Genesis 5-6 Study Guide

Total Page:16

File Type:pdf, Size:1020Kb

Genesis 5-6 Study Guide October 18, 2020 The End of the World Genesis 5-6 Study Guide Big Idea: Real faith involves obedience over time. Sin had entered the human race, and it didn’t take long for the corruption to Satan’s work from Genesis 3 spread and defile God’s creation. Like a cancerous tumor, evil infected civilization 1. Confuse – he wants to confuse us and brought death wherever it went.1 However, God is sovereign in all things and specifically regarding the truth -- “Did God really say…?” (3:1). “the plans of the Lord stand firm forever, the purposes of his heart through all 2. Distort – he always distorts the generations.” (Psalm 33:11) His plans are not frustrated by the foolish or sinful truth – he is the father pf lies. ways of mankind. 3. Pacify – he pacifies our conscience – Even in the darkest of days or the worst news days, we have the promise of the sin isn’t that big a deal. Lord’s return to encourage us and motivate us to be godly. And the first sign that 4. Beautify – he makes sin look good & God might actually do this was in the life of Enoch, who “walked with God, then attractive, not deadly – look what he was no more, because God took him away.” (Genesis 5:24) While almost all pleasure (or power, or prestige, or humans had turned away from God to evil and violence, Enoch chose to pursue possessions) you will have. God. He gives us hope in a dark and evil world that a person can do this and that God will be with us and keep His promise to take us to a much better place. You adulterous people, don’t you know Enoch was from Seth’s line which was far different from those in Cain’s line. In that friendship with the world means fact, Moses (the transcriber of Genesis) was making a point. And it becomes obvi- enmity against God? Therefore, anyone ous with the two sons of the same name — Lamech — one from Cain’s line and who chooses to be a friend of the world one from Seth’s line. Lamech Cain was the first to commit bigamy by marrying becomes an enemy of God. James 4:4 two wives. He also bragged about killing a young man who injured him. (Genesis 4:19,23) Not what you would call a godly man. Do not love the world or anything in the Lamech Seth, on the other hand, fathered Noah, who walked with God (Genesis world. If anyone loves the world, love 6:9) and was used by God to rescue the human race. Lamech’s main concern was for the Father is not in them. For every- that mankind find comfort and rest in the middle of a very wicked world. thing in the world—the lust of the flesh, the lust of the eyes, and the pride Although Satan isn’t mentioned by name in Genesis, he was at work in the of life—comes not from the Father but garden and ever after to bring dishonor to God by deceiving and tempting man- from the world. The world and its de- kind toward evil. Lamech Cain’s children willingly followed his deception and sires pass away, but whoever does the temptation while Lamech Seth’s children pursued God. will of God lives forever. Q: What made the difference between Lamech Cain and Lamech Seth? 1 John 2:15-17 One of Satan’s most successful devices is compromise. If he can deceive God’s Do not be yoked together with unbeliev- people into abandoning their privileged position of separation from sin and com- ers. For what do righteousness and munion with God, then he can corrupt them and lead them into sin. He did this wickedness have in common? Or what often as was reported in the Old Testament. (see Numbers 25; Psalm 106:28-31, fellowship can light have with darkness? What harmony is there between Christ 34-48; Judges 2) and Belial? Or what does a believ- Satan enticed the godly line of Seth (“the sons of God”) to mix with the ungodly er have in common with an unbeliever? line of Cain (“the daughters of Cain”) and thus abandon their devotion to the . Therefore, since we have these Lord. It’s the same temptation that Christians face today. promises, dear friends, let us purify • Be friendly with the world (James 4:4) ourselves from everything that contami- • Love the world (1 John 2:15-17) nates body and spirit, perfecting holiness out of reverence for God. • Conform to the world (Romans 12:2) 2 Corinthians 6:14-5; 7:1 • Build relationships with the world (2 Corinthians 6:14-7:1) • Which leads to being condemned with the world (1 Corinthians 11:32) 1 Warren Wiersbe has some great comments about this passage. Some interpreters view 6:1-7 as an invasion of fallen angels who cohabited with women and produced a race of giants. But as interesting as the theory is, it creates more problems than it solves, not the least of which is the union of sexless spirit beings with flesh and blood humans. Even if such unions did occur, could there be offspring and why would they be giants? And how did these "giants" (Nephilim, "fallen ones") survive the flood (v. 4; Num. 13:31-33), or was there a second inva- sion of fallen angels after the flood? The term "sons of God" does refer to angels in Job 1:6; 2:1; 38:7, but these are unfallen angels faithfully serving God. Even if fallen angels could make them- selves appear in human bodies, why would they want to marry women and settle down on earth? Certainly their wives and neighbors would detect something different about them and this would create problems. Furthermore, the emphasis in Genesis 6 is on the sin of man and not the rebellion of angels. The word "man" is used nine times in verses 1-7, and God states clearly that the judgment was coming because of what humans had done. "And God saw that the wickedness of man was great in the earth" (v. 5). The 120-year limit expressed in verse 3 probably refers to the years until the flood would come. God is longsuffering with lost sinners, but there comes a time when judgment must fall. During that "day of grace," Noah prepared the ark and gave witness that judgment was coming (2 Peter 2:5), the same message Enoch had given during his lifetime (Jude 14-15). God gave His message in the mouth of two witnesses, but the people wouldn't listen. The word "giants" in Genesis 6:4 (xjv) is a translation of the Hebrew word nephilim which means "fallen ones." Some who follow the "angel theory" of chap- ter 6 make the nephilim the fallen angels whose children became great leaders. As we've already seen, if these nephilim were angels with human bodies, then they either survived the flood (because the Hebrew spies saw them in Canaan; Num. [Jesus] said to them, “You are the ones 13:31-33), or there was a second invasion of "fallen angels" after the flood. Both who justify yourselves in the eyes of ideas seem incredible. others, but God knows your hearts. The most likely interpretation of Genesis 6:4 is that God saw the people of that What people value highly is detestable day as "fallen ones," while men saw these people as mighty leaders. Even today, in God’s sight. Luke 16:15 much of what is admired by the world is rejected by the Lord. (Luke 16:15)2 The conditions that resulted from these marriages were wickedness and violence that we universal and without precedent. Jesus Christ warned that the last days would exhibit the same disregard for God’s standards and concerns when he said: As it was in the days of Noah, so it will be at the coming of the Son of Man. For in the days before the flood, people were eating and drinking, marrying and giving in marriage, up to the day Noah entered the ark; and they knew nothing about what would happen until the flood came and took them all away. That is how it will be at the coming of the Son of Man. Matthew 24:37-39 The LORD was grieved that he had made man on the earth, and his heart was filled with pain. This is one of some thirty expressions in the Scriptures that express God's response using human emotions. God's creation had ceased to reflect His glory in almost every way (see Rev. 4:11), so he was no longer pleased or comforted by it. God stated, I will wipe mankind, whom I have created, from the face of the earth . for I am grieved that I have made them. (6:6-7) God changed his previous manner of dealing with humanity, which had been one of patient endurance even when there was no positive response. Now he would deal with them in temporal judgment. 2 Noah was introduced in Genesis 5:29-32. He was in the line of Seth and There Goes the Neighborhood Enoch (the line of the godly), and he was chosen by God to be a redeemer of From Skip Heitzig’s book the human race (to allow for "the" seed to come). His provision of salvation would preserve the human race, although not most of preflood humanity.
Recommended publications
  • Cain and Abel – Sermon 8Th November 2015
    1 Cain and Abel – Sermon 8th November 2015 Reading: Genesis 4: 1 – 26 Cain and Abel Adam made love to his wife Eve, and she became pregnant and gave birth to Cain. She said, 2 “With the help of the LORD I have brought forth a man.” Later she gave birth to his brother Abel. Now Abel kept flocks, and Cain worked the soil. 3 In the course of time Cain brought some of 4 the fruits of the soil as an offering to the LORD. And Abel also brought an offering—fat portions from some of the firstborn of his flock. The LORD looked with favour on Abel and his offering, 5 but on Cain and his offering he did not look with favour. So Cain was very angry, and his face was downcast. 6 7 Then the LORD said to Cain, “Why are you angry? Why is your face downcast? If you do what is right, will you not be accepted? But if you do not do what is right, sin is crouching at your door; it desires to have you, but you must rule over it.” 8 Now Cain said to his brother Abel, “Let’s go out to the field.” While they were in the field, Cain attacked his brother Abel and killed him. 9 Then the LORD said to Cain, “Where is your brother Abel?” “I don’t know,” he replied. “Am I my brother’s keeper?” 10 The LORD said, “What have you done? Listen! Your brother’s blood cries out to me from the ground.
    [Show full text]
  • The Gospel According to Luke Luke 3:15-22 ESV February 4-10, 2019
    The Gospel According to Luke Luke 3:15-22 ESV February 4-10, 2019 Luke 3:23-38 “Jesus, when he began his ministry, was about thirty years of age, being the son (as was supposed) of Joseph, the son of Heli, the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph, the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai, the son of Maath, the son of Mattathias, the son of Semein, the son of Josech, the son of Joda, the son of Joanan, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri, the son of Melchi, the son of Addi, the son of Cosam, the son of Elmadam, the son of Er, the son of Joshua, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi, the son of Simeon, the son of Judah, the son of Joseph, the son of Jonam, the son of Eliakim, the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan, the son of David, the son of Jesse, the son of Obed, the son of Boaz, the son of Sala, the son of Nahshon, the son of Amminadab, the son of Admin, the son of Arni, the son of Hezron, the son of Perez, the son of Judah, the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor, the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah, the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech, the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cainan, the son of Enos, the son of Seth, the son of Adam, the son of God.” Luke 3:23-38 ESV This passage can be described as “Biblical flyover country” - seemingly not very exciting but vitally important if we are willing to take the time to explore.
    [Show full text]
  • Genesis in Biblical Perspective the Gospel of Christ from Genesis Then They Received the Offering – Genesis 4 This Is the Word
    Genesis in Biblical Perspective The Gospel of Christ from Genesis Then They Received the Offering – Genesis 4 This is the word of God. Genesis 4. 1 Now Adam knew Eve his wife, and she conceived and bore Cain, saying, “I have gotten a man with the help of the LORD .” 2 And again, she bore his brother Abel. Now Abel was a keeper of sheep, and Cain a worker of the ground. 3 In the course of time Cain brought to the LORD an offering of the fruit of the ground, 4 and Abel also brought of the firstborn of his flock and of their fat portions. And the LORD had regard for Abel and his offering, 5 but for Cain and his offering he had no regard. So Cain was very angry, and his face fell. 6 The LORD said to Cain, “Why are you angry, and why has your face fallen? 7 If you do well, will you not be accepted? And if you do not do well, sin is crouching at the door. Its desire is for you, but you must rule over it.” 8 Cain spoke to Abel his brother. And when they were in the field, Cain rose up against his brother Abel and killed him. 9 Then the LORD said to Cain, “Where is Abel your brother?” He said, “I do not know; am I my brother's keeper?” 10 And the LORD said, “What have you done? The voice of your brother's blood is crying to me from the ground. 11 And now you are cursed from the ground, which has opened its mouth to receive your brother's blood from your hand.
    [Show full text]
  • Genesis 9: 20-21: Noah’S Legacy of the Vine Lindsey Marie Ross Denison University
    Denison Journal of Religion Volume 3 Article 6 2003 Genesis 9: 20-21: Noah’s Legacy of the Vine Lindsey Marie Ross Denison University Follow this and additional works at: http://digitalcommons.denison.edu/religion Part of the Ethics in Religion Commons, and the Sociology of Religion Commons Recommended Citation Ross, Lindsey Marie (2003) "Genesis 9: 20-21: Noah’s Legacy of the Vine," Denison Journal of Religion: Vol. 3 , Article 6. Available at: http://digitalcommons.denison.edu/religion/vol3/iss1/6 This Article is brought to you for free and open access by Denison Digital Commons. It has been accepted for inclusion in Denison Journal of Religion by an authorized editor of Denison Digital Commons. Ross: Genesis 9: 20-21: Noah’s Legacy of the Vine THE DENISON JOURNAL OF RELIGION Genesis 9: 20-21: Noah’s Legacy of the Vine Lindsey Marie Ross Noah, a man of the soil, was the first to plant a vineyard. He drank some of the wine and became drunk, and he lay uncovered in his tent. –Genesis 9: 20-21 lthough the Genesis story of the Flood in Genesis, chapters 6-9, features Noah as the hero of the flood, the story in Genesis 9:20-21 identifies him Aas the hero of the vine. This second story is not as dramatic as the story of the flood, but it is rich with implications and raises many questions. Is this story an inventor’s saga or a cultural myth of the discovery of wine? Is Noah’s drunkenness a psychological reaction to a demoralization triggered by the flood? Is the brief story to be a warning against drunkenness? Who was Noah and why should we remember him? I.
    [Show full text]
  • SETTING the STAGE “The Book of the Genealogy of Jesus Christ, the S
    MATTHEW 1:1-17 DRAMATIC EVENTS IN AN OUT-OF-THE-WAY PLACE: SETTING THE STAGE “The book of the genealogy of Jesus Christ, the son of David, the son of Abraham. “Abraham was the father of Isaac, and Isaac the father of Jacob, and Jacob the father of Judah and his brothers, and Judah the father of Perez and Zerah by Tamar, and Perez the father of Hezron, and Hezron the father of Ram, and Ram the father of Amminadab, and Amminadab the father of Nahshon, and Nahshon the father of Salmon, and Salmon the father of Boaz by Rahab, and Boaz the father of Obed by Ruth, and Obed the father of Jesse, and Jesse the father of David the king. “And David was the father of Solomon by the wife of Uriah, and Solomon the father of Rehoboam, and Rehoboam the father of Abijah, and Abijah the father of Asaph, and Asaph the father of Jehoshaphat, and Jehoshaphat the father of Joram, and Joram the father of Uzziah, and Uzziah the father of Jotham, and Jotham the father of Ahaz, and Ahaz the father of Hezekiah, and Hezekiah the father of Manasseh, and Manasseh the father of Amos, and Amos the father of Josiah, and Josiah the father of Jechoniah and his brothers, at the time of the deportation to Babylon. “And after the deportation to Babylon: Jechoniah was the father of Shealtiel, and Shealtiel the father of Zerubbabel, and Zerubbabel the father of Abiud, and Abiud the father of Eliakim, and Eliakim the father of Azor, and Azor the father of Zadok, and Zadok the father of Achim, and Achim the father of Eliud, and Eliud the father of Eleazar, and Eleazar the father of Matthan, and Matthan the father of Jacob, and Jacob the father of Joseph the husband of Mary, of whom Jesus was born, who is called Christ.
    [Show full text]
  • Revisiting Genesis 5 and 11: a Closer Look at the Chronogenealogies
    Andrews University Seminary Studies, Vol. 53, No. 2, 253-277. Copyright © 2015 Andrews University Seminary Studies. REVISITING GENESIS 5 AND 11: A CLOSER LOOK AT THE CHRONOGENEALOGIES BERNARD WHITE Busan, South Korea The genealogies of Gen 5 and 11 are unique in the Scripture record. Gerhard Hasel’s term chronogenealogy captures a major aspect of that uniqueness: they are genealogies with a major chronological component.1 By including ages at the birth of each named son, the number of years each individual lived after begetting that son, and the stated or implied total years of life for each individual, the two genealogies appear to provide a means by which to calculate the approximate number of years from Adam to Abraham.2 For 1Gerhard F. Hasel, “Genesis 5 and 11: Chronogenealogies in the Biblical History of Beginnings,” Origins 7.1 (1980): 23–37; “The Meaning of the Chronogenealogies of Genesis 5 and 11,” Origins 7.2 (1980): 53–70. Hasel’s term seems to have been adopted only by those inclined to accept a prima facie chronological intent of the two genealogies. See, for example, Jonathan Sarfati, “Biblical Chronogenealogies,” TJ 17.3 (2003): 14-18; Travis R. Freeman, “The Genesis 5 and 11 Fluidity Question,” TJ 19.2 (2005): 83–90. Chronological data is occasionally found in other genealogical material (Ex 6:16, 18, 20; 1 Chron 2:21); the significance of these ‘rarities’ will be explored at a later point in this paper. 2Bishop Ussher famously did just that—with injudicious precision!—in the mid-seventeenth century. But it is a pity that his name alone is so often cited in this respect, with the implication that using the chronological details of Gen 5 and 11 to estimate time since creation is to follow in his steps.
    [Show full text]
  • GENESIS: Where Grace Begins a Step Above Mere Living
    GENESIS: Where Grace Begins A Step Above Mere Living By faith Enoch was taken up so that he should not see death, and he was not found, because God had taken him. Now before he was taken he was commended as having pleased God. - Hebrews 11:5 (ESV) What Happened to Adam? 5 This is the book of the generations of Adam. When God created man, he made him in the likeness of God. 2 Male and female he created them, and he blessed them and named them Man when they were created. 3 When Adam had lived 130 years, he fathered a son in his own likeness, after his image, and named him Seth. 4 The days of Adam after he fathered Seth were 800 years; and he had other sons and daughters. 5 Thus all the days that Adam lived were 930 years, and he died. Genesis 5:1-5 He was created by GOD’S OWN hand. He was formed in GOD’S IMAGE. He was BLESSED by God. He SINNED against God and therefore he DIED. 6 When Seth had lived 105 years, he fathered Enosh. 7 Seth lived after he fathered Enosh 807 years and had other sons and daughters. 8 Thus all the days of Seth were 912 years, and he died. 9 When Enosh had lived 90 years, he fathered Kenan. 10 Enosh lived after he fathered Kenan 815 years and had other sons and daughters. 11 Thus all the days of Enosh were 905 years, and he died. 12 When Kenan had lived 70 years, he fathered Mahalalel.
    [Show full text]
  • The Priestly Noachic Polemics in 2 Enoch and the Epistle to the Hebrews
    Andrei A. Orlov Marquette University Milwaukee, WI 53201 USA [email protected] The Heir of Righteousness and the King of Righteousness: The Priestly Noachic Polemics in 2 Enoch and the Epistle to the Hebrews [forthcoming in the Journal of Theological Studies, Oxford University Press] Abstract It has been previously noted that 2 (Slavonic) Enoch, a Jewish pseudepigraphon written in the first century CE, contains traces of polemics against the priestly Noachic tradition. In the course of the polemics the role of Noah as the pioneer of animal sacrificial practice to whom God reveals the commandments about the blood becomes transferred to other characters of the story, including the miraculously born priest Melchisedek. In light of the polemics detected in 2 Enoch, it is possible that another work written at the same period of time, namely, the Epistle to the Hebrews -- a text which like 2 Enoch deals with the issues of blood, animal sacrificial practice, and the figure of Melchisedek -- might also contain implicit polemics against Noah and his role as the originator of animal sacrificial practice. It has been noted before that the authors of Hebrews appears to be openly engaged in polemics with the cultic prescriptions (dikaiw,mata latrei,aj) found in the law of Moses and perpetuated by the descendents of Levi. Yet, the origin of animal sacrificial practice and the expiatory understanding of blood can be traced to the figure of Noah who first performed animal sacrifices on the altar after his debarkation and who received from God the commandment about the blood. By renouncing the practice of animal sacrifices and invalidating the expiatory significance of the animal blood through the sacrifice of Jesus who in the Epistle to the Hebrews is associated with the figure of Melchisedek, the authors of the Epistle to the Hebrews appear to be standing in opposition not only to Moses and Levi, but also to Noah.
    [Show full text]
  • Luke 3 the Mission of John the Baptist (Isaiah 40:1-5; Matthew 3:1-12
    Luke 3 The Mission of John the Baptist (Isaiah 40:1-5; Matthew 3:1-12; Mark 1:1-8; John 1:19-28) 1Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene, Caesar was King in Rome over all of Roman territories; Pilate a military man was governor over the southern part of Israel, Judaea-Jerusalem, while Herod was tetrarch over Galilee; a fourth part of the Roman possession in the middle east. Dictionaries - Easton's Bible Dictionary - Tetrarch Tetrarch [N] [H] [S] strictly the ruler over the fourth part of a province; but the word denotes a ruler of a province generally ( Matthew 14:1 ; Luke 3:1 Luke 3:19 ; 9:7 ; Acts 13:1 ). Herod and Phasael, the sons of Antipater, were the first tetrarchs in Palestine. Herod the tetrarch had the title of king ( Matthew 14:9 ). Herod was actually known as Antipas or properly (Antipater) a devious and treacherous man who was a son of Herod the Great. Picking up again at the end of this verse; 1 “and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene,” Phillip, Herod’s brother also the son of Herod the Great was tetrarch over Ituraea; and was said to be more fare and benevolent than his brother Antipater. Strong’s Concordance Phonetic Spelling: (ee-too-rah'-yah) Definition: Ituraea, a region North of Pal Usage: Ituraean, an adjective applied to a district also called Trachonitis, about 60 miles east of the Sea of Galilee, and partly inhabited by the nomad tribe called Ituraeans.
    [Show full text]
  • Endings in Short Biblical Narratives
    University of Pennsylvania ScholarlyCommons Publicly Accessible Penn Dissertations Spring 2010 Endings in Short Biblical Narratives Susan B. Zeelander University of Pennsylvania, [email protected] Follow this and additional works at: https://repository.upenn.edu/edissertations Part of the Biblical Studies Commons, Comparative Methodologies and Theories Commons, Jewish Studies Commons, Near Eastern Languages and Societies Commons, and the Other Rhetoric and Composition Commons Recommended Citation Zeelander, Susan B., "Endings in Short Biblical Narratives" (2010). Publicly Accessible Penn Dissertations. 169. https://repository.upenn.edu/edissertations/169 This paper is posted at ScholarlyCommons. https://repository.upenn.edu/edissertations/169 For more information, please contact [email protected]. Endings in Short Biblical Narratives Abstract Abstract ENDINGS IN SHORT BIBLICAL NARRATIVES Susan Zeelander Professor Jeffrey H. Tigay There has been much study of the narrative aspects of the Bible in recent years, but the ends of biblical narratives—how the ends contribute to closure for their stories, whether there are closural conventions that biblical writers regularly used, in what ways the ending strategies affect the whole narrative—have not been studied. Knowledge of closural conventions can address these questions and even whether biblical writers used them intuitively or intentionally. This dissertation is the first thorough study of the ends of biblical narratives; its prime data are the relatively short narratives
    [Show full text]
  • Why Is the Cain Genealogy (Gen. 4:17–24) Integrated Into the Book of Genesis? Nissim Amzallag
    doi: 10.2143/ANES.55.0.3284682 ANES 55 (2018) 23-50 Why is the Cain Genealogy (Gen. 4:17–24) Integrated into the Book of Genesis? Nissim AMZALLAG Abstract The nature and function of the Cain genealogy (Gen. 4:17–24) are here reconsidered. Instead of a general overview of the fundaments of civilisation, it is shown, through a re-examination of Jabal’s specialty, that the Cain genealogy focuses on the society of Canaanite metalworkers and musicians/poets, the Qenites (= Kenites), and their status as YHWH’s earliest worshippers. This analysis also reveals that the genealogy of Cain preserved the memory of the most important events in the development of copper metallurgy in the southern Levant—the transition from an archaic to an advanced mode of smelting, in the early fourth millennium BCE, and the subsequent specialisation that differentiated producers of copper from producers of metallic implements. These observations suggest that the Cain genealogy constitutes, together with the story of Cain and Abel, a coherent myth of Qenite origin. Consequently, the exposition of the Cain genealogy before and independently of the lineage from Adam to Israel becomes an unexpected feature. It is concluded that this situation stems from the need to demonstrate the Qenites’ identity as the former people of YHWH and to separate them as far as possible from the emergence of YHWH’s new people, Israel.* Introduction Genealogies are of great importance in the literature of the ancient Near East. The monoto- nous lists of “begats” confer the impression of a rhythmic, immutable order of the world imme- diately after its creation.1 They give both temporal depth to the related events and legitimacy to leaders and kings.
    [Show full text]
  • Cain, Abel, Seth, and the Meaning of Human Life As Portrayed I N T H E Books of Genesis and Ecclesiastes
    Andmjs UnivtmiO Seminay S/I~&CS,Vol. 44, No. 2, 203-31 1. Copyright O 2006 Andrews University Press. CAIN, ABEL, SETH, AND THE MEANING OF HUMAN LIFE AS PORTRAYED IN THE BOOKS OF GENESIS AND ECCLESIASTES RADISA ANTIC Newbold College Bracknell, Berkshire, England Jean-Paul Sartre, one of the most influential philosophers of the twentieth century, wrote in his philosophical works about a pessimism that is the result of the plight of human beings in the modem world. He claimed that any authentic human being knows that his or her acts are ultimately htde in the face of death and the absurdity of existence.' As with God, human beings create worlds upon worlds; as with Sisyphus, they push their boulder daily up the steep inche of existence without complaint since it is their boulder-they created it.2 If consciousness is made the object of reflective study, Sartre continues, it is found to be "a monstrous, impersonal spontaneity," in which thoughts come and go at their wdl, not ours. Human beings constantly struggle to impose order on that spontaneity; when they fail to do so, they suffer from psychoses and neuroses. Human beings, Sartre contended, have been thrown into an absurd, meaningless world without their permission, where they dscover that nohngness separates them from them~elves.~There is nothmg between humanity and its past (i.e., humans are not who they were), or between humanity and its future (i.e., the persons humans will be is not who they presently are). Thus humanity awaits itself in the future, but is in angush because it has discovered that it is not there; that it is not a stable, solid entity that can last through time.
    [Show full text]