Eve's Answer to the Serpent: an Alternative Paradigm for Sin and Some Implications in Theology
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Adam, the Fall, and Original Sin Baker Academic, a Division of Baker Publishing Group, © 2014
Adam, the Fall, and Original Sin Theological, Biblical, and Scientific Perspectives EDITED BY Hans Madueme and Michael Reeves k Hans Madueme and Michael Reeves, Adam, The Fall, and Original Sin Baker Academic, a division of Baker Publishing Group, © 2014. Used by permission. (Unpublished manuscript—copyright protected Baker Publishing Group) MaduemeReeves_Adam_LC_wo.indd iii 9/17/14 7:47 AM © 2014 by Hans Madueme and Michael Reeves Published by Baker Academic a division of Baker Publishing Group P.O. Box 6287, Grand Rapids, MI 49516-6287 www.bakeracademic.com Printed in the United States of America All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—for example, electronic, photocopy, recording—without the prior written permission of the publisher. The only exception is brief quotations in printed reviews. Library of Congress Cataloging-in-Publication Data Adam, the fall, and original sin : theological, biblical, and scientific perspectives / Hans Madueme and Michael Reeves, editors. pages cm Includes bibliographical references and index. ISBN 978-0-8010-3992-8 (pbk.) 1. Sin, Original. 2. Adam (Biblical figure) 3. Fall of man. I. Madueme, Hans, 1975– editor. BT720.A33 2014 233 .14—dc23 2014021973 Unless otherwise indicated, Scripture quotations are from The Holy Bible, English Standard Version® (ESV®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. ESV Text Edition: 2011 Scripture quotations labeled NASB are from the New American Standard Bible®, copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation. -
Genesis, Book of 2. E
II • 933 GENESIS, BOOK OF Pharaoh's infatuation with Sarai, the defeat of the four Genesis 2:4a in the Greek translation: "This is the book of kings and the promise of descendants. There are a num the origins (geneseos) of heaven and earth." The book is ber of events which are added to, or more detailed than, called Genesis in the Septuagint, whence the name came the biblical version: Abram's dream, predicting how Sarai into the Vulgate and eventually into modern usage. In will save his life (and in which he and his wife are symbol Jewish tradition the first word of the book serves as its ized by a cedar and a palm tree); a visit by three Egyptians name, thus the book is called BeriPSit. The origin of the (one named Hirkanos) to Abram and their subsequent name is easier to ascertain than most other aspects of the report of Sarai's beauty to Pharaoh; an account of Abram's book, which will be treated under the following headings: prayer, the affliction of the Egyptians, and their subse quent healing; and a description of the land to be inher A. Text ited by Abram's descendants. Stylistically, the Apocryphon B. Sources may be described as a pseudepigraphon, since events are l. J related in the first person with the patriarchs Lamech, 2. E Noah and Abram in turn acting as narrator, though from 3. p 22.18 (MT 14:21) to the end of the published text (22.34) 4. The Promises Writer the narrative is in the third person. -
God Gave Adam and Eve a New Son, Seth. Genesis 4:25
God gave Adam and Eve a new son, Seth. Genesis 4:25 © GCP www.gcp.org Genesis 4 35 OK to photocopy for church and home use God gave Adam and Eve a new son, Seth. Genesis 4:25 Let’s Talk ASK Adam and Eve sinned against God. But God made a promise to take care of their sin. What did God promise? SAY He promised to send a Savior. God had a wonderful plan to send someone many years later from Eve’s family line who would pay for Adam and Eve’s sin and the sin of all God’s people. SAY First, God gave Adam and Eve two sons, Cain and Abel. Abel trusted God, but Cain did not. Cain killed Abel. ASK Some time later, God gave Adam and Eve a new son. What was his name? SAY God gave Adam and Eve a new son named Seth. Many years later, Jesus, God’s promised Savior, was born into Seth’s family line. God always keeps his promises! Let’s Sing and Do ac Bring several baby blankets or towels to class. Give each child a blanket. Do tr k Preschool these motions as you sing to the tune Here We Go Round the Mulberry Bush. 46 Vol. 2 CD 1 God made a promise to Adam and Eve, 2 Adam and Eve had baby Seth, Adam and Eve, Adam and Eve. Baby Seth, baby Seth. God made a promise to Adam and Eve— Adam and Eve had baby Seth— He promised to send a Savior! God would keep his promise! (wave blanket overhead, like a praise banner) (spread blanket, lay picture on it) 3 Through Seth’s family, Jesus came, 4 We believe God’s promises, Jesus came, Jesus came. -
Total Depravity
TULIP: A FREE GRACE PERSPECTIVE PART 1: TOTAL DEPRAVITY ANTHONY B. BADGER Associate Professor of Bible and Theology Grace Evangelical School of Theology Lancaster, Pennsylvania I. INTRODUCTION The evolution of doctrine due to continued hybridization has pro- duced a myriad of theological persuasions. The only way to purify our- selves from the possible defects of such “theological genetics” is, first, to recognize that we have them and then, as much as possible, to set them aside and disassociate ourselves from the systems which have come to dominate our thinking. In other words, we should simply strive for truth and an objective understanding of biblical teaching. This series of articles is intended to do just that. We will carefully consider the truth claims of both Calvinists and Arminians and arrive at some conclusions that may not suit either.1 Our purpose here is not to defend a system, but to understand the truth. The conflicting “isms” in this study (Calvinism and Arminianism) are often considered “sacred cows” and, as a result, seem to be solidified and in need of defense. They have become impediments in the search for truth and “barriers to learn- ing.” Perhaps the emphatic dogmatism and defense of the paradoxical views of Calvinism and Arminianism have impeded the theological search for truth much more than we realize. Bauman reflects, I doubt that theology, as God sees it, entails unresolvable paradox. That is another way of saying that any theology that sees it [paradox] or includes it is mistaken. If God does not see theological endeavor as innately or irremediably paradoxical, 1 For this reason the author declines to be called a Calvinist, a moderate Calvinist, an Arminian, an Augustinian, a Thomist, a Pelagian, or a Semi- Pelagian. -
Three Versions of Versions of Versions of the Book of Genesis The
Three Versions of the Book of Genesis Below are three versions of the same portion of chapter 1 of Genesis. King James Version: The Creation 1 In the beginning God created the heaven and the earth. 2 And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. 3 And God said, Let there be light: and there was light. 4 And God saw the light, that it was good: and God divided the light from the darkness. 5 And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day. 6 And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. 7 And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. 8 And God called the firmament Heaven. And the evening and the morning were the second day. 9 And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. 10 And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. http://www.bartleby.com/108/01/1.html#1 Contemporary English VersionVersion:::: 1 In the beginning God created the heavens and the earth. -
Richard Baxter: of the Imputation of Christ's Righteousness to Believers
Richard Baxter’s Of the imputation of Christ’s righteousness to believers Quinta Press, Meadow View, Weston Rhyn, Oswestry, Shropshire, England, SY10 7RN The format of this book is copyright © 2018 Quinta Press The text was sourced from EEBO (Early English Books online). The images are black and white so sometimes the text is blurred by various degrees of foxing. Also sometimes the book was not microfilmed flat meaning text is hidden in the binding. Such instances where it is difficult to read the original are indicated by [[?????]]. All these instances need double checking against an original copy and it is hoped to consult these during 2019. OF THE IMPUTATION OF Christ’s Righteousness OF BELIEVERS: In what sence sound Protestants hold it; And, Of the false devised sence, by which Libertines subvert the Gospel. With an Answer to some common Objecti- ons, especially of Dr. Thomas Tully, whose Justif. Paulina occasioneth the publica- tion of this. By Richard Baxter; A compassionate Lamenter of the Churches wounds, caused by hasty judging and undigested concep- tions, and by the Theological Wars which are hereby raised and managed; by perswading the World that meer verbal or notional Differences are material, and such as our Faith, Love, Concord and Communion must be measured by, for want of an exact discussion of the ambiguity of words. London, Printed for Nevil Simons and Jonathan Robinson, at the Kings-Arms and Golden-Lion in St. Pauls Church-yard, 1675. The Preface. Reader, F thou blame me for writing again, on a Subject which I have written on so Ioft, and so lately (specially in my Life of Faith, and Disputations of Justification) I shall not blame thee for so doing; but I shall excuse my self by telling thee my reasons. -
The Generations of Adam
The Generations of Adam hat is the purpose of Bible chronology? According to Philip Mauro, in Wonders of Bible Chronology, “its basis is the Bible itself; its plan is the genealogical or life line that Wstretches from the first Adam to the last Adam ... and its purpose is to bring those who follow its progress to revelations of vital truth pertaining to God’s mighty work of redemption.” Genesis 5 reveals the time span between Adam and the worldwide flood of Noah’s time. The following table summarizes this time line: Age at: Anno Hominis Adam created 0 Adam's birth of Seth (130) 130 Seth's birth of Enosh (105) 235 Enosh's birth of Kenan (90) 325 Kenan's birth of Mahalalel (70) 395 Mahalalel's birth of Jared (65) 460 Jared's birth of Enoch (162) 622 Enoch's birth of Methuselah (65) 687 Methuselah's birth of Lamech (187) 874 Lamech's birth of Noah (182) 1056 time of worldwide flood Noah's 1656 (600) Before we analyze Genesis 5 further, a few general points must be made. First, the Bible is the only reliable source book that gives history with an exact chronology for the first 4000 years of the human race. It has been about 6000 years since the creation of man. For the first 3/5ths of this period, there is no chronological information whatever except in the Bible. The histories of other peoples give an account of their beginning vaguely and in the context of myths and fables. In contrast, the Bible is a very accurate historical document. -
The Doctrine of Imputed Sin Is Not Explicitly Stated in the Bible. The
What is the Doctrine of Imputed Sin? The Doctrine of Imputed Sin is not explicitly stated in the Bible. The doctrine is born out of careful study of the biblical text, and, in this case, a careful study of the Greek language. It is often confused with Original Sin and is a subject of much controversy. The doctrine is based principally on Romans 5:12-19, which has been arranged so that each unit of Paul’s logic and thought can be more easily understood. Romans 5:12-19 12) Therefore, Therefore makes an inference to what has gone on before. After his introduction to Romans, Paul speaks about the depth and depravity of sin committed by both Gentile and Jew. Even with the Law, the Jews have failed to be holy and are under God’s judgment; all of humanity is helpless to sin (Rom 1:18-3:20). But God provided a means for righteousness for humanity: justification through faith in Jesus Christ. Paul uses Old Testament examples, Abraham and David, to illustrate how God declares people righteous on the principle of faith instead of works (Rom 3:21-4:25). Jewish allegory had always held to the concept of two Adams: one with good inclinations and the other with bad. The significance of using Abraham and David is apparent; God had made covenants with them. Now Adam can be introduced; the bridge has been set, with the focus on the two Old Testament covenant figures, to connect the second Adam (Christ) to the first Adam. How sin, introduced by the first Adam, can be resolved with the second Adam Jesus Christ. -
Romans 3.21-26
WELCOME TO FELLOWSHIP OFFERINGS fellowshipconway.org • text “give” to 501-434-4449 PRAYER REQUESTS fellowshipconway.org • text “prayer” to 501-434-4449 PRAYER TEAM Resources "THE ANTHROPOLOGICAL AND SOCIOLOGICAL IMPLICATIONS "THEOLOGICAL IMPLICATIONS OF CHRIST'S DEATH" OF GOD'S FREE, GRACIOUS JUSTIFICATION OF SINNERS" (Romans 3:21-26) (Romans 3:21-26) (Frank Theilman) (Frank Theilman) Paul also emphasizes the socially unifying nature of Gods righteousness. It comes to all who believe One of the most important descriptions of God's character in the Old Testament affirms that he is without distinction. Since all without distinction have sinned, God in his righteousness has made justification both merciful and just, but not in equal measure. His mercy is more typical of God's character than his freely available to all without distinction as well (3:22-24c, 27-30). This free, gracious justification of every justice. He describes himself to Moses as human being who believes has both anthropological and social implications. Merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping On the anthropological side, it means that no one can boast in his or her "works." Justification is given to steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no those who rely on God to provide release from punishment and reconciliation as a free gift, not to those who means clear the guilty, visiting the iniquity of the fathers on the children and the children's work for it by means of obedience to the law. Paul has shown that justification by means of obedience to the children, to the third and the fourth generation. -
How Can Original Sin Be Inherited?
DEAR FATHER KERPER Michelangelo, The Fall and Expulsion from Garden of Eden. Web Gallery of Art sinned against obedience. But this act How can original represents much more: they actually rejected friendship with God and, even worse, attempted to supplant God as God. sin be inherited? To see this more clearly, we must rewind the Genesis tape back to chapter ear Father Kerper: I’ve always had a huge 1. Here we find that God had created problem with original sin. It seems so unfair. I can the first human beings “in the image of God.” (Genesis 1:27) As such, they understand punishing someone who has broken a immediately enjoyed friendship and law. That’s perfectly just. But why should someone even kinship with God, who had Dwho’s done nothing wrong get punished for what someone else lovingly created them so that they could share everything with Him. did millions of years ago? Though Adam and Eve had everything that human beings could Many people share your understandable In the case of speeding, the possibly enjoy, the serpent tempted reaction against the doctrine of original punishment – say a $200 ticket – is them to seek even more. Recall the sin. As you’ve expressed so well, it does always imposed directly on the specific serpent’s words to Eve: “God knows in indeed seem to violate the basic norms of person who committed an isolated fact that the day you eat it [the forbidden fairness. But it really doesn’t. How so? illegal act. Moreover, the punishment is fruit] your eyes will be opened and you To overcome this charge of unfairness, designed to prevent dangerous and illegal will be like gods.” (Genesis 3:5) we must do two things: first, reconsider behavior by creating terribly unpleasant By eating the forbidden fruit, Adam the meaning of punishment; and second, consequences, namely costly fines and and Eve attempted to seize equality rediscover the social nature – and social eventually the loss of one’s license. -
Genesis Study Guide the Book of Genesis Is One of the Most Important, Useful, Misunderstood and Misused Books of the Bible
!1 Genesis Study Guide The book of Genesis is one of the most important, useful, misunderstood and misused books of the bible. It is a beautiful picture of the creation of the world and God’s good plans for it, but also a stark mirror that reveals top us the deep depravity of people and the origins of sin and death. Its opening chapters provide a reference point for so much of our understanding of the world, creation, people, and the theology of the New Testament. Yet these opening chapters are barely referenced through out the Old Testament itself. The brief account offered of the creation of the universe seems to our modern viewpoint to leave so much unsaid, and yet it communicates many deep and profound truths about who we are and where we came from. It is a book well worth working our way through slowly. This term we will work through the first three chapters of Genesis, but we will also use it as a spring board into discussing various hot topics and important intersections with our current cultures outlook on the world. In week one and two we’ll look at the two overlapping accounts of creation itself before spending week three looking at Adam and Eve’s decision to sin and God’s response and how that sets up the rest of the story of Scripture. 1 Sudy 1 Genesis 1:1-2:3 Where do we come from? Were we made or are we the product of unplanned mutation over time? Do we have a purpose or a meaning to our existence? These are some of the most basic human questions that a person can ask in our modern context. -
God Made Eve and Ordained Marriage
GGOODD MMAADDEE EEVVEE aanndd oorrddaaiinneedd mmaarrrriiaaggee Several thousand years have passed since Adam and Eve became man and wife, but God hasn’t changed what he first instructed mankind regarding marriage in the Bible. Did you know that God was the One who decided that man and woman should marry? In Genesis 2 we find part of the wedding service spoken in many wedding ceremonies today. Men and women and marriage and children are very important to God. Marriage is not just a good idea… it’s a “God Idea”! But some people don’t know or don’t believe what God says about marriage. They say that marriage is something to be tried out to see if it will work—depending upon how you feel about it. Many folks are even suggesting that the idea of marriage is outdated. But what does the Bible say about marriage? Let’s take a look and find out! God decided that Adam needed a wife to help him and to be his companion. Genesis 2:18 The LORD God said, “It is not good for the man to be alone. I will make a helper suitable for him.” God decided that Adam should not live alone. - God was his Creator and knew what was best for him. - God didn’t ask Adam what he wanted or thought best. - God made the decision to make a wife for Adam. God loved Adam and wanted him to be complete. - God knew that Adam wouldn’t continue to be happy if he remained alone. - Because God loved Adam and wanted what was best for him, he decided to make a wife for him.