This week’s “Wednesday Word” is a summary of Dr. Wellum’s exposition of Genesis 22 from Sunday May 4, 2008.

Prior to Genesis 22, the birth of Isaac appears to have been the climactic moment in the fulfilling of God’s promise to Abraham. It would seem that everything would now come easily after the arrival of the promised son. However, Genesis 22 presents a major conflict in the unfolding of God’s promise to Abraham: “Take your son, your only son Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains of which I shall tell you” (v. 2)

Abraham, fully aware that the death of Isaac would mean the death of the promised son, immediately set off to obey the command of the Lord (v. 3). However, as the texts implies, Abraham trusting that the Lord will be faithful to carry out his promises, believes that somehow he and Isaac will both return from the mountain (22:5, 8). The author of Hebrews picks this up as well: “He considered that God was able even to raise him from the dead, from which, figuratively speaking, he did receive him back” (Heb 11:18).

As, Abraham raised the knife to take the life of his son, he fully illustrated his willingness to follow through in obedience to the Lord. However, an angel appeared saying, “Do not lay your hand on the boy or do anything to him, for now I know that you fear God, seeing you have not withheld your son, your only son, from me” (v. 12). Abraham was found completely willing to obey the command of the Lord, even if it meant the death of his son. In this, we are reminded, to trust and obey the Lord just as Abraham did, even if we are uncertain of the path before us.

Furthermore, we are reminded that just as it is with the rest of covenants, there is a need for an obedient son. The original readers would have been alarmed by the sacrificial imagery being conveyed within the narrative. Indeed, they would have recalled the substitutionary nature of the firstborn son from Numbers 3. Isaac, as the firstborn son, stands in the place of the rest of the nation; however, it would be going too far to say that Isaac is a type of Christ in this regard—for a substitution is made on behalf of Isaac (22:13).

Paul in Romans 8 quite possibly alludes to this account of Abraham and Isaac as he seeks to illustrate the faithfulness of God; and in doing so, he reminds us that under the New Covenant, God has provided a substitution on behalf of his people through the giving of his Son, Jesus Christ: “He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things?” (Rom 8:32). Indeed, only on this ground, may we truly say that we are heirs of the promise (Rom 8:17).

Audio from this week’s lesson: Genesis 22.

~TDG

This week’s “Wednesday Word” is a summary of Dr. Wellum’s exposition of Genesis 19-21 from Sunday April 27, 2008.

In His covenant with Abram, it is revealed that God’s plan to renew the cursed world would be accomplished by the multiplication of covenant-men upon the earth (Gen. 17:2, “I will multiply you exceedingly.”)—a purpose seen earlier in Genesis, both before the Fall (1:28, “Be fruitful and multiply, and fill the earth and subdue it.”) and after the Fall (9:1, “Be fruitful and multiply, and fill the earth.”). Humans who were out of proper relationship to God because of sin would be brought back into proper relationship with God through God’s covenant partner Abraham and his descendents. The first of these descendants—Isaac—was promised in 18:10-14. But, in between the hope-filled accounts of the promise of this seed and his actual birth (chpt. 21), we are reminded that the serpent of Gen. 1-3 has a plan and people as well.

In chapter 19, the wickedness of men, specifically their sexual perversion, is highlighted in an account of the evil city of Sodom. The city had become so perverse that God intended to completely destroy it and all its inhabitants. Through the intercession of God’s covenant partner Abraham, however, at least one family was delivered (that of Lot).

In chapter 20, even God’s covenant partner is shown to be one who does “things that ought not to be done” (v. 9). Instead of trusting God during a journey to Gerar, Abraham told the people of this land that Sarai was his sister, which resulted in her being taken into the king’s harem. Thus, the one who was supposed to bear the promised seed was in danger of bearing the seed of a ruler of a kingdom of this world.

But, in the midst of all this wickedness and all of these situations that seemed to threaten God’s promises, God’s grace and faithfulness shines through—the promised seed is finally born (21:1-8). The covenant people were multiplying. Neither cities and mobs of wicked men (chpt. 19), nor the foolish decisions of God’s covenant partners (chpt. 20) would hinder God’s plan. Humans in proper relationship with God would fill the earth as God intended. God would have for Himself a people “from every tribe and tongue and people and nation” (Rev. 5:9). But, as the rest of the biblical story makes clear, this would require a better covenant partner than either Abraham or Isaac.

Audio from this week’s lesson: Genesis 19-21.

~DGG

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 17 from Sunday April 13, 2008.

Genesis 17 has served as the source of much debate throughout the history of the church with paedobaptists (those holding to infant baptism) and credobaptists (those holding to believer’s baptism) understanding the new covenant implications of the text with significant differences between them. As those who believe that the sign of the new covenant should only be exerted by individuals who have become its members through faith in Jesus Christ, this text is of crucial importance.

Infant Baptists argue that their case is made clear here with the giving of the sign of the old covenant, noting that the sign of circumcision was incumbent not only upon Abraham, but upon each of his descendents as well, believing and non-believing alike. With baptism having replaced circumcision in the new covenant, then, the sign is to be extended to infants born within the new covenant just as Abraham and his descendants were commanded to undergo circumcision under the old.

Up against this understanding, a clear statement is needed from those of us holding to believer’s baptism. We acknowledge that the sign of the covenant was incumbent upon all of Abraham’s descendants; however, amongst these descendants some distinctions were made (17:19). Furthermore, we acknowledge that the sign of the covenant all along has been awaiting Abraham’s true seed, Jesus Christ (Gal 3:16). Under the new covenant, then, where national distinctions are set aside, one only becomes a legitimate descendant of Abraham through faith in Christ as the true seed of Abraham (Rom 4:16).

Circumcision is rightly understood as serving at least three purposes: (1) to mark the descendants of Abraham through a physical sign, (2) to anticipate the true seed Jesus Christ, and (3) to point to the greater need within the individual for circumcision of the heart (Jer. 4:4; Rom 2:9). In Christ, the long awaited, true descendant of Abraham has arrived, eliminating the divide between Jew and Gentile (Gal 3:28) and, therefore, removing the need for the distinctive mark of circumcision. Distinction is now judged only by one’s response to Jesus Christ whereby the individual is brought into the New Covenant. Upon entry into this covenant, the sign of baptism is administered, celebrating the believer’s now “circumcised heart” and his unity with Abraham’s true seed.

Audio from this week’s lesson: Genesis 17.

~TDG

This week’s “Wednesday Word” is a summary of Dr. Wellum’s exposition of Genesis 15 from Sunday April 6, 2008.

This chapter continues the emphasis from Genesis chapters 12-15 on the promise of land. In v. 1, God reminds Abram of this promise, stating, “Do not fear, Abram, I am a shield to you; your reward shall be very great.” At the time, Abram did not have any land of his own, though he had “settled in the land of Canaan” (13:12). Neither did he have an heir to inherit what possessions he did own, namely, “livestock, silver, and gold” (13:2). Thus, his response to God in 15:2 seems legitimate: “O Lord God, what will You give me, since I am childless, and the heir of my house is Eliezer of Damascus?”

God’s reply to Abram is that Eliezer will not be his heir, but that he will have his own son. Thus, the reader is informed by Moses (the author) that the promised seed of 3:15 will not be found in Eliezer’s line, but in the line of God’s covenant partner, Abram. What comes next becomes central to not only the Old Testament episode in the story of redemption but to that of the New Testament as well: “Then he [Abram] believed in the Lord; and He reckoned it to him as righteousness” (v. 6).

That this faith that leads to righteousness comes before circumcision (ch. 17) or the giving of the Law to Moses (Ex. 20), reveals that Abram was saved by faith, apart from works of the Law; but, it also reveals—as the New Testament authors point out—that the promise of being “heir of the world” (Rom. 4:13) is made “also to those who are of the faith of Abraham, who is the father of us all” (4:16). This is because the faith that Abram had was faith in God’s promised Heir, none other than Jesus Christ. This is what Paul means when he says, “The Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham” (Gal. 3:8).

The land promised to Abram wouldn’t be inherited by Eliezer. Indeed, it wouldn’t even be inherited by Abram’s biological son, Isaac. One is, thus, left with Paul’s frequent question, Has God’s promise failed? To which Paul’s answer is necessary, May it never be! One from Abram’s line would come who would posses the land of Canaan, and not the land of Canaan only, but that of the whole world. And, if you belong to that One, then you too are “Abraham’s descendants, heirs according to promise” (Gal. 3:29).

Audio from this week’s lesson: Genesis 15.

~DGG

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

This week’s “Wednesday Word” is a summary of Dr. Wellum’s exposition of Genesis 12 from Sunday March 16, 2008.

In Noah, God preserved the human race; however, the idolatry of Babel would lead to the confusion of languages and the creation of many nations.  In Abraham, God plucks out one man from the now dispersed human race and purposes through him a means of blessing to all the nations.  Abraham is called by God to leave his idolatrous kindred and his homeland and go to the land which God would reveal to him (12:1).  It is here in the context of this calling that God first reveals his covenant with Abraham and assures him of his plans to make him a great nation, bless him, and make his name great that he might be a blessing to all the nations (12:2). 

This Abrahamic Covenant, initiated here in chapter 12, is picked up three more times throughout the course of Genesis.  Chapter 15 speaks of the inauguration of this covenant between God and Abraham where Abraham envisions a fiery torch passing through the pieces of the animals, signifying that it is God alone who will sustain the covenant.   In chapter 17, circumcision is established as the sign of the covenant between God and his people.  And finally, in chapter 22, Abraham is tested and found faithful, resulting in God’s recollection of the covenant, “‘And in your seed all the nations of the earth shall be blessed, because you have obeyed My voice.’”   

There is clear tension between the unconditional nature of the covenant’s inauguration in chapter 15 and its depiction as being based on Abraham’s obedience in chapter 22.  Is the covenant carried out on the basis of God’s faithfulness alone, or is the covenant’s future subject to the level of obedience of those who find themselves within it?  Abraham, together with the rest of Israel’s most faithful, though they will have much success within the covenant, ultimately will fall short of God’s standard for obedience.  Clearly, then, the only hope for God’s promise to Abraham is that it is sustained and upheld by God alone.   However, the need for obedience still remains.  How then will God justly keep his word? 

The pattern of disobedience will remain unbroken until the arrival of the one man, Jesus Christ, who will obey on behalf of all those who find their faith in him.   In Jesus Christ, God passes through the animal pieces and upholds his covenant with Abraham.  Only those who find themselves united with this perfectly obedient son will receive the blessings promised to Abraham.
 
“For all the promises of God find their Yes in him. That is why it is through him that we utter our Amen to God for his glory” (1 Cor 1:20).

Audio from this week’s lesson: Genesis 12.

~TDG

This week’s “Wednesday Word” is a summary of Dr. Wellum’s exposition of Genesis 9:9-9:29 from Sunday March 2, 2008.

This passage tells the story of a righteous man—Noah—who walked with God (6:9) in a perverse generation (6:1-7); who was delivered from divine judgment (7:1-8:12); and who was then commissioned, like Adam before him, to take dominion over the now fallen creation (8:13-9:7).

The first episode of the story reveals the extent and intensity with which the sin of Adam had become the sin of the majority of mankind: “the Lord saw that the wickedness of man was great on the earth, and that every intent of the thoughts of his heart was only evil continually” (6:5, emphasis added). God’s pre-Fall, good and structured universe had become so distorted that even the “sons of God” (probably angels) had exceeded the boundaries of God’s structure, taking wives for themselves from “the daughters of men” (v. 2). Because of the state of His creation, the Lord determined to judge His creatures: “I will blot out man whom I have created from the face of the land, from man to animals” (v. 7).

But, as is the case throughout the storyline of the Bible, God remembers mercy when He judges, and devises a plan in which a remnant of mankind and other of God’s creatures will be saved and in which man will be commissioned once again to rule creation as Adam was intended to do. In this instance, God’s judgment included devastating amounts of water (from both “the fountains of the deep” and “the floodgates of the sky” [7:11]), and God’s plan included the building of a large ark that served to preserve the remnant.

After the flood subsides, God covenants with Noah, stating, “I will never again curse the ground on account of man…and I will never again destroy every living thing, as I have done” (8:21). The Lord then commissions Noah, in a way reminiscent of Genesis 1:28-30, to “Be fruitful and multiply, and fill the earth” (9:1); also stating that all animals and plants are given “into your hand” (v. 2). By the end of chapter nine, however, one finds that Noah has not ruled well. In fact, he has allowed the fruit of the vine—one of the plants over which he was to have dominion—to rule over him instead (i.e., he got drunk).

As righteous as Noah might have been, he was definitely not the promised seed of Eve (Gen. 3:15) who would crush the head of the serpent, reverse the curse of sin, and rule properly over God’s created order. But while this particular story does not end well, it does serve—through God’s preservation of Noah’s family—to keep the larger story of God’s redemptive purposes going. In addition to this, a pattern is established in these chapters that will appear later on in the larger story of the Bible—a pattern in which people will once again be saved through a baptism of water; “not the removal of dirt from the flesh, but an appeal to God for a good conscience—through the resurrection of Jesus Christ” (1 Peter 3:21).

Audio from this week’s lesson: Genesis 6:9-9:29.

~DGG

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

Regardless of one’s interpretation of some of the key elements of Genesis 6:1-8, it is clear that the events being depicted here by Moses serve as the grounding for God’s judgment against humanity in the flood. Before getting to the flood, then, it is essential to have an understanding of this introductory section.

Throughout the history of the church, much attention has been given to the identity of the “sons of God” who intermarried with the “daughters of man,” a clear abomination in the eyes of the Lord (6:1-2). While the traditional interpretation understands a reference to angles to be in view here, there have been several attempts to interpret the passage differently, perhaps in order to avoid the problems that come along with the traditional view, problems such as squaring this text with what is known of angels from New Testament passages such Matthew 22:30 and Hebrews 1:7. Some, as a result, have suggested that the flow of the opening chapters of Genesis set the context for understanding “sons of God” as referring to the godly line of Seth. The major problem with this interpretation lies in the very words, “sons of God,” which clearly refer to angels elsewhere in the Old Testament (Job 1, 2, 38). Others, however, have suggested the possibility that Moses has in mind mighty kings who have fallen sway to demonic forces. Both interpretations, however, have immense difficulty squaring themselves with two key New Testament texts which almost undoubtedly refer to these early chapters of Genesis.

In 2 Peter 2:4, Peter mentions God’s judgment of angels together with Noah’s flood and God’s rescuing of Lot from Sodom and Gomorrah (2 Pet 2:4). Similarly Jude appears to allude to this same section of Scripture, mentioning Sodom and Gomorrah together with God’s judgment of angels on the last day due to their refusing to stay in their “own position of authority” and leaving their “proper dwelling” (Jud 6). Therefore, any interpretation that takes “sons of God” to refer to anything other than angels, must understand these New Testament passages as not referring directly to Genesis 6. Based on these apparent New Testament references to Genesis, together with the aforementioned Old Testament usage of “sons of God,” the traditional interpretation of angels seems to best fit the biblical data.

As the text moves forward to the flood, the increasing prominence of evil becomes clear. God reduces the number of years man will live on the earth to 120 years (6:3). The Nephilim are said to inhabit the earth, indicative of their posing a challenge to the people of the land (6:4). The entire human race is depicted as being consumed with evil all the time (6:6). As a result, the Lord becomes sorry that he made man (6:6) and, therefore, resolves to blot him out from the face of the earth together with all the animals (6:7). At this point, all seems to be lost and bound to God’s decisive and final judgment; however, the text veers away from this pending annihilation and offers hope: “But Noah found favor in the sight of the Lord” (6:8). The answer to Lamech’s prayer has come in the person of Noah, “Out of the ground that the LORD has cursed this one shall bring us relief from our work and from the painful toil of our hands” (5:29).

The stage is now set for the flood. This one who has found God’s favor will become the hope for humanity’s continued existence, but as the story unfolds, he too, like Seth, will be shown as falling short of the promised seed who will deliver the decisive, crushing blow to the serpent—a void which will remain unfilled until the incarnation of God’s Son, Jesus Christ.

Audio from this week’s lesson: Genesis 6:1-8

~TDG