Adam, the Fall, and Original Sin Baker Academic, a Division of Baker Publishing Group, © 2014
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Put Some Past in Your Future Hebrew and the Contemporary Jewish Experience
CHAPTER 1 Put Some Past in Your Future Hebrew and the Contemporary Jewish Experience הַכְּתָ ב הָעִבְרִ י וְהָעַרְ בִ י הוֹלְכִים Hebrew and Arabic writing go מִ ּ ִ מ ְז רָ ח לְ מַ ֲע רָ ב ,from east to west הַכְּתָב הַ ּלָטִ ינִי, מִ ַּ מעֲרָ ב לְמִ זְרָ ח .Latin writing, from west to east ;שׂפוֹת הֵן כְּמוֹ חֲתוֹלִ ים :Languages are like cats .אָ סוּר לָבוֹא בָהֶן נֶגֶד כִּוּוּן הַ שְּׂ עָרוֹת You must not stroke their hair the wrong way. ְיהוּ ָדה ַע ִּמ ַיחי, ׁ ִשיר ְז ַמ ִּני Yehuda Amichai, Temporary Poem of My Time— Translation by Barbara and Benjamin Harshav Though this book is written in English, as we saw in the introduction even a very basic understanding of Hebrew roots and how they work can enrich our Jewish lives, wherever we live and whether or not we use Hebrew on a daily basis. This chapter digs much deeper, unpacking the ways in which Hebrew can be an asset in all our Jewish doings, so much of which are wrapped up in our ongoing dialogue with words and texts. We’ll explore this 2 PUT SOME PAST IN YOUR FUTURE idea not just in theory but through concrete discussions of particular words—their roots, meanings, and significance. Hebrew is one of the few aspects of Jewish life that can truly transcend all historical periods and all religious, political, and ethnic schisms. It’s a bridge builder that connects our Jewish lives and worlds. As we examine so-called religious terminology throughout this chapter (Torah, holiness, halachah, aggadah—Jewish normative and narrative traditions), it should become clear that these are not the sole property of religiously observant Jews, but rather are key ideas that can inform and inspire all kinds of Jewish doing. -
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. -
Eve's Answer to the Serpent: an Alternative Paradigm for Sin and Some Implications in Theology
Calvin Theological Journal 33 (1998) : 399-420 Copyright © 1980 by Calvin Theological Seminary. Cited with permission. Scholia et Homiletica Eve's Answer to the Serpent: An Alternative Paradigm for Sin and Some Implications in Theology P. Wayne Townsend The woman said to the serpent, "We may eat fruit from the trees in the garden, but God did say, `You must not eat fruit from the tree that is in the middle of the garden, and you must not touch it, or you will die. "' (Gen. 3:2-3) Can we take these italicized words seriously, or must we dismiss them as the hasty additions of Eve's overactive imagination? Did God say or mean this when he instructed Adam in Genesis 2:16-17? I suggest that, not only did Eve speak accu- rately and insightfully in responding to the serpent but that her words hold a key to reevaluating the doctrine of original sin and especially the puzzles of alien guilt and the imputation of sin. In this article, I seek to reignite discussion on these top- ics by suggesting an alternative paradigm for discussing the doctrine of original sin and by applying that paradigm in a preliminary manner to various themes in the- ology, biblical interpretation, and Christian living. I seek not so much to answer questions as to evoke new ones that will jar us into a more productive path of the- ological explanation. I suggest that Eve's words indicate that the Bible structures the ideas that we recognize as original sin around the concept of uncleanness. -
Constructing Secularism: Separating 'Religion' and 'State' Under The
Constructing Secularism: Separating ‘Religion’ and ‘State’ under the Indian Constitution ∗ M Mohsin Alam The jurisprudence of freedom of religion under the Indian Constitution presents us with a muddled picture. With a complicated history of denominational religion and reform, these provisions have been seen to be the very root of the ‘social revolution’ which the Constitution intended to mark. At the same time, the restrictive interpretation of arts 25 and 26 of the Constitution, in the form of what I have called the doctrine of ‘essentiality’, has failed to gather enough attention. It is argued that this interpretation of freedom of religion was revolutionary from the point of view of the natural textual construction. Moreover, it is argued that this construction of the text re-aligned the constitutional conception of secularism, something that is not often noted. While this construction strengthened the power of the state to regulate denominational religion, it reduced ‘constitutional secularism’ to a concept antithetical to the individual’s right to freedom of religion. ‘Our tradition teaches tolerance; our philosophy preaches tolerance; our Constitution practises tolerance; let us not dilute it.’ Chinappa Reddy J in Bijoe Emmanuel v State of Kerala (1986) 3 SCC 615 The past couple of decades have given secularism not only a highly con- tested presence in the Indian polity, but have also turned it into a political homograph – used to legitimise divergent political acts by divergent political interests.1 In this context, a discussion of the judicial definition of secularism may seem to be inadequate, or even superfluous. Significantly, however, while the politics of defining secularism have been incessantly fought in the theatre of electoral and power politics, it has been accom- panied by each of the sides staking claim to the constitutional conception of secularism. -
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. -
2 Corinthians
Vol. 19 • Num. 3 Fall 2015 2 Corinthians Stephen J. Wellum 5 Editorial: Learning from Paul’s Second Letter to Corinth Mark Seifrid 9 The Message of Second Corinthians: 2 Corinthians as the Legitimation of the Apostle Matthew Y. Emerson and Christopher W. Morgan 21 The Glory of God in 2 Corinthians George H. Guthrie 41 Καταργέω and the People of the Shining Face (2 Corinthians 3:7-18) Matthew Barrett 61 What is So New About the New Covenant? Exploring the Contours of Paul’s New Covenant Theology in 2 Corinthians 3 Joshua M. Greever 97 “We are the Temple of the Living God” (2 Corinthians 6:14- 7:1): The New Covenant as the Fulfillment of God’s Promise of Presence Thomas R. Schreiner 121 Sermon: A Building from God—2 Corinthians 5:1-10 Book Reviews 131 Editor-in-Chief: R. Albert Mohler, Jr. • Editor: Stephen J. Wellum • Associate Editor: Brian Vickers • Book Review Editor: Jarvis J. Williams • Assistant Editor: Brent E. Parker • Editorial Board: Randy L. Stinson, Daniel S. Dumas, Gregory A. Wills, Adam W. Greenway, Dan DeWitt, Timothy Paul Jones, Jeff K. Walters, Steve Watters, James A. Smith, Sr. Typographer:• Gabriel Reyes-Ordeix • Editorial Office: SBTS Box 832, 2825 Lexington Rd., Louisville, KY 40280, (800) 626-5525, x 4413 • Editorial E-Mail: [email protected] 3 Editorial: Learning from Paul’s Second Letter to Corinth Stephen J. Wellum Stephen J. Wellum is Professor of Christian Theology at The Southern Baptist Theolog- ical Seminary and editor of Southern Baptist Journal of Theology. He received his Ph.D. -
Statement of the Problem 1
Liberty Baptist Theological Seminary THE INCOMPATIBILITY OF OPEN THEISM WITH THE DOCTRINE OF INERRANCY A Report Presented in Partial Fulfillment Of the Requirements for the Degree of Master of Theology by Stuart M. Mattfield 29 December 2014 Copyright © 2015 by Stuart M. Mattfield All Rights Reserved ii ACKNOWLEDGMENTS As with all things, the first-fruits of my praise goes to God: Father, Son and Spirit. I pray this work brings Him glory and honor. To my love and wife, Heidi Ann: You have been my calm, my sanity, my helpful critic, and my biggest support. Thank you and I love you. To my kids: Madison, Samantha, and Nick: Thank you for your patience, your humor, and your love. Thank you to Dr. Kevin King and Dr. Dan Mitchell. I greatly appreciate your mentorship and patience through this process. iii ABSTRACT The primary purpose of this thesis is to show that the doctrine of open theism denies the doctrine of inerrancy. Specifically open theism falsely interprets Scriptural references to God’s Divine omniscience and sovereignty, and conversely ignores the weighty Scriptural references to those two attributes which attribute perfection and completeness in a manner which open theism explicitly denies. While the doctrine of inerrancy has been hotly debated since the Enlightenment, and mostly so through the modern and postmodern eras, it may be argued that there has been a traditional understanding of the Bible’s inerrancy that is drawn from Scripture, and has been held since the early church fathers up to today’s conservative theologians. This view was codified in October, 1978 in the form of the Chicago Statement of Biblical Inerrancy. -
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, Part 7 – the Fall of Man – Genesis 3:14-20
Genesis, part 7 – The Fall of Man – Genesis 3:14-20 “What was the single most significant event in all of human history?” For that event, we need to go to the third chapter of the book of Genesis and talk about “The Fall of Man” as recorded there. “Therefore, as by one man sin entered the world [Adam], and death through sin [Genesis 3], so death passed onto all men (and women) . .” Romans 5:12 First – God pronounces additional consequences on the snake, and on the real culprit behind the snake – Satan! “So the LORD God said to the snake, ‘Because you have done this, cursed are you more than all the cattle and beasts of the field. On your belly you shall crawl, and dust you shall eat, all the days of your life.’” Genesis 3:14 “Scientists who analyzed genes from all living families of lizards have concluded that Earth’s first snakes lived on land, not in the ocean, and evolved into limbless creatures . Losing their legs as they adapted to a burrowing lifestyle.” “Study: Snakes Didn’t Slither in from the Sea” USA Today (February 3, 2004) “And I will put enmity [hatred] between you [Satan] and the woman, between your offspring and hers; he will crush your head [deal you a fatal blow] and you will strike his heel [deal him a glancing blow].” Genesis 3:15 Genesis 3:15 predicts both the course of human history. When it comes to “the course of human history” – Genesis 3;15 predicts that the human race will exist in a state of constant conflict. -
Amazing Facts Study Guide-02 Did God Create the Devil
Amazing Facts Study Guide 2 - Did God Create the Devil? Most people in the world are being deceived by an evil genius bent on destroying their lives - a brilliant mastermind called the devil, or Satan. But this dark prince is much more than what you might think... many say he's just a devious mythical figure, but the Bible says he's very real, and he's deceiving families, churches, and even nations to increase sorrow and pain. Here are the Bible's amazing facts about this prince of darkness and how you can overcome him! 1. With whom did sin originate? "The devil sinneth from the beginning." 1 John 3:8. "That old serpent, called the Devil, and Satan." Revelation 12:9. Answer: Satan, also called the devil, is the originator of sin. Without the Scriptures, the origin of evil would remain unexplained. 2. What was Satan's name before he sinned? Where was he living at that time? "How art thou fallen from heaven, O Lucifer, son of the morning!" Isaiah 14:12. Jesus said, "I beheld Satan as lightning fall from heaven." Luke 10:18. "Thou wast upon the holy mountain of God." Ezekiel 28:14. Answer: His name was Lucifer, and he was living in heaven. Lucifer is symbolized by the king of Babylon in Isaiah 14 and as the king of Tyrus in Ezekiel 28. 3. What was the origin of Lucifer? What responsible position did he hold? How does the Bible describe him? "Thou wast created." Ezekiel 28:13, 15. "Thou art the anointed cherub that covereth." Ezekiel 28:14. -
A Christian Physicist Examines Noah's Flood and Plate Tectonics
A Christian Physicist Examines Noah’s Flood and Plate Tectonics by Steven Ball, Ph.D. September 2003 Dedication I dedicate this work to my friend and colleague Rodric White-Stevens, who delighted in discussing with me the geologic wonders of the Earth and their relevance to Biblical faith. Cover picture courtesy of the U.S. Geological Survey, copyright free 1 Introduction It seems that no subject stirs the passions of those intending to defend biblical truth more than Noah’s Flood. It is perhaps the one biblical account that appears to conflict with modern science more than any other. Many aspiring Christian apologists have chosen to use this account as a litmus test of whether one accepts the Bible or modern science as true. Before we examine this together, let me clarify that I accept the account of Noah’s Flood as completely true, just as I do the entirety of the Bible. The Bible demonstrates itself to be reliable and remarkably consistent, having numerous interesting participants in various stories through which is interwoven a continuous theme of God’s plan for man’s redemption. Noah’s Flood is one of those stories, revealing to us both God’s judgment of sin and God’s over-riding grace and mercy. It remains a timeless account, for it has much to teach us about a God who never changes. It is one of the most popular Bible stories for children, and the truth be known, for us adults as well. It is rather unfortunate that many dismiss the account as mythical, simply because it seems to be at odds with a scientific view of the earth.