top, where he can only
look up. If this is a picture of the Lord Jesus Christ, it is suggestive of
that upward look which he manifested throughout his lifetime. He took his
orders from his Father. His eye was forever fixed upon him. He came to do the will
of his Father and walked in obedience to him. He did not take his motivation
from that which was occurring around him, but from that which came from above,
as he himself said again and again.
Then
there is only one door in the ark as there is only one way into Christ, by
faith. There is not a door for the elephants and another door for the mice, and
another for the insects; they all come in through one door. It is placed in the
side of the ark. It is suggestive of the very words of Jesus, "I am the door;
if any one enters by me, he will be saved" (John 10:9).
Finally,
we are told there were three decks to be built in the ark. Perhaps this is a
hint of the humanity of our Lord--body, soul and spirit. The whole man was
given up for us. Also there is provision in Christ for the completion of the
whole man--body, soul, and spirit; we are to be wholly redeemed in him. It is
this ark, then, that is to bear us, as the ark bore Noah, through the flood of
judgment that is to come.
Mini-Crises
But
I think there is more here. God is not only picturing for us the crisis that
comes in history, but also these mini-crises that come in all our lives from
time to time. Remember in 1 Corinthians 10:13 the Apostle Paul tells us,
"God is faithful, and he will not let you be tempted beyond your strength,
but with the temptation will also provide the way of escape [an ark, a place of
refuge] that you may be able to endure it." This strikes me as greatly
needed in this day. I am occasionally reminded by some that I have not been
available when they needed me. They have tried to reach me and could not locate
me when they needed help. I always want to be available when anyone really
needs help, but I never feel badly when someone tells me that. I know that
often that is God's way of turning their eyes away from human help to the only
help that is always available and which we so frequently fail to avail
ourselves of: the way of escape that is in Jesus Christ. This is what he is
for. He is a refuge, a place of safety. He is a place of security, or rest and
comfort in time of pressure. The whole of Scripture urges us to avail ourselves
of him, not some other human being. In the greatest floods and testings of life
human help is unavailing anyhow. What real good does it do? We must eventually
turn to this ark that is provided for us, our way of escape. I am convinced
that more of us would find ourselves living stable, sensible lives in the midst
of the most amazing pressures if we would but find our way to the ark of
safety, the way of escape which is in Jesus, and take refuge within him in the
hour of pressure.
Now
the final emphasis of this account is given:
"For behold, I will bring a flood of waters
upon the earth, to destroy all flesh in which is the breath of life from under
heaven; everything that is on the earth shall die. But I will establish my
covenant with you; and you shall come into the ark, you, your sons, your wife,
and your sons' wives with you. And of every living thing of all flesh, you
shall bring two of every sort into the ark, to keep them alive with you; they
shall be male and female. Of the birds according to their kinds, and of the
animals according to their kinds, of every creeping thing of the ground
according to its kind, two of every sort shall come in to you, to keep them
alive. Also take with you every sort of food that is eaten, and store it up;
and it shall serve as food for you and for them." Noah did this; he did
all that God commanded him (Genesis 6:17-22).
The
emphasis here, again, is not upon the extent of the flood; it is upon the fact
that when Noah came into the ark, God said to him, "I will make my
covenant with you." It was not merely the ark that saved Noah. That was
the means by which his salvation was accomplished, but what really saved Noah
was God's agreement with him. The Word of God, the promise of God; that is what
saved him. We too must look beyond the means by which we are saved--the cross
and the resurrection--to the great motivation that brought Christ to earth, to
the promise of God which underlies everything else and makes covenant with us,
a covenant, a new arrangement for living. Whenever you see this word
"covenant" in Scripture, do not think of it so much as a contract
that God makes with man. Primarily, it is a new basis for life, an arrangement
for living. This covenant goes further than simply saving Noah; it is to govern
his life and the life of the world after the flood is over. It requires but one
attitude on Noah's part--obedience.
His
Right to Rule
I
bring this out particularly because I am disturbed by the ease with which many
people seek to use the Lord Jesus as a Savior to save them from going to hell
when they die, but they have no intention of allowing him to govern their lives
while they live. But the story of Noah is very clear; it is not merely the fact
that God brought Noah into the ark that saved him. Rather, it was that Noah was
obedient to and entered into a new arrangement for living. Noah obeyed God; he
did all that was commanded. God undertook, therefore, to regulate his life on a
totally different basis.
This
is what saved Noah, and this is what saves us. It is not the fact that we
accept Jesus Christ as our Savior, thus agreeing that we belong to him and will
be saved when we die. It is the fact that we have received him as Lord. We
recognize his rights over us--his right to rule, his right to regulate, his
right to command us and our need to obey. The heart is to respond immediately
in obedience to all that God commands, as Noah did here. That acknowledgment of
Lordship is the basis of salvation. That is the basis on which we not only will
survive the disaster that hangs imminently over our age, threatening to strike
at any moment, but also the individual disasters of every life that can cut the
ground out from beneath the house of life and demolish it, washing away the
sands upon which we build.
We
must establish our lives upon a rock which cannot be moved, which rests upon
the most unshakable thing in all the universe--the Word of God. After all, that
is what created the universe. The word of God is the most solid thing there is.
There is nothing more dependable than the word of God. When we rest, therefore,
upon the word of God, the covenant of God, we rest upon the most certain and
sure thing in the universe. "Heaven and earth," Jesus said,
"will pass away, but my words will not pass away" (Matthew 24:35).
Prayer: Thank you, Father, for turning our eyes from
transitory and ephemeral things, passing things, to the permanent, the sure,
the unshakable. What a restive world we live in. How uncertain and confused is
the generation around us. How restless are the voices we hear on every side.
But we thank you, Lord, that you turn us to that which remains solid and
secure. You invite us to enter the place of safety, the one person who can take
us through all that life can throw at us and bring us safely out on the other
side, the ark of the Lord Jesus Christ, in whose name we pray, Amen.
7 The
End of the Old
Genesis 7:1-24
As
we continue with the story of the flood I want to set this Old Testament
account in the light that streams from a New Testament passage. The Apostle
Peter, in his second letter, says that scoffers will appear in the last days
raising doubts about the return of Jesus Christ, and saying, "Where is the
promise of his coming?" That is, what grounds have you to expect this to
be fulfilled? The basis for their scoffing will be that "all things have
continued as they were from the beginning of creation." Their claim is that
Christians have no right to expect a supernatural intervention of God in the
physical operation of the earth.
This
is what is called today the theory of uniformitarianism, i.e., the scientific
theory that what exists in the natural realm has been produced by laws that have
operated in the past as they are observed today, and that these have never
varied. Certainly much can be explained by this, though not all; yet rigid
uniformitarianism is the basis for much of the approach of physical science to
the study of the earth today. Peter says that those who argue on this basis
deliberately ignore a contrary fact. The essence of science is to deal with
facts, but Peter's charge is that those who claim that there can be no
supernatural intervention into the affairs of nature have deliberately ignored
a fact--the fact of the flood. Here is the way he puts it:
They deliberately ignore this fact, that by the
word of God heavens existed long ago, and an earth was formed out of water and
by means of water, through which the world that then existed was deluged with
water and perished.
Then
he goes on to show how the past points to the future:
But by the same word the heavens and earth that
now exist have been stored up for fire, being kept until the day of judgment
and destruction of ungodly men (2 Peter 3:5-7).
As
Christians, who believe that the apostles of our Lord Jesus spoke by divine
inspiration and were given a special word of authority about matters beyond
human ken, we must read the story of the flood in the light of this declaration.
From this word of Peter three things guide us in our study of the flood.
First,
this was not an ordinary flood, involving the ordinary forces that produce
floods in our day. It involved unusual and distinctive forces which had perhaps
never been employed before, and (we have been given great assurance of this in
Scripture) are never to be employed again. Second, its effects were literally
world-shaking, for the whole structure of the earth was altered by this flood.
Third, it points to a future physical disturbance of the earth, this time not
by water but by fire. It is clear that the whole point of Peter's argument is
that God does intervene dramatically in' nature as well as in human affairs. He
does so to produce sudden changes which are unanticipated except by revelation.
He did this before, and he will do it again. As we read chapter 7 of Genesis we
must note the parallels that occur between the flood and the judgment which
awaits this present world. Peter says the coming judgment will be similar in
many ways to the flood, differing only in the agent involved, fire instead of
water.
Come
into the Ark
Chapter
7 brings before us the basis on which salvation occurs. After all, that is the
heart of this whole story in Genesis, as we have already seen. It is not
attempting to give us scientific aspects of the flood, although what it says is
scientifically accurate. What it is trying to get across is a picture of
something which is also happening in your life and mine, involving the
important issue of salvation--deliverance from an overwhelming judgment. This
is brought out clearly in the first five verses:
Then the Lord said to Noah, "Go into the
ark, you and all your household, for I have seen that you are righteous before
me in this generation. Take with you seven pairs of all dean animals, the male
and his mate; and a pair of the animals that are not clean, the male and his
mate; and seven pairs of the birds of the air also, male and female, to keep
their kind alive upon the face of all the earth. For in seven days I will send
rain upon the earth forty days and forty nights; and every living thing that I
have made I will blot out from the face of the ground." And Noah did all
that the Lord had commanded him (Genesis 7:1-5).
This
account begins with an invitation; the Revised Standard Version is certainly
wrong in rendering this word of God to Noah, "Go into the ark." The
Hebrew word is, "Come into the ark," with the clear implication
that God is waiting in the ark. God will be with Noah in the ark, so Noah and
his family are invited to join him there. We can hear in this "come,"
anticipation of the invitation which the Lord Jesus continually extends to men.
The whole thrust of all that God has to say to men finds its focus in one
invitation. "Come unto me," Jesus said, "all you that are weary
and heavy laden, and I will give you rest." "If any man thirst, let
him come unto me." That is the word of Christ to men, "Come unto
me."
The
basis upon which this call was extended to Noah is given here, "I have
seen that you are righteous before me in this generation." It is important
to notice that Noah was not only righteous, he was seen to be righteous. He not
only believed and thus became righteous, but his subsequent actions
demonstrated his belief. He believed God and, therefore, he obeyed God. You
never can say you believe God unless you obey him, because that is what belief
really is. It is our motivation to obedience.
Noah
demonstrated his faith in his day and generation by constructing an ark in obedience
to the word of God, against the ridicule and contempt of his age. Use your
imagination here to picture the mockery that must have greeted Noah as he built
his ark on the plains, far away from any adequate river or ocean in which it
might float. Imagine the reaction of his ungodly neighbors to this queer old
saint, as he spent his resources and involved the labor of his sons as well to
build the ark. How they must have poked fun at him and the stories he told of a
coming judgment. And he was building it for animals, as well as men! You can
imagine what was said.
It
was not easy for Noah to obey God. There were no physical signs of coming
judgment. The skies were clear overhead, the sun was rising and setting as it
had for generations. As Jesus said, "Men were marrying and giving in
marriage." Business was going on as usual. Yet Noah believed God and
constructed an ark, thus condemning the world.
Is
that not the test of faith today, as it is in any age? The thrust of Scripture
is always in this direction. Christians are not to be conformed to this world;
they are to be different in their attitude and their reactions. The
demonstration of our faith comes right at this point. How much have we believed
God? It will be evident in the way we refuse to reflect the deluded attitudes
of the world around us, in how we refuse to give way to a hungering after
things, the urge for materialistic gain, and in the way we refuse to retaliate
when someone abuses us or takes advantage of us. It will be seen in the way we
refuse to lie to one another, even with so-called "white lies," which
are the blackest of all, because they mean we do not love people enough to tell
them the truth. Here is the test. Noah was seen to be righteous; his faith was
genuine, and, therefore, he was called into the ark.
The
Animals Belong
Notice
that this salvation was linked with the animal creation. It is wonderfully
comforting to me to realize that God cares for cats and dogs and elephants and
wrens--all the animals, the birds, and the insects--the whole world of nature.
We sing of it sometimes in a hymn that has unusual claim upon our affections. I
sense a response in the hearts of God's people every time we sing,
"Fairest Lord Jesus, ruler of all nature." I love that picture. There
at the manger scene were the ox, the ass, and the sheep. The angels did not
say, "Drive those animals out of here." They belonged in the picture,
for God is Lord of all the earth--all the things of earth are his, and he cares
for them. As Jesus said, "Not even a sparrow falls to the ground without
your Father's will" (Matthew 10:29). I don't know how many times I have
been helped to belief by that simple rhyme you may have on your walls at home:
Said the Robin to the Sparrow,
"I would really like to know
Why these anxious human beings
Rush about and worry so?"
Said the Sparrow to the Robin,
"Friend, I think that it must be
That they have no Heavenly Father
Such as cares for you and me."
We
have here also the divisions between clean and unclean animals. It is interesting
that this occurred and is recognized long before the Law was ever given. This
distinction is not only a part of the Law of Moses but was made as early as the
days of the flood. It is a distinction which is essentially temporary and
artificial. Actually, as the New Testament makes clear, there are no clean and
unclean animals, for all the creatures of God are clean. But this artificial
distinction was drawn in Old Testament days in order to teach men a needed
truth, as all these physical things are intended to teach spiritual truth. As
soon as the lesson was clearly evident in the work of Christ, the distinction
disappeared. We are not to observe such distinctions today. It was intended to
teach, by certain functions of the animals that were designated as clean,
corresponding spiritual qualities that God loves; while the absence of those
functions in the unclean animals was intended to teach that God disapproved of
these in the lives of men. Obviously these seven clean animals were taken into
the ark in order to provide the sacrifices which Noah performed as he came out
of the ark.
Now
the second great thing in this chapter is the thoroughness of the flood:
Noah was six hundred years old when the flood of
waters came upon the earth. And Noah and his sons and his wife and his sons'
wives with him went into the ark, to escape the waters of the flood. Of clean
animals, and of animals that are not clean, and of birds, and of everything
that creeps on the ground, two and two, male and female, went into the ark with
Noah, as God had commanded Noah. And after seven days the waters of the flood
came upon the earth.
In the six hundredth year of Noah's life, in the
second month, on the seventeenth day of the month, on that day all the
fountains of the great deep burst forth, and the windows of the heavens were
opened. And rain fell upon the earth forty days and forty nights (Genesis
7:6-12).
It
is difficult to see how anyone could read this as a myth; it has such precision
about it. This eleventh verse seems to be copied right out of the log of the
good ship Grace: "In the six hundredth year of Noah's life, in the second
month, on the seventeenth day of the monthÉ" The precise day upon which
the rains came is recorded here by Moses. They came on a precisely appointed
day in the calendar of God, a day which was chosen in relationship to the man
of God. It was in the six hundredth year of Noah's life that the flood came.
What does that suggest? Well, it suggests that this is the way God appoints his
calendar. Events occur not on arbitrary dates--June 12th, or March
21st--isolated from the needs and development of men, but rather, on the basis
of what has happened, or not happened, in the life of a certain person or
people. When the chosen ones have reached a certain prescribed point, then
another event takes place. God sets up his date book by the progress of the
people of God. When Noah's appointed task was completed, then the flood
descended.
We
see this also in the New Testament. There are certain indications there that
when the church fulfills its appointed task and comes to the place of
understanding upon which God has determined, then it will be removed in the
twinkling of an eye and judgment will come. This is what Peter means in his
second letter about "hastening the day of God" (2 Peter 3:12). He
says that the way people live will determine how soon this event will occur.
You can "hasten the coming of the day of God." Remember that the
Apostle Paul, preaching to the Athenians, said: "God has fixed a day on which
he will judge the world in righteousnessÉand of this he has given assurance to
all men by raising him [Christ] from the dead" (Acts 17:31). That is the
guarantee that the day which has been appointed is linked to the people of God,
just as Noah's appointed day was.
Possible
Explanations
Notice
also in this account that earth and all its peoples were involved. The very
structure of the earth seems to have been altered. "On that day all the
fountains of the great deep burst forth, and the windows of the heavens were
opened" (Genesis 7:11). Here are two forces at work which have not been
employed since. This is what Peter refers to when he says that certain events
have occurred in the past, in the natural realm, which are not reflected in
present day activity (2 Peter 3:5-7). First, the fountains of the deep burst
forth. That seems to suggest that the level of the oceans was raised. Possibly
the floors of the oceans were raised up so that the sea inundated the earth
with great tidal waves.
Second,
the windows of heaven were opened and the rain poured out-not merely for a few
hours, as we see in our day, but for forty days and forty nights. Here is far
more rainfall than can be accounted for by the normal process of evaporation
and precipitation. From somewhere there came vast quantities of water upon the
earth, both from above and from below. This has given rise to several
interesting theories about the flood. There is, for instance, the
"canopy" theory--the idea that the earth at one time was very much like
the planet Saturn, surrounded by rings which forced a canopy over the earth.
Many astronomers believe that the rings of Saturn are made up of ice particles,
which would, of course, be water suspended in vast, thick rings around the
planet. If something like that were true of the earth of that day, then perhaps
the flood represents a collapse of a similar canopy of vapor or ice.
This
may account for what has been a puzzle to scientists for generations: the
sudden death of large numbers of great mammoths and other animals which are
found imbedded in ice. They have been discovered by the thousands, and some
estimate even millions, in the Arctic regions. Evidently at one time the area
was tropical, but it was suddenly plunged into sub-freezing temperatures of
such intensity that animals immediately perished, frozen in a quick deep-freeze
that preserved them through the centuries since. They are discovered with bits
of grass still in their mouths, unchewed--so sudden was their death.
Another
theory says that all these events were brought about by the near approach to
earth of a heavenly body. A few years ago scientists were watching the approach
to earth of one of the asteroids, a miniature planet called "Icarus,"
which was nearing the earth at a great speed. There was a time when scientists
were saying that if Icarus had deviated less than one percent from its course,
it would have swung into a collision with the earth. There is a possibility
that a near approach of a planetary body to the earth in Noah's day upset the
whole gravitational equilibrium of the earth, raised the ocean levels, created
tides both of water and possibly of the solid earth itself, and thus caused the
flood. Now I must hasten to point out that all such scientific guesses are but
theories. The Bible does not teach these, but simply implies that something
like these may be indicated.
Verse
16 of this passage adds another significant thought: "And they that
entered, male and female of all flesh, went in as God had commanded him; and
the Lord shut him in." Noah did not slam the door shut; God shut it. He
shut it seven days before the first raindrop fell. While the sun was yet
shining and the sky was blue, while the people around were still convinced that
nothing was going to happen, God shut Noah in so that he could not get out. You
can see how this pictures beautifully what Paul calls "the sealing of the
Spirit," in the Epistle to the Ephesians. Those who enter our ark, the
Lord Jesus Christ, are sealed by God, kept by the power of God, safe in Christ.
Sudden
Destruction
The
third emphasis of this passage is given in these last verses:
The flood continued forty days upon the earth;
and the waters increased, and bore up the ark, and it rose high above the
earth. The waters prevailed and increased greatly upon the earth; and the ark
floated on the face of the waters. And the waters prevailed so mightily upon
the earth that all the high mountains under the whole heaven were covered; the
waters prevailed above the mountains, covering them fifteen cubits deep. And
all flesh died that moved upon the earth, birds, cattle, beasts, all swarming
creatures that swarm upon the earth [insects], and every man; everything on the dry
land in whose nostrils was the breath of life died. He blotted out every living
thing that was upon the face of the ground, man and animals and creeping things
and birds of the air; they were blotted out from the earth. Only Noah was left,
and those that were with him in the ark. And the waters prevailed upon the
earth a hundred and fifty days (Genesis 7:17-24).
What
a striking thing, the extent of the judgment of the flood! Many have raised the
question, was the flood universal--did it cover the entire earth? It is very
difficult to answer that. We have a suggestion in the next chapter, which I
have already commented on, that the nature of the flood was to produce vast
tidal waves which swept across the earth. Perhaps this may account for the fact
that the mountains were covered (occasionally, at least) to a depth of fifteen
cubits when these gigantic waves swept in. I think it is necessary to point out
that when it speaks of "the whole earth," the Hebrew word can also be
translated "the whole land." This is what has made many wonder if
perhaps the flood was more or less localized. Certainly it was wide in extent,
perhaps covering a quarter or half of the earth, but possibly not all of it.
Certainly, there is no theological necessity for a universal flood. What is
taught in the Scriptures is that we are all united together as descendants of
Adam. So, theologically, there is perhaps some reason to view this as a limited
flood.
But
one thing is certainly clear. The flood destroyed the civilization of that day.
"The world that then was," says the Apostle Peter,
"perished." The civilization of that day came to an abrupt and sudden
end. The Scripture warns throughout of the suddenness of God's judgment. Every
day bears testimony to the suddenness with which death can strike in individual
lives. This was underscored for me one time when I had a near-fatal accident.
Driving down the highway north of Davis, California, I was about ready to enter
the freeway at highway SO, when a man in a blue pickup truck, waiting by the
side of the road, suddenly pulled into my path. My immediate thought was,
"Well, this is it. I'll not get through this," for it looked
impossible. But by God's grace I was able to swerve around him to the front,
and he stopped enough that I was able to get by him. Had he not stopped he
would have rolled me over, but as it was, only the rear end of my car was
damaged. None of us was hurt and we were both able to drive on after the
accident. But it was a very close shave; I didn't have time to pray, just to
act.
That
sort of thing, the Bible says, can happen to an age as well. That is the whole
meaning of this passage. The fabric of our society can grow so rotten it can no
longer support itself. Like a sail in a tempest, a tear appears which rapidly
rips open and soon the whole thing is in tatters. A total collapse follows once
the process begins. That is the lesson of the flood. It is clear from this and
every account in Scripture that the great and fateful questions of faith are
addressed to us privately and almost inaudibly. Seldom does God confront us
with dramatic moments of decision. These people before the flood surely would
have wished that the thunder would have rolled a week ahead. That would have
tipped them off. But the skies were clear, and Noah was shut into the ark,
while there was no physical sign of impending judgment. The people were shut up
to believing or disbelieving the offer that God made them through Noah.
Is
not that the lesson of our day? Remember how Jesus said that no one would
return from the dead to witness to the five brothers of the man who was in hell?
(Luke 16:27 ff). No, that will not happen. "They have Moses and the
prophets, let them hear them." Thus we are right now facing the decisive
events of our lives, in this word from God. We do not have to wait until after
our second heart attack; we must make a decision now on the basis of what is
set before us now. We cannot presume to wait until some tremendous catastrophe
occurs. A lady handed me a note from her son the other day in which he said,
"When I see the world burning, in fulfillment of the prophecies, then I'll
believe." That is too late. That is also what these people said. When we
hear the rain coming and the thunder rolling, we'll believe. But God had shut
the door, and it was too late.
Do
you take that seriously? You may die tomorrow, who knows? The great question of
Scripture is, if life is that uncertain, why not live now? Not in the empty
death of the world's delirium, but in the full swing of the Spirit's power,
knowing that all that is truly vital is kept in the ark of Jesus Christ;
"kept by the power of God, unto salvation yet to he revealed in the last
time," says the Apostle Peter. Whatever comes upon the earth, the word of
the Lord Jesus to us is, "When you see these things begin to come to pass,
lift up your head and rejoice." Why? Because you know that what destroys
others is, in the wisdom of God, compelled to bear you up, as Noah and the ark
were born up by the waters that destroyed the earth. That is why Jesus says,
"Look up, lift up your head, and rejoice." If your relationship to
God is right, the very things that destroy others and tear them apart will but
add to your faith, bear you up, and keep you safe whatever that tribulation or
testing may be.
Will
you sit in quietness for a moment, with your own thoughts before the Lord? Does
it frighten you to remain quiet before God? Do you know him well enough to
welcome it? Do you get restless, nervous, eager to be away? This One who is the
most important Being in the world, with whom you must reckon--are you afraid of
him? If so, that should tell you volumes about yourself. Where are you in
respect to the ark which moves through the deluge of our present generation?
Are you in it--or outside it? Do you know Jesus Christ, really know him, so
that you demonstrate it in your life? Or are you outside, perishing, drowning?
Prayer: Our father, what a wonderful faculty your Word has
of stripping off veils, removing illusions, taking away deceit from our eyes.
Let us look at life as it is--how dark it is in many ways and yet how light, when
viewed in relationship to the Lord Jesus Christ, to whom all power is given in
heaven and on earth. Thank you, Lord, for the hope that is set before us, for
the promises that undergird us, for the love that surrounds us and calls us by
his power in this day and age. Amen.
8 The
New Beginning
Genesis 8:1-22
Now
we emerge from the ark with Noah into a new world and a new beginning. We have
already seen that though these stories in the Old Testament are actual
history--that is, they are not myth but actual historic occurrences--they are
also prototypes of the spiritual history each of us can experience. In other
words, we reproduce these stories in the course of our spiritual pilgrimage.
Since this is so, then every detail of these stories is highly significant to
us. The Old Testament is deliberately designed to illustrate to us what is
going on in our own lives.
The
flood, as we have already seen, is not only a picture of judgment, but also of
a new creation, a new beginning--and for us, a new birth. Paul describes the
new birth in 2 Corinthians: "Therefore, if any one is in Christ, he is a
new creation; the old has passed away, behold, the new has come" (2
Corinthians 5:17). But the flood is also a picture of smaller events of our
lives which involve a crisis of judgment and a new beginning. Such events occur
all the time in Christian experience. This reduplication is the way nature
functions also. We know that the smallest atom is built along the general
pattern of the whole solar system. In the atom, God reproduces in miniature
what he writes large across the great wheeling canvas of space. So these
stories of the Old Testament reproduce both the great crisis experiences of our
spiritual pilgrimage, and the miniature crises as well. Every experience of
forgiveness is like a mini-flood wherein we miraculously survive a potential
spiritual disaster and are brought safely through to repentance and cleansing.
If you have experienced that, you have also shared in some degree Noah's
experience in the flood.
Throughout
chapter 8 of Genesis we will note the alternation of the activity of God and
Noah. God acts first to create a certain situation, then Noah reacts to that
situation. This is the way it is in the Christian life as well. As always, the
initiative is taken by God.
But
God remembered Noah and all the beasts and all the cattle that were with him in
the ark. And God made a wind blow over the earth, and the waters subsided; the
fountains of the deep and the windows of the heavens were closed, the rain from
the heavens was restrained, and the waters receded from the earth continually.
At the end of a hundred and fifty days the waters had abated; and in the
seventh month, on the seventeenth day of the month, the ark came to rest upon
the mountains of Ararat. And the waters continued to abate until the tenth
month; in the tenth month, on the first day of the month, the tops of the
mountains were seen (Genesis 8:1-5).
We
are told that "God remembered Noah." Wherever Scripture uses the
phrase, "God remembered," it marks the activity of God on behalf of
those whom he so remembers. God remembered Noah and all the beasts and all the
cattle that were with him in the ark. This is a charming way of saying that God
thought constantly about them. He was concerned about Noah and the dumb beasts
that were with him. I think we can justifiably extend this to see a picture of
God's concern also for the church and the world. Noah represents the people of
God in any age--the church in our age--and, though this is not very
complimentary, the dumb beasts in the ark represent worldlings. The
unregenerate, in their blindness and their incapacity to help themselves, are
frequently compared in Scripture to dumb, irrational beasts. These
characteristics are manifested in history in the constant blunders made by a
secular society, and by the impossible problems that arise out of secular
thinking. This is often called to our attention today when the thinkers, the
philosophers, the statesmen of our age, are confessing with embarrassing
frequency their bewilderment and bafflement at the problems they are facing and
their utter incapacity to solve them.
For
Noah's Sake
But
God saves the world for the sake of his people. He preserved the animals in the
ark for Noah's sake. He "remembered" them for Noah's sake. The Word
of God alone gives us the true picture of the structure of society. God deals
with the secular world on the basis of, and for the sake of, his people. What
his people are will determine what God does with the world. This is what Jesus
meant when he said, "You are the salt of the earth, you are the light of
the world." Far too little has been said about this from the pulpit. The
business of preaching is to help Christians see that they are responsible for
the way society goes. We must learn this, for history and Scripture both unite
to confirm it.
So
God moves to save the beasts and cattle because of Noah. The result is, the
wind blows upon the earth. Throughout Scripture, the wind is a picture and
symbol of the Holy Spirit in his sovereign activity. Jesus said to Nicodemus,
"The wind blows where it wishes, and you hear the sound thereof, but you
cannot direct its activity." You cannot predict where the wind is going to
blow; it is sovereign. And you cannot understand it; it is mysterious. It is
amazing that even in this day of advanced meteorology we still do not
understand much about the blowing of the wind. It is an apt symbol of the Holy
Spirit whose sovereign activity is essential to mankind.
As
the wind blew, the account tells us, the strange forces which produced the
flood were reversed. The fountains of the deep and the windows of the heavens
were closed. Thus, these two unique forces, which have never been active on
earth since that time, were reversed and the waters began to subside. The
waters apparently flowed back into the ocean basins, the floor of the ocean
subsiding to its present level, and the hills and mountains changing, rising
and falling in various places. This perhaps explains the great bone yards-especially
upon hilltops--where great numbers of bones of animals and birds are found
mingled together. These may well be the direct result of the flood. As the
account tells us, the water receded, and in the Hebrew it is made clear they
receded in tides, "going and coming," which is translated in our
version "continually." It indicates great tides washing around the
earth.
Sign
of a New World
What
is particularly significant in this section is the date on which the ark
grounded on the hills of Ararat, which is given very precisely. It was the
first sign to Noah and the inhabitants of the ark that a new world was about to
appear from the waters. Their first ground of confidence that the judgment was
abating and the flood waters were receding was when they felt the ark ground
itself upon the mountains of Ararat. The date, you may be amazed to learn, is
the exact day of the year when, centuries later, Jesus rose from the dead.
In
Exodus, chapter 12, we are told that at the giving of the Passover God changed
the seventh month to the first month. He made Passover the beginning of the
year, though previously the beginning of the year had come in the fall. On the
fourteenth day of the first month (which was formerly the seventh month) the
Passover was to be eaten. We know from the Gospels that on the day the Passover
was eaten our Lord died in Jerusalem. Three days from the fourteenth would
bring us to the seventeenth, and on the seventeenth day of the first month
Jesus rose from the dead. That would be the same as the seventh day of the
seventh month in the old reckoning of this passage in Genesis. It is most
significant that the ark grounded upon the mountains of Ararat on the same
calendar day on which our Lord rose from the dead, thus signifying that life in
the new earth for God's people was to rest upon resurrection power. I do not
think you could possibly have a clearer picture than this portrayal of the
basis for our life in this present world.
Now
Noah is expected to act upon God's activity. So the Christian life is not to be
a passive, lazy experience but a continual response to God's activity. We read
in the next section,
At the end of forty days Noah opened the window
of the ark which he had made, and sent forth a raven; and it went to and fro
until the waters were dried up from the earth. Then he sent forth a dove from
him, to see if the waters had subsided from the face of the ground; but the
dove found no place to set her foot, and she returned to him to the ark, for
the waters were still on the face of the whole earth. So he put forth his hand
and took her and brought her into the ark with him. He waited another seven
days, and again he sent forth the dove out of the ark; and the dove came back
to him in the evening, and lo, in her mouth a freshly plucked olive leaf; so
Noah knew that the waters had subsided from the earth. Then he waited another
seven days, and sent forth the dove; and she did not return to him any more
(Genesis 8:6-12).
What
shall we make of this strange story of the raven and the dove? They are clearly
symbolical, even though also historical. The raven is listed in Leviticus as
one of the unclean birds, forbidden to the Jewish people to eat. It is the
first bird that is released from the ark. According to the Hebrew, it flew to
and fro, never returning to the ark, evidently feeding upon carrion and resting
upon floating carcasses that were there in abundance during the flood. As the
account makes clear, the raven is no help to Noah whatsoever. The release of
the raven tells him nothing about the condition of earth. Noah sees it flying
to and fro above the waters, seemingly quite satisfied with the conditions it
finds. It does not return to the ark but rests upon floating carcasses and
feeds upon them. The dove, on the other hand, is a clean bird. It does not fly
abroad and remain, but returns to the ark. It rests only in the ark until a new
world is ready for it. On its last return it brings an olive leaf in its bill
as a symbol of life and peace.
Conflicting
Natures
Now
what does this all mean? It clearly pictures facts to which we must relate
daily. In our present life, according to the Scriptures, though we are
redeemed, there are two natures present within us. One is truly ours; the other
is an imposter which is no longer ours, as Paul puts it in Romans 7, but with
which we must contend until we are released from its presence by the
resurrection of the body. One is called "the flesh" and the other
"the spirit." The whole struggle of the spiritual life arises out of the
conflict of the flesh with the spirit, and the spirit against the flesh. One is
evil, unclean; the other is clean and good. These are symbolized by these two
birds. It is God's way of telling us that in the present age, like Noah, we
must live with two natures: one which is truly ours, and one which is an
imposter.
One
is like a raven: it rests and feeds on anything. It finds delight even in
carrion, in foul and filthy things. But it is of no help to us. If we rely on
it, we will learn nothing worthwhile about ourselves or the world around us. It
is useless as far as any profit in life is concerned. That is the flesh.
Scripture is utterly consistent in these things, teaching us all the way
through of the worthlessness and emptiness of the flesh in its apparent ability
to think, reason, and act. It is all worthless, and God pronounces it so in the
cross. That is the offense of the cross. The natural man does not like to be
told that all that he can do apart from God is useless, yet that is exactly
what the Lord Jesus says. He told his disciples, "without me, you can do
nothing." It is not that they would not be active, but there would be
nothing worthwhile, nothing of any value, nothing that would enhance or bless
or strengthen or prove at last to be gold, silver, or precious stones. It would
all be wood, hay, and stubble; an imposing facade with nothing behind it.
At
a baccalaureate service held at Stanford Memorial Church in which I took part
some years ago, there was a strange mixture of truth and error. The music was
great, consisting of great hymns of the church, but much of what was said was
directly contrary to the Christian position. I kept a copy of the responsive
reading which was used in place of Scripture. It reads, in part:
The whole nature of man must be used wisely by
the one who desires to enter the way. Each man is to himself absolutely the
way, the truth, and the life. Seek it by plunging into the mysterious and
glorious depths of your own inmost being.
There
is the raven flying. It is so much humanistic gas! No wonder our present
generation looks in vain to the secular wisdom of the world to guide it. How
can it guide when it feeds on that kind of carrion?
In
contrast to that is the dove, our true nature which can only find rest in the
ark, in Jesus Christ, until a new world is made ready for it. This is exactly
the experience we are going through now, is it not? We have a new nature
within, a nature imparted by Jesus Christ; his life joined with our life, his
Spirit bearing witness with our spirit that we are the children of God, born
again, waiting in the ark for a new world to arise. That new spirit bears
witness within of life and peace in Jesus Christ. It brings to us the olive
leaf. This is truth we need to know to cope with the world in which we live, just
as this was expressive of truth Noah needed to know to live in the world of his
day.
Now
we come to Noah's emergence from the ark:
In the six hundred and first year, in the first
month, the first day of the month, the waters were dried from off the earth;
and Noah removed the covering of the ark, and looked, and behold, the face of
the ground was dry. In the second month, on the twenty-seventh day of the
month, the earth was dry. Then God said to Noah, "Go forth from the ark,
you and your wife, and your sons and your sons' wives with you. Bring forth
with you every living thing that is with you of all flesh--birds and animals
and every creeping thing that creeps on the earth--that they may breed
abundantly on the earth, and be fruitful and multiply upon the earth." So
Noah went forth, and his sons and his wife and his sons' wives with him. And
every beast, every creeping thing, and every bird, everything that moves upon
the earth, went forth by families out of the ark (Genesis 8:13-19).
Again,
the date of this act of Noah's is significant. We are told it was the six
hundred and first year (of Noah's life), in the first month, the first day of
the month. In the Scriptures, the number six is the number of man. Noah spent
his six hundredth year in the ark, as symbolic of what man alone
produces--nothing but a hiding from judgment. But at the very beginning of the
seventh century of his life (seven is the number of perfection), the first
year, the first month, and the first day, he left the ark to go out into a new
world, a new beginning. This is symbolic of the beginning of a Christian life.
It marks the end of the old, the end of our dependence on ourselves, and the
beginning of our dependence on God. It is to he lived in a world which is yet a
mixture of good and evil, truth and error, but it is a new beginning. "If
any man be in Christ, he is a new creation; old things have passed away,
behold, all things become new."
The
next step is God's; he commands, "Go forth from the ark." It is
striking throughout this whole story the way God directs the activity of Noah.
He is the one who says, "Make an ark for the saving of yourself and the
animal world." He is also the one who says, "Come into the ark."
Now he is the one who says, "Go forth from the ark." The timing is
God's, and the initiative is God's. For Noah there is nothing but simple acts
of obedience. Safely, securely, through all the difficulties and problems,
God's word leads him to do the right action at the right time. Isn't this
exactly what we are called to? We make the ark, like Noah, when we learn of
Jesus Christ. We are commanded to learn of him. When we expose ourselves to the
Christian message, we learn of Christ, and thus make an ark for ourselves. We
come into the ark when we trust the grace of our Lord Jesus, when we trust his
word, believe him, and rest upon what he said. Then we go forth from the ark
when we act as redeemed men and women in a lost world--when we act as forgiven
sinners, living by the grace and constant presence of God in our lives, in the
midst of an ungodly generation.
A
Sweet Savor
It
is fitting, therefore, that the chapter should close with a scene of
thanksgiving and of promise.
Then Noah built an altar to the Lord, and took
of every clean animal and of every clean bird, and offered burnt offerings on
the altar. And when the Lord smelled the pleasing odor, the Lord said in his
heart, "I will never again curse the ground because of man, for the
imagination of man's heart is evil from his youth; neither will I ever again destroy
every living creature as I have done. While the earth remains, seedtime and
harvest, cold and heat, summer and winter, day and night, shall not cease"
(Genesis 8:20-22).
The
striking thing is that the first thing Noah does when he leaves the ark is to
give thanks to God. Wouldn't you think he would at least have stopped to cook a
meal? No, this man knows how to put first things first. The first thing he does
is to give thanks to God. What a scene, as they knelt down in the mud and gave
thanks. It is the constant call of God to man, "Give thanks, give
thanks." How many times do you read in the Scriptures, especially in the
Epistles, that Christians are to rejoice. "Give thanks, for this is the
will of God in Christ Jesus concerning you." Giving thanks means to
recognize reality. When you give thanks, you are recognizing the undergirding
of God, the presence of God in the midst of life, and his control over the
affairs of life. Thus, you cannot give thanks without recognizing the situation
as it really is. In Romans 1, God's charge to a false and godless world is that
"although they knew God they did not honor him as God or give thanks to
him." They did not recognize the basis upon which their life was built.
Though they would not hesitate to thank someone who so much as picked up a
handkerchief for them, they could find no time to stop and give thanks to the
God upon whom their life depended. But Noah built an altar and he gave thanks
to God for his deliverance.
God
said, "Never again will I send a flood upon the earth, because the imagination of man's
heart is evil from his youth." There's nothing that a flood can do to
change the heart. Destruction does not change it, so God does not send a flood
again. Another means must be found to change man. Thus God lays the groundwork
for a fresh proclamation of the message of redemption to a new world. We read
that Noah's thanksgiving was a sweet savor in the nostrils of God. This does
not mean that God smelled a barbecue over the fence, as you do sometimes, and his
mouth began to water. Some of the old Babylonian accounts which parallel the
flood story say that the gods had grown ravenous because of the lack of men's
offering during the days of the flood, and when Noah offered his sacrifice, the
gods gathered like vultures above it. That, of course, is myth, but it does
catch one great note of truth: that God delights in man's thanksgiving and
praise. It is a sweet savor to him of Jesus Christ.
That
is the point of this account. God saw, in this act of Noah, the total
givingness of Jesus, the fact that here was One who, like these sacrifices,
yielded up his life for the sake of what would be accomplished thereby, without
reluctance, but gladly, willingly. As God saw that reflected in Noah's
sacrifice, it was to him the fragrance of Christ. That is what God is after in
our lives. How do you glorify God? How do you live for his honor? By giving
yourself, that's the way. That is what true love does.
The
world is constantly talking to us today about rights. "Claim your rights,
demand your rights, stand for your rights." That is exactly the opposite
of the Spirit of Jesus Christ. "If you lose your life, you will save
it," he said. If in selfishness and greed you demand your life and try to
hang on to it, you will lose it. God has written that across the pages of
history, and he writes that across the page of every individual life. "He
that saves his life shall lose it, but he that loses his life for my sake shall
find it." To "lose" your life is a sweet savor of Jesus Christ.
God's
response is to give man a promise. We read, "While the earth remains,
seedtime and harvest, cold and heat, summer and winter, day and night, shall
not cease." The revolution of the earth around the sun, its rotation upon
its axis, will never stop again. The laws of nature will remain steady and
dependable. If man plants seed, there will come a harvest later. It all rests
on the faithfulness of God. God's Word declares this and thousands of years of
human history testify to the truth of this verse. Never again has God allowed
these things to cease. This verse implies that part of what caused the flood
was some hesitation in the revolution of the earth, or in its rotation. But
never again, God says, shall that happen, because that does not change the
nature of man. World catastrophe will not change man. There is only one thing
that changes man: the grace of a living God revealed in Jesus Christ. "I
am the way, the truth, and the life," says Jesus. "No man comes to
the Father but by me."
Prayer: We are sobered, Father, as we think how our very
lives depend upon your faithful word; how the existence of this planet, its
place in the galaxy, its revolution around the sun, its rotation around its
axis, the production of flowers and grain and food and fruit, all rest upon a
faithful God. We praise you, Lord, that our redemption, our deliverance from
the sin that eats away at the vitals of humanity, also rests upon that same
faithful word. We pray that there may be a sweet savor of Christ going up to
you as you sense a willingness of men and women to give themselves--husbands,
to give themselves to their wives; wives, to give themselves to their husbands;
parents, to give themselves to their children; children, to give themselves to
their parents; friends, to give themselves to each other; men and women to give
themselves for their enemies; to love, to honor, and to obey your word. We ask
it in Jesus' name, Amen.
9 Rules
of the Game
Genesis 9:1-17
The
ninth chapter of Genesis records one of the major covenants of the Bible, a
covenant God made with Noah immediately following the flood, but beyond Noah,
with all humanity. This covenant is the basis for all human government today.
It contains God's provision for the ordering of human life. These provisions
are intended to govern life in the world following the flood. As the Apostle
Peter makes clear in the New Testament, we live in that same world. It will
continue until the great day when fire judges the present world.
These
biblical covenants are not agreements with God hammered out at a bargaining
table. God is never forced to come to terms with the rebellion of man. He is
always in control of history; he always has been and always will be. Man is
never a threat to the government of God. We must learn to understand that or we
will never have any comprehension of the course of history. Therefore, these
covenants must never be thought of as bargains that man makes with God. These
are, rather, rules of the game under which all humanity must live. We do not have
any options. It is God who determines them, and man obeys them whether he likes
it or not. It is impossible to break the laws of God; you can only illustrate
them. If you jump from a 30-story building you will not break the law of
gravity; you will only illustrate it. (That is what's called jumping to a
conclusion.)
Now
here the covenant is made not only with Noah, but as verse 17 of chapter 9
indicates, it is made with "all flesh that is upon the earth."
Therefore, it is a covenant that governs human life, wherever and whenever it
is found. Let us look at the eight specific provisions which God put into force
with the whole earth at the time following the flood. They have been in effect
since that day, and no man can evade them.
This
covenant actually begins in Genesis 6 where we have the first mention of it in
verse 18. The first provision of the covenant is God's intent to preserve
mankind, through Noah. This has already been fulfilled, as we have seen.
"But I will establish my covenant with you;
and you shall come into the ark, you, your sons, your wife, and your sons'
wives with you."
Thus
mankind was preserved through the flood. That is the first thing in the
agreement God made with Noah.
The
second feature is found in the closing verses of chapter 8, which we have also
looked at briefly. This second provision establishes the dependability of
nature:
And when the Lord smelled the pleasing odor, the
Lord said in his heart, "I will never again curse the ground because of
man, for the imagination of man's heart is evil from his youth; neither will I
ever again destroy every living creature as I have done. While the earth
remains, seedtime and harvest, cold and heat, summer and winter, day and night,
shall not cease" (Genesis 8:21-22).
Today
we look back upon thousands of years which testify to the faithfulness of that
promise. God has made nature utterly dependable. This predictability is the
basis of all modern science and investigation. God has created a nature that is
dependable and upon which men can rely. The only mistake scientists make is
that they rule out the possibility of divine intervention and that, the Bible
makes clear, is always God's reserved right. He can intervene in his own scheme
any time he chooses, and has done so in the past.
The
Reason for Covenants
Also
in these verses we learn the fundamental reason God makes covenants with men.
It is given in verse 21. "Because," God says, "the imagination
of man's heart is evil from his youth." That is the fundamental truth
which God is forever seeking to impress upon men. Man, who was made in the
image of God and to share the glory of God, has become distorted and twisted by
the invasion of an evil principle which enslaves the mind, will, and emotions
of men. Therefore, fallen man is a victim of evil imaginations from his youth
on. That is the basis for the wonderful fact that the Bible declares about
humanity, but also the basis for the wonderful story of God's love and
redemption. If this declaration is not true, then the story of Jesus Christ is
not true, and the need for God's redeeming grace is denied.
It
is for this reason God labors to impress this fact upon men. It is the
fundamental fact we must learn. In order to teach it, God establishes human
life in such a way as to make men face up to this overwhelming fact. It is the
one fact above all others which man most strongly resists. Read the analyses of
the world's thinkers, and everywhere you see how they cling to the big lie that
man at heart is decent and good and loving. Thus, every panacea man proposes is
unworkable to start with because it is based on a false conception of humanity.
You can see this in the Letters to the Editor column in any newspaper. There
proposals made for the solution of the problems of mankind invariably are based
upon the idea that man is basically good. Just give him a chance and all that
is within will work out to the benefit of all. The difficulty of changing man's
mind on this is reflected by these words of Philip Mauro, a very astute
Christian lawyer.
Among the strong delusions of these times there
is none stronger than that Man's Day is a day of glorious achievement,
successive triumphs, and continuous progress, and that by the forces operating
in it, mankind is eventually to be brought to a condition of universal
blessedness and contentment.
The writer knows full well that those who are
under the influence of this delusion cannot be freed from it by arguments,
however cogent, or by statistics showing the appalling increase of crime,
accidents, suicides, and insanity, or by the open and flagrant manifestations
of corruption, lawlessness, and profligacy. To all these appeals they
resolutely close their eyes and ears, not willing to recognize the real drift
and the certain end of what is called civilization.
That
is well put. In order to impress this truth upon the reluctant heart of man,
God orders human life in such a way that we cannot escape exposure to this
fundamental revelation of the heart of fallen man, "the imagination of
man's heart is evil from his youth." Every provision of this covenant made
with Noah and the whole human race is designed to impress upon man the
helplessness of his evil condition, and thus to drive him to the love and grace
of God. Only God can save man. That is the whole point of history. God begins
by making nature stable and dependable, so that man cannot blame his evil on
the capriciousness of nature. We will note as we go through how each feature of
the covenant stresses and underscores this fact of human evil.
The
third provision, found in chapter 9, verses 1 and 2, is to disclose man's rule
over the animal world through fear:
And God blessed Noah and his sons, and said to
them, "Be fruitful and multiply, and fill the earth. The fear of you and
the dread of you shall be upon every beast of the earth, and upon every bird of
the air, upon everything that creeps on the ground and all the fish of the sea;
into your hand they are delivered" (Genesis 9:1-2).
Why
do animals fear man? Oh, I know this fear can be overcome by patient training,
but there is an instinctive dread and fear of man in the animal creation, and
there are some animals which man has never been able to tame. Why? Well, it is
all designed to teach us that man is not what he once was. He is no longer lord
of creation, with the animal world in loving, obedient subjection to him. Now
he finds the animals fearing him, hiding from him, and running from him. It is
the way God has of reminding us that the image of God in man is twisted and
distorted, and love has been replaced by fear.
Borrowed
Life Force
Now
the fourth provision of the covenant is to provide a life that comes out of
death.
"Every moving thing that lives shall be
food for you; and as I gave you the green plants, I now give you
everything" (Genesis 9:3).
Animal
life is now made the proper food of man. It is all designed that every meal
should remind us that life is made possible only by the death of another
creature. We are alive only because other creatures have died on our behalf to
sustain our life. If not animals, then plants, at least. We do not live in and
of ourselves, we live by feeding upon other life. Now this ought to impress
upon us a fundamental fact of life, that we are not independent creatures,
going our own way, master of our own fate. We are the most dependent of
creatures. We have no life force of our own; it is all borrowed. That is why
Jesus said, in fulfillment of the truth toward which all this points,
"Unless you eat the flesh of the Son of Man and drink his blood, you have no
life in you; he who eats my flesh and drinks my blood has eternal life"
(John 6:53-54). He did not mean that literally, but symbolically, spiritually.
We are to feed on him, and draw from him all that we need. He is designed for
life, and without Jesus Christ we can never fulfill the humanity that throbs in
each one's being.
The
fifth provision of this covenant teaches the sacredness of human life.
ÒOnly you shall not eat flesh with its life,
that is, its blood. For your lifeblood I will surely requite a reckoning; of
every beast I will require it and of man; of every man's brother I will require
the life of man. Whoever sheds the blood of man, by man shall his blood be
shed; for God made man in his own image" (Genesis 9:4-6).
There
is tremendous significance in this passage. Here we are told that man may eat
the flesh of animals, but not the blood. Why? Because, says God, the life is in
the blood, and life is God's property. It is never man's property. Man does not
impart life; he does not originate it, and it does not belong to him.
Therefore, he has no right to take life. That is what this teaches. Life is
God's property. Even in the proper taking of animal life (which is permitted
man), he still must recognize the sovereignty and authority of God over life.
Therefore, says God, do not eat the blood, because the blood is the life of the
animal.
Man
is not an absolute monarch, as he so fondly imagines, but he must live his life
under God, in relationship to God. There are things which God says are off limits
for him. This is particularly true of the life of man. The text goes on to tell
us, "For your lifeblood I will surely require a reckoning." The life
of man is peculiarly sacred to God; only God has the right to take it. If
anyone else violates this, God says he will require a reckoning, and it is a
terrible price that God extracts. We will see what it is shortly. It is always
paid. There is never escape from this. God says, "I will surely require a
reckoning."
Now
it is not merely retribution, it is not the taking of vengeance upon another
for the murder of a man. Some have read this Scripture as though it justified
blood vengeance, and terrible feuds have erupted and run on for centuries in
which one murder is avenged by another, and that by still another, until whole
families are ravaged. But God, all through the Scriptures, reserves vengeance
unto himself. Remember how Paul puts it, quoting the old Testament:
"Vengeance is mine, I will repay, says the Lord" (Romans 12:19). You
have no right to take vengeance into your own hands, says God. It is my task.
You don't know what will happen, and you can't control the evil effects. Leave
it up to me; vengeance is mine, I will repay.
But
I do think there is justification for taking this verse as a basis for capital
punishment. "Whoever sheds the blood of man, by man shall his blood be
shed" is the instruction God gives to government for the taking of life
under certain conditions. As the Apostle Paul makes clear, government acts as
the instrument of God. It is the agent of God. In Romans 13 government is seen
as the servant of God in this sense, and it "does not bear the sword in
vain" (Romans 13:4). It is thus God who takes human life when it is done
through proper governmental channels, and therefore it is not murder, as many
are calling it today.
Furthermore,
it is clear from this passage that capital punishment is not necessarily
intended to be a deterrent to crime. There is much we ought to learn from this
by studying it through carefully. I am sure that capital punishment is a
deterrent to crime--despite many published articles which attempt to prove the
reverse--but it is not intended to be that alone. If so, why would God require,
as this passage makes clear, the death of an animal who killed a man? Later on,
under the law, if an animal accidentally or deliberately killed a man, the
animal's life was forfeit. God required that the animal be slain, as he says
also here, "Of every beast I will require it." What is the point of
that? Surely not to deter crime among the animals. No, the purpose for this is
to teach us that human life is off limits. Only God has the right to take it.
It is to be taken only under the conditions which he prescribes. If even an
animal touches a man, he must be slain to impress upon us that God highly
values individual human life. Could anything be clearer than this?
We
can hear in this the echoes of God's words to Cain after the murder of his
brother, Abel, "The voice of your brother's blood is crying to me from the
ground." Murder makes a claim upon God, upon his justice and his power.
Injustice, violence, and bloodshed all cry out to the justice of God for
correction, and God cannot ignore it. Remember that God set a mark on Cain to
teach men that they must not take vengeance into their own hands, that even an
outright acknowledged murderer is not to be prey to any other human who desires
vengeance. But man before the flood, in his evil, twisted that restriction to
his own advantage and used it to justify violence (as you see in the case of
Lamech, in chapter 4). The result was the spreading of violence throughout the
earth which resulted at last in the judgment of the flood. The earth was filled
with violence in those days.
Brothers
in Adam
Now,
after the flood, God is reinstating this prohibition against taking human life,
but he controls it by another tactic. He says he will extract a price for any
blood that is shed: "Whoever sheds the blood of man, by man shall his
blood be shed; for God made man in his own image."
Now,
that is more than the process of justice. Human justice does not always do the
job; it sometimes fails. But notice what God says just before this: "Of
every man's brother I will require the life of man." God does not look at
humanity as we do. We look around and see so many isolated individuals. We say
we live our own lives; we have our own programs. We think of ourselves as
separate from one another. But God never does. He looks at us and sees the ties
that bind us together--the ties that unite us to the past, and to the past
beyond that. In God's sight, the human race is one vast body of humanity, a
brotherhood--a brotherhood of one flesh "in Adam." God says that he
will require of this entire race a price for the shed blood of a single
individual. Murder will be avenged against the race, not merely against the
guilty individual. A price is extracted from the whole vast race of mankind.
Now we are touching upon a principle that has always been active in history:
violence begets violence. God has ordained it so. The man's evil looms so large
that people cease their delusive, naive ideas and recognize the stark, naked
fact of human evil and turn to the God who alone can deal with the problems.
Since man is a brotherhood, it means that the innocent can suffer as well as
the guilty. The innocent individual will be struck down as well as the guilty
because we are all tied together and the blood price is extracted against the
race. In the memorial service for his brother, Ted Kennedy quoted something Bob
Kennedy had said that reflected this very concept of the brotherhood of man,
the brotherhood in Adam, (That is different than the brotherhood in Christ.)
This is what Robert F. Kennedy said:
But we can perhaps remember--if only for a
time--that those who live with us are our brothers, that they share with us the
same short moment of life; that they seek--as we do--nothing but the chance to
live out their lives in purpose and happiness, winning what satisfaction and
fulfillment they can.
Surely this bond of common faith, this bond of
common goal, can begin to teach us something. Surely we can learn, at least, to
look at those around us as fellow men. And surely we can begin to work a little
harder to bind up the wounds among us and to become in our own hearts brothers
and countrymen once again.
That
is exactly what God wants to teach us. When men resort to violence to gain
their ends in one area, they may justify it as being peculiarly needed to
accomplish their specific goal, but what they don't see is that, though God
apparently does nothing to correct it in that one area, soon a war breaks out
or the accident rate increases or a senseless murder occurs or violence sweeps
a city or a public figure is assassinated. Men are then forced to learn that
God does not take lightly the distorting and despoiling of his image in man. He
says he will not, and he never has. That is why violence inevitably breeds more
violence, until man at last, in horror at what he has loosed in society, faces
up to the fundamental fact that he is infiltrated with evil. Only God can cure
it. Only the cross of Jesus Christ can smash this evil in any one of us. That
is what God wants us to learn.
Now
the sixth provision of this covenant is to instill a desire to multiply and
populate the earth: "And you, be fruitful and multiply, bring forth
abundantly on the earth and multiply in it" (Genesis 9:7). In the light of
what we have just seen that seems a strange thing for God to say. Recognizing,
as he does, since he is a God of realism, that man is the slave of an evil
principle within him, why should he want the earth to be filled with this? Why
should he command that the earth be populated by means of human reproduction?
The answer is that in isolation man finds it easy to maintain the illusion of his
basic decency and his independence from God.
I
was raised in Montana where we had a very low population density. I knew
certain aloof individuals, recluses, who lived out in the hills by
themselves--perhaps half a dozen of them--but I never knew one who didn't feel
that he was a very good, lovable, and kind individual, though the rest of the
community did not share that opinion. In isolation we do not have to look at
ourselves. But as the world fills up and we can no longer move away from those
that irritate us, we are forced to face our own sinfulness. As the cities
increase in population, the earth fills up, the continents overflow, and there
is no place to run, men discover what has always been true: that under crowded
conditions the thin veneer of culture disappears fast and all that is hidden
underneath breaks out. Winston Churchill once commented on the fact that men
labor under the delusion that man is basically decent and good. But, he said,
given sufficient stress, put under the proper pressure, Modern man will do
anything, and his modern woman will back him up."
The
seventh provision of the covenant is to guarantee that there will never again
be a universal flood:
Then God said to Noah and to his sons with him,
"Behold, I establish my covenant with you and your descendants after you,
and with every living creature that is with you, the birds, the cattle, and
every beast of the earth with you, as many as came out of the ark. I establish
my covenant with you, that never again shall all flesh be cut off by the waters
of a flood, and never again shall there be a flood to destroy the earth"
(Genesis 9:8-11).
God
has kept that promise. There have been many local floods since that time but
never a universal one, never again a flood to destroy all flesh. By this
promise God indicates that he has changed his method of judgment. It is not
that there will not come a judgment of humanity again; the New Testament tells
us there will be one, not by water but by fire. But God is thus saying: I will
not judge in this way again, by water, which symbolizes an accumulative
judgment. It is only when water backs up, builds up, and comes in vast
quantities that it becomes a danger to human life. Such accumulation permits a
time of fancied safety before the judgment suddenly strikes. That is the nature
of a flood. But judgment will come, God says, by fire. The amazing thing about
lire is that it is latent everywhere. Strike a rock and fire leaps out. Fire is
everywhere. It is God's symbolic way of teaching us that the judgment he will
bring is one that is already occurring in a limited degree right now. We can
see immediately what the results of human evil are; we do not need to wait
until some final catastrophe. There is no excuse, therefore, for being caught
napping, even though some will.
Love
Light
Finally,
the eighth and last provision is to give a sign of assurance:
And God said, "This is the sign of the
covenant which I make between me and you and every living creature that is with
you, for all future generations: I set my bow in the cloud, and it shall be a
sign of the covenant between me and the earth. When I bring clouds over the
earth and the bow is seen in the clouds, I will remember my covenant which is
between me and you and every living creature of all flesh; and the waters shall
never again become a flood to destroy it and remember the everlasting covenant
between God and every living creature of all flesh that is upon the
earth." God said to Noah, "This is the sign of the covenant which I
have established between me and all flesh that is upon the earth" (Genesis
9:12-17).
That
is wonderful. It is the longest section of this covenant, for it is where God
puts his emphasis. He repeats it again and again. He sets a rainbow against the
darkness of the clouds and says that the rainbow, that sign of glory, grace,
and hope is his guarantee to us that there will never come another flood like
this. How peculiarly appropriate a rainbow is. As you know, it is produced by
the very elements that threaten. It is set in the midst of storm and darkness
as a sign of God's grace. There are some who think that perhaps the rainbow
never appeared before in human history, and this is its first appearance. That
may be true. Or, perhaps this is the first time it is invested with this
significance. But it is a beautiful sign of glory and of grace. It is love's
light, breaking through the darkness of man's evil, in an evil world.
Do
you get the message? God is speaking to us. He is speaking in the dependability
of nature upon which we rest, in the fear the animals have of us, in the meat
that is on our table, in the violence that sweeps America from time to time, in
the teeming misery of our crowded slums and ghettos. God is speaking through
all these things, driving home one fact and one alone: "The imagination of
man's heart is evil continually from his youth." There is nothing you can
do about it yourself. You cannot change the picture alone. All your best
efforts to correct this will only make it worse. God has provided a Redeemer, a
Savior, and there is no escape apart from him. That is the whole message. Are
you willing to face the facts of life and give up this insane struggle to make
yourself what you cannot be apart from Jesus Christ? Will you receive the offer
of God's love and grace to lead you to the rainbow of fulfillment, of promise,
of glory--all that he wants to make of humanity? I am not talking about heaven;
I am talking about life, now. God loves us. God is grieved by the distortion of
humanity which he sees on every side. He wants to make us men and women living
in peace, blessing, strength, glory, and grace as he intended us to live. It
can only be done through the One who came to set us free from the octopus-grip
of evil that resides in each individual heart. That is the message. God has
ordained all of life to keep thrusting that in front of you until you see it
and are willing to turn, repent, and believe the grace of God.
Prayer: Open our eyes, Father, to life around us. Help us
to understand ourselves. Above all, help its to see the love which is behind
every activity of yours on our behalf, love that wants to set us free, love
that pleads for a chance, love that seeks a thousand ways to break through our
stubborn pride and to bring us to the end of ourselves, to trust in the One who
is designed to be the way by which we are to live. "Man shall not live by
bread alone but by every word that proceeds from the mouth of God."
"He that does not eat my flesh and drink my blood has no life in
him." Lord, we pray that we might learn these lessons of life; that every
one who has been struggling against the will and word of God, will turn and
repent and receive the gift of grace and of life in Jesus Christ. We pray in
his name, Amen.
The
Three Families of Man
Genesis 9:18-28
Perhaps
no passage of the Scripture is more helpful and significant to aid us in
understanding society than the latter half of Genesis 9. Here we shall learn
the true divisions of mankind and also of the existence of a very dangerous
trait that infects society, breaking out in sexual perversions from time to
time and place to place. This will help us greatly in understanding what is
happening in our own time. In Genesis 9:18-19 is a brief summary of the
passage.
The sons of Noah who went forth from the ark
were Shem, Ham, and Japheth. Ham was the father of Canaan. These three were the
sons of Noah; and from these the whole earth was peopled.
We
tend to categorize people by their skin color, their language, or the color of
their hair or eyes. These rather superficial distinctions are the basis for our
division of mankind. We speak of the white race, the yellow race, the black
race, and so forth. But here in this passage we learn that there is only one
race, as we have seen from the beginning in the Scriptures, but there are three
families of mankind.
In
chapter 10 we will go on to trace the spread of these families which were
headed by Shem, Ham, and Japheth and learn to which division of mankind each of
us belongs. But here in chapter 9 we learn the distinctive contribution that
each family group is intended to make to the human race. Each contribution is
different, unique, and it can be demonstrated in society that this is why God
has divided the race into three families. Because sociologists have lost sight
of this secret, for the most part, many of their ideas and concepts about
society are faulty. We need very much to return to an understanding of this
passage.
These
divisions have already been hinted at in the order of the names of the sons of
Noah. It is remarkable how much significance in Scripture hinges upon
apparently trivial distinctions--especially in the matter of order. The way
things are listed is often very important in the Scriptures. In Genesis 9:24 we
are told that Ham was the youngest son of Noah. In the normal Hebrew listing of
the names of a man's sons they would be given in chronological order, beginning
with the eldest. Although it is uncertain which of the three sons was the
oldest, it is remarkable that every time these three are referred to together
in Scripture, it is always Shem, Ham, and Japheth, with the youngest in the
middle. The explanation is in the prophecy that is given a little further on in
this chapter.
The
Three Families of Man
Notice
also in these opening verses of the passage that we are told a specific thing
about Ham--that he was the father of Canaan. This is Scripture's way of turning
the spotlight upon a highly significant episode in the life of Ham, an incident
which has impact upon society even yet to this day. It is essential to the
understanding of society that we explore and discover what is involved in this
incident recorded in the next verses:
Noah was the first tiller of the soil. He
planted a vineyard; and he drank of the wine, and became drunk, and ay
uncovered in his tent. And Ham, the father of Canaan, saw the nakedness of his
father, and told his two brothers outside. Then Shem and Japheth took a
garment, laid it upon both their shoulders, and walked awkward and covered the
nakedness of their father; their faces were turned away, and they did not see
their father's nakedness. When Noah awoke from his wine and knew what his
youngest son had done to him, he said, "Cursed be Canaan; a slave of
slaves shall he be to his brothers" (Genesis 9:20-25).
Four
things in this passage are of great interest to us: the drunkenness of Noah;
the strange act of Ham, Noah's son; the filial respect that is shown by Shem
and Japheth; and the cursing of Canaan, Noah's grandson, the son that was
actually involved in this incident, in place of Ham. Notice that this is a
condensed account of this event, evident in the fact that Noah's drunkenness
occurred some considerable time after they had left the ark. There was time to
plant a vineyard, time to allow it to grow to fruit-bearing maturity (anywhere
from three to five years), time to harvest a crop, to gather it and extract the
juice from the grapes, and time to allow it to ferment into wine. At last, Noah
drinks of this wine, becomes drunk, and lies uncovered in his tent.
It
is difficult to know what to make of the drunkenness of Noah. There have been
some scholars who suggest that it means that fermentation had never occurred
before on the earth, that the conditions that prevailed before the flood were
quite different from today, and that probably there had never been fermentation
before. Therefore, Noah would not know what was going to happen to him when he
drank so much wine, and this explains his drunkenness. There may be something
to this, but it is impossible to be dogmatic about it. It may have been either
an act of innocence or of self-indulgence. Certainly there is no blame
expressed toward Noah in this account, even though afterward drunkenness is
everywhere condemned in Scripture and regarded as sin.
Noah
evidently felt warm because of the effect of the alcohol, took off his clothes,
and fell asleep in his tent, or, as we say of drunken persons, he "passed
out" and lay exposed in the tent. Just exactly what his son did to him is
also very difficult to determine. There are some Bible scholars who link this
episode with the account in Leviticus 18, where, under the law, "to see
the nakedness" of an individual is a euphemistic expression for a sexual
act. Some scholars feel that Ham committed some homosexual act. At the very
least, it is clear that Ham looked upon his father in his exposed condition
with a leering glance that had sexual connotations. Whether or not there was
outright homosexuality, it is clear that some form of sexual perversion is
indicated either in thought or in act.
In
order to understand this incident we must recall the conditions that existed
before the flood and which produced the flood. In Genesis 6 we saw that a
demonic invasion of the human race occurred which was very similar to what we see
in the New Testament in the days of our Lord. The result of this was a
widespread outbreak of sexual perversion. Shem, Ham, and Japheth grew up in
this kind of an atmosphere; Noah and his family were an island of righteousness
in the midst of a sea of perversion that had possessed society before the
flood. Though Ham perhaps was no pervert himself, nevertheless, it is clear
from this account that he regarded this whole matter of the exposure of his
father in a lurid way. He was ready to take a lewd delight in joking about this
episode, even with respect to his own father. This reflects how much impact the
sexually distorted society in which these boys grew up had upon Ham.
It
is also noteworthy here that Shem and Japheth would have nothing to do with this;
they did not respond to their brother's suggestiveness. They exemplify in
action the verse in the New Testament, "Love covers a multitude of
sins" (1 Peter 4:8). Literally they covered their father and refused to
look upon his shame; thus they honored their father and won the approval and
blessing of God.
Noah
Had a Reason
But
perhaps the strangest thing in this whole account is that when, Noah awoke and
learned what Ham had done, he did not curse Ham, but rather settled the curse
upon Canaan, the youngest of Ham's four sons. The question that leaps out as we
read this account is: why does Noah curse Canaan instead of Ham? We cannot take
this as mere caprice on Noah's part. There is some reason for this, and the
discovery of that reason is an open door into further understanding of society.
Noah knew a great deal more about human society than most people do today.
Noah
evidently knew that sexual perversion is linked with parental influence, both
through an inherited weakness, and environmentally. That is one of the things
that psychology is telling us today. Psychologists who have made a study of
homosexuality say that most homosexuals come from homes where there is a
distorted parental influence. Homosexuality in men can usually be traced to a
dominant mother and a weak father, and the opposite is true for homosexual
women. We need to understand this in these days when this perversion is
widespread and generally accepted. As we saw in Genesis 6, there is a
suggestion of an outright genetic link, an inheritance factor is involved. If
this is the case, as I strongly suspect it is, then Noah knew that Ham's
tolerance of perversion, his delight in it, would break out in an intensified
form in at least one of his children. Thus, guided by divine wisdom, he unerringly
selects the one boy of Ham's four sons in whom this perversion will find outlet
and expression. So the curse is pronounced upon Canaan. We must realize that
the Bible understands us much better than we do ourselves. The one area in
which we consistently fail to understand society is in recognizing the links
between human beings, especially between parents and children--the effect of
one generation upon another. It is made clear here that Noah knows that though
in Ham this perversion may not manifest itself any more openly than a mere
tolerance and acceptance of it, yet in his son it will be greatly intensified.
Therefore, the curse rests upon Canaan.
Now
all this is proved in the book of Joshua (and also in I Kings) where we are
told that the Canaanite tribes are all descendants of Canaan. They are listed
for us in Genesis 10:15, "Canaan became the father of Sidon his
first-born, and Heth, and the Jebusites, the Amorites, the Girgashites, the
Hivites, the Arkites, the Sinites, the Arvadites, the Zemarites, and the
Hamathites." The names of these tribes appear many times throughout Old
Testament history. These were the inhabitants of the land of Canaan when Israel
came up out of Egypt. It was because of the moral turpitude of these people,
who lived in sexually perverted ways, that God commanded the children of Israel
to exterminate them when they came into the land. This bothers a great many
people when they study the Old Testament; how can God order a whole people
wiped out? Well, there was good reason for it. These people were a moral blight
upon society, and it was necessary for them to be totally eliminated in order
to preserve society from the deterioration and degradation that they
represented. When Israel failed to do this, they became, as the curse of Canaan
here suggests, "Éhewers of wood and carriers of water," a servant of
servants to the people of Israel, as recorded in Joshua 9:23.
Now,
all this answers a very widespread distortion of this passage that has been
accepted for many, many years which says that the curse of Noah fell on the
Negro people. The mark of it was a black skin, and, therefore, they are
destined to be servants among mankind. But the Canaanites, as far as we know,
were not black people. The curse was wholly fulfilled in Joshua's day when
these descendants of Canaan, morally perverted through this evil strain which
had survived the flood and then broke out again in human history, were left
alive by Israel. Thus, there was loosed in society an evil element which has
spread throughout the entire race since, and breaks out in sexual perversions
from place to place. (There is, however, a grain of truth in applying this
passage to the Negro people. Powerful lies gain their power from having at
least a modicum of truth about them. It is true that the colored peoples of the
earth are descendants of Ham--Hamitic people. They come in varying shades; the
yellow of the Chinese, the brown of the Indians, the black of the Africans, and
even include some that are white-skinned.)
Now
we must turn to the prophetic words uttered by Noah about his sons as to the
destiny of their descendants:
He also said (notice how he deliberately sets this apart
from what he said about Canaan), "Blessed by the Lord my God be Shem;
and let Canaan be his slave. God enlarge Japheth, and let him dwell in the
tents of Shem; and let Canaan be his slave." After the flood Noah lived
three hundred and fifty years. All the days of Noah were nine hundred and fifty
years; and he died (Genesis 9:26-29).
Here
we have the three families of mankind. The family of Ham is represented by
Canaan, although not limited to his descendants. In certain of the old
versions, in these two verses referring to Canaan, the account reads,
"Ham, the father of Canaan," which is probably the more accurate
rendering. Now this is a most important passage. We can hardly overrate its
importance in understanding the world of our day.
Notice
that Shem is given religious primacy among mankind. The Semitic people, the
descendants of Shem, were responsible under God to meet the spiritual needs of
mankind. That is their role in humanity. It is most striking that the three
great religions of earth all come from the Semitic family: Judaism,
Mohammedanism, and Christianity. There is much distortion of truth in these,
granted, but the sense of mission by the Semitic families of earth is very
evident. This family includes the Jews, the Arabs, certain ancient peoples, as
well as other modern groups.
Japheth
was promised enlargement. The Japhetic people are, in general, the peoples of
India and Europe, the Indo-European stock. It is largely from this family that
we Americans come. It is most interesting that history has recorded their
geographical enlargement. The entire western hemisphere of our globe is settled
by Japhetic peoples, and the Indians (Hindus) are of the same stock. But there
is much in history to suggest that the enlargement promised here to Japheth is
also intellectual. Historically, all the great philosophers are Japhetic. The
Creeks, who founded modern philosophy, are descendants of Japheth, as we will
see in the next chapter, also the Hindus. The Greeks and the Hindus are the two
truly great philosophic races of earth. You may object that Confucius, a
Hamite, should be considered here, but Confucius was not a philosopher; he was
a teacher of practical ethics.
A
very astute Christian scholar has been a great help to me in various fields of
Bible study. His name is Dr. Arthur Custance, from Brockville, Ontario, to whom
I am greatly indebted for some of these concepts. He takes the phrase,
"let him (Japheth) dwell in the tents of Shem" as predictive of the
Cross, when the spiritual guidance of humanity passed from the Jews to the
Gentiles, i.e., from Shem to the Japhetic family. To Shem was given the primacy
of religious teaching, but there comes a time when Japheth enters that field
("dwells in the tents of Shem"), and philosophy (which is essentially
Japhetic) was married to theology. This has been the case since the dispersion
of the Jews around the world.
The
Great Inventors
There
is much more we will say on this as we go on into chapter 10, but let me speak
briefly about Ham. Ham is given the role of a servant in relation to both of
these other families of earth. But notice carefully, he was not a servant in
the sense of enslavement. That role was limited to the descendants of Canaan.
"A slave of slaves," is the Hebrew way of emphasizing, of
intensifying, a statement. Canaan was to be a slave, but the rest of the sons
of Ham were to fulfill a servant relationship as the practical technicians of
humanity. If you study ancient history, you will learn that all the earliest
civilizations, with their discoveries and technological achievements which were
in many ways the equal or superior of much that we have today, were founded and
carried to a high technological proficiency by Hamitic people. This is the role
in history given by God to the descendants of Ham. The Egyptians, the
Babylonians, the Mayans, the Aztecs, all were Hamitic people. They were the
great inventors of mankind. It may come as a shock to some, who think of
Americans as the most inventive people on the earth, to know that almost every
basic invention can be traced to the Hamites, rather than to the Japhethites,
which we represent. All that Japhetic people do is to develop the philosophy of
science and applied technology, but the actual discoveries are largely
traceable to the Hamitic peoples of the earth.
Now,
to bring this introduction of the subject to a conclusion, all of this is reflected
most interestingly in the New Testament. We have, for instance, the so-called
Synoptic Gospels (Matthew, Mark, and Luke), which are very similar to one
another and quite different from the Gospel of John. Yet Matthew, Mark, and
Luke are not copies of one another, but they represent different approaches;
they are aimed at different types of people. The interesting thing is that when
you inquire as to the identity of these people, you find that they are Shem,
Ham, and Japheth, in that order. Matthew is aimed at the Semitic people. It is
the Gospel for the Jews, above all others. Mark is clearly the Gospel of the
servant. This is stressed by Bible teachers whenever they teach Mark; his
Gospel is profoundly the presentation of the servant, the practical mind, the
Hamitic mind. Luke is clearly aimed at the Greek, or the Japhetic mind.
It
is also interesting that three groups are recorded in the New Testament as
specifically coming to seek the Lord Jesus. They are the shepherds, the wise
men, and the Greeks. Here again the order is repeated: Shem, Ham, and Japheth.
The shepherds were Israelites, Semitic. Most Bible scholars feel that the Magi,
the wise men from the East, were really not from the East (that was a general
term) but from Arabia, and represented the Hamitic peoples. The Greeks are
clearly Japhethites. So there again, always in the same order, we have Shem,
Ham, and Japheth.
Also,
the gospel was first preached in this order. In the. book of Acts we are told
that on the day of Pentecost Peter stood up and said, "Ye men of
Israel," and addressed the gospel to them. Then in the next section we
find Philip called to leave a revival in Samaria and go down to preach to a
single individual in the desert, who is a Hamite, an Ethiopian, the treasurer
of Ethiopia. Then, a little bit later on Peter is sent to the Japhethites,
preaching the gospel to Cornelius, a centurion of Rome.
Furthermore,
all three of these groups are represented at the crucifixion. Each branch of
mankind took part in the crucifixion. The moral responsibility for it fell upon
the Jews. It is they who said, "His blood be upon us and upon our
children." The physical burden of bearing the cross fell upon a Hamite,
Simon of Cyrene (a part of North Africa), a stranger in Jerusalem who was impressed
into the task of bearing the cross for our Lord on the Via Dolorosa. Finally,
as you know, executive responsibility for the crucifixion rested with the
Romans, who gave the official order for the death of our Lord.
The
Inner Balance
Now
we shall see much more of this in chapter 10, but I think this is enough to
show how accurately the Bible previews history and how it deals realistically
with these matters. There are often hidden in these biblical passages amazing
truths which, when we once begin to trace them, carry us into vast and exciting
fields of discovery. We have looked at enough to confirm to us this fact: the
race, the whole race, is but the individual written large. There are three
divisions of mankind, as there are three divisions in man, in you. To each of
these divisions is given the responsibility for meeting one of the basic needs
of man: spiritual, physical, and intellectual. In each one of us these same
three divisions are found. We have a capacity to worship; we have a capacity to
reason; and we have a capacity to work with our hands. These are the things
that distinguish us from the animals. This is the image of God in man. Each of
them needs to be held in perfect balance. The world is in a state of confusion,
uncertainty, and despair because the balance God intended has been left
unfulfilled. So also, in your individual life you may be in a state of
confusion, despair, frustration, weakness, or whatever, because you have
neglected to fulfill the threefold capacities of your own nature.
It
is wrong to think of man as primarily spiritual. He is also intellectual and
physical. It is wrong to think of him as being essentially physical, developing
athletic abilities to the neglect of the others; he is also spiritual and
intellectual. The interesting thing is that in the Bible the intellectual is
put last. If the order of Scripture obtains for the individual as well as for
the race, the order within us is also Shem, Ham, and Japheth. First the
spiritual, then the physical, then the intellectual. In that order mankind
finds its complete fulfillment. If we understand ourselves, we will also
understand the world around us. The glory of the gospel is that it addresses
itself to mankind exactly on those terms. We find ourselves being what we were
intended to be when we open our lives to God through Jesus Christ, making that
priority number one; then developing the physical life, taking care of physical
needs, physical demands; and through these two working together, developing the
intellectual to an understanding of ourselves.
Surely
we can echo these words of David in the eighth Psalm:
O lord, our Lord, how majestic is thy name in
all the earth!
Éwhat is man that thou art mindful of him? Thou
hast given him dominion over the works of thy hands; thou hast put all things
under his feet.
Man
is to fulfill that destiny as he finds fulfillment in the Son of God.
Prayer: Thank you again, our Father, for instruction from
your word. The Word of God is given, we are told, to instruct us in righteousness.
Now we pray that we may be open to this instruction and understand life and
ourselves because of its revelation to us. Make us to realize how essential it
is that we begin at the beginning. "The fear of the Lord is the beginning
of wisdom." We pray, therefore, that we may bow before you, our God, our
Maker, our Redeemer, our Friend, our Savior, and let our hearts respond in love
and gratitude to you who desire to make us exactly what you intended us to be.
We pray in Christ's name, Amen.
11 God's
Funnel
Genesis 10:1-32
We
come now to Genesis 10, a very difficult chapter. I shall ask you to be patient
with me as we look at it together. You may not find it quite what you feel you
need, for although it is quite fascinating to study, it is exceedingly dreary
to read. You may ask, "Why should we spend time with a passage like
this?" In answer, I would say that it is extremely important that we
understand God's movements in history. This chapter helps us realize and accept
the fact that what we read in Scripture about eternal life and the things of
the Spirit is realistic and true to life around us, that we are dealing with
the Word of God and therefore with life as it really is. Perhaps we can see
this most clearly in a chapter like this.
Chapter
10 of Genesis is a record of how mankind fanned out over all the earth, like
spokes in a wheel, radiating from a center which both science and Scripture
place in the Middle East. The Middle East has been called, "The cradle of
civilization": or "The cradle of mankind." We could spend hours
in chapter 10 tracing the development of these families of man. This is the
kind of chapter that requires careful and exhaustive study, but I shall merely
attempt a quick survey, pausing where Moses (the author of Genesis) also pauses
to comment on certain names that appear in this section. These are important
comments and we need to understand why Scripture suddenly turns the spotlight
upon certain individuals. The division begins with Japheth and his descendants:
These are the generations of the sons of Noah,
Shem, Ham, and Japheth; sons were born to them after the flood. The sons of
Japheth: Comer, Magog, Madai, Javan, Tubal, Meshech, and Tiras. The sons of
Comer: Ashkenas, Piiphath, and Togarmah. The sons of Javan: Elishah, Tarshish,
Kittim, and Dodanim. From these the coastland peoples spread. These are the
sons of Japheth in their lands, each with his own language, by their families,
in their nations (Genesis 10:1-5).
This
division of the chapter, centering on Japheth, is the shortest. Yet to us in
many ways it is the most important because it is to this family of mankind that
most of us belong. We are Japhethites, and we find this of intense interest,
although the Scripture spends the least time with it.
Those
who study races and peoples are known as ethnologists, and one of the tools of
ethnology is to trace the persistence of names through history. Some of these
place names and names of individuals persist for a long time through the course
of human events and form a kind of peg upon which we can hang certain important
movements in history and by which we can trace certain developments. We can do
this with many of the names in this passage. Letters may be transposed, endings
added, prefixes taken away or added, but there is a basic root which persists
for years and even centuries of time, and these give us a way of tracing the
spread of the peoples of earth.
The
family of Japheth is essentially what we call the Aryans. Hitler made much of
the Aryan race, claiming that the Germans were pure Aryans and the rest were
mongrels. Of course, the Jews were of a completely different family; he was
right about that, for the Jews are Semitic (from Shem), while the Aryans are
from Japheth. But where Hitler made his mistake (and where many people today
make a mistake) was to confuse differences between people with supposed
superiority based on these differences. Because people are different is no sign
that they are inferior or superior. This is one of the basic things we need to
understand in studying the peoples of the earth.
Indian
Cousins
Early
in the history of the world, the Japhethites, or Aryans, split into two groups.
One group settled in India and the other group in Europe. Together they form
what is known as the "Indo-European" family of nations. Any
ethnographer is familiar with these divisions, but they are the same basic
stock. The next time you visit India you should realize that you are visiting
your cousins in the same basic family. The interesting thing is that both of
these divisions, the Indian and the European, trace their ancestry back to
Japheth. This is not from the Bible but from history. The Greeks say that their
ancestor was a man named Japetos, and you can see in that name the resemblance
to Japheth. They regarded him as not only the father of their race but the
father of all humanity. The Indians, on the other hand, have an account of the
flood similar in many respects to the biblical account. The name of their hero
is not Noah, but Satyaurata, and he had three sons. The name of the oldest was
Iyapeti (you can see Japheth in that very easily), and the other two were
Sharma, and C'harma (Shem and Ham). The interesting thing about the Indian
account is that C'harma was cursed by his father because he laughed at him when
he got drunk-a certain echo of the story we have in Genesis. You see from this
how this chapter is embedded in history. The Word of God is dealing with
realistic matters when it traces these divisions.
We
learn here that Japheth had seven sons, but only two of them are traced for us
in any detail. The first son was Comer. From this word, Comer, by a process of
elision and transposition of letters, came the word, Gaul, or Gallic. These are
the people, interestingly enough, to whom the New Testament Epistle to the
Galatians is written. The Galatians were Gauls. Most of us have a Gallic or
Celtic (or Keltic) ancestry, and the Gauls and Celts (or Kelts) were
descendants of Comer. They migrated to the north and settled in Spain, France,
Germany and in Britain. From these Gauls come most of the early families of
Western Europe and, consequently, of the Americas as well.
The
oldest son of Comer was Ashkenaz. He and his descendants first settled around
the Black Sea and then moved north into a land which is called Ascenia, later
known as the Islands of Scandia, which we now know as Scandinavia. You can
trace a direct link between Ashkenaz and Scandinavia. Another of the sons of
Comer was Riphath. Although we do not know too much about Riphath we do know that
he located in Central Europe, and some scholars feel that the word Europe
itself comes from this name, Riphath. Another son is Togarmah. This name is
easily traced. He was the ancestor of the present-day Turks and Armenians, who
also migrated northward into Southern Germany. Certain scholars have felt that
the word Germany derives from the word Togarmah. If you drop the first
syllable, you have the basic toot of Germany.
Two
others of the sons of Japheth were Madai and Javan. These are easily recognizable
in history. The Madai became the Medes, of the famous Medes and Persian Empire.
Javan is unquestionably the ancestor of the Greeks. The name, Javan, is still
found in Greece in the form of Ionia. The Ionic Sea, and Ionic Peninsula all
derive from this word, Javan. His sons were Elishah, from which we get the
Greek word, Helles (the Greeks are still called "Hellenes") and
Tarshish whom most scholars associate with Spain; Kittim, which is the Island
of Cyprus; and Dodanim, who settled around the Black Sea, and still finds a
modern parallel in the word, the Dardanelles. These can all be traced by the
geographical titles and place names they left behind.
Pioneers
of Mankind
Next
is the family of Ham, which is the family gifted with technical proficiency. Because
of the great adaptability of these people to primitive conditions, the Hamites
became the great pioneers of mankind. All the early civilizations were Hamitic:
the Egyptians, the Babylonians, the Mayans, the Aztecs, the Sumerians. These
were the people most able to adapt themselves to the conditions they found
wherever they settled. We owe a great deal to the Hamitic nations. Later on,
these lands were occupied by Japhetic nations and presently the entire Western
hemisphere is peopled by Japhetic rather than Hamitic nations, though it was
once the other way around. We shall take the family of Ham in two sections,
briefly commenting on certain items.
The sons of Ham: Cush, Egypt, Put, and Canaan.
The sons of Gush: Seba, Havilah, Sabtah, Raamah, and Sabteca. The sons of
Raamah: Sheba and Dedan. Cush became the father of Nimrod; he was the first on
earth to be a mighty man. He was a mighty hunter before the Lord; therefore it
is said, "Like Nimrod a mighty hunter before the Lord." The beginning
of his kingdom was Babel, Erech, and Accad, all of them in the land of Shinar.
From that land he went into Assyria, and built Nineveh, Rehoboth-Ir, Galah, and
Resen between Nineveh and Galah; that is the great city. Egypt became the
father of Ludim, Anamim, Lehabim, Naphtuhim, Pathrusim, Casluhim (whence came
the Philistines), and Caphtorim (Genesis 10:6-14).
The
four sons of Ham are relatively easy to trace in history. Gush is associated
with the peoples of Southern Arabia and Ethiopia. Ethiopians still trace their
ancestry back to Gush. Egypt (or Mizraim, in Hebrew--an ancient name for Egypt)
became the father of the Egyptian Empire, settling in the Nile Valley. Put is
associated with Lydia, on the west of Egypt in North Africa. Canaan centered
largely in and around Palestine, though the Canaanites later became much more
widespread.
The
account zooms in on an individual named Nimrod, who is called a great hunter.
He is a rather mysterious figure of great importance in ancient history. He is
the founder of both Babylon and Nineveh, the two great cities of antiquity
which became, ultimately, enemies of Israel. The prominent thing that is said
about him here is that he was a mighty man, a mighty hunter before the Lord.
Now, it was the work of kings in those ancient days to be hunters. This was a
time when civilization was sparse and wild animals were a constant threat to
the people. Kings, having nothing much else to do, organized hunting parties
and acted as the protectors of their people by killing wild animals. Nimrod
evidently gained a great reputation as such a hunter, but he was more than a
hunter of wild animals. The Jewish Talmud helps us here, for it says that he
was "a hunter of the souls of men." By the founding of Babylon and
Nineveh we have a hint given of the nature of this man. We are told here that
he was "the first mighty man on earth," i.e., after the flood. That
phrase, "mighty man," takes us back to Genesis 6 where, in that
strange story of the invasion of the "sons of God" into the human
race, there resulted a race of giants called Nephilim. We are told that
"these were the mighty men that were of old, the men of renown." This
demonic invasion of the race--with sexual overtones-- brought into being a race
of giants that were morally degraded. These also appear later on in the
Canaanite tribes. We have found this suggestive line of thought running through
the Scriptural account up to this point. Nimrod apparently was one of these
"mighty men," and therefore introduced a perverted, degraded form of
religion into the world. It began at Babylon, spread to Nineveh, and can be
traced in history as it subsequently spread throughout the whole of the earth.
Thus, in this man Nimrod, we have the seed of idolatry and false religion
coming in again after the flood.
Mother
and Child Cult
if
you drop the first consonant of Nimrod's name and take the others--M, R, D--you
will have the basic root of the god of Babylon, whose name was Marduk, and whom
most scholars identify with Nimrod. In the Babylonian religion, Nimrod (or
Marduk) held a unique place. His wife was Semiramis. (In Cairo, Egypt, the
Semiramis Hotel is named after this woman.) Marduk and Semiramis were the
ancient god and goddess of Babylon. They had a son whom Semiramis claimed was
virgin-born, and they founded the mother and child cult. This was the central
character of the religion of ancient Babylon, the worship of a mother and
child, supposedly virgin-born. You can see in this a clever attempt on the part
of Satan to anticipate the genuine virgin birth and thus to cast disrepute upon
the story when the Lord Jesus would later be born into history.
This
ancient Babylonian cult of the mother and child spread to other parts of the
earth. You will find it in the Egyptian religion as Isis and Osiris. In Greece
it is Venus and Adonis, and in the Hindu religion it is Ushas and Vishnu. The
same cult prevails in various other localities. It appears in the Old Testament
in Jeremiah where the Israelites are warned against offering sacrifices to
"the Queen of Heaven." This Queen of Heaven is Semiramis, the wife of
Nimrod, the original mother of the Mother and Child cult. The cult has also
crept into Christianity and forms the basis for the Mariolatry that has
prevailed in the Roman Catholic Church, where the Mother and Child are
worshiped as joint redeemers. Alexander Hislop, an authoritative writer in this
field, has written a book called The Two Babylons, which should be of great
interest if you desire to pursue this further.
This
idolatrous religion culminates at last in the Bible in the book of Revelation.
There, a "great harlot" appears, whose name is "Mystery Babylon
the Great," the originator of all the harlotries and false religions of
earth. The essence of Babylonianism, as we understand from Scripture, is the
attempt to gain earthly honor by means of religious authority. That is
Babylonianism, and it has pervaded Christian churches, Hindu temples, Buddhist
shrines, and Mohammedan mosques. Everywhere it is the element that marks
falseness in religion-the attempt to gain earthly power and prestige by means
of religious authority. That is what Nimrod began and what God will ultimately
destroy, as we read in the book of Revelation.
The
land of Shinar, mentioned here, is also the land of Shunar or Shumar from which
we get the word, Sumeria, and the Sumerian civilization with which scholars are
familiar. The city of Resen was founded by people who later migrated into the
north of Italy and began the great Etruscan empire which again is familiar to
any who study ancient history. We also have here the countries that came from
Egypt and are associated with it, all of which are countries of North Africa.
One further note on this section: the Philistines, which appear frequently
elsewhere in the Old Testament, are linked with the Egyptians. This is
significant, for Egypt in the Bible is always a picture of the world, and the
Philistines are a picture of the flesh in its religious aspect, Pharisaism, if
you like. These are forever typified by these two nations.
The
second section of the sons of Ham centers on the descendants of Canaan:
Canaan became the father of Sidon his
first-born, and Heth, and the Jebusites, the Amorites, the Girgashites, the
Hivites, the Arkites, the Sinites, the Arvadites, the Zemarites, and the Hamathites.
Afterward the families of the Canaanites spread abroad. And the territory of
the Canaanites extended from Sidon, in the direction of Gerar, as far as Gaza,
and in the direction of Sodom, Gomorrah, Admah, and Zeboiim, as far as Lasha.
These are the sons of Ham, by their families, their languages, their lands, and
their nations (Genesis 10:15-20).
We
have already seen that these constituted the morally degraded Canaanite tribes
which occupied the land of Palestine at the time of Abraham. We must note
certain individuals in this listing, but not all. Sidon is mentioned as the
first-born of Canaan. He founded the city by the same name, located near Tyre
on the coast of Phoenicia. The fact that there is no mention of Tyre here
indicates how early an account this is. Heth is the father of the Hittite
nation. The Hittites were once regarded by archeologists as a biblical blunder;
they said the Bible was absolutely wrong when it mentioned the Hittites--there
were no such people. But Hittite relics have since been discovered in
abundance, and scholars are now well aware of the great civilization that
flourished under the Hittites. The Hebrew form of this word, Hittite, is
Khettai, and from this comes the word, Cathay, which you will recognize as an
ancient name for China. Certain of the Hittites migrated eastward and settled
in China.
Another
name in this list, the Sinites, is also linked with China. It derives from a
presumed son of Canaan whose name was Sin. The Sinites migrated eastward until
they came into Western China where they founded the ancient empire of China and
gave their name to the land. There is a direct connection between the word,
China, and the word, Sinim, the biblical name for China. I remember reading as
a boy of the Sino-Japanese War, showing how the ancient name still persists.
They pushed eastward and toward the north over the land bridge into Alaska. The
Sinites are the people who settled the Americas in prehistoric days and became
the ancestors of the Eskimos and Indians who still betray their Mongoloid
ancestry. Now the third family to be traced here is Shem.
To Shem also, the father of all the children of
Eber, the elder brother of Japheth, children were born. The sons of Shem: Elam,
Asshur, Arpachshad, Lud, and Aram. The sons of Aram: Uz, Hul, Gather, and Mash.
Arpachshad became the father of Shelah; and Shelah became the father of Eber.
To Eber were born two sons: the name of the one was Peleg, for in his days the
earth was divided, and his brother's name was Joktan. Joktan became the father
of Almodad, Sheleph, Hazarmaveth, Jerah, Hadoram, Uzal, Diklah, Obal, Abimael,
Sheba, Ophir, Havilah, and Jobab; all these were the sons of Joktan. The
territory in which they lived extended from Mesha in the direction of Sephar to
the hill country of the east. These are the sons of Shem, by their families,
their languages, their lands, and their nations.
These are the families of the sons of Noah,
according to their genealogies, in their nations; and from these the nations
spread abroad on the earth after the flood (Genesis 10:21-32).
The
noteworthy thing here is that Shem was the father of the children of
Eber-actually, Eber was a great-grandson of Shem--and from Eber comes the word,
Hebrew. Abraham, who was really the founder of the Hebrew nation, was six
generations beyond Eber. Yet Eber is of such note that Abraham is identified as
an Eberite, or Hebrew. Elam, the next son of Shem, is associated with southern
Mesopotamia. Archeologists have now found that the earliest inhabitants of this
area were Semites, not Hamites, as they once thought. Asshur is the one who
gave his name to Assyria.
The
genealogy closes with two sons of Eber named Peleg and Joktan. The tribes
listed as from Joktan are all associated with Arabia. The boundaries of Mesha and
Sephar given here are both within the Arabian peninsula. Our main interest,
however, centers on Peleg and this cryptic comment made about him, "Éin
his days the earth was divided." What do you think that means? Peleg, in
Hebrew, means "division," but in Greek it means "sea." We
get our present English word, archipelago, from this: archi-pelagos, the first
sea. The Greeks called the Aegean Sea "The Archipelago," the first
sea, drawing the name from this man, Peleg.
There
is some evidence to link this with the scientific theory of continental
drift--the idea that once the continents were bound together in one great land
mass, but some time in the past they separated and began to drift apart until
the Americas came to their present location, Australia slid down into the
south, Antarctica still further south, and the continents assumed the present
distribution of land mass on the earth. Some have suggested that this may have
occurred as late as the days of Peleg, immediately following the flood. Perhaps
the great rift valleys of Africa and Asia had not yet formed, and in Peleg's
day these drew apart so that the seas broke into this inner world and formed
the Red Sea, the Mediterranean Sea, and the Dead Sea. This would be the
formation of the first sea, from which we get the word, archipelago. Many
geologists, of course, would raise questions about this, saying this is far too
late in history for anything like that to have occurred. The account here is
much too brief for us to be dogmatic about this, but it is very suggestive. It
may well have been that the American continent was still in view of Europe and
Asia in those days, and that as it moved westward, it gradually disappeared
from the horizon. This perhaps gave rise to the many myths and stories about a lost
continent called Atlantis which disappeared beneath the Atlantic.
The
Funnel's Neck
Now
we must come to the explanation of the title I have chosen for this chapter,
"God's Funnel." A funnel, as you know, is an instrument or device for
narrowing a flow of liquid or powder from a wide expanse to a narrow one. That
is what God is doing here in Genesis 10. Shem is put last of the sons of Noah
because God is narrowing the flow of sacred history down to the Semitic races.
Shem is the neck of the funnel. God is restricting the stream of humanity that
he will deal with personally and directly down to one family group, the family
of Shem. In chapter 11, from verse 10 to the end of the chapter, he takes this
up again and narrows it still further to one man, Abraham. From there it begins
to broaden out again to take in Abraham and all his descendants, both physical
and spiritual. The rest of the Bible is all about the children of Abraham,
physically and spiritually. We have here, then, one of the most important links
in understanding the Bible.
Now
why does God do this? He has been accused of showing favoritism in picking the
people of Israel for his link with humanity. But God is no respecter of
persons, as we are told. He does this because it is necessary in view of the
limitations of our minds, not of his. No one man can grasp the whole
widespread, varied world of mankind. We cannot do so even today. At election
time we take polls to determine what people are thinking, because we cannot
grasp or assimilate in any way what the entire mass of a people are thinking.
We must take polls, or samples. God is doing this with Israel. Israel becomes
the sample nation, the sample people. Through the rest of the Bible, whatever
is true of Israel is true of everyone; their story is our story--your story and
my story. Their stubborn rebellion is the same rebellion that we display, and
their spiritual blessing under God is the same kind that we can expect if we
open ourselves to respond to the grace of God. One fact comes drumming through
all this otherwise dry genealogy: God is seeking somehow to break through into
our hearts and wills. He presses in upon us, both in the great historic sweeps
and in the minor incidents that happen to each of us. But in every case it is
the same truth; God is essential to us. We cannot live without God. You cannot
fulfill yourself, you cannot find yourself without him. He loves you, is
seeking you, wants you, and is drawing you to himself.
Prayer: Our Father, we pray that we might respond to the approach
you have taken such great trouble to bring about, having written it so large
upon the canvas of history that we cannot miss it if we have eyes to see. Yet
how little we have paid attention to this. Lord, make us serious about these
matters. Make us, young and old alike, to take seriously your desires for our
life and the inescapability of your presence in history. Lord, we pray that we
may live with these truths, and act upon them, in Jesus' name, Amen.
12
Controlling God
Genesis 11:1-9
In
the passage that we come to now on the tower of Babel, we shall find the answer
to one of the great mysteries of life, the mystery of a race that hungers after
unity and is forever seeking to be one but is also forever splitting itself
into fragments and dividing into splinters, schisms, and cliques. Why should
this be so? We shall attempt an answer as we look at this passage together. We
begin in the days when the race was still one undivided entity.
Now the whole earth had one language and few
words. And as men migrated from the east, they found a plain in the land of
Shinar and settled there. And they said to one another, "Come, let us make
bricks, and burn them thoroughly." And they had brick for stone, and
bitumen for mortar. Then they said, "Come, let us build ourselves a city,
and a tower with its top in the heavens, and let us make a name for ourselves,
lest we be scattered abroad upon the face of the whole earth" (Genesis
11:1-4).
When
this account says, "Éthe earth had one language and few words," it
literally is saying it had one language and one set of words. "Few
words" brings to mind a certain lady in our congregation who says,
"I'm a woman of few words, but I use them frequently." But what is
meant here is "one speech," as the Authorized Version puts it. This
is the noteworthy feature of the humanity of that day; they were still one
undivided people.
The
atmosphere of the previous chapter is one of movement, migration. People are
thrusting out from a center, like spokes of a wheel, radiating out into the
corners of the earth. This chapter opens on the same note. As men moved about
they came into the plain of Shinar, an alluvial plain lying between the Tigris
and the Euphrates rivers. The name Shinar indicates to us that these people
were Hamites, descendants of Ham, because in chapter 10 we are told it was the
Hamites who settled in the land of Shinar or Babylonia (Mesopotamia, as we know
it today). It was a branch of the Hamitic family that migrated into the
Tigris-Euphrates river valleys and found a level plain there upon which they
settled.
Immediately
the inventiveness of the Hamitic people becomes evident in the way they adapted
to the environment in which they lived. They did not find rocks and stones to
build with, such as they had in the land where they had previously lived, so
they made bricks out of dirt and clay. Later they discovered the process of
burning them, first in the sun and then in a furnace, until they became hard and impermeable--brick as
we know it today. All this is given to us in one sentence in the Bible, but we
know from history that it occupied a period of time. Man did not discover all
this at once, but learned how to make bricks and later how to burn them. They
also lacked lime for cement, so they could not make mortar as we know it. But
some inventive Yankee among them discovered a tar pit which was filled with
natural asphalt, and they used this natural bitumen, this asphalt, for mortar.
They then had a substitute for stories and cement.
A
City and a Tower
Now
their success in doing these things fired their ambition. This almost always
happens. When they discovered that they could invent their own materials for
building, they were fired with desire to put these to work. They began to talk
excitedly about building two things--a city and a tower. These two things are
very revealing. Back in the story of Cain and Abel, Cain went out and built a
city, illustrating the hunger of humanity to huddle together for companionship.
They were not really ready to do it (as men still, obviously, are not ready to
live together successfully in cities), but God's final intention is to build a
city for man. Remember that Abraham looked for "a city which has
foundations, whose builder and maker is God." But man was not yet ready
for that. Now, here they are, again eager to build a city to satisfy the
desires of body and soul. Nothing does this better than a city. Cities are
centers of commercial and business life where all the needs of the body can
best be met. Also, cities are centers of pleasure and culture, where all the
hungers of the soul can be satisfied--hunger for beauty, art, music, all the
ingredients of culture.
The
tower, on the other hand, reflects the need to satisfy the spirit of man. In
these two things we can gain a fundamental understanding of the nature of man
as body, soul, and spirit. All are to be satisfied in these two elementary
items, the city and the tower. A number of years ago, digging in the plains of
Shinar, archeologists discovered the remains of certain great towers that these
early Babylonians had built. Some archeologists have felt that they may even
have found the foundation of this original tower of Babel. That is very hard to
determine. But they did find that the Babylonians built great towers called ziggurats,
which were built in a circular fashion with an ascending spiral staircase
terminating in a shrine at the top, around which were written the signs of the
zodiac. Obviously, the tower was a religious building, intending to expose man
to the mystery of the heavens and the greatness of God. That, perhaps, is what
is meant here by the statement that they intended to build a tower with its top
in the heavens. They were impressed by its greatness architecturally; that is,
it was a colossal thing for the men of that day to build, and they may have
thus thought of it as reaching into heaven. But they also unquestionably were
thinking of it as a means of communication with God, of maintaining contact
with him. God is not to be left out, you see, in the city of man. He is there,
represented by this tower.
The
heart of the matter, however, is made clear in these words, "Let us make a
name for ourselves, lest we be scattered abroad upon the face of the whole
earth." Already a haunting fear had set in. They were conscious already of
a disruptive influence in their midst, of a centrifugal force that was pushing
them apart so they could not live too closely together. They feared this force
would ultimately scatter them abroad and leave them unknown, unhonored, and unsung,
living in isolated communities where they would be exposed to great danger.
This fear caused them to build a tower and a city. The ultimate motive is
expressed in these words, "Let us make a name for ourselves.Ó
A
Name for Man
From
that day on, this has been the motto of humanity; "Let us make a name for
ourselves." I am always amused to see how many public edifices have a
plaque somewhere on which the names of all the public officials who were in
power when it was built are inscribed: the mayor, the head of public works,
etc. "Let us make a name for ourselves" is a fundamental urge of a
fallen race. It reveals one of the basic philosophies of humanism: "Glory
to man in the highest, for man is the master of all things."
The
fact that this was a religious tower, and yet built to make a name for man,
reveals the master motive behind religion. It is a means by which man attempts
to share the glory of God. We must understand this, otherwise we will never
understand the power of religion as it has pervaded the earth and permeated our
culture ever since. It is a way by which man seeks to share what is rightfully
God's alone. This tower was a grandiose structure, and undoubtedly it was
intended to be a means by which man would glorify God. Unquestionably, there
was a plaque somewhere attached to it that carried the pious words,
"Erected in the year ____, to the greater glory of God." But it was
not really for the glory of God; it was a way of controlling God, a way of
channeling God by using him for man's glory. That is what man's religion has
always sought to do. It is a way of making God available to us.
Man
does not really want to eliminate God. It is only sporadically, and then only
for a relatively brief time, that men cry out for the elimination of God.
Atheism is too barren, too pessimistic, and too morally bankrupt to live with
very long. The communists are finding this out. No, we need dear old God, but
let's keep him under control. Do not let him get out of his place. "Don't
call us, God, we'll call you." This is the fundamental philosophy of
society. It is the tower of Babel all over again.
Now
in the next section we get the reaction of God to all this. It is a section of
exquisite irony.
And the Lord came down to see the city and the
tower, which the sons of men had built. And the Lord said, "Behold, they
are one people, and they have all one language; and this is only the beginning
of what they will do; and nothing that they propose to do will now be
impossible for themÓ (Genesis 11:5-6).
In
certain circles the idea of a God who comes down to visit earth is regarded as
an expression of a primitive concept of God. According to this concept, God
lives up in heaven somewhere, but is cut off from direct communication from
earth and is dependent upon certain messenger boys who travel back and forth to
keep him informed. Somehow a message reaches God about man's tower, and he
decides to come down and investigate. But the language of this account does not
reflect such a primitive concept of God. Remember what has already been said
about God in the book of Genesis. Already God has been presented as the Maker
of heaven and earth, the One concerned about the minutest details of
creation--the God who knows everything, sees everything, and is all-powerful.
No,
this is not a primitive concept of God at all. Rather, it is an ironic
expression--a humorous expression, if you please, designed to indicate to us in
a very clever way the ridiculousness of this whole situation. Here is this
tower that men erect, thinking that it will take God's breath away, that it
will threaten him. Men think: here we are, we wild Promethean creatures; we've
dared to invade the heavens! You had better watch out, God! But up in the real
heavens this tower is so little that God can't even see it. It is so tiny that
even the strongest telescope in heaven does not reveal it. So God says,
"I'll come down and investigate." It is language designed to set in
contrast the ridiculous suppositions of men with the greatness of God. He "came
down" to investigate this tiny tower that men had erected.
Then,
in all seriousness, we are given the divine analysis of the situation. There
are three things that God took note of. First, man's unity: "And the Lord
said, 'Behold, they are one people, and they have all one language.ÕÓ Second,
he noted their creativity: "This is only the beginning," he said,
"of what they will do." This creativity is part of the image of God
which he conferred upon man-this inventiveness, this ability to think and
reason, to deal in concepts and put them together and to come out with very
practical applications. The nature of it is suggested here. Notice that God
does not suggest that man does everything at once. Rather he builds gradually.
One man discovers an idea, another man improves it, and a third man links it
with another idea. So gradually inventive solutions to the technical problems
of life take form. God took note of those facts: man is an inventive creature,
and he is a united creature.
As
a result of these two factors at work in society, God comes to a startling
conclusion: "Nothing that they propose to do will now be impossible to
them." That sounds rather up-to-date, does it not? That is exactly what
man has thought about himself and what he is saying in a thousand ways today.
He loudly announces continually, "There's nothing we can't solve, nothing
we can't do." The startling thing from the Scriptures is that there is
truth in that. God himself acknowledges it! He says it is true; if man puts his
genius to any given, specific task, then his native creativeness and his
persistent spirit will solve that problem eventually. Nothing will be prevented
him.
Now
look at God's action:
"Come, let us go down, and there confuse
their language, that they may not understand one another's speech." So the
Lord scattered them abroad from there over the face of all the earth, and they
left off building the city. Therefore its name was called Babel, because there
the Lord confused the language of all the earth; and from there the Lord scattered
them abroad over the face of all the earthÓ (Genesis 11:7-9).
That
is startling, is it not? Here these people had built a tower and a city in
order that they not be scattered abroad over the face of the earth. But the net
result is that because they built the tower and the city they were scattered
abroad throughout the face of all the earth! They ended up doing the very thing
that they feared.
An
Optional God
Now
why does God do this? What is behind his actions here? Is he jealous of man? Is
God threatened after all by this tower of mud and slime that these men have
built? Does it mean that he is afraid that men will master all things and that
he cannot any longer control them so that the very foundations of the universe
will be threatened? No, that is the way man wants to read this. We are always
telling ourselves that we can do anything we want if we want it badly enough.
Therefore, we don't need God; God is optional in human life. We are ready to
dismiss him, or at least to remove him to a quiet corner of the house where he
won't bother anybody except when we need him occasionally to run some special
errands.
It
is true, as we have already seen, that God admits that man can do things if he
puts his mind to them. He can do anything, but what about being? That is the
question. You see, there is a fatal flaw in man's thinking. What does he
actually purpose or propose to do? The final answer is: to glorify himself, to
be the center of things, to be the master of the universe--in other words, to
be God. God knows that man is incapable of this, he is a creature. He is a
dependent being; he always was and always will be. The very forces that he
thinks he can manipulate to accomplish his aims are forces that are part of his
own life, which he did not make and upon which he continually depends.
Therefore, he is constitutionally incapable of being the God he attempts to be.
It
is always the old, old story of The Sorcerer's Apprentice. Remember the boy who
hired himself out to a Sorcerer to be his servant and to carry his water for
him? Like all boys, tiring of the work, he looked around to find some easier
way of getting the job done. One day when the master was away he prowled around
among the Sorcerer's magical paraphernalia and found certain books with magic
incantations in them. He learned a few of these and tried them out on the
broom. To his amazement he found that he could command the broom to carry
buckets of water. He sat back, opened a magazine, and read while the broom
carried in the water, bucket after bucket. But after a bit, he detected a
little moisture on the floor. To his consternation he realized that the tubs
and basins were all full, and the broom was still carrying in the water. He
decided he had better do something about it. He arose and uttered the magic
incantation, but the broom kept on carrying in the water and dumping it on the
floor. As it began to rise around his ankles, the boy panicked. He didn't know
what to do. He cried out every magic word he knew, but nothing worked, and the broom
kept on carrying in the buckets and dumping them on the floor. Soon the water
rose around his neck, and he began to cry out in anguish, realizing that he
hadn't learned enough. He was saved at the last moment by the return of the
master who, in a few words, cleared up the whole situation.
For
Man's Sake
That
is a parable of the tower of Babel. Man in his inventiveness thinks he can
master the earth. But the very solutions he works out become the bigger
problems with which he can no longer cope. The whole vast scheme of things
eludes him; he is not able to put them all together. Thus, for man's sake (this
is the heart of it), far man's sake--not because God is afraid of man--but for
man's sake, to protect him from himself, God says in effect, "Let us go
down and confuse their language. Let us stop man, in his mad folly, from
destroying himself; he is not God enough to handle the problems he has
created." So God came down, and, suddenly, as the workers gathered for
work one morning, they found they could not communicate with each other any
more. What a scene this must have been. The foreman would give orders, but the
men would shake their heads--they didn't understand. The foreman would yell,
but they wouldn't get it. They would try to explain, but he couldn't understand
them. You can imagine what list-shaking, table-pounding, and yelling went on
here. It was utter confusion.
The
Bible plays upon the name of Babel and links it with the Hebrew word for
confusion, balal.
It says this was a veritable Babel of confusion. It is interesting that the
name, Babel, means "the gate of God"; that was man's name for the
tower. But ultimately "the gate of God," in man's eyes, became
"confusion" in the eyes of God. Since that day, men have been divided
by this confusion of tongues. It is striking that the confusion of tongues is
most evident, even today, in the Hamitic families of earth. Linguists know that
most of the languages of earth can be gathered into family groups, (e.g., the
Indo-European family of languages), and in the Japhetic line and the Semitic
line they are quite closely allied. It is not difficult to group those various
tongues. But in the Hamitic languages all is utter confusion. Tribes of people,
growing up close by one another, have completely different languages. It still
persists into this day, and it still divides mankind.
We
think we have solved this confusion by translating one language into another,
but any linguist knows that language is much deeper than words; it is a basic,
fundamental element, reflecting the thought, life, and cultural pattern of a
people. Merely to know the words of a man's language by no means guarantees
that you can communicate with the man. This confusion of language represents a
loss of basic understanding between peoples, the loss of the ability to
communicate at the deepest levels of thought. I was struck by what a world
traveler recently said,
On my trip to Asia the word, Coca Cola, was the
one word I understood in every language. It sprang out familiarly from signs written
in the most alien characters. What is wrong with a world in which this is the
only word that has survived the Babylonian confusion of tongues? We can still
talk to one another about Coca Cola, but not about freedom, not about God, not
about what a neighbor is.
Is
that not striking? The impressive thing to me is that man is still haunted
today by the lack of unity. He feels the need for it. He feels that if we can
only get together, if we can just cooperate, we can do anything with our
technological abilities. Is that not the dream that hangs over humanity? If we
can merge--this is the day of the merger, corporations are merging, nations are
merging, companies are merging, churches are merging--if we can just become one
great community again, then, with our technological excellence we can master
the earth. The dream still endures, but God still scatters. God yet continues
the confusion of tongues. This may be hard for the Wycliffe translator who is
seeking to put Scripture into the various languages of the earth, but,
nevertheless, it is the kindness of God that confuses the speech of men. It is
God's way of preventing the ultimate catastrophe. When man at last gets
together again and, under the illusion of technical ability, thinks he can
master all the great and intricate mechanisms of life, we will have achieved
the ultimate disaster. This is why God continues to humble men everywhere, to
scatter, to humiliate, to bring low the proud. Jesus said in the opening words
of the Sermon on the Mount, "Blessed are the poor in spirit [the man who
has nothing, the man who has lost everything upon which he can depend, outside
and inside himself] for his is the kingdom of heaven." When you no longer
depend on anything in you, then God is ready to give you everything he
possesses. That is the basic message of the Christian faith.
O the depth of the riches and wisdom and
knowledge of God! How unsearchable are his judgments and how inscrutable his
ways (Romans 11:33).
Prayer: Who has been your
counselor, Lord? What man has ever instructed you? How we need to quietly
listen and remember that the "fear of the Lord is the beginning of
wisdom," that without your mind we will only make a continual mess of
things, both individually and as a race. Teach its this, Lord, above all else.
We ask in Jesus' name, Amen.