This week’s “Wednesday Word” is a summary of an exposition of Psalm 22 Dr. Wellum from Sunday July 13, 2008.

The opening line of Psalm 22 is familiar to anyone who has read the crucifixion narratives in the gospels. Perhaps a lesser-known fact is that this psalm is also quoted in Hebrews 2:12. Before considering the New Testament use of Psalm 22, it must be considered in its own context.

Psalm 22 is about suffering, trusting God, and vindication and victory. It can be broken down into two parts. Part 1, consists of verses 1-21, and it is a cry of lament with elements of trust interspersed throughout. Part 2 consists of verses 22-31, and it has the themes of vindication and victory. This is a psalm of David, and though it is not possible to assign it to a specific instance of suffering in the life of David, it no doubt reflects on the many things that he suffered throughout his life at the hands of Saul and others.

Three different aspects of suffering are taken up in the first part of Psalm 22. First, in verses 1-2, the lament is made that God is far away. This lament is reminiscent of other sufferers in the Old Testament, especially Job. Yet, the psalmist follows this lament with trust in verses 3-5. He reminds himself of the character and position of God. He is holy, and He is enthroned with power. He also reminds himself of how God has delivered His people in the past. Second, in verses 6-8, David complains that the people are against him. He has become a social outcast. Again in verses 9-11, there are elements of trust among the laments. Third, strong metaphors are used to describe the physical wasting away of the psalmist in verses 12-18. The picture brings to mind a dying man in a desert wasteland among his enemies. Again a plea of trust comes in verses 19-21. It is a cry for God to come near and rescue him.

The second part of the Psalm can be seen as an answer to the prayer in verse 19-21. The Lord brings vindication and victory. Now the psalmist will lead the people in praise. In verse 27-28, the promise to Abraham concerning the nations is developed. They will come and bow before the Lord as well. All peoples will praise the Lord. When we read this and other Psalms that describe the suffering king as a part of the book of Psalms, certain themes emerge. God’s chosen ruler in Psalm 2 is understood more fully. He is a suffering servant. These themes help us interpret the suffering of Jesus Christ in the New Testament. What does the messianic king look like? He will be one who suffers before entering His glory.

It is no mistake that Jesus quoted this Psalm on the cross. He was indeed forsaken by the Father as he bore our sin on the cross. Through His suffering, He enters into glory. This becomes more apparent when we look at Hebrews 2:12. Psalm 22:22 is quoted. The author of Hebrews explains that Jesus, the author of our salvation, was made perfect through suffering. When he quotes this part of the Psalm that begins with the king leading the congregation in the praises of God, we must think of the Psalm in its entirety. Jesus fulfills Psalm 22 as the suffering King who is ultimately vindicated and victorious.

When we suffer, we can learn from the psalmist. We should look upon God recognizing His holy character and position of power to save us. We should remember how He has delivered those who trusted Him in the past. We should call out to Him when He is far off. As those who live in the light of the New Testament, we have an even greater hope. Jesus, who suffered to enter His glory, saves us. We can trust him as he leads us to praise God. God is able to deliver us when we suffer. Even if we suffer unto death we know that King Jesus has won the victory over death and the grave and will lead us in His glory.

Audio from this week’s lesson: Psalm 22

~TWM

This week’s “Wednesday Word” is a summary of an exposition of Psalm 2 by Dr. Wellum from Sunday June 21, 2008.

Like all scripture, Psalm 2 should be interpreted with a view to its immediate context, its place in the unfolding plan of God, and its place in the canon of scripture. After analyzing these three areas, applications can be drawn from the Psalm.

Psalm 2:7 says, “I will proclaim the decree of the Lord: He said to me, ‘You are my Son; today I have become your Father.’” The early church interpreted this as a statement made by God the Father to God the Son in eternity. However, when the psalm is compared to the Davidic Covenant in 2 Samuel 11 and 1 Chronicles 17, the similarity in the language makes a strong argument for viewing Psalm 2 as a reflection on the promises to David and his lineage in the covenant. Therefore, this Psalm would remind the reader that God had promised to make David’s house great and establish him as His chosen king.

When we consider that the book of Psalms was compiled under inspiration after the exile and that Psalm 2 serves along with Psalm 1 as an introduction to the Psalter, our reading of the Psalm becomes more full. In this post-exilic time, there was no Davidic king ruling on the throne. Therefore, this Psalm must be seen as a Psalm of hope and trust in the promises of God. The Israelite community reading the book of Psalms would be reminded that God would keep His promises to David. They could look to the future with a hopeful faith in the promises of God.

Psalm 2 ultimately finds fulfillment in the New Testament in the coming of Jesus Christ. Psalm 2 is quoted directly four times in the NT, Acts 4:25-26, Acts 13:33, Hebrews 1:5, and Hebrews 5:5. The common theme in these texts is the appointment of Jesus as King. Jesus is Lord by virtue of who he is (the eternal second person of the trinity) and by what he does (his victory on the cross) (cf. Rom. 1:3-4). This Psalm and the Davidic covenant could only be fulfilled by Jesus Christ in its fullest sense, for only a king who lives forever can have a kingdom and a throne forever (2 Sam. 7:16).

Having examined Psalm 2 in these three contexts, we can understand how we should apply it today. Acts 4:25-26 helps us understand one application of this text. When the early church faced threats and persecution, they prayed quoting this Psalm and asked for boldness to share the faith in the face of persecution. We too can read this Psalm and take confidence as we share our faith. Also, this Psalm is a strong missions text. As we go out to the nations, we can have confidence that the rule of Christ will be realized over all peoples.

Audio from this week’s lesson: Psalm 2

~TWM

This week’s “Wednesday Word” is a summary of an exposition of Genesis 28-34 by Dr. Wellum from Sunday June 1, 2008.

The Bible displays the life of Jacob and the patriarchs without cleaning up their faults and shortcomings. This shows that God works through sinful men to bring about his righteous purposes. We continue to look at the life of Jacob this week in Genesis 28-36. A key element in this section of Genesis is the change that takes place in Jacob.

In Genesis 28:20-22 Jacob responds to God’s promises at Bethel without much humility. The heel grabber and deceiver wishes to maintain his control. He basically makes a deal with God by saying, “If God will be with me and will watch over me on this journey I am taking and will give me food to eat and clothes to wear so that I return safely to my father’s house, then the Lord will be my God and this stone that I have set up as a pillar will be God’s house, and of all that you give me I will give you a tenth.” (vs.20-22) However, as Jacob’s story unfolds we will see a change in him.

Chapters 29-30 recount the interesting story of how Jacob works for seven years to earn Rachel, is tricked by his father-in-law receiving Leah, works another seven years for Rachel, and ultimately prospers greatly. The birth of many children is the beginning of God’s fulfillment to make Jacob into a great nation. In Chapter 31-32, Jacob leaves Laban to reenter the land. Upon hearing that Esau is coming to meet him, Jacob prepares for the worst and devises a plan to protect his family.

In Genesis 32:22-32, after sending his family and possessions across the ford of the Jabbok, Jacob has a life-changing encounter with God. Jacob wrestles with a man until daybreak, and will not let him go until He blesses him. Jacob’s name is changed to Israel, and after the encounter Jacob realizes that he has wrestled with God.

In chapter 33, Jacob meets Esau. Though he dreads meeting the brother who threatened his life years before, the reunion is a happy one. The two are reconciled to one another. It is also clear in this passage that Jacob has changed since he left the land. Three things point to this. First, he goes out first to meet Esau putting himself in the most danger. Second, he makes restitution to Esau by giving him a gift to win his favor. Third, he attributes all that he has, his children and his possessions, to the grace of God.

If chapter 33 is a highpoint for Jacob, chapters 34-35 are a low point for his sons. These chapters explain the remarks that Jacob makes about is sons in Genesis 49. Again, we see in these stories the unlikely people that God uses to bring about his purposes. Genesis 36 gives Esau’s genealogy. Next week, we will turn to the final chapters in the book of Genesis in the narratives about Joseph and his role in the fulfillment of God’s purposes.

At least two things can be learned in the life of Jacob. One, God takes the initiative in fulfilling his purposes and in keeping his promises. This would have given hope to Israel as they prepared to enter the Promised Land, and it gives us hope now in Jesus Christ. We know God is trustworthy. Two, God uses unlikely people to accomplish his purposes. Jacob and the other patriarchs are flawed and sinful. Jacob met God and was changed. Later he could attribute all things to God’s grace. We are also sinful and need to be transformed by God’s grace. Further, we should not count unlikely candidates out of God’s purposes. If we do, we fail to recognize the power of God.

Audio from this week’s lesson: Genesis 28-34.

~TWM

This week’s “Wednesday Word” is a summary of an exposition of Genesis 22 by Grant Gains from Sunday May 11, 2008.

Two of the themes that run through Genesis in general and the history of Abraham in particular are the themes of seed and land. God promised Abraham that he would father a great nation and that he would possess a foreign land. In Genesis 23, we learn something about Abraham’s faith and the promise of the land. Abraham finds himself living in a cursed land among cursed men, and yet he faithfully buys a portion of the land that he will inherit.

Genesis 23:1- 2 says, “Sarah lived to be a hundred and twenty-seven years old. She died at Kiriath Arba (that is, Hebron) in the land of Canaan, and Abraham went to mourn for Sarah and to weep over her.” The longevity of Sarah may amaze us, but we must remember that it was a tragically early death because she, just like us, was made to live forever. The fact that Sarah dies is a reminder of the curse that came on mankind and the land that he should have filled and ruled over (Gen. 3). Also, this occurs in the land of Canaan, who had a further curse called down upon himself (Gen. 9:24-25). There is no doubt that Abraham finds himself in a cursed land. Not only is he in a cursed land, but he is among a cursed people. The Hittites were the direct descendants of Ham through his son Canaan (Gen. 10:15-17).

Despite the fact that Abraham is in a cursed land with cursed men, he acts in faith and buys the cave of Machpelah with a portion of the land from Ephron the Hittite in order to bury Sarah. This theme of the land runs throughout scripture. In Genesis 1:28, God blesses mankind and tells them to fill and subdue the earth/land. However, man fails and brings the curse upon himself (Gen. 3). Noah holds promise, but he also fails. God does something interesting with Abraham. He takes responsibility for the covenant and the promises made. When Genesis 23 was written, the Israelites were preparing to enter the cursed land still held by cursed people. Eventually, Israel would enjoy a kind of dominion under the rule of David and Solomon, but that also faded to the point that they were cast out the land into exile because of their sin (Jer. 27). However, there was still hope. In Jeremiah 32, Jeremiah acts in faith the way Abraham does in Genesis 23, he buys a portion of land even though the nation is going into exile.

The hopes of the OT are fulfilled in Jesus Christ. Jesus enters a land that is cursed and under the rule of cursed men as well. However, we soon learn that the real enemy is the serpent of old. In Matthew 4, the serpent tempts Jesus and offers to give him the kingdoms of the world. Throughout his ministry, Jesus wages war on a different front than his followers expect. Jesus does take the land back and defeat his enemies, but he does it by taking the curse on himself (Gal. 3:10-14). Jesus now rules from heaven, and we know that he will take full possession of the land in the future and we will rule with him (Rev. 2:26).

However we have a present focus when it comes to the land as well. How are we to take possession of the land now? We must focus on the seed rather than the land. A story that illustrates and teaches this point is the story of the rich young ruler (Matt. 19). The young ruler would have been a prime candidate for the kingdom agenda if the focus were on land and possessions. However, he goes away dismayed because he cannot sell his possessions. The disciples, however, left everything to follow Jesus, and Jesus promised they would inherit much more (Matt. 19:27-30).

Therefore, we have at least to points of application when it comes to the land and acting with the same kind of faith that Abraham had in Genesis 23. First, our primary focus must be on making disciples and seeing people become part of Abraham’s seed through faith in Jesus Christ. Second, we must forsake taking the land now knowing that we will possess all things later. The faith of Abraham inspires hope in us. We know that the cave that holds Sarah and the grave that will hold us if the Lord does not come first will one day be a small portion of our possession. In Christ, we will have victory over the cursed land.

Audio from this week’s lesson: Genesis 23.

~TWM

This week’s “Wednesday Word” is a summary of Dr. Wellum’s exposition of Genesis 18 from Sunday April 20, 2008.

This week, we turn our attention to Genesis 18 and examine two events in the unfolding story of Abraham’s life. Abraham receives three extraordinary visitors who come for two purposes. As we look at those two purposes for coming, we learn two important truths for our own lives.

First, we learn that the Lord keeps His promises. Genesis 18:1-2 says, “The Lord appeared to Abraham near the great trees of Mamre, while he was sitting at the entrance to his tent in the heat of the day. Abraham looked up and saw three men standing nearby.” The text says that Abraham ‘saw three men’ immediately after saying ‘the Lord appeared to Abraham’. This combination raises an important question about these visitors, namely, who are they? We don’t have to read far to discover the answer. Genesis 19:1 reveals that two of the men are angels. Genesis 18:22 says that the two men ‘went toward Sodom’ while Abraham remains ‘before the Lord’. The third could be understood as a theophany, or perhaps a christophany, but the one thing we know for sure is that He is somehow ‘the Lord’.

The first purpose of this unique visit is a birth announcement. The Lord tells Abraham that Sarah will have a son in one year (v. 10). Sarah, overhearing the announcement, does what we might expect a woman of her age to do, she laughs (v.12). However, the Lord calls her on the carpet for her laughter, and she lies about it. Then He corrects her (v. 13-15). It has been many years since God promised Abraham that he would make him the father of a great nation. We have already witnessed Abraham and Sarah’s attempts to take matters into their own hands (Gen. 16). Now, when the promise seems past the point of hope, they receive this announcement.

It is easy to look down on Sarah’s lack of faith in this moment, but we must consider our own lack of faith in trusting God’s promises and learn from this story instead of judging its characters. There are many promises in the Bible for believers, but Romans 8:28 stands out, “And we know that in all things God works for the good of those who love him, who have been called according to his purpose.” When we face trials, this promise seems like it will be a long time in coming. Some of our brothers in the world face the ultimate trial of their faith and pass out of this world with the hope of this promise seemingly unfulfilled. However, we must remember the Lord’s word to Sarah and Abraham. “Is anything too hard for the Lord,” he asks, “I will return to you at the appointed time next year and Sarah will have a son” (v. 14). We know from further reading that this word was true and sure. Likewise, all the promises of God are true and sure. Even if they seem a long time in coming, we can know for certain that they will come.

The second purpose that the men came to accomplish was the judgment of Sodom and Gomorrah. In the midst of that judgment, we see the faithful intercession of Abraham based on the character of God. We learn by his example. The Lord reveals to Abraham that he is going to judge Sodom and Gomorrah (v.16-21). As a side note, this unique role of Abraham as one to whom God revealed his plans and purposes is captured in the language of 1 Chronicles 20:7 where Abraham is called God’s friend. This helps us think about New Testament language that says we are God’s friends. If we think of this in terms of our ideas of what it means to be a friend, we will be amiss. God is not our ‘buddy’. He makes us His friends by revealing His purposes to us in Christ and in the Scripture.

Surely, Abraham must have been thinking of Lot when he begins petitioning God about what He has just revealed. The sustained petition teaches us something important about coming before God. We must petition Him based on His character. Abraham appeals both to the mercy and justice of God. On the one hand he wants God to mercifully spare the city. On the other hand he grounds his request in God’s justice toward the righteous (whether there are as many as 50 or as few as 10). “Far be it from you to do such a thing – to kill the righteous with the wicked, treating the righteous and the wicked alike. Far be it from you! Will not the Judge of all the earth do right,” he prays (v.25). God expects us to petition Him. When we intercede, we should remember the character of God and pray accordingly.

Two things stand out in this passage. First, God keeps His promises. Second, we should intercede on the basis of God’s character. How do we learn about His promises and His character though? Again, we are reminded of the importance of being faithful Bible readers. Only when we turn to the pages of Scripture will we find the promises to hope in and learn the character of our God to whom we cry out.

“Take up and read, take up and read.” – Augustine

Audio from this week’s lesson: Genesis 18.

~TWM

This week’s “Wednesday Word” is a summary of Dr. Wellum’s exposition of Genesis 12-15 from Sunday March 30, 2008.

This week we continue our study in Genesis by looking at the story of Abraham in Genesis 12-15. Two major themes are found in the narrative about Abraham. They are the themes of land and seed/genealogy. Chapters 16-22 focus on the seed more, and the chapters we are looking at this week focus on land. It is important to note that when we reach Genesis 12, there is a major slowing down in the narrative. After covering a large period of time in Genesis 1-11, Moses now focuses the rest of the book on one man and his descendants. This slow down in the pace points us to the importance of God’s dealings with Abraham.

In chapter 12:1-9 the Abram heeds God’s call to enter the land, and God promises to give Abram’s offspring the land of the Canaanites. Abram pitches his tent between Bethel and Ai as he travels through the land. There he builds an altar and calls on the name of the Lord. This language reminds us of Genesis 4:26, where men begin to call on the name of the Lord. It is a mark of the Godly line of Seth that they call on the name of the Lord. In verses 10-20, Abram flees from a famine to the land of Egypt. While there he deceives Pharaoh about his wife Sarai. There is some question as to whether Abram is acting in faith in this episode. Whatever is decided about that, it is clear that Abram’s actions here are not good. This reminds us that it is by God’s grace that Abram is chosen, and it is not by any merit of his own. When Moses wrote Genesis, the parallels of the plagues on Pharaoh and Abram’s plundering of the Egyptians would have resonated with the Israelites who had recently experienced the Exodus.

In chapter 13, a conflict between the herdsmen of Abram’s nephew Lot and the herdsmen of Abram causes a separating of Abram and Lot. Abram tells Lot to choose where he will go, and he promises to go in the opposite direction. This shows that Abram is trusting God to make good on his promise. Lot makes a poor decision to go toward Sodom and Gomorrah. The language in verse 10, “Lot looked up and saw the whole plain of Jordan…” reminds us of Eve’s fatal look to the fruit in Genesis 3. When they separate, God visits Abram and reaffirms his promise to give his offspring the land. Then Abram moves to Hebron and builds another altar.

In Chapter 14, the kings of Sodom and Gomorrah with their allies do battle with King Kedorlaomer and his allies. In the battle, the kings of Sodom and Gomorrah are defeated and Lot is captured. When word comes to Abram, he goes and rescues Lot and routes the army of Kedorlaomer. He also brings back the goods of the other kings. Abram has different reactions to two different kings. He informs the wicked king of Sodom that he will take nothing from his hand because he trusts the Lord. However, the king of Salem receives a very different response. King Melchizedek is a character surrounded by enigma. We know very little about him. We do know that he was a priest of God Most High, Abram’s God, that he blessed Abram after his victory, and that Abram gave him a tenth of his goods. Though he is obscure in this narrative, his role is crucial. It is in him that we can understand the priestly role of Jesus Christ who is not of the tribe of Levi (cf. Heb. 5-7, Ps. 110). Some have seen Melchizedek as a pre-incarnate Christ, but this is unfounded. It is better to understand him as a ‘type’ of Christ.

In Chapter 15, the Lord comes to Abram again. Now that Abram is in the land and the threat of war seems strong, the Lord comes to bolster his faith in the promise. Verse 15:6 is a very important text that speaks of Abram’s faith. We will be considering it next week in more detail.

As we look at the life of Abram, we can learn some important things. First, he is a unique figure in the Bible, and the promises made to him are also relevant to us in light of Jesus Christ. Second, though he is unique, he is still a sinner in need of a Savior. His actions in chapter 12 and in the chapters to come are not always perfectly righteous. It is Abram’s faith and God’s grace that makes him great, and we must learn from his example of trusting in God. Finally, God’s protection and provision in these chapters is overwhelming. This is more than a story about Abram. It is a story about God’s grace to Abram and his great work to redeem a people for Himself.

Audio from this week’s lesson: Genesis 12-15.

~TWM

A look at what has occurred up to this point in Genesis helps our understanding of these important chapters. After the good creation, Adam and Eve sinned resulting in judgment and a marred image of God that all of their progeny inherit. In the judgment there was a promise though (3.15). Cain soon dashed the hopes that he was that promised seed. Wickedness increased to the point that God judged the world in the flood. Noah, who is a descendant in the chosen line of Seth, finds favor with God. Noah and his sons do not prove to be the seed of promise. The sin of Ham brings about a new curse spoken by Noah, and then we come to Genesis 10 & 11.

In Genesis 10 we read the genealogies of Noah’s sons, Shem, Ham, & Japeth. Little is said about Japeth. Ham’s line is developed in more detail and some of the nations that Israel encountered show up in his line. Although Shem is the oldest, his line is last. When taken with the blessings from Noah, this position points to the fact that Shem will continue the godly line that has been developing throughout the narrative. The common language of nations, languages, tribes, and people (see v.5, v.20, v.31, and v.32) is important in these genealogies. Also, there are two pauses to inform us about two characters. One is Nimrod, a great hunter who built cities in Shinar. The other is Peleg, who lived at the time when the earth was divided. The languages of the nations and the narrative about these two men point toward Gen.11.1-9, which should be read with the genealogies in Gen. 10.

The tower of Babel story reveals how the nations with their languages came to be, and it helps us understand what the text means when it says the earth was divided. In the building of Babel, all men have a common language and goal for which they are working. This may seem like a good situation, but the judgment of God proves that it was actually evil. In short, the building of this tower to reach to the heavens was a rebellion against God. The goal to make a name for themselves instead of glorifying God reminds us of similar man centered initiatives today. Their resistance to being spread out over the earth went against God’s command to fill the earth (9.1, 1.28). God went down to see their work (v. 5). This statement does not mean that God is bound by space or that he does not know all things. Rather, this language is an indictment revealing the smallness of their tower. God judges the people by confusing their language, and thus they disperse, as they should have done originally, and form nations by languages.

Even in the day of high-speed communication via the Internet, we deal with the confusion of cross-cultural communication. But these chapters are not only about judgment. There is mercy as well. The account of Babel is sandwiched between two genealogies of Shem. When we reach Eber in the first, he has two sons, Joktan and Peleg. The first genealogy follows Joktan’s line. The second genealogy follows Peleg’s line, and we learn that this is the chosen line. Abram comes from this line, and this sets us up for the rest of the Genesis narrative. In Gen. 12.1-3, God calls Abram from his homeland and promise to bless him. He will become a great nation and all of the nations of earth will be blessed in him. Through Abraham’s line Jesus Christ will come, who is the promised seed of Gen. 3:15. Christ brings salvation and he tells his disciples to take the good news to all of the nations.

When we look at Gen. 10 &11, we are reminded that there are two lines of people in the world. As followers of Christ, we should seek to glorify God rather than making a name for ourselves. Also, we are reminded that the nations are to be reached with the gospel so that all nations can come together as one people again. However, this new unity centers on Christ and glorifies his magnificent name. Let us consider what part God would have us to do in reaching the nations for his glory.

Audio from this week’s lesson: Genesis 6:0-11

~TWM

This week, as we continue our study in Gn. 4 and 5, we consider the meta-narrative provided by Genesis 1-3, the way this narrative plays out in the story of Cain and Abel, and the beginning of the genealogies of two lines of people.

A meta-narrative is an overarching story that explains all of our individual narratives. In Genesis 1-3, we have been looking at the story that explains all of our stories. Some of our greatest questions find their answer here. Who is man? What is his problem? What is the solution to that problem? This answer to these questions forms the creation, fall, redemption paradigm that unfolds throughout scripture. As we move into chapter 4, fallen man looks for the promised one who would crush the serpent’s head, 3:15.

The language of Gn. 4:1, “With the help of the Lord, I have brought forth a man,” suggests that Eve considered Cain to be the promised offspring. The narrative tells us that Cain worked the soil while Abel kept flocks. When they both bring an offering to the Lord, Abel is accepted, but Cain is rejected. Some have said that this was because Cain did not bring an animal sacrifice. However, it is more likely that Cain held back his offering. We read, “… Cain brought some of the fruits of the soil ….But Abel brought fat portions …”. When Cain saw that his offering was rejected, he was angry. The first murder, a brother killing a brother, follows because of his rage. When God comes to judge Cain, one can see parallels with the account of God looking for Adam and Eve in the garden. Cain lies to the Lord, and the Lord places an even harsher curse on him: the land will not produce even if he works it hard, and Cain will be a wanderer. All hopes of Cain being the promised offspring are quickly dashed. That promise will be fulfilled elsewhere.

As the narrative moves forward, two genealogies unfold. Cain’s family history begins the formation of an anti-God line. Cain has a son, Enoch, and he names a city after him. This is the first mention of a city, imagery which is used throughout the Bible to signify man’s rebellion against God. We learn of Cain’s descendant, Lamech, who takes two wives and boldly murders a young man, which he even boasts about. Within little space, things are looking very dismal. However, there is another genealogy. Adam had another son, Seth, and Seth had a son, Enosh. And we read that at that time men began to call on the name of the Lord. This line will lead to Noah and beyond. So we see that hope will come from a particular son, a particular family, a particular nation, and eventually a particular person: Jesus Christ.

The idea that there are two lines of people must be kept in mind today. Even though it is a very unpopular idea, there are only two camps that every person fits into. Each person is either a child of God or anti-God. For one, there is hope, for the other, a curse. We are compelled to confront everyone with this truth because we are all anti-God without grace. This is the meta-narrative that explains who we are, what our problem is, and what the solution is.

Audio from this week’s lesson: Genesis 4.

~TWM

Though chapters 1 & 2 take up a relatively small portion of the total book of Genesis, these chapters contain much information that is important for Christian reflection. Therefore, this week we pause to consider three themes in Genesis 1 & 2 before moving on to Genesis 3.

First, the seventh day is truly unique among the days of creation. We read in Gn. 2:1-3 that God had finished his work and that he “blessed the seventh day and made it holy, because on it he rested from all the work of creation that he had done.” When we read that God rested, we should not imagine God taking a sigh of relief after working hard all week. Even though he rested, he still upheld all that he had made in the previous six days. Instead the idea of rest should be seen in relational terms. Now that God had finished his work of creation, he would enter into full relationship with his creation, especially man. Man likewise would enjoy a relationship with God. Missing is the phrase that accompanies the other six days, ‘and there was evening and there was morning’. This makes an important theological point: this day of relational rest was to be perpetual. Adam and Eve were to enjoy a covenantal relationship with God as they expanded the borders of the garden over the earth. However, this relational rest was lost, as we will learn next week in Genesis 3.

Closely connected to the seventh day is the Biblical theme of rest, especially Sabbath rest. The fourth commandment to ‘remember the Sabbath day by keeping it holy’ harkens back to this creation account. The Sabbath was a day of rest set aside for God (Ex. 20:8-11). The theme of rest is also associated with the entrance into the Promised Land. This is seen especially in the book of Joshua. As the theme of rest unfolds throughout the Bible, the author of Hebrews teaches that the people of Israel gained a rest that was not complete. The rest in the land and the Sabbath day were types pointing to the final rest found in Jesus Christ. Therefore, today to obey the Sabbath we must believe in Jesus Christ and put our full trust in Him for salvation (Heb. 3 &4). As Christians we already enjoy the rest in Christ that will be fully realized in the new heavens and the new earth (Rev. 21-22).

Second, we learn basic truths about the created order that form our worldview such as the norms for marriage, family, and human sexuality. In a culture that constantly goes against these norms, we must ground our views solidly in scripture. Research that proves that these norms are good for society and arguments from observing our world are important, but ultimately our convictions must rest on the words recorded here in Genesis 2:20-24 and elsewhere in the scripture. We know that homosexuality, adultery, and other forms of sexual deviance are ‘deviant’ because scripture gives us the norms.

Also, a look at later scripture reveals that much more is going on here than just the norms for human marriage. In Ephesians 5 scripture reveals that human marriage is actually a picture of the relationship between Christ and the church. Therefore, when we honor the norms given for marriage we are also honoring Christ and His church.

Finally, another worldview forming theme for reflection is the sanctity of human life. This year, on January 22, marks the 35th anniversary of Roe v. Wade. Since then our culture has spiraled further down in its regard for human life. As those who believe the Bible is the word of God, we realize that every life is valuable because every human life is made in the image of God. This should influence how we view many things in the world. As Christians we should honor the value of every human life in the way we vote, spend our money, and not least, in the way we treat people in our daily living.

Audio from this week’s lesson: Important Themes in Genesis 1-2.

~TWM

This week as we continue our study of Genesis 1 and 2, we pause to consider what it means to be created in the image of God. In our culture, image really can be everything to many people. A family name, the brands they buy, or the places they go are just some of the things that people use to project the image they desire. As we turn to Genesis 1:26-28, the light of God’s word dispels the shadowy images that we give ourselves and it reveals our true image. We are created in God’s image; we are created for the purpose of ruling over creation.

We see that we are created for the purpose of ruling in several ways. First, a correct understanding of what it means to be created in God’s image requires an understanding of who God is revealed to be in Genesis 1:1-2:3. God brings creation out of nothing and sustains it by the power of His word. He separates and wisely orders the elements of his creation exercising dominion over what He has made. When God makes man in His image, He sets him over creation to exercise dominion. Second, Genesis 1:26-28 says that God creates man for the purpose of ruling and subduing creation. God creates mankind as male and female, and through their union they are to fill the earth and subdue it. Third, in Genesis 2, God places man in the Garden. Man is to work in the garden and expand its borders. Also, he exercises dominion over creation by naming the creatures that God brings to him.

Though Adam was created in God’s image, we soon learn that this does not mean that he could not fall from the place God had given him. In Genesis 3, Adam fails to exercise dominion over creation, and the serpent, one of the creeping things that Adam should rule over, tempts Eve. When Adam and Eve sin against God, man’s true image is marred. The tragedy of the fall and the curse that it brings permeates everything from this point in scripture, but that is not all. There is also a blessing and a promise in the midst of the tragedy. There will be one who will restore order to creation, one who will be the true image of God.

As the genealogies of the Old Testament unfold, a hopeful thought remains in the background, “Is this the one who will crush the serpents head, and restore order to creation.” Thankfully, we live in a time when mankind’s hopes have been met, because in Matthew 1 the genealogy closes with these words, “of whom was born Jesus, who is called Christ.” Jesus is the last Adam and the one who was promised. He came to restore order, setting man free from the bondage of sin in order to restore man to his place as the true image of God. In short, He makes us human again. Because humans were created to be God’s vice-regents on earth, they are to be enslaved by nothing. Yet apart from Christ, man is in bondage to sin. Jesus makes us truly human again in that he frees us from our bondage to sin and enables us to obey.

As we celebrate the birth of Jesus Christ, let us consider that he perfectly imaged God and set us free from sin and the shifting images that we desire to project for ourselves so that we can be who we really are meant to be. We are sons and daughters of God, created in His image to rule over creation for the glory of God.

“Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is.” ~ 1 John 3:2 ESV

Audio from this week’s lesson: Genesis - Created in the Image of God

- TWM