Thursday, May 13, 2010

TTBIND: The Most Amazing Thing in Genesis

How can I pick just one amazing thing in Genesis!?!? It is full of amazing stories and incredible encouragements to our faith. It is one of my favorite books! (I have 66 of them!)

I am going to skip by Genesis 1's parallelism, Genesis 3:16 concept of "desire to master," the Tower of Babel being an effort to establish a permanent portal for God so that they could control God's presence and blessing, Genesis 6 and the Sons of God and the daughter's of men, the sons of Lamech, the Table of the Nations, the call of Abram and the covenant, the sacrifice of Isaac, or Jacob's Ladder, etc., etc, etc. Instead let's look at Genesis 38.

The most amazing thing, first of all, is that most look at Genesis 38 as merely a parenthetical story. That is amazingly short sided. :) Rather, Genesis 38 is one of the most important stories in Genesis and it is a turning point for Judah in his life. It starts out bland enough. Judah goes away and finds a wife (what is her name?) and has some sons and a daughter in law. Then we see Judah fall big time. Then the story ends and we are back with Godly Joseph for the rest of the story of Genesis. Seems almost like a hiccup. Just a story of how another patriarch messes up in a major way. But there is so much more.

Judah's life is in a free-fall at this point. His father has used him as a shield to protect precious Joseph and Rachael. His older brothers (all sons of the unloved Leah, like Judah) are also in a free-fall. Jacob (Judah's father) has just failed to protect or take action about the rape of their sister, Dinah. The brother's have seen Joseph get sold to Egypt. And Judah decides that he is going to leave the family. And he does. In Genesis 38, he flees to Canaan. He takes a Canaanite wife. And he has three sons. He has sworn away his family and his God.

Judah's first born, Er, is old enough for marriage and he takes a wife, a Canaanite named Tamar. But Er errs and God takes his life (as he is wicked before the Lord). Tamar now is to be given to the next son, Onan. Why? Levirate Marriage custom. To protect the woman, the next oldest brother takes her as his wife and raises up children to the deceased. Judah insures this happens and Onan marries Tamar. But Onan is wicked and dies. Tamar is looking like a bad omen. But fortunately, there is a third son. The son Shelah is next in line. Tamar has legal and customary rights to him. That is, unless he is too young, then the father-in-law (Judah) would serve as Levir and raise up children to the deceased. Judah claims this very thing. He tells Tamar, "Go back to your family and we will call you when he is old enough." Obviously this is false (and Tamar figures this out quickly) and Judah doesn't want to live up to his obligations to Tamar either. But this is where it gets intriguing.

Tamar takes matters into her own hands. She tricks Judah (whom is legally hers) and becomes pregnant with his son. Judah is plenty mad until she confronts him with the truth. At this point, Judah does a 180. He realizes that he has been less than honorable, and declares, "She is righteous, not I."

Keep an eye on Judah from that point forward. You will find that Judah is responsible for the fact that the family of Jacob (Israel) is saved from certain starvation. Judah becomes the towering figure of Genesis and only Joseph himself is a close second.

Genesis 38 is a turning point for the most important of the sons of Israel: Judah. And if that isn't enough, Genesis 38 introduces us to Perez, ancestor of Boaz, King David, and the Messiah, Jesus Christ.

But what about poor Shelah? He got left out! He is not even in the lineage anymore! But wait. Study Genesis 49 for a pretty remarkable word play that acknowledges the rightful place of Shelah and his name becomes, most commentators agree, the symbol of "the One to Whom it Belongs", the Messiah to come.

Enjoy Genesis as you read! It is phenomenal!
JJ

Wednesday, May 12, 2010

Day 3: Genesis 25-38

The theme of God's grace continues in Genesis as we see how God responds to Isaac, Jacob and Judah in grace.

Observations on the Chapters:

Genesis 25: Abraham’s other sons are mentioned here; thus the promise that Abraham will be the father of many nations is fulfilled; he is the father of the Midianites, the Asshurites, Letushites, and Leummites. Isaac is given all of Abraham’s possessions, minus the gifts his father gives to the sons of his concubines. Isaac and Ishmael bury their father in the cave which he bought. Ishmael fathers twelve sons in his own right; his descendants settled from Havilah to Shur. The location of Havilah is uncertain, but Shur was the region from the southwest of Palestine on the eastern border of (or within the border of) Egypt; the Israelites will later pass through the wilderness of Shur after crossing the Red Sea. Now Moses turns to Isaac; Rebekah, like Sarah, is barren. Isaac prays for God to open her womb, and God answers his prayer. When the pain of the twin’s movement (and, very likely, in utero “wrestling matches”, she seeks an explanation from God, and is told that the two sons in her womb will be the fathers of two nations. God’s proclamation comes to pass, and Jacob becomes Rebekah’s favored son while Esau the elder is Isaac’s delight. Both sons live up to their names; “Red” Esau despises his birthright for a bowl of red stew, and Jacob demonstrates that he is not only a literal “heel grabber”, but a figurative one as well in the next chapter.

Genesis 26: Isaac goes to Abimelech during a famine, however, he demonstrates that he has inherited his father’s fears; he lies to the men of the land about his relationship to Rebekah. But when Abimelech looks out of his window one day, he spies Isaac engaged intimately with Rebekah, and knows that Isaac has attempted to deceive his citizens. Isaac is called before the king and rebuked him, yet he also showed Isaac mercy by issuing a commandment concerning Isaac and Rebekah. God also shows Isaac grace by giving him a harvest a hundredfold above what he had planted. He becomes so wealthy that the Philistine nobles become jealous, and fill the wells Abraham’s servants had dug. Isaac does not confront them, but has his men dig elsewhere, until they arrive at a place where no one contests his well-rights. Isaac signs a peace treaty with Abimelech and the patriarch and the king separate on good terms. However, Isaac’s problems are not merely external, but internal, within his own family. Esau’s choices of Hittite women for wives have greatly displeased his parents.

Genesis 27: But Jacob is growing old; now he believes it time to give Esau the blessing, convinced that his time is near. Rebekah overhears the conversation and concocts a plan for Jacob to receive the blessing. Two young goats will substitute for the wild game Isaac wanted Esau to fetch for him; their skins will disguise Jacob’s smooth skin. Jacob goes in to Isaac’s tent, lying to his father. Jacob here refers to Yahweh as Isaac’s God; he has not yet learned to worship Yahweh as his God. Jacob not only lies about his identity; he blasphemes. Nonetheless, Jacob was successful in deceiving his father. While God allowed this chain of events to occur, he did not condone it. There was one fatal flaw in Rachel and Jacob’s scheme that is never discussed in Scripture—what happens when Esau returns? Not only does Esau return, but he returns with game, and when he learns what Jacob has done, he is angry enough to kill his brother. Rebekah learns of Esau’s murderous intent and urges Jacob to leave and prompts her husband to give his blessing to Jacob’s departure in order to find a wife from among her relatives.

Genesis 28: Isaac calls Jacob to his tent to bless him and send him on his way to Paddan Aram. When Esau sees that Jacob has been blessed for the purpose of finding a non-Canaanite wife, he goes to his uncle Ishmael and selects one of his cousins for a third wife. The narrative turns back to Jacob, who selects a place at sunset to spend the night, setting a rock by his head. There is no indication in the text that the rock was used as a pillow; more likely, it was placed near his head for protection (a weapon in case he was set upon by robbers). Whatever his intention for the stone, it is altered after he sees an incredible vision—a stairway reaching from earth to heaven; angels traveling up and down the stairway, and God at the top. He does not rebuke Jacob for his deception here, but gives him grace and blessing. Jacob recognizes that God is in that place, and takes the stone and places it upright so it serves as a pillar to commemorate his first vision of God. He names the place Bethel—House of God. He then makes a conditional promise of obedience. “If God will do these things for me, I will serve him”.

Genesis 29: Jacob now arrives at Paddan Aram. He speaks with some shepherds and meets his cousin Rachel at the well. It is important to note how differently this encounter at the well differs from the account of Abraham’s servant. There is no indication that Jacob prays about the sort of woman God has chosen for him, nor does he take time to observe her character. Instead, he rolls the stone away, waters her flocks, and greets her. She runs to tell her father, questions his nephew. Unlike Abraham’s servant, Jacob has no gifts; nothing for a bride price---except labor. Laban noncommittally agrees that it would be better to give her to Jacob than any other man. He knows that Jacob has ignored conventions of the day by asking for the younger daughter before the elder daughter is married, and plots to give his elder daughter to Jacob. Though Leah’s eyes are in some translations described as “weak” (rak), the term rak is never used in a demeaning way in Scripture. Rak is used to describe the calf Abraham selects in Genesis 18:7; Jacob will use it in Genesis 33:13 to describe his own children and the young animals in the flocks, which cannot move at the rigorous pace of adults. A sense of delicacy may be intended here. Furthermore, the word used for the word “eye” (ayin) in Hebrew can also refer to more than the physical eye; it can also depict one’s character (Deut. 7:16; 15:9). God’s choice for Jacob’s wife is Leah, as will be demonstrated in the chapters to come. Laban weds Leah to Jacob, and when Jacob discovers the deception in the morning, he is furious. The end result is that the trickster son who attempted to defy convention married two sisters who would constantly vie for his love and adoration; a competition that would extend to their sons. Leah gives birth to the first four of her seven named children in Scripture—Reuben, Simeon, Levi, and Judah and responds appropriately, in faith. Leah recognizes that Reuben was the blessing of the Lord and expresses her desire that her husband would love her; Leah acknowledges that Simeon was the Lord’s blessing in response to her unfavored status with Jacob; Leah expresses hope that Jacob will be joined to her because she has borne him a third son, Levi. Leah bears Judah and consoles herself with the praise of the Lord. Through Judah, the messianic line will be continued. Jacob, however, still loves Rachel more than Leah, and his choice to engage in favoritism sets in motion much of the events in the remainder of the chapters.

Genesis 30: Rachel holds Jacob responsible for her barrenness—but her husband rebukes her, reminding her that God has made her barren, yet he does not, in Scripture, recognize that it is his choice to show favoritism that has prompted God to discipline him in this manner. Rachel, seeking a way to get around God, gives her maidservant to Jacob for a concubine. Jacob goes into Bilhah and has two sons by her—Dan (whose birth prompts Rachel to believe that God has taken her side) and Napthali (whose birth prompts Rachel to crow that she has beaten her sister). In reaction to Rachel’s decision to give her maidservant to Jacob, Leah gives Zilpah to Jacob. She has two sons by her maidservant—Gad and Asher—and is pleased with her good fortunate and happiness. Still the sisters attempt to win the battle for their husband’s love—Rachel exchanges a night with Jacob for mandrakes, an aphrodisiac, and God gives Leah three more children—Issachar, Zebulun (whose birth prompts Leah to wish that Jacob would exalt her) and a daughter, Dinah. God ends Rachel’s barrenness with Joseph’s birth, and she prays that God will give her another son. Jacob also increases the sizes of his flocks and herds, and God blesses Jacob’s flocks and herds, despite his use of superstitious husbandry practices.

Genesis 31: Laban’s sons see that Jacob is growing wealthier and recognize that their father’s fortune (measured in flocks and herds) is not increasing to the same degree. Viewing him as a threat to their inheritance, they grumble against him. Jacob obeys God’s prompting and leaves to return to his home. But before they depart, Rachel steals her father’s idols, demonstrating her lack of faith in God—she is convinced that she needs these carvings of wood or stone to protect her family. She then proves that she is alike in character to Jacob by hiding the idols in her saddlebags, sitting on her camel’s saddle, and apologizing to her father for not rising to show her respect because she is menstruating. Laban fails to find the idols and Jacob rebukes Laban for treating him like a thief. Both men set up a pillar to commemorate their agreement for both men to live at peace with each other. Laban departs after blessing his daughters and grandchildren.

Genesis 32: Jacob again sees angels, and concludes that God is camping at that place. After this encounter, he turns his mind to sending a message to his brother. When Jacob’s servants return with the message that Esau has received Jacob’s message and is on his way with 400 men, Jacob assumes that Esau is on his way to kill Jacob and take his brother’s possessions. He divides his property and family into two camps; that one of the camps, at least, may escape if Esau’s army falls upon the other. He then sends Esau a gift, a bribe in the hopes that Esau will accept the gift and spare his family. After sending the bribe, Jacob sends his family across the ford of Jabbok, and after he gets them to safety, he wrestles with a man until daybreak. When the man sees that Jacob is winning, he touches the socket of his hip, rendering Jacob lame. Despite the injury, Jacob refuses to release his opponent unless his adversary blesses him. His opponent changes his name to Israel, since he has wrestled with God and man and prevailed. Jacob asks for his opponent’s name, but is denied an answer. Jacob realizes he has wrestled with God and names the place Peniel. To honor their ancestor, a tradition arose that his descendants did not eat the sinew attached to the hip, because of what had happened to Jacob.

Genesis 33: Esau appears, and Jacob arranges his family in order of expendability (in his eyes). He greets his brother, and is greeted warmly by his elder brother. Jacob gives his brothers gifts, and after a polite formality of refusal, Esau accepts them. However, when Esau extends hospitality to Jacob, the younger twin reveals how little regard he has for his brother, gives an excuse for his inability to accept his brother’s hospitality, and lies to his brother concerning his intentions to follow him. Instead, Jacob travels to Shechem.

Genesis 34: In Shechem, Dinah seeks to meet the young women of the land; while she was visiting, she was raped by Hamor’s son Shechem; this is especially an outrage because Jacob has previously had at least one business dealing with Hamor and Shechem--. After assaulting her, Shechem keeps her in his house and tells his father to obtain Dinah for him as a wife. Jacob hears the news, but keeps silent; his sons do not learn of the crime until they return home. His sons remind their father that what Hamor has done is not merely an affront to their sister, but an affront to the budding nation of Israel. To Hamor, the sons deceitfully reply that they will give their sister to him after all the males of the city are circumcised; Hamor and Shechem deceitfully reply to the people that they will swallow up Israel as a people, and the Israelites will become one people with the Shechemites—neither side is being forthright with their intentions towards each other. Simeon and Levi kill all the men of the city and plunder it, with Jacob lamenting their gross overreaction to the evil done. Simeon and Levi object that Dinah should not be treated as a prostitute—a reply to which Jacob’s response is not recorded.

Genesis 35: God calls Jacob to return to Bethel, and in preparation to obey God’s call, Jacob has his household get rid of its idols; after this is done, they arrive at Bethel (Rebekah’s nurse Deborah dies on the way). God again repeats blessings to Jacob—he will be the father of “a company of nations”, kings will come from his line. The land God gave to Abraham and Isaac will also be given to Jacob and to his descendants. Jacob offers a drink offering to God in response to his latest encounter with God. While the family is traveling, Rachel goes into labor, but her labor is difficult, and though the midwife consoles her with the news that she has given birth to a son, names him Ben Oni—son of my suffering. Ironically, though Rachel once complained to Jacob “Give me children or I’ll die” (Genesis 30:1), it was in laboring to bring forth her second son that caused her death. Jacob renames him Benjamin—son of my right hand. At this time, Reuben makes clear his intention to be the new leader of the family by sleeping with Bilhah, Jacob’s concubine. Having given the accounts of Jacob’s honored youngest son and disgraced eldest son, the chapter ends with a recounting of all of Jacob’s sons.

Genesis 36: Just as an account of Ishmael’s descendants separated the Abraham and Isaac narratives, so now an account of Esau’s descendants separates the Isaac and Jacob narratives. Although Esau is not included in the covenant promise which God has with Jacob, God blesses him in two ways: children (vv.4-5) and prosperity (vv.6-7); at some points in the narrative, Esau is a more honorable man than Jacob, and departs from Canaan amiably, without any anger or resentment recorded in the narrative.

Genesis 37: Now, the narrative turns to Jacob’s son Joseph. Jacob follows in Isaac’s footsteps and shows favoritism to his son Joseph, even providing him with a special tunic. Joseph has several qualities that make his brothers view him in an unfavorable light—he gives his father a bad report concerning his brothers; he boasts to his brothers that he had a dream in which they bowed down to him, and he boasts to his whole family that he had a dream in which his parents and brothers bowed down to him. His father rebukes him after that later dream, though he takes note of it. After these dreams, Jacob sends Joseph to check on the welfare of Jacob’s flocks and Jacob’s older sons. When they see him, they plan to kill him, but Reuben intervenes—perhaps as a way to return to his father’s good graces after his seduction of Bilhah, though we are not explicitly given a reason for his motivations here, save that he intended to see that Joseph was returned to Jacob. Judah, the son through whom the promise will come, proposes selling Joseph into slavery. The brothers agree to Judah’s idea (while Reuben is absent), and sell Joseph to their Ishmaelite relatives. Joseph is sold to Potiphar and Jacob mourns the loss of his favorite son.

Genesis 38: Moses now turns his attention to Judah, to reveal a pivotal episode in the life of the man through whom the Messianic line will come. Judah leaves his family and marries a Canaanite woman; together they have three sons. In time, he weds his eldest son to a woman named Tamar. God kills the eldest son because Er is evil in His sight. Onan refused to perform his brotherly duty and was killed for failing to do so; wanting to spare his last son Shelah, Judah sends Tamar to her father’s house—failing to fulfill his responsibilities to her, even if he does not give her to his youngest. Tamar takes matters into her own hands and waits for Judah on the side of the road; he takes her for a prostitute and lies with her, and she wisely asks for his staff, cord and seal as collateral until he sends her payment. She keeps both, and it is discovered that she is pregnant. He is about to burn her, but she reveals his seal, cord and staff, prompting him to declare “she is righteous, not I.” Tamar gives birth to Perez—who continues the Messianic line—and Zerah.

Tuesday, May 11, 2010

Day 2: Genesis 13-24

One of the clearest themes of this section is the grace-filled provisions God makes to ensure that the Messianic line is preserved. The Messianic line is preserved, and we see the beginnings of the "fulfillingment" of the promise that all peoples on the earth will be blessed through Abraham.

Observations on the Chapters

Day 2: Genesis 13-24

Genesis 13: As a consequence of this sudden increase in wealth and in livestock, the land can no longer support both Abram’s and Lot’s herds. Generously, Abram allows Lot to choose where he desires to settle first, in order to end quarrels between both men’s shepherds. This first mention of Sodom strikes an ominous cord with the reader.

Genesis 14: Abram, upon hearing of his nephew’s capture after a nine-nation war, goes out and defeats the nations who had carried off Lot and all his household and possessions, and is honored by the new king of Sodom, as well as Melchizedek, a mysterious figure who appears to be both King of Jerusalem (called Salem) and a high priest of God. Melchizedek blesses Abram.

Genesis 15: After this, God appears to Abram in a dream to bless him. God assures him that Eliezer of Damascus will not be his heir, but a son of his own body will succeed him. To illustrate his promise, God tells Abram to look at the stars, informing him that the descendants will be as numerous as they; the point is not that Abram’s descendants will be precisely equivalent to the number of stars but that Abram will have so many descendants that they will be unable to be counted. Abram believes the Lord. Then God promises him that he will possess the land on which he now dwells; to confirm his promise, God cuts a covenant with Abram, mercilessly having Abram fall into a deep sleep as Abram cannot fulfill the covenant; the covenant will be kept by God alone. Again God promises that he will give Abram’s descendants the land from the river of Egypt to the Euphrates.

Genesis 16: Sarai, determined to force the fulfillment of God’s prophecy on her timetable, gives her Egyptian maidservant Hagar to Abram for a concubine. Hagar bears Ishmael, and flaunts her success in bearing a son before Sarai. After Sarai mistreats Hagar in her anger over being insulted, Hagar runs away, but is told to return, after the angel gives a favorable prophecy about Ishmael—he will be strong and free-roaming, enjoying freedom in contrast to his mother’s status as servant.

Genesis 17: Thirteen years after Ishmael’s birth, God appears to Abram. To signify his promise that God will make him a father of nations, God changes Abram’s name to Abraham; to name something or someone in Scripture is to have authority over that individual. Sarai’s name is also changed to Sarah; the name change is intended to remind Abraham and Sarah to look to God’s promises. Obeying God, Abraham, Ishmael, and all the men in the household are circumcised.

Genesis 18: Three visitors appear to Abraham at the oaks of Mamre. Again, they reiterate God’s promise to Abraham. Abraham shows them hospitality, and one of the visitors assures Abraham that at that time next year, Sarah would have a son. Disbelieving, Sarah laughs, knowing that she is past the age for childbearing. The conception of Isaac is, therefore, a miracle, a gift from our gracious God. When the men got up to leave, Abraham followed them to see them on their way, learning that Sodom and Gomorrah were about to be judged. Abraham perceives that there is a chance for mercy concerning Sodom, and while two of the visitors go on to Sodom, Abraham stays behind with God, to intercede on behalf of the city. He asks God to spare it for the sake of 50, 45, 40, 30, 20 and then ten. God agrees to spare the city if ten righteous people are found in it.

Genesis 19: The visitors are now referred to as angels, and they enter Sodom. Lot finds them and invites them to his house, knowing it is not wise for them to be out of doors. Shortly the wicked men of the city come out, desiring to engage in sexual acts with the two angels, seen as men. Lot refuses, both because of the immorality of the action and his responsibilities as host---to do everything in his power to protect his guests. In keeping with the latter, Lot offers his daughters to the men. This offer is refused, highlighting that the men outside intend to engage in rape, but it is homosexual rape which is on their minds. The angels punish the men with blindness; their spiritual condition is now highlighted by physical impairment. After Lot’s future sons-in-law reject his plea for them to leave the city, the angels take Lot, his wife, and his daughters out from the city. Lot’s wife looks back, and becomes a pillar of salt. Abraham serves as witness to the destruction of the city. Lot soon decides to leave Zoar with his daughters, and they live in the mountains. His daughters decide to take matters into their own hands and encourage their father to become drunk so that he will impregnate them. The scheme works, once for each sister, and the two sons Moab and Ben-Ammi found nations of their own; both of which will strive against Israel; and one of which will be represented in the Messianic line.

Genesis 20: Abraham travels to the Negev, the southern desert region in the land of Canaan, and there he greets Abimelech, king of Gerar. Fearing that he will be killed so that Sarah will be given to another man, he identifies Sarah as his sister. Abimelech takes Sarah for his harem; God intervenes, warning the king not to touch her. Abimelech returns Sarah, rebuking Abraham for his dishonesty. Abimelech provides Abraham with silver in order to vindicate Sarah. In addition, because he knows that Abraham is a prophet, he desires to have blessings reaped upon him and so he blesses Abraham with gifts and grants Abraham the privilege of living where ever the patriarch chooses, in order that Abraham may return the favor and bless him.

Genesis 21: The reason for God’s divine intervention is made clear; Sarah conceives a son and gives birth to Isaac; there is no doubt that Abraham is the boy’s father. Ishmael, recognizing that Isaac is now the favored son, mocks the boy. Sarah recognizes that the older, jealous brother is a threat to Isaac, and demands that Hagar and Ishmael be sent away. Abraham is reluctant to acquiesce since he loves both of his sons, but God repeats to him the promise he gave to Hagar; though Isaac is the son of promise, God will make Ishmael great as well. Abraham sends mother and son away, giving them some provisions. Both are in a position of great danger---a woman and teenager driven away from their household and having no protection. Because they have no direction, their water skin is emptied before they reach safety. Hagar recognizes that her son will soon die, and gives him what security she can. God enables her to see a nearby well and both survive, Ishmael becomes a great hunter and his mother selects a wife from her home country (Egypt). Abraham, meanwhile, makes a bargain with Abimelech to not deceive the king or his descendents; both men swear hesed (lovingkindness) towards each other. Abraham has one property complaint, but seven ewe lambs are given to Abimelech as proof that Abraham owns a certain well; to commemorate the transaction, the place is called Beersheba. Abraham worships the Lord there.

Genesis 22: God directs Abraham to take Isaac, who is identified in four ways (“your son, your only son, whom you love, Isaac”) and sacrifice him on a mountain in Moriah. Isaac is apparently a youth or a young adult at this point, as he is strong enough to carry a bundle of wood sufficient for a human sacrifice. Isaac submits to his father as he is tied up (there is no record that he struggles against Abraham, whom he probably would have overpowered in consideration of his father’s advanced age). The Lord’s angel intervenes before Abraham kills his son, praising Abraham for his faith. Now Isaac is referred to in two ways: “Your son, your only son.” Both “Isaac” and “whom you love” are left out of the formula. The latter is significant because it emphasizes that God knows that Abraham fears God above his love for his son. God blesses Abraham, and Abraham returns home to learn that his brother Nahor now has multiple children; one of his granddaughters will be featured in the next chapter.

Genesis 23: Sarah dies, and Abraham secures a field and a cave as part of his property. He buries Sarah in the cave. Moses gives us a detailed account of the transaction; it is interesting to note that the only portion of the Promised Land that Abraham received in his lifetime was bought to be used for a grave for his wife. This purchase, however, would give his descendants ties to the land, as the later patriarchs would die and be buried with their ancestors here.

Genesis 24: Having established a foothold of land and grieved for his wife; Abraham now turns to finding a wife for his grown son. He sends out his chief servant to search for a proper wife for Isaac from Nahor’s family. This is the first of two well accounts, the second will occur in Genesis 29; the comparison of both will take place in that chapter. Abraham’s servant prays, and God answers his prayer before he finishes uttering it! Abraham’s servant waits and judges her by her actions—is she the woman God has chosen? When he is satisfied that God has answered his prayer, he presents her with gifts; she immediately runs to her brother Laban, who is undoubtedly calculating the worth of her new jewelry; her brother invites Abraham’s servant to dine with the family. After the servant relates about Abraham’s wealth and the oath, and explains his purpose—to seek a wife for his master’s son; her family approves of their union, provided that Rebekah is willing. Rebekah’s family blesses her, and she is taken to Abraham’s home, and wed to Isaac.

Monday, May 10, 2010

Day 1: Genesis 1-12

The stories in this section contain some of the most familiar biblical stories to many people; Creation, Adam and Eve, Noah and the Flood, the Tower of Babel, the cursing of Canaan, and the introduction of Abram's promise of blessing.

Of note is the working of grace---Adam and Eve are not killed for their disobedience, Cain is not put to death for murder, Noah and his family are selected to repopulate the race of humanity, and Abram is chosen by God, for reasons that will be examined in greater debt the further we enter Genesis.

Observations on the Chapters:

Through The Bible in Ninety Days

Day 1: Genesis 1-12

Genesis 1: The Hebrew parallelism is very noticeable. Day 1 tells of the creation of Day and Night, while Day 4 mentions the creation of sun, moon and stars. Day 2 tells of the creation of the waters above and the waters below, and of the sky which separates them while Day 5 mentions the creation of birds and marine life. Day 3 tells of the creation of land, its vegetation, and the seas while Day 6 tells of the creation of all other animal life. Finally, God creates mankind.

Genesis 2: Here the narrator holds up his magnifying glass, so to speak, allowing us to see with greater detail how the creation of man and woman came about. It is important to note that the names of our two protagonists are "Ish" and "Isha"--Man and Woman. Even the English word "Adam" comes from the Hebrew word for "Man".

Genesis 3: The woman is deceived by the serpent; Adam is with her, but it is not recorded that he responds to the serpent. After they both eat of the fruit, they recognize they are naked and sew leaves together to cover their nakedness. Hearing God's voice, they hide themselves. God pronounces the curse on all three participants--the serpent, the woman, and the man. The woman's desire has been the source of debate, but since the same Hebrew word for desire will be used of sin's desire to have Cain, it seems to refer to a controlling desire--the woman will desire to control her husband, but he will control her instead. Genesis 3:16 is not giving a picture of "God's will" for marital relations. God's desire for proper relationship between a husband and wife will be revealed later in the Scriptures. God's pronouncement is initiated in Genesis 3:20, when Man boldly changes the name of Woman to Eve. God gave Man the authority to name the animals--not to assign his wife a name. Elsewhere in Scripture, it will be seen that to give someone or something a name is to claim authority over it. The now fallen father of humanity is exerting his authority over his wife. Both are expelled from the garden, so that they will not eat from the tree of life. This is an act of mercy; had they eaten from the tree of life, they would never have died, and lived forever in sin.

Genesis 4: Two of the children of Man (Adam) and Eve offer sacrifices to God. The point is not the content of the sacrifices, but the attitude of the two offering sacrifices. When Cain kills his brother Abel, God rhetorically questions him, connecting the earlier rhetorical question he asks of Eve in 3:13 to this question. Just as his parents were punished, so now, we expect Cain to be punished. Punishment is given, but it is mixed with mercy--God will exact seven times vengeance on anyone who kills Cain. Once again, God is showing mercy.

Genesis 5: Note that there are ten generations (Adam is the first generation) from Adam to Noah, and ten generations (Noah is the first generation) from Noah to Abraham. It is important to remember that Hebrew genealogy doesn't necessarily include all branches in the family tree. Names of a person's father or grandfather may be deliberately excluded in order to make a point within the text. If the genealogy here has been edited to deliberately make a parallel, it would seem that both Noah and Abraham have been selected to deliberately fall on the tenth generation.

Genesis 6: God is grieved over fallen humanity. It is noted parenthetically that the Nephilim are on the earth at this time (and also after this time). Their identity is debated, as is the identity of the "sons of God" and the "daughters of men". What is known is that God decides he must start anew, wiping humanity off the face of the earth. But in God's grace, he selects one man, Noah, his wife, his three sons, and their wives, to live and repopulate the earth.

Genesis 7: Noah obeys God's commandment to enter the ark with the animals, taking with him a pair of the unclean animals, seven (or seven pairs) of clean animals, and seven (or seven pairs) of birds; all of which come to (or are gathered to) the ark over a period of seven days. The waters above and the waters below unleashed their torrents for forty days and forty nights; the chaotic deep has once again returned to creation. For 150 days, the ark floats upon the waters, which are so high that they are over twenty feet above the highest mountains.

Genesis 8: But the deep is not permitted to permanently remain and the flood waters recede. From the seventeenth day of seventh month to the first day of the tenth month, the waters receded until the tops of the mountains can be seen. After an additional forty days, Noah sends a raven out of the Ark. Seven days later, Noah sends out a dove, which returns to him; he sends it out again seven days later; again the dove returns, this time with an olive branch. Noah sends the dove out a third time seven days later, and the dove does not return. Noah and his family are in the ark for over a year!

Genesis 9: God makes a covenant with Noah. Noah and his family are blessed and commanded to multiply and fill the earth. God then informs the remnant of humanity that they are now permitted to eat animals, but they must not eat meat that has not been drained of blood. He concludes with a promise to never destroy the earth by flood, giving a sign of that promise via a rainbow. After this covenant is made, Noah plants a vineyard on the earth. What happens next is not surprising, in my view. Undoubtedly, just as modern floods are destructive; this flood of floods left nothing behind. Noah, remembering how beautiful creation was before the flood, starts to put together some order in the chaotic aftermath, and plants a vineyard. After he harvests the grapes, he drinks too much wine and becomes drunk, and uncovers himself within his tent. Later, Ham sees his father's nakedness, and instead of respectfully covering it, reports what he has seen to his brothers, who cover their father. When Noah awakes he learns of his son's disrespect and curses his grandson. The implication seems to be "Just as you have become a disgrace in my eyes, so your son will disgrace you".

Genesis 10: Moses gives us a description of the various family lines, ending the Abrahamic line at Peleg in order to note that “in his day the earth was divided”. Given the events of Genesis 11, it would appear that the genealogy stops here in order to give the account of the division of the nations.

Genesis 11: The Tower of Babel is recounted, and having established the division of mankind into peoples speaking different languages, Moses now returns us to Shem’s family line, recounting Abram's genealogy.

Genesis 12: God gives Abram a promise of blessing; specifically, Abram receives the promises of a land (v.1), a great nation (v.2), divine blessing (v.2), a great name (v.2), blessings on those who bless Abram (v.3); curses on those who treat Abram lightly (v.3), and the families of the earth will bless one another by Abram’s name (v.3). Abram travels through the promised land, arriving in Egypt. Fearing for his life, he tells Sarai to identify herself as Abram’s sister. She complies. When Pharaoh takes her into his harem, God intervenes with a plague, preserving the promised line. Abram and Sarai depart Egypt, wealthier than when they came.

Through the Bible in Ninety Days Reading Schedule

May 10: Genesis 1-12
May 11: Genesis 13-24
May 12: Genesis 25-38
May 13: Genesis 39-50
May 14: Exodus 1-12
May 15: Exodus 13-26
May 16: No New Readings (Catch-Up or Break Day!)

May 17: Exodus 27-40
May 18: Leviticus 1-13
May 19: Leviticus 14-27
May 20: Numbers 1-12
May 21: Numbers 13-24
May 22: Numbers 25-36
May 23: No New Readings (Catch-Up or Break Day!)

May 24: Deuteronomy 1-12
May 25: Deuteronomy 13-25
May 26: Deuteronomy 26-34
May 27: Joshua 1-12
May 28: Joshua 13-24
May 29: Judges 1-12
May 30: No New Readings (Catch-Up or Break Day!)

May 31: Judges 13-21 & Ruth
June 1: 1 Samuel 1-12
June 2: 1 Samuel 13-21
June 3: 1 Samuel 22-31
June 4: 2 Samuel 1-13
June 5: 2 Sam 14 – 1 Kings 1&2
June 6: No New Readings (Catch-Up or Break Day!)

June 7: 1 Kings 3-12
June 8: 1 Kings 13-22
June 9: 2 Kings 1-12
June 10: 2 Kings 13-25
June 11: 1 Chronicles 1-14
June 12: 1 Chronicles 15-29
June 13: No New Readings (Catch-Up or Break Day!)

June 14: 2 Chronicles 1-12
June 15: 2 Chronicles 13-24
June 16: 2 Chronicles 25-36
June 17: Ezra 1-10
June 18: Nehemiah 1-13
June 19: Esther & Job 1-14
June 20: No New Readings (Catch-Up or Break Day!)

June 21: Job 15-28
June 22: Job 29-42
June 23: Psalm 1-25
June 24: Psalm 26-50
June 25: Psalm 51-75
June 26: Psalm 76-100
June 27: No New Readings (Catch-Up or Break Day!)

June 28: Psalm 101-119
June 29: Psalm 120-150
June 30: Proverbs 1-15
July 1: Proverbs 16-31
July 2: Ecclesiastes 1-12
July 3: Song Of Songs/Song of Solomon 1-8
July 4: No New Readings (Catch-Up or Break Day!)

July 5: Isaiah 1-12
July 6: Isaiah 13-27
July 7: Isaiah 28-40
July 8: Isaiah 41-51
July 9: Isaiah 52-66
July 10: Jeremiah 1-12
July 11: No New Readings (Catch-Up or Break Day!)

July 12: Jeremiah 13-26
July 13: Jeremiah 27-39
July 14: Jeremiah 40-52 & Lamentations
July 15: Ezekiel 1-12
July 16: Ezekiel 13-24
July 17: Ezekiel 25-36
July 18: No New Readings (Catch-Up or Break Day!)

July 19: Ezekiel 37-48
July 20: Daniel 1-12
July 21: Hosea 1-14
July 22: Joel & Amos
July 23: Obadiah, Jonah, Micah, Nahum, Habakkuk
July 24: Zephaniah, Haggai, Zechariah, Malachi
July 25: No New Readings (Catch-Up or Break Day!)

July 26: Matthew 1-15
July 27: Matthew 16-28
July 28: Mark 1-12
July 29: Mark 13-16 & Luke 1-4
July 30: Luke 5-14
July 31: Luke 15-24
August 1: No New Readings (Catch-Up or Break Day!)

August 2: John 1-12
August 3: John 13-21 & Acts 1-4
August 4: Acts 5-15
August 5: Acts 16-28
August 6: Romans
August 7: 1 Corinthians
August 8: No New Readings (Catch-Up or Break Day!)

August 9: 2 Corinthians & Galatians
August 10: Ephesians – 1 Thessalonians
August 11: 2 Thessalonians – Philemon
August 12: Hebrews, James, 1 Peter
August 13: 2 Peter – Revelation 1-3
August 14: Revelation 4-22
August 15: No New Readings (Catch-Up or Break Day!)

Welcome to Through the Bible in Ninety Days!

This blog has been created for me to write down my journey through the Bible in ninety days. If you are interested in joining me, please comment and let me know if you have any questions, or made any interesting observations in your readings.