The 525,600 minute Bible

Genesis 47-50

2008-02-12T23:44:00.003-08:00

The last few chapters of Genesis wrap up the story of Joseph. They contain one of the most important commentaries on the story and the whole nature of God’s sovereignty over our lives. Joseph’s brothers are very concerned that, with the death of Jacob, the one restraint on Joseph exacting revenge on them will have been removed. They needn’t have worried.

“You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives” (Genesis 50:20). Joseph has not changed his tune from yesterday’s chapters. His view of God has not changed, and so nor has his interpretation of events.

The death of his father does, though, introduce a new element to the story. At the end of yesterday’s chapters God appeared to Jacob confirming that he should indeed travel into Egypt – it was all part of the plan. In doing so, he confirmed the promise made to Abraham back in Genesis 15:13-16, “Then the Lord said to him, ‘Know for certain that your descendants will be strangers in a country not their own, and they will be enslaved and ill-treated four hundred years. But I will punish the nation they serve as slaves, and afterwards they will come out with great possessions. You, however, will go to your fathers in peace and be buried at a good old age. In the fourth generation your descendants will come back here.’”

Jacob carefully explains how this promise will be fulfilled, based on what God has told him, in Genesis 48 and it this promise which causes him to direct Joseph about where he should be buried. Sure enough, when Jacob dies, Joseph does as he has been asked and returns to Canaan briefly to carry out the burial (Genesis 50:7-14).

As Joseph grows old, this promise shapes his final moments too. “Then Joseph said to his brothers, ‘I am about to die. But God will surely come to your aid and take you up out of this land to the land he promised on oath to Abraham, Isaac and Jacob.’ And Joseph made the sons of Israel swear an oath and said, ‘God will surely come to your aid, and then you must carry my bones up from this place.’”

It is this one last act that the writer to the Hebrews picks up on as he reviews the lives of the greats: “By faith Joseph, when his end was near, spoke about the exodus of the Israelites from Egypt and gave instructions about his bones” (Hebrews 11:22). Joseph joins his father Jacob, grandfather Isaac and great grandfather Abraham as examples of faith that eventually lead us and point us to Christ Jesus.

Genesis 43-46

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...the return of the money at the end of the last chapter and the account that the brothers give of the events (an honest account, as it happens) persuades Jacob that nothing will induce him to part with his beloved Benjamin. But he has not counted on the famine continuing. Hunger does that – it can make the most resolute man change his mind, and once the Egyptian grain is exhausted, the situation has to be re-evaluated.

The story has a few more twists before it reaches its conclusion – chief among these is the manner in which Joseph tests his brothers to see if the same kind of heart is in them as he experienced as a young man – what do they make of Jacob’s new favourite, Benjamin?

As it turns out, the brothers certainly seem to have had a change of heart. It was Judah who arranged Joseph’s sale as an opportunity to earn a quick buck (Genesis 37:26) and showed the real inclination of his heart in the incidents with his daughter-in-law, Tamar (Genesis 38). Now, however, he shows true leadership. It is Judah who has underwritten this latest trip (Genesis 43:8) and who, true to his word, offers himself in Benjamin’s place (Genesis 44:30-33).

It is Judah’s pleas that finally demonstrate to Joseph that his brothers have changed their tune and so now he makes himself known to them in what must have been a moving, astonishing, terrifying and tear-jerking moment. It is that one word – terrifying – that the author highlights in Genesis 45:3. Terrifying because they know the power that Joseph wields and they only too well that they deserve the same treatment they have dealt to him.

So then Joseph’s response not only demonstrates a remarkable grasp of the providence of God, but continues to reflect on the theme of grace we have seen time and time again throughout Genesis. Simply put, Joseph does not treat them as their sins deserve (compare Psalm 103:10). The two ideas are closely linked.

The reason that Joseph is so gracious is precisely because of this understanding of God’s sovereignty over affairs. He recognises that his position means that Dad Jacob and his extended family can weather the storm that is the famine in Canaan.

We shall see that more clearly expressed tomorrow, but for now, the words of Joseph ring with clarity and meaning: “God sent me ahead of you to preserve for you a remnant on earth and to save your lives by a great deliverance” (Genesis 45:7).

Genesis 40-42

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We left Joseph in gaol, imprisoned but not languishing. For the watchfulness of God over his servant was clear even in this desperate state (Genesis 39:23). Now, he comes into his own. His interpretation of the two dreams is clear, concise and apparently without emotion – even when the details are less than favourable.

Humanly speaking, Joseph’s incarceration should have ended there and then. The cup-bearer, if he had been true to his word, would have secured Joseph’s release from his position of recovered influence. Yet he quickly forgets and the dream interpreter has to spend another two years in prison.

It is easy to look at the story of Joseph and think that everything is going against him. Even when he seems to get a lucky break, events take a turn for the worse.

But God’s sovereignty never takes a break for “he who watches over you will neither slumber nor sleep” (Psalm 121:4). Eventually his moment comes and it comes when Pharaoh himself starts dreaming. The Pharaoh’s of the time were imposing figures, often ruling with tyranny and oppression, so it must have been quite something to be brought before him.

Nevertheless, despite those long years in prison, Joseph is bold enough to tell Pharaoh where the real interpretation will come from – and it is not from the Court Magicians (who of course make a re-appearance in Exodus) but from God himself.

Joseph’s faith in God is remarkable. He has every reason to think that God has abandoned him and left him for dead – just like his brothers did. However, there is never any indication in Scripture that Joseph thinks this way. Perhaps one of the greatest faults of the Theatre Musical about Joseph is that it presents him as this rather forlorn, down-at-luck guy, licking his wounds in a mouldy cell. This is just not true to the story.

And it is this faith which enables Joseph to speak to Pharaoh so boldly. For Joseph is brave enough to do more than interpret the dream, he also adds a bit of consulting advice for free (Genesis 41:33-36) – advice which Pharaoh readily accepts, making Joseph the chief courtier.

The stage is set for the return of the ten brothers. They come empty handed but leave with even less than they arrived with – Simeon gets a taste of his own medicine. One of the most (if not the most) gripping story of the Old Testament hangs on a thread...

Genesis 37-39

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The story of Joseph is one of the best known in the entire Old Testament. Alongside Esther is it also the one which best teaches the providence of God – his sovereign rule over affairs so that his good will comes to pass. Initially it doesn’t seem as though much good can come out the brothers’ actions towards their younger brother, but, as we shall see, God’s rule prevails.

Joseph is sometimes portrayed as something of a vague lad, wandering round fields daydreaming (this is certainly the way he comes across in the West End/Broadway musical). But these chapters present him as something more than an idle dreamer. There is a sense of righteousness in him that is absent in many of the characters we have encountered so far. His “bad report” of the other brothers in Genesis 37:2 might be seen as petty-minded tale-telling, but in the overall thrust of the story it is better to see Joseph as having a righteous life and abhorrence of sin that the others simply did not possess.

This much becomes clear if we contrast Joseph’s behaviour with Potiphar’s wife (Genesis 39) with that of his older brother Judah (Genesis 38). The latter story is somewhat perplexing until we see it in contrast to the godly life of Joseph.

Judah rightly gave his surviving sons to his daughter-in-law Tamar (according to the custom of the time) so that Er’s line might be maintained beyond his death. Onan rejects this role and suffers the consequence. Judah rightly promises Tamar that Shelah, on reaching the appropriate age, will take his place.

But for whatever reason, the promise is never fulfilled. Tamar takes matters into her own hands and determines to seduce her father-in-law by posing as a prostitute. Neither cover themselves with glory. The first sin is certainly Judah’s but Tamar follows closely behind. Clearly there is little regard for sexual purity or appropriate behaviour in either.

Contrast the life of Joseph. He is a good looking, strapping lad (Genesis 39:6) and so attracts the attentions of another immoral woman, Potiphar’s wife – her seduction is hardly subtle (v7). But Joseph knows what is right and that such an action is not only a rejection of his master’s authority but wrong in the sight of God. The woman persists, and when Joseph again declines she takes revenge against him.

We live today in the sexual world of Judah and Tamar but, against all the odds, God calls us to live the life of Joseph. Let it be so.

Genesis 33-36

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Today’s chapters contain several important strands. First, despite the apparent reconciliation and goodwill between Jacob and Esau, it becomes clear that they cannot both occupy the land where they are situated. The tension in their meeting is clear. Both Jacob’s family (Genesis 35.21-26) and Esau’s (Genesis 36) are growing rapidly. There will always be the undercurrent between the two siblings, so Esau (now, in effect, the second born because he has sold his birth right) has to move away (Genesis 36.6-8).Esau becomes the father of a nation (Edom) that is a perpetual thorn in Israel’s side.

Second, there is the whole question of purity. This is seen in a number of ways, both positive and negative. The brothers understand the importance of this issue, hence their justification for their particular brand of action in Genesis 34: “We cannot do this thing,” they said to them. “Giving our sister to an uncircumcised man is a disgrace to us.” They then use this as an excuse for a cunning ruse to kill all the men of the city where their sister has been raped.

The whole story surrounding Dinah is precisely the reason why such intermarriage is not to be encouraged. Abraham knew this when he sent his servant to find a wife for his son Isaac from among his own people (Genesis 24:2-3). It is not so much the intermarriage per se that is so damaging, but the different values (Genesis 34:2) and, above all, the different gods, that are so damaging. There is evidence of this effect in 35:4 as Jacob’s camp is far from perfect in this regard.

This theme of intermarriage continues on with the story of Israel. It is not, ultimately about racial purity (as many Gentiles are included in the people of God) but about spiritual purity. Compare 1 Kings 11:1-4.

Third, and most importantly, the name change that Jacob has received following his wrestling bout is not confirmed with a meeting with God at the old place, Bethel. His previous encounter there (Genesis 28:10-22) led to a similar promise – but now it is backed up with Jacob’s experience and God’s sovereignty over 16 years and more.

This reminder of the promises is still grace itself. Jacob has done nothing to prove over those years that he is more worthy of the anointing. He may have lost some of his early fire, but it is clear that it lives on in his children who are, frankly, chips off the old block.

God’s choosing of this family is only and ever a work of grace – and these chapters remind us that this is so.

Genesis 30-32

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The story of the dysfunctional family continues apace. Now Laban and Jacob trade honour for who can outdo the other in the dishonesty stakes. First, Jacob, deciding he wants a part of the action, makes an agreement that he will take the discoloured sheep from Laban’s flocks and make them his own.

Laban agrees to this, but, while the ink is still wet on the agreement, hurries off and removes all the spotted sheep for himself (Genesis 30:35), then hides them far away. Not to be outdone, Jacob hatches a cunning plan to breed imperfect sheep for his own gain (Genesis 30:41). And so it turns out that the strong, healthy sheep belong to Jacob whilst Laban is left with the offcuts. Now, Jacob is not stupid and neither is Laban. Each has a pretty shrewd idea of what the other is doing, so Jacob, seeing the anger in his father-in-law’s face, decides that it is time to go.

It is not immediately clear whether Jacob’s explanation to his wives (Genesis 31:4-9) and the vision he claims to have had from God (Genesis 31:10-13) and true or not. Given his track record, there is no guarantee that this is not just another episode of Jacob spinning his way out of trouble. Certainly his dream seems to bear little resemblance to what actually happened.

Nevertheless, he persuades his entourage to leave and they take a quick exit. Laban, faster because he is not carrying all his possessions, catches up, and the ensuing stand off (where Rachel shows she has all the family characteristics in spades) leads to some sort of compromise. However, the tough times are still ahead for Jacob because he now knows he must deal with his estranged brother, Esau. Genesis 32 therefore, details much of his preparations for this encounter.

In the midst of this tawdry story, Genesis 32:24-32 stands out a mile. Just as Jacob met with God going into Laban’s land – now he meets with him on his way out. This is no ordinary meeting. For the man is none other than God himself (v30). Jacob sees Jesus. Jacob wrestles with Jesus and will not let him go unless he promises to bless him. This God does and seals his promise with a change of name.

Jacob emerges from this incident with two clear reminders that his life is in God’s hand. The one who has wrestled with Isaac, Esau and Laban now find himself face to face with God himself. His new name and his lopsided walk are reminders that, though he is a man of conflict, the mercy and grace of God have prevailed.

Genesis 27-29

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These next few chapters continue the story of what must count, surely, as one of Scripture’s most dysfunctional families. No one comes out of this story crowned with glory. Isaac, though blind, should have been aware of the conflict going on and should certainly not have reserved his entire blessing for just one son.

Rebekah is complicit in Jacob’s duplicity – in fact, she starts it off and aids it along, for Jacob is clearly her favourite. Esau is not the innocent party either – his pleas in his defence in Genesis 27:36 are economical with the truth, at best.

Ironically it is the one who receives the greatest blessing who is the greatest sinner. Jacob is a little nervous at first about mum’s scheme, but he soon gets on board and plays the part admirably. When all is said and done, he has to run away because Esau’s anger is so great.

And then, perhaps appropriately, the boot is on the other foot. Jacob is himself deceived. Laban tricks him into first marrying Leah (Genesis 29:23) with the kind of underhand move that Rebekah or Jacob himself would have been proud of.

Yet, Jacob does get the girl. He doesn’t have to wait another seven years for Rachel as is sometimes taught in the Sunday School version – but he does have to work for another seven years (v28-30).

These parts of these chapters are well known and well-rehearsed. But the more significant moment happens at a place that Jacob names Bethel. This takes place in Genesis 28:10-22. There, on a stopover, Jacob has a dream – a rather bizarre dream. In it, he sees angels climbing up and down a stairway to heaven.

The meaning of the dream is not fully explained, though the accompanying message from God is clear enough. The promise that God has made to Granddad Abraham and Pa Isaac is now repeated to Jacob, scrub though he is.

And so the theme of grace continues to catch us by surprise. For surely, of all the Patriarchs so far, Jacob is the lease deserving? Yet God’s promise is always one of grace, and so, despite of Jacob’s failings and deceit, the gracious promise of God still stands – and Jacob’s response proves that he knows it.

Genesis 23-26

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In this long section, it is the story of Esau and Jacob that must take centre stage (Genesis 25:19-33). We begin here to see more clearly the theology of the two kingdoms that was introduced on 2 January.

Both Esau and Jacob are descended from Abraham – he is their grandfather. Both, therefore are his offspring through the child of the promise. However, as the Bible story unfolds, it becomes clear that one represents God’s people (Jacob) and other represents those opposed to God’s people (Esau).

This conflict is described beautifully in the short account of their birth and birthright. The conflict starts in the womb itself (v22) and continues through the rather traumatic birth (v26). Esau is eventually born first, making him, by right, the heir and most important of the two sons. Jacob follows on his heels (literally).

The selling of the birthright reveals several things about them both. First, it shows that Esau takes his responsibility as first born very lightly indeed. This is not the action of an heir apparent.

Second, though, it also shows Jacob is a wily, crafty individual – not even willing to give his own brother a bowl of broth without some kind of recompense – an attitude that is reinforced in future chapters. Neither is clothed in glory.

So why does one become the father of a nation – one whose name is actually Israel? And why does the other become such a hate figure – opposed to God’s people? Scripture does not leave us in the dark. It is God’s election – his choosing.

Paul makes this clear in Romans 9:13 (quoting Malachi 1:2-3), “As it is written: Jacob I have chosen, but Esau I have hated.”

God’s election raises all sorts of issues. Above all, it raises the objection “it’s not fair.” Why should God choose Jacob and not Esau. Such an objection, if true, is very serious, as it goes right to the heart of God’s character and nature.

This is where the stories of Jacob and Esau are a tremendous help. For what is obvious as we read Genesis is that it would be fairer if neither were chosen. The very fact that God even chooses one of them is grace and mercy in abundance. Our election then “does not depend on human will or effort, but on God who shows mercy” (Romans 9:16).

Genesis 20-22

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Today, I am going to focus on the well known story contained in Genesis 22. Here we get something of an idea of how far Abraham has travelled. Remember, before Isaac was born, both Abraham and Sarah were less than convinced about God’s plan.

Abraham’s moment of laughter came in Genesis 17:17. He wanted God to fulfil his plans and promises through Ishmael, his son born to Hagar. Sarah’s moment of incredulity comes later in Genesis 18:12 as she listens at the tent flap whilst her husband entertains the three visitors.

What a change has come about as Isaac, the child of the promise grows! By chapter 22, Abraham knows that it is through Isaac that God’s promises will be fulfilled. Yet still this is Abraham’s one and only son (more will come later after Sarah’s death – see Genesis 25:1-6).

So, the command to offer up Isaac as a burnt offering must have been confusing, enraging and difficult to grasp. Yet by now Abraham’s faith has grown so that he is no longer the disbelieving man, but rather a faithful servant.

Most people know the story well. At the critical moment, Isaac begins to get suspicious (v7). Quite how Abraham managed to persuade young Isaac to be bound is not explained – but the scene is set for the greatest test of faith yet in the Scriptures.

At the last moment, God provides an alternative sacrifice for Abraham – a “ram caught in the thorns.” There is the temptation here to jump to the sacrifice of Jesus – but we must not succumb to it immediately. The episode teaches us something very valuable about Abraham – for the Angel says “now I know that you fear God since you have not withheld your only Son from me.”

It is precisely this story that the writer to the Hebrews picks up on demonstrate Abraham’s faith and his nascent belief in….resurrection. “He considered God to be able even to raise someone from the dead, from which he also got him back as an illustration” (Hebrews 11:19).

Part of the challenge of Abraham’s faith, at least, is the conviction that God can and will resurrect. That is why we grieve differently for believers who have died. And, ultimately, it is why we believe in and worship a Saviour who has been raised from the dead – the Lord Jesus Christ.

Genesis 16-19

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Today’s chapters are concerned with the lineage of Abraham. God has promised him that he will be a great nation, but, frankly, that is looking increasingly unlikely. Abraham was 75 years old when God appeared to him in Genesis 12. Now he is 86. His wife, though 10 years younger, is still past child-bearing age. He must have thought that things were not going to work out without a bit of help.

Enter Hagar. Or rather, enter Sarah dragging Hagar along. Giving your slave to your husband to provide you children was not as despicable as it sounds today – it was not uncommon in Abraham’s time. Nevertheless, this act on Sarah’s part (and agreement by Abraham) is an indication that they believe they must take matters regarding God’s promise into their own hands.

Those long, silent, eleven years have allowed for a lot of soul-searching and the conclusion they have both reached is that this is the sensible way forward. However, the lack of wisdom shown in this approach does not take long to show. Rather than the birth of Ishmael being a source of joy for Sarah, the child becomes the focus of her anger because Hagar has been able to provide what she has not.

Hence Hagar runs away. Who can blame her? But, graciously, an angel from God appears to her and persuades her to return to her mistress – despite her ill treatment.

As the chapters unfold, however, we discover that God has not forgotten his earlier promises. 13 years after Ishamel is born, 24 long years after God first appeared to Abraham, he does so again, this time with a clear promise that a son will be born to Sarah (Genesis 17:16). It is through this son that God’s promises will be fulfilled. Even the couple’s disbelief is not enough to thwart God’s plan.

This gracious moment is marked by some significant changes – not least in the names of our two main characters. Abram, as he was called, now becomes Abraham – meaning ‘Father of many.’ Sarai, his wife, undergoes a similar transformation.

All of this is sealed with a sign – circumcision. It is important to understand the sign correctly. It neither makes the covenant, nor seals it – it is a sign, a reminder that the covenant is made. So it never becomes the mark of a true child of Abraham – that is reserved for a different kind of circumcision. Read and reflect on Romans 2:28-29.

Genesis 12-15

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These chapters mark a watershed moment in the story of God’s dealings with mankind so far. The promises God makes to Abraham – a no-hoper from far away, see Joshua 24:2 – form the basis of the rest of the Old Testament, and, arguably, the New as well.

It is important to see that these promises are all bigger than they first appear and all find their ultimate fulfilment in and through Christ Jesus. An obsession with the people of Abraham (Jews) today can be unhealthy if this is not fully understood.

For example, the promise of the land (Genesis 12:1, 12:7) seems straightforward on the surface. However, the writer to the Hebrews makes it clear that Abraham never thought in the limited way many of his successors did. “For he was looking forward to the city that has foundations whose architect and builder was God” (Hebrews 11:10).

Moreover, this promise is given to Abraham and his “offspring.” The Apostle Paul makes it abundantly clear that this offspring is in fact our Saviour Jesus. “He does not say ‘and to seeds’ as though referring to many but ‘and to your seed’ referring to one, who is Christ” (Galatians 3:16).

The promise of nation is equally broad. Jesus himself makes it clear that descendants of Abraham are not assessed by parentage – for even the Jewish leaders of his time, claiming to be children of the great Patriarch, are in fact “of your father the Devil” (John 8:44). The Apostle Paul makes a similar point about lineage. God’s people, he says, are “those who are of Abraham’s faith. He is the father of us all” (Romans 4:16).

All of this brings us neatly to the most important verses of this section of Genesis – Genesis 15:6, “Abram believed the Lord and He credited it to him as righteousness.” This covenant with the great Old Testament man has exactly the same form as the faith we find in Christ. It starts with God’s calling and setting Abraham apart, making underserved and merciful promises to him. Abraham’s response is simply one of faith, believing that God will do just what he has promised.

Just so with our faith. God steps into our lives and calls us out of our pagan (i.e. serving other gods) background. He makes gracious and incredible responses to us which are entirely undeserved. Our response of faith is the only one possible – we cannot possible earn or merit all that he gives us. No wonder Abraham points us to Jesus.

Genesis 10-11

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The account of the Tower of Babel (Genesis 11:1-9) introduces two very important, recurring themes into the unfolding story of the Bible. The first is to do with the location of the story – the plain in Shinar. The city that is built there is called Babel – which becomes Babylon.

Babel/Babylon becomes symbolic of mankind’s stand against his creator God. On the whole, Babylon does not really take centre stage until the southern kingdom of Judah is carried off into exile there, many many years later on. But subsequently she makes an appearance in the Prophets and, finally, on into the book of Revelation.

There, Babylon becomes the anti-city. Just as Jerusalem becomes the Holy City, the focus of God’s salvation plan, so Babylon is the symbol of all that is against God. This rebellion starts here on the plain of Shinar. So, as we read Genesis 11, we should rejoice that finally, one day the cry will go up, “It is fallen, Babylon the Great is fallen” (Revelation 14:8).

The second great theme to emerge from this passage is that of languages. Clearly, here, the imposition of different languages on a people who communicated in one language is a judgement. This judgement has come against the people of this first oil-based economy because they are more interested in making a name for themselves (v4) than they are in worshipping and serving the God who created them. When we hear different languages spoken we must remind ourselves that this is an ongoing reminder of God’s judgement against this terrible swap.

In the kingdom of God we would expect to see a reversal of this judgement – and we do! For in the visions of Revelation, John sees men and women from “every nation, tribe, people, language which no man could number, standing before the throne and before the Lamb” (Revelation 7:9). Implicitly it seems that language is no longer a barrier!

Such a reversal also makes sense of the Day of Pentecost. The gathered crowds in Jerusalem could may well have understood some common language (perhaps Hebrew as they were worshipping Jews). Yet the very fact that the Apostles speak to them in many different languages, overcoming the Babel judgement, is evidence of this amazing turnaround.

This also makes sense of the much disputed gift of tongues: “It follows that speaking in other languages is intended as a sign, not to believers, but to unbelievers” (1 Corinthians 14.22). How so? In that God’s judgement is being reversed. Rejoice in the full reversal of Babel.

Genesis 6-9

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Tempting though it is to posit whether Christians can ever be vegetarians (see 9:3), it is really the continuing theme of grace that pervades these four chapters. This grace starts with the election of Noah himself. We probably remember from Sunday School that Noah was “a righteous man, blameless among his contemporaries” (6:9), but in fact his story does not begin there.

Eric writes: GENESIS means “beginning”, that is, of the universe, the human race, the sin of man and God’s judgment. This is followed by the beginning of the special people whom God raised up through Abraham, Isaac and Jacob, and their departure from the promised land to Egypt.

It begins one verse earlier with this amazing statement: “Noah, however, found favour in the eyes of the Lord.” His story begins with grace, just as every believer’s does. Noah is set apart not because of what or who he is, but because God sets his favour upon him. That much is evident from what happens after his rescue (see 9:20).

This grace extends throughout the Flood account. Though the Flood is primarily about judg-ment and the seriousness of sin, the very fact that some are saved and God perseveres with mankind is another example, for “the Lord regretted that He had made man on the earth and He was grieved in His heart” (6:7).

When the Flood subsides, God makes an extraordinary promise of grace. “never again will all flesh be wiped out by the waters of a deluge; there will never again be a deluge to destroy the earth” (8:11). Have you ever considered why? There has been no fundamental change in mankind. The darkness of the heart, captured in those well known words “every scheme his mind thought of was nothing but evil all the time” (6:5) remains unchanged. It is not as though the Flood, occurring thousands of years back in history has somehow changed the inherent inbuilt sinfulness of the human nature.

No – it is grace again. Undeserved. Unmerited. Free, amazing grace. Not to leave 9:3 out of it, even the provision of food is grace. Reflect and meditate on God’s grace to you. We deserve nothing from him, yet he gives us everything, even, even his Son.

Genesis 3-5

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It is harder to imagine two more different contrasts than that of our reading yesterday and Genesis 3-5. All is not good in the garden. There are some difficult, probably unanswerable, questions about chapter 3 in particular. Where did the serpent come from? Why did God allow him in the garden in the first place?

What is clear, however, is humankind’s culpability in the Fall. Though Adam blames Eve and Eve blames the serpent (3:12-13), there is no passing the buck here. Their sin is clear. It is rejecting God’s rule over them and taking matters into their own hands.

The sceptical may say that “what is in a piece of fruit?” However, the rule about the tree is the one rule that a gracious God has given them – just the one! And still they cannot stick to it. If there was any doubt about the damage this has done, then chapters 4 and 5 clear things up.

Within a very short space of time indeed, we have the first envy (4:5), murder (4:8) and deceit (4:9). It does not take many generations (they are listed in chapter 5) to reach the lows of the time of Noah (more of this tomorrow).

Perhaps, just perhaps, reading Genesis 3 might make people think too little of sin – but read on and you soon realise this is a serious business. How is mankind ever going to be reconciled to his Creator again? How is the glory of Eden even going to be recaptured?

There is the beginnings of an answer in the grace of God. This grace is fairly dripping from the page. It is seen, for example, in the clothes that God himself makes for his rebellious creatures (3:21). It is seen in the undeserving protection that God places on a murderer, Cain (4:15). It is seen in the continuation of the creative image-bearer leading to farming (4:20), music (4:21), metalwork (4:22) and the beginnings of citizenship (4:17).

Above all, this grace is seen in the promise that God makes to Eve (3:15). The Fall marks the start of a battle between to camps – those who belong to God, and those who are opposed to him. Much of the rest of the Bible details this battle (we mustn’t jump to Jesus too readily from this verse – ultimately he does fulfil the battle victory, but this promise is deeper even than that).

God, in his grace, promises that though his people may be bruised by their enemies, they will never be crushed; in fact the crushing works the other way (see Romans 16:20). Praise God for Jesus who makes this battle victory possible.

Genesis 1-2

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Genesis 1-2 is a glorious start to God’s glorious story. Much ink has been spilt over these few sentences and, sadly, some of the glory has been lost or disfigured as a result.

God’s glory is seen in his power. God speaks and it happens. Ultimately this how of creation is not a matter of science but of supernatural power. We should delight with the psalmist that this is true: “The heavens were made by word of the Lord, and all the stars by the breath of his mouth” (Psalm 33:6). Reflect on this for a moment with your eyes open.

God spoke and this world came into being from nothing. The trouble when we get immersed in the science of Genesis 1 is that we lose the glory of God’s power. This is our God! No wonder the psalmist’s testimony in that same song is that “we wait for the Lord; he is our help and shield. For our hearts rejoice in Him because we trust in His holy name” (v20-21).

God’s glory is also seen in his order. The account of God’s creating is ordered and this reflects the order that exists within the world. Despite the effects of the Fall, this order is still evident and important in God’s sustaining work. Perhaps it is something of this order that the Apostle Paul has in mind when he says that something of God’s nature is absolutely obvious from the world he has made (Romans 1.20)?

God’s glory is seen in the creation of man (1:26). It does not take a Hebrew scholar to see that this is the pinnacle of his creating work. Mankind enjoys a special mention – we are the peak of the creation cycle. And we are made in the image of the Creator himself.

The exalted place that mankind enjoys in this created order is obvious from the task he is given (1:28), the manner in which he has authority of God’s created order (2: 19) and the way in which God equips him to carry out his task (2: 21).

So begins the story of God and his dealings with man. The Bible is not ultimately about the world, creation, the environment, the natural history. Ultimately is about the Creator and the steps he takes to restore man to his Sabbath rest, which God already enjoys (compare 2:2 and Hebrews 4).

Reflect on the glory of God that flows from every sentence and idea of these two great chapters.