Month: October 2021

Deuteronomy 27:11-26 (All the Words of This Law)

Charlie Garrett Deuteronomy (Written)

Deuteronomy 27:11-26
All the Words of This Law

One of the things about the series Star Trek, at least the original series, is that it touched upon countless aspects of humanity that often merged with man’s seeking out a relationship with the Creator. This was often only subtly seen, and at times it was overt.

One episode, Bread and Circuses, dealt with the issue on a surprising level. The ship arrived at a planet that resembled ancient Rome. The persecuted Roman citizens had put their trust in the “sun.” At the end of the show, a surprising exchange took place –

SPOCK: I wish we could have examined that belief of his more closely. It seems illogical for a sun worshiper to develop a philosophy of total brotherhood. Sun worship is usually a primitive superstition religion.
UHURA: I’m afraid you have it all wrong, Mister Spock, all of you. I’ve been monitoring some of their old-style radio waves, the empire spokesman trying to ridicule their religion. But he couldn’t. Don’t you understand? It’s not the sun up in the sky. It’s the Son of God.
KIRK: Caesar and Christ. They had them both. And the word is spreading only now.

One of their full-length films followed a path toward the divine as well. Spock’s brother was intent on going to meet “God.” In order to do so, he hijacked the Enterprise and headed for his destination, being summoned by a call he could not seem to resist.

Text Verse: “Behold, I set before you today a blessing and a curse: 27 the blessing, if you obey the commandments of the Lord your God which I command you today; 28 and the curse, if you do not obey the commandments of the Lord your God, but turn aside from the way which I command you today, to go after other gods which you have not known.” Deuteronomy 11:26-28

Towards the end of the movie, while the voyagers were on the planet they had been summoned to, an almost comical exchange took place. This supposed “god” asked about how they came to him. They told him it was by a starship. This “god” then asked if the starship could carry his wisdom beyond the great barrier. When he was told it could, he then said, “Then I will make use of this starship.”

At this point, an obvious question arose from Captain Kirk, “Excuse me. …I’d just like to ask a question. …What does God need with a starship?” It was a good question to ask.

In one of our verses today, the people are told “Cursed is the one who makes a carved or molded image, an abomination to the Lord, the work of the hands of the craftsman, and sets it up in secret.” A set of similar questions could be asked of us. If there is a God, why do we need a carved or molded image, why do we need to carve it with our own hands, and why do we need to set it up in secret.”

What is it about the search for God, whether in a movie to stimulate our thoughts, or in our own actions, that is often so incorrect?

There were over fourteen hundred years of the law, and not a single person lived through the ordeal. Not one. And then came Christ Jesus. He not only lived under it, He died in fulfillment of it, and He resurrected to prove it. And yet, to this day, people keep trying to do better than He did.

The morning I typed this sermon, someone who had already been counseled on the futility of this emailed back attempting to explain why the law still had merit to live by. I responded, but it is pretty certain to me that my reply will go nowhere.

What is it about grace that we just cannot get? It is that we simply cannot let go of our own pride. Pay attention today. After evaluating these words of law and condemnation, we’ll explain – once again – how to avoid both.

Great things, such as the infinitely marvelous grace of God are to be found in His superior word. And so, let us turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. Twelve Curses (verses 11-26)

11 And Moses commanded the people on the same day, saying,

The words of this verse follow after those of verse 1, which said, “Now Moses, with the elders of Israel, commanded the people, saying: ‘Keep all the commandments which I command you today.’”

First came the instructions for the building of the edifice on which was to be written all the words of the law. With those instructions complete, Moses now immediately (on the same day) turns to the rite that is to be conducted once that altar was completed. The instructions for that rite begin with…

12 “These shall stand on Mount Gerizim to bless the people,

Mount Gerizim is the mountain of blessing. The name Gerizim comes from the word garaz – to cut, cut up, or cut off. Being a plural word, the meaning is something like, “The Cutters Down.” It may refer to those who harvest, due to the fertility of the mountain.

This then would be in complete contrast to Mt. Ebal which, as was noted last week, is the bald mountain. As far as the Hebrew, it says the people shall stand al har Gerizim, or “upon mount Gerizim.”  However, Joshua 8 seems to contradict this, saying –

“Then all Israel, with their elders and officers and judges, stood on either side of the ark before the priests, the Levites, who bore the ark of the covenant of the Lord, the stranger as well as he who was born among them. Half of them were in front of Mount Gerizim and half of them in front of Mount Ebal, as Moses the servant of the Lord had commanded before, that they should bless the people of Israel.” Joshua 8:33

There, the Hebrew reads el mul, or “to front,” rather than “upon.” One could infer that they are not on top of the mountain, but rather on the side of it, or are at the base of it. But one could also infer that Joshua is speaking of the opposite tribes facing one another.

Thus, they could all be “on” their assigned mountain while facing “to front” those on the other mountain. In whatever way they were actually situated in Joshua, Moses now substantially repeats the thought of verse 27:2 –

12 (con’t) when you have crossed over the Jordan:

In verse 27:2, he said “in the day you cross over.” Here, he says, b’averekem, or “in your crossing over.” In other words, it is to be as close to the time of crossing over as is reasonable. From the time they cross the Jordan, it should be a fixed goal to proceed with building this altar and conducting this rite. As such, those who are to stand and bless are…

12 (con’t) Simeon, Levi, Judah, Issachar, Joseph, and Benjamin;

The Hebrew is more specific, “Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin. Each of these descends from the two wives of Jacob, Leah and Rachel. These were both the free women, not the servants.

As such, it forms the same picture as Sarah and Hagar make which is used by Paul in Galatians 4. The free woman represents the blessings of Christ upon the people apart from the law because of His fulfillment of it.

The first four sons noted here are from Leah, in order of birth. The last two are from Rachel, in order of birth. Next…

13 and these shall stand on Mount Ebal to curse:

The Hebrew is more specific, using a noun, not a verb, when referring to the curse: v’eleh yaamdu al ha’qelalah b’har eval – “and these standing upon the curse in Mount Ebal.” The law is written on Mount Ebal.

Because of the specific wording, it is as apparent as the nose on one’s face that Mount Ebal, representing the law – because that is where the law is written upon the altar – signifies a curse. Paul states this explicitly in Galatians 3 –

“For as many as are of the works of the law are under the curse; for it is written, ‘Cursed is everyone who does not continue in all things which are written in the book of the law, to do them.’ 11 But that no one is justified by the law in the sight of God is evident, for ‘the just shall live by faith.’ 12 Yet the law is not of faith, but ‘the man who does them shall live by them.’
13 Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, ‘Cursed is everyone who hangs on a tree’), 14 that the blessing of Abraham might come upon the Gentiles in Christ Jesus, that we might receive the promise of the Spirit through faith.” Galatians 3:10-14

Those designated to stand upon the curse are…

13 (con’t) Reuben, Gad, Asher, Zebulun, Dan, and Naphtali.

Two of these are sons of Leah, Reuben and Zebulun. Reuben is designated here to stand on the curse because he lay with Bilhah, his father’s concubine, thus forfeiting his rights of the firstborn. Zebulun, simply being the youngest of Leah, was stuck being on Mount Ebal in order to even out the number of tribes.

Of the other four, Gad and Asher were born to Leah’s maidservant Zilpah while Dan and Naphtali were born to Rachel’s maidservant Bilhah. Even though the two from Bilhah were born first, they are noted not in that order. Rather, they are by order of mother. The sons of Leah, though younger, are listed in birth order, and then those of Rachel, though older, are then listed in birth order.

Finally, Zebulun is listed after the sons of Bilhah, but before the sons of Zilpah, even though he was born last in this list. Thus, he is put behind Leah, but before Rachel. There is a definite order that is carefully followed in the listing of the sons, placing Leah (who pictures the law) before Rachel (who pictures grace). The lesson is that only in the fulfilling of the curse of the law can grace then be bestowed.

Of these two facing mountains, Gerizim is to the south and Ebal is to the north. Or, in reference to the layout of directions in the Bible, Gerizim is to the right, and Ebal is to the left. Thus, it matches the scriptural pattern of the right hand of blessing and the left hand of cursing. For example –

“When the Son of Man comes in His glory, and all the holy angels with Him, then He will sit on the throne of His glory. 32 All the nations will be gathered before Him, and He will separate them one from another, as a shepherd divides his sheep from the goats. 33 And He will set the sheep on His right hand, but the goats on the left.” Matthew 25:31-33

In the state of the two mountains, one can see a contrast. The mount of blessing is the fertile mountain. The mountain of curse is the bald mountain. Thus, there is metaphor being conveyed. Obedience to the Lord will bring blessing to the land while disobedience will bring a curse.

14 “And the Levites shall speak with a loud voice and say to all the men of Israel:

Rather than “speak,” the word used, anah, signifies to respond, or answer. In other words, when the people are properly situated, that is the cue to respond with their voices. There is an order being followed with one step leading to the next.

The word translated as “loud” is rum. It means to be high or exalted. Thus, the voice is to be lifted so that it will carry between the two parties standing on each mountain. This is the only time that the phrase qol ram, or “voice lifted,” is seen.

As was noted in Joshua 8, the ark was in the middle of the two companies with the priests that bore it. If all the Levites called out together, it would be a tremendously loud call. Their number was recorded in the census of Numbers 26 –

“Now those who were numbered of them were twenty-three thousand, every male from a month old and above; for they were not numbered among the other children of Israel, because there was no inheritance given to them among the children of Israel.” Numbers 26:62

However, there are various interpretations as to who actually does the calling. Is it the Levites on Mount Gerizim? Is it the Levitical priests in the middle? Is it some of the Levites in the middle?

The account is not specific except to say, “the Levites.” Hence, there is no reason to assume that it is only the priests, but rather the entire congregation of Levites who are standing on Mount Gerizim. If so, it would be an immense lifting of the voice so that it could easily be heard a long distance away. Of the scene before us, Keil states –

“From the expression ‘all the men of Israel,’ it is perfectly evident that in this particular ceremony the people were not represented by their elders or heads, but were present in the persons of all their adult men who were over twenty years of age; and with this Joshua 8:33, when rightly interpreted, fully harmonizes.” Keil

First, neither account says anything of the age of the men. Secondly, the term qal ish Yisrael, or “all men of Israel,” doesn’t mean “‘only’ all the men.” Rather, Joshua 8 goes on to say –

“There was not a word of all that Moses had commanded which Joshua did not read before all the assembly of Israel, with the women, the little ones, and the strangers who were living among them.” Joshua 8:35

In other words, every single person of Israel is referred to. The masculine “all men of Israel” speaks for the whole. Thus, when someone says the words, “when rightly interpreted,” it doesn’t necessarily mean what they are saying is, in fact, rightly interpreted. Use care when evaluating the words of those who evaluate the word.

Whatever actually occurred concerning “which Levites” were the ones to call out, it is the voices of the Levites that begin the antiphonal recitation of the twelve curses, saying…

15 ‘Cursed is the one who makes a carved or molded image,

Each of these curses has already been addressed. Moses is citing examples of various sorts of laws from these different sections in order to bind all of the sections together in the minds of the people. There isn’t some type of elevation of certain laws, such as the Ten Commandments, above other laws, such as those that define sexual morality in Leviticus.

Each violation of the law violates the law and results in that person becoming a curse. This will be especially highlighted in the final pronouncement. It is exactly what James states –

“For whoever shall keep the whole law, and yet stumble in one point, he is guilty of all.” James 2:10

This first call of cursing addresses an offense against the nature and character of God. In forming an image, it denies Him the glory He is due. The first word is pesel. It is a carved image, coming from pasal, meaning to hew into shape. It was first noted in Exodus 20 at the giving of the Ten Commandments –

“You shall not make for yourself a carved image—any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth.” Exodus 20:4

The next word is masekah. It comes from nasak, signifying “to pour out.” Thus, it is an image made from molten metal; a cast image. That was first seen at the infamous account of the golden calf in Exodus 32 –

“And he received the gold from their hand, and he fashioned it with an engraving tool, and made a molded calf.” Exodus 32:4

Of these, Moses says they are…

15 (con’t) an abomination to the Lord,

toavat Yehovah – “abomination Yehovah.” It is not so much an abomination to the Lord as it is something the Lord has declared as such. The state of the thing, its very existence, is abominable. To explain this, Moses next says…

15 (con’t) the work of the hands of the craftsman,

The purpose of a carved or molded image is to worship it. The irony of worshiping something made by the hands of man is evident. The utterly stupid thought that someone would do this demonstrates that there is 1) no heart for the Creator, and 2) no sense in the head of the man.

Despite this, though, the next words actually reveal the depth of the stupidity in his head…

15 (con’t) and sets it up in secret.’

v’sam ba’sater – “and sets in the secret.” For a person to set such an idol up in secret means that he is hiding himself and it. But if this is a god, then it should be able to deliver him. So why does he need to have it set up in secret?

It shows an implicit knowledge that God exists, but that the knowledge is suppressed. He cannot hide it from God, and yet he tries to hide it from God. It is exactly what Paul refers to in Romans 1. Suppressing the truth, becoming futile in one’s thoughts, and having foolish hearts that are darkened.

15 (con’t)  “And all the people shall answer and say, ‘Amen!’

In these words, there is a difference from the next 11 curses. Here it says, “And (they, plural) shall answer all the people and (they, plural) say, ‘Amen.’” After this, each such statement will be in the singular. It is not clear why this change is here, but it simply could be Moses’ way of unambiguously stating that everyone – without exception – is to be included in the antiphonal response.

Regardless, the calling out of “Amen” is an acknowledgment of the truth of the words and of the justice of the curse. It places what has been said as a statement of certainty, confirmed by the utterance – “So be it.”

16 ‘Cursed is the one who treats his father or his mother with contempt.’

Just as an offense against the character of God was the example in the previous verse, it now speaks of an offense against the character of the parent. The word is qalah. It signifies to lightly esteem, or dishonor. Thus, to do so is to treat a parent with contempt. It is similar to the words of Leviticus 20:9 –

“For everyone who curses his father or his mother shall surely be put to death. He has cursed his father or his mother. His blood shall be upon him.”

The word there is similar, but not the same as stated now by Moses. It is qalal, to despise. The effect of using two different words is to ensure that the people would not be flippant in how they treated such things, such as using exact words to claim innocence.

In other words, a general precept arises from Moses’ use of multiple words, thus bolstering the words of the Fifth Commandment, “Honor your father and your mother.” For those who fail to do so, the call out is that they are a curse. As such…

16 (con’t) “And all the people shall say, ‘Amen!’

v’amar kal ha’am amen – “And shall say (singular) all the people, ‘Amen.’” It is in this singular manner that the rest of the antiphonal responses are directed to be made. Next…

17 ‘Cursed is the one who moves his neighbor’s landmark.’
“And all the people shall say, ‘Amen!’

From an offense against the parent, the words now speak of an offense against one’s neighbor. This was cited as a commandment in Chapter 19 –

“You shall not remove your neighbor’s landmark, which the men of old have set, in your inheritance which you will inherit in the land that the Lord your God is giving you to possess.” Deuteronomy 19:14

The incorporation of this into the twelve curses is to demonstrate what a great offense doing such a thing is. It is deceitful, it is theft, and it is understood by all to be wrong. Even Job, who was outside of the covenant people, demonstrates that this is so –

“Some remove landmarks;
They seize flocks violently and feed on them;
3 They drive away the donkey of the fatherless;
They take the widow’s ox as a pledge.” Job 24:2, 3

Job was referring to those people who do not know the ways of the Almighty. In other words, he notes that doing such a thing was an offense to the all-powerful Creator.

The precept is referred to twice by Solomon in the proverbs, and the act is considered so reprehensible to the Lord, that it is used as a comparative form of wickedness, meaning it is a seriously grave sin. It is one of the reasons He gave for His coming wrath upon the land of Judah –

“The princes of Judah are like those who remove a landmark;
I will pour out My wrath on them like water.” Hosea 5:10

From conduct towards one’s neighbor, Moses now turns to conduct towards the helpless, saying…

18 ‘Cursed is the one who makes the blind to wander off the road.’
“And all the people shall say, ‘Amen!’

The words here are similar in thought to those of Leviticus 19:14 –

“You shall not curse the deaf, nor put a stumbling block before the blind, but shall fear your God: I am the Lord.”

This is certainly referring to actual blindness, but both the Lord and Moses have spoken of blindness in a spiritual sense as well. The Lord first said this –

“And you shall take no bribe, for a bribe blinds the discerning and perverts the words of the righteous.” Exodus 23:8

Later, Moses restated the same precept –

“You shall not pervert justice; you shall not show partiality, nor take a bribe, for a bribe blinds the eyes of the wise and twists the words of the righteous.” Deuteronomy 16:19

As such, this must extend to deception of those who simply don’t see or know concerning a particular matter. To put a stumbling block before the blind, or to cause the blind to go astray in the way, should be taken in both a literal and in a spiritual sense.

Job understood the need to direct the blind and stated as much while defending his righteousness –

“I was eyes to the blind,
And I was feet to the lame.” Job 29:15

19 ‘Cursed is the one who perverts the justice due the stranger, the fatherless, and widow.’
“And all the people shall say, ‘Amen!’

arur mateh mishpat ger yatom v’almanah – “Cursed he who extends justice stranger, fatherless, and widow. The idea here is also included in the words we just cited for the previous verse –

“You shall not pervert justice; you shall not show partiality, nor take a bribe, for a bribe blinds the eyes of the wise and twists the words of the righteous.” Deuteronomy 16:19

The word translated as “pervert” is natah. It signifies to stretch out, extend, bend, and so on. This then must go both ways. The lack of any preposition before “stranger, fatherless, and widow” is telling. It doesn’t say, “‘due’ the stranger,” “‘from’ the stranger,” “‘for’ the stranger,” or any other such thing.

This is inclusive of any stretching of justice – for them or against them. In Exodus 23, we read of both –

You shall not show partiality to a poor man in his dispute. Exodus 23:3

“You shall not pervert the judgment of your poor in his dispute.” Exodus 23:6

The idea here in Deuteronomy covers both thoughts. What is right is right and justice is to be blind to the status of the individual. A poor man is never to be given a favorable, but unrighteous decision simply because he is poor. Nor is a poor man to be abused in justice because he is poor. Jeremiah 5 speaks of the latter –

“They have grown fat, they are sleek;
Yes, they surpass the deeds of the wicked;
They do not plead the cause,
The cause of the fatherless;
Yet they prosper,
And the right of the needy they do not defend.” Jeremiah 5:28

Anyone who perverts justice, extending it for the stranger, the fatherless, and the widow beyond what is proper is cursed. With these laws so far stated, Moses now turns to four matters concerning sexual immorality, beginning with…

20 ‘Cursed is the one who lies with his father’s wife, because he has uncovered his father’s bed.’
“And all the people shall say, ‘Amen!’

This was stated in Leviticus 18 –

“You do not uncover the nakedness of your father and the nakedness of your mother, she [is] your mother; you do not uncover her nakedness. 8You do not uncover the nakedness of the wife of your father; it [is] the nakedness of your father.” Leviticus 18:7, 8 (LSV)

In Leviticus 18:7, the second clause explains the first. As the father and mother are one flesh due to their union, a son sleeping with his mother would then uncover both her nakedness and the father’s. This then is further defined by verse 18:8. The idea is that of the two being one.

A man is not to have sex with his father’s wife, even if she is not the person’s mother. This would then also uncover the father’s nakedness. Some claim this is what Ham did to Noah, but that has to be read into the account.

In fact, that actually seems more unlikely because it is something that Reuben, the eldest of Jacob, did when he slept with Bilhah, Jacob’s concubine. In that account, which also predates the law, the wording is specific. But the account of Ham and Noah makes no such inferences. What he did was probably mocking or homosexual in nature.

Absalom also slept with his father David’s concubines in 2 Samuel 16. Despite not being under the Law of Moses, this is also what occurred in 1 Corinthians 5. Paul fully condemned that as perverse. Moses next turns towards even more unnatural relations…

21 ‘Cursed is the one who lies with any kind of animal.’
“And all the people shall say, ‘Amen!’

This has already been stated in one way or another three times. It was first stated in Exodus 22:19 –

 “Whoever lies with an animal shall surely be put to death.”

The precept was then expanded on in Leviticus 18:23 and Leviticus 20:15, 16. Any who do this are cursed. Next, he says…

22 ‘Cursed is the one who lies with his sister, the daughter of his father or the daughter of his mother.’
“And all the people shall say, ‘Amen!’

This was stated in Leviticus 18:9 –

“The nakedness of your sister, the daughter of your father, or the daughter of your mother, whether born at home or elsewhere, their nakedness you shall not uncover.”

It is often asked why this was considered ok prior to the law, such as with Abraham, but not afterward. There are several reasons for this, such as the fact that if people didn’t intermarry, there would be no people. Adam and Eve had children. If they couldn’t intermarry, that would be the end of the human race.

Another reason is that the world worked differently. People lived extended periods, implying that they were not physically affected in the same way we are today. After the flood, things changed. The gene pool is now breaking down at a different rate, and it is no longer an acceptable practice. For Israel, it is law. Those who do this are cursed. Also…

23 ‘Cursed is the one who lies with his mother-in-law.’
“And all the people shall say, ‘Amen!’

The word translated as “mother-in-law” is khatan. It signifies to join in affinity. The Greek translation of this verse says, “daughter-in-law.” Either way, this was also stated in Leviticus –

“You shall not uncover the nakedness of a woman and her daughter, nor shall you take her son’s daughter or her daughter’s daughter, to uncover her nakedness. They are near of kin to her. It is wickedness.” Leviticus 18:17

“If a man marries a woman and her mother, it is wickedness. They shall be burned with fire, both he and they, that there may be no wickedness among you.” Leviticus 20:14

Such unions were considered completely unacceptable and resulted in being cursed. From acts of sexual immorality, it next states…

24 ‘Cursed is the one who attacks his neighbor secretly.’
“And all the people shall say, ‘Amen!’

The word is nakah. It means to strike. It can mean to kill, but there are also other words or descriptors that can be used to explain that. And yet, it is the same word used to describe what Moses did in Exodus 2 when he killed an Egyptian. To some, the words, “in secret,” support the idea of murder. It is as if he has killed, and no one saw.

Because the act of murder isn’t clearly defined, this could simply be referring to someone who arbitrarily attacks another, even without killing him. Probably, the idea is simply attached to the word ba’sater, or “in the secret.” A person who attacks and strikes another, though he thinks he got away with it, is cursed.

25 ‘Cursed is the one who takes a bribe to slay an innocent person.’
“And all the people shall say, ‘Amen!’

The words of this verse are more specific. It uses the same word, nakah, or strike, but it then defines that: arur loqeakh shokhad l’hakoth nephesh dam naqi – “Cursed he who takes bribe to strike soul blood innocent.”

The paying of bribes has already been denounced in both Exodus and Deuteronomy. In the case of this, it is surely speaking of taking one for the purpose of killing the person. The blood is the soul (Deuteronomy 12:23). As such, the wording is implying that to take a payment in order to kill another will lead to that person being cursed. It is an offense noted as occurring in Jerusalem in Ezekiel 22:12, saying, “In you they take bribes to shed blood.”

With each of these statements now made, and all coming from various parts of the law as a summary, but not an exhaustive list, of what brings a curse, Moses finishes with bad news for those who think they are ok because they haven’t done any of the previous things mentioned…

*26 (fin) ‘Cursed is the one who does not confirm all the words of this law by observing them.’
“And all the people shall say, ‘Amen!’”

The word “all” is not in the Hebrew. However, it is implied nonetheless. It says: Cursed who not does confirm words the Torah, the this, to do them.” But Adam Clarke instructs us further, saying –

“The word כל col, All, is not found in any printed copy of the Hebrew text; but the Samaritan preserves it, and so do six MSS. in the collections of Kennicott and De Rossi, besides several copies of the Chaldee Targum. The Septuagint also, and St. Paul in his quotation of this place, Galatians 3:10. St. Jerome says that the Jews suppressed the word, that it might not appear that they were bound to fulfill All the precepts in the law of Moses.”

Due to the number of witnesses that say “all,” it appears that someone may have taken out the word at some point, understanding the magnitude of what is being conveyed. Paul is certainly citing the Septuagint, and the words are clear –

“Cursed is everyone who does not continue in all things which are written in the book of the law, to do them.” Galatians 3:10

Moses is clearly stating the basis for the precept that James later made, and which we cited earlier – if you stumble in one point of the law, you are guilty of all.

And this isn’t just an attempt to perform all of what is stated in the law and then give up, having attained perfection. One must perfectly do all the law requires, and then continue to do so. Anything less brings a curse. And the fact is that none of us can do what the law demands. Of this thought, Charles Ellicott says –

“For no man can do all of them. And therefore it is impossible to secure the blessing of Gerizim except through Him who bare the curse of Ebal.”

In other words, what we have failed at, Christ accomplished. And in His accomplishment of those things, He took the curse of the law, inscribed openly on Mt. Ebal, upon Himself. The meaning of the number twelve is “governmental perfection,” or “perfection of government.”

The Law of Moses was given as the governmental code by which Israel was to live. In order to find life, one would have to perfectly perform these mandates. When Christ came, He gave hints as to something new that was coming. In Matthew 5, he also went up on a mountain, but instead of calling out curses, he called out blessings, eight of them –

“Blessed are the poor in spirit,
For theirs is the kingdom of heaven.
4 Blessed are those who mourn,
For they shall be comforted.
5 Blessed are the meek,
For they shall inherit the earth.
6 Blessed are those who hunger and thirst for righteousness,
For they shall be filled.
7 Blessed are the merciful,
For they shall obtain mercy.
8 Blessed are the pure in heart,
For they shall see God.
9 Blessed are the peacemakers,
For they shall be called sons of God.
10 Blessed are those who are persecuted for righteousness’ sake,
For theirs is the kingdom of heaven.” Matthew 5:3-10

Eight is the superabundant number. As a stand-alone number, it signifies “Resurrection and Regeneration, and the beginning of a new era or order” (Bullinger). He was conveying to us that something new was coming, and that it would be found in Him. Upon conveying His eight blessings, He then added a ninth –

“Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake. 12 Rejoice and be exceedingly glad, for great is your reward in heaven, for so they persecuted the prophets who were before you.” Matthew 5:11, 12

Jesus was giving them a hint of what was coming. It would be He that would fulfill the Law. He would die in fulfillment of it, and then He would return to life because the Man who does the things of the law shall live by them. In the people’s turning to Him, even if reviled and persecuted, they would find reward in heaven.

In this ninth blessing, Bullinger defines its meaning, saying. it, “is thus significant of the end of man, and the summation of all man’s works. Nine is, therefore, THE NUMBER OF FINALITY OR JUDGMENT.”

That is perfectly in accord with Jesus’ ninth blessing. What is the word that is pleasing to God? What is that allows man to stand before Him with everything to offer while having nothing of His own to offer? What is it that is acceptable at the judgment of man? Jesus Himself tells us in John 6:29 –

“This is the work of God, that you believe in Him whom He sent.”

Moses says, “Cursed is the one who does not confirm all the words of this law by observing them.” Jesus says, “I have confirmed all of the words of the law by observing them. Now, trust Me. That is your work. Simply believe that I have done what you cannot do.” As an addendum, to our thoughts, the John Lange Commentary says –

“‘Not the hearers of the law are justified, but the doers (Rom. 2:13).’ Vain are the hopes of men founded upon their obedience to the law. The Amen is a condemnation upon ourselves, and shuts us up to Christ, who alone has set up, established the words of this law to do them, and in whom therefore there is blessing instead of the curse.—A.G.]”

This is true. When we Amen the law, we simply condemn ourselves. When we rely on and Amen the work of Jesus Christ, nothing can ever separate us again from the love of God which is found in Him. Be sure to trust Him and put your hopes in Him. Trusting in your own righteousness will only lead you to a sad and bitter end.

Thank God for Jesus Christ who became sin so that we could become the righteousness of God in Him. Yes. Thank God for our Lord JESUS.

They came from everywhere
to hear You speak,
to see the signs,
to sit at your feet.

They came with brokenness,
with hope to their soul,
with different walks of life
they came to the cross.

But just how many,
chose to believe?
How many followed,
and bowed at your feet?

How many understood
the meaning of the cross?
How many knew
that You are their only hope?

How many still today
come to see You Lord,
who want all your blessings
but not the cross?

How many still come
to hear you speak,
to see the signs,
to sit at your feet?

But in their hearts
they choose not to believe
that YOU ARE THE LIFE
and The GOD WHO LIVES!

Yet, there [are] still some
who accept your Grace,
the life through the cross
as the only way.

And still the wise
seek after Your Love,
the Love which for their sake
was nailed to the cross.
Izabela Bednara

Closing Verse: “Do not think that I shall accuse you to the Father; there is one who accuses you—Moses, in whom you trust. 46 For if you believed Moses, you would believe Me; for he wrote about Me. 47 But if you do not believe his writings, how will you believe My words?” John 5:45-47

Next Week: Deuteronomy 28:1-14 We’ll start the chapter with 14 verses. In this, we will have begun… (The Blessings and the Curses, Part I) (77th Deuteronomy Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. But He also has expectations of you as He prepares you for entrance into His Land of Promise. So, follow Him and trust Him and He will do marvelous things for you and through you.

All the Words of This Law

And Moses commanded the people on the same day, saying
“These shall stand on Mount Gerizim to bless the people
———-(as directed by him)
When you have crossed over the Jordan:
Simeon, Levi, Judah, Issachar, Joseph, and Benjamin

And these shall stand on Mount Ebal to curse: so shall it be
Reuben, Gad, Asher, Zebulun, Dan, and Naphtali

“And the Levites shall speak with a loud voice and say
———-to all the men of Israel
‘Cursed is the one who makes a carved or molded image
———-yes, you bet
An abomination to the LORD
The work of the hands of the craftsman, and sets it up in secret

And all the people shall answer and say, “Amen!”

‘Cursed is the one who treats his father or his mother with contempt
None who do this will be exempt

And all the people shall say, “Amen!”

‘Cursed is the one who moves his neighbor’s landmark
Such a person’s soul is cold and dark

And all the people shall say, “Amen!”

‘Cursed is the one who makes the blind to wander off the road
The door to hell he will be showed

And all the people shall say, “Amen!”

‘Cursed is the one who perverts the justice due the stranger
———-the fatherless, and widow
That rotten scoundrel has got to go

“And all the people shall say, “Amen!”

‘Cursed is the one who lies with his father’s wife, because
———-he has uncovered his father’s bed
The guy who does this is as good as dead

And all the people shall say, “Amen!”

‘Cursed is the one who with any kind of animal lies
He is cursed until, and after, he dies

And all the people shall say, “Amen!”

‘Cursed is the one who lies with his sister, the daughter of his
———- father or the daughter of his mother
He has taken the bad course, I guarantee that, brother

“And all the people shall say, “Amen!”

‘Cursed is the one who lies with his mother-in-law
In pain and anguish his tongue he will gnaw

“And all the people shall say, “Amen!”

‘Cursed is the one who attacks his neighbor secretly
Open and exposed his sins will be

“And all the people shall say, “Amen!”

‘Cursed is the one who takes a bribe to an innocent person slay
He will meet the devil in hell some fearful day

“And all the people shall say, “Amen!”

‘Cursed is the one who does not confirm all the words of this law
———- by observing them
His life will end in turmoil and mayhem

And all the people shall say, “Amen!”

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

11 And Moses commanded the people on the same day, saying, 12 “These shall stand on Mount Gerizim to bless the people, when you have crossed over the Jordan: Simeon, Levi, Judah, Issachar, Joseph, and Benjamin; 13 and these shall stand on Mount Ebal to curse: Reuben, Gad, Asher, Zebulun, Dan, and Naphtali.

14 “And the Levites shall speak with a loud voice and say to all the men of Israel: 15 ‘Cursed is the one who makes a carved or molded image, an abomination to the Lord, the work of the hands of the craftsman, and sets it up in secret.’

“And all the people shall answer and say, ‘Amen!’

16 ‘Cursed is the one who treats his father or his mother with contempt.’

“And all the people shall say, ‘Amen!’

17 ‘Cursed is the one who moves his neighbor’s landmark.’

“And all the people shall say, ‘Amen!’

18 ‘Cursed is the one who makes the blind to wander off the road.’

“And all the people shall say, ‘Amen!’

19 ‘Cursed is the one who perverts the justice due the stranger, the fatherless, and widow.’

“And all the people shall say, ‘Amen!’

20 ‘Cursed is the one who lies with his father’s wife, because he has uncovered his father’s bed.’

“And all the people shall say, ‘Amen!’

21 ‘Cursed is the one who lies with any kind of animal.’

“And all the people shall say, ‘Amen!’

22 ‘Cursed is the one who lies with his sister, the daughter of his father or the daughter of his mother.’

“And all the people shall say, ‘Amen!’

23 ‘Cursed is the one who lies with his mother-in-law.’

“And all the people shall say, ‘Amen!’

24 ‘Cursed is the one who attacks his neighbor secretly.’

“And all the people shall say, ‘Amen!’

25 ‘Cursed is the one who takes a bribe to slay an innocent person.’

“And all the people shall say, ‘Amen!’

26 ‘Cursed is the one who does not confirm all the words of this law by observing them.’

“And all the people shall say, ‘Amen!’”

 

Acts 2:10

Charlie Garrett Acts (Written)

Sunday, 31 October 2021

Phrygia and Pamphylia, Egypt and the parts of Libya adjoining Cyrene, visitors from Rome, both Jews and proselytes, Acts 2:10

Note: You can listen to today’s introduction courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

Luke continues the list of those who were present and heard the disciples speaking in their own dialects. As with the previous verse, we will cite the work of Albert Barnes. His descriptions are detailed and provide all that is necessary to know where the people were from. This verse begins with, “Phrygia, and Pamphylia.” Of these, Albert Barnes says, “These were also two provinces of Asia Minor. Phrygia was surrounded by Galatia, Cappadocia, and Pisidia. Pamphylia was on the Mediterranean, and was bounded north by Pisidia. The language of all these places was doubtless the Greek, more or less pure.” Today, these areas are included in the nation of Turkey.

Next, Luke notes “Egypt.” Barnes states, “This was that extensive country, well known, on the south of the Mediterranean, watered by the Nile. It extends 600 miles from north to south, and from 100 to 120 miles east and west. The language used there was the Coptic tongue. At present the Arabic is spoken. Vast numbers of Jews dwelt in Egypt, and many from that country would be present at the great feasts at Jerusalem. In this country the first translation of the Old Testament was made, which is now called the Septuagint.”

After Egypt, it says, “and the parts of Libya.” Of this, Barnes notes, “In the parts of Libya – Libya is a general name for Africa. It properly denoted the region which was near to Egypt; but the Greeks gave the name to all Africa.”

That area is said to be “adjoining Cyrene.” It is, as Barnes details, “…a region about 500 miles west of Alexandria in Egypt. It was also called Pentapolis, because there were in it five celebrated cities. This country now belongs to Tripoli. Great numbers of Jews resided here. A Jew of this place, Simon by name, was compelled to bear our Saviour’s cross after him to the place of crucifixion, Matthew 27:32; Luke 23:26. Some of the Cyrenians are mentioned among the earliest Christians, Acts 11:20; Acts 13:1. The language which they spoke is not certainly known.”

Also noted at this time are “visitors from Rome.” The word translated as “visitors” is found only here and in Acts 17:21, epidémeó. It signifies a sojourner. Of these Jews from Rome, Barnes notes, they “…were doubtless Jews who had taken up their residence in Italy, and had come to Jerusalem to attend the great feasts. The language which they spoke was the Latin. Great numbers of Jews were at that time dwelling at Rome. Josephus says that there were eight synagogues there. The Jews are often mentioned by the Roman writers. There was a Jewish colony across the Tiber from Rome. When Judea was conquered, about 60 years before Christ, vast numbers of Jews were taken captive and carried to Rome. But they had much difficulty in managing them as slaves. They pertinaciously adhered to their religion, observed the Sabbath, and refused to join in the idolatrous rites of the Romans. Hence, they were freed, and lived by themselves across the Tiber.”

Of these from Rome, Luke carefully notes they were “both Jews and proselytes.” The Jews are those who were born as Jews, even if outside of the land of Israel. They retained their cultural identity, and they continue to do this today, regardless as to where they are born and live. The proselytes are Gentiles who are converted to Judaism and who had come, along with the native Jews, to observe this pilgrim feast in Jerusalem.

The term “both Jews and proselytes” is probably a descriptor that applies to all of the people groups mentioned in both verses, not just to those in Rome. The point then is that there are native Jews from all of these locations as well as converts. This would make what is happening all the more notable. It isn’t just that some Jews from these places had heard the disciples who would then go back and say, “This miraculous event occurred while we were in Jerusalem.” Rather, it would be something that both native Jews and converts could both attest to. In their return to their own countries, the events would then be spoken of throughout much of the Roman empire.

Life application: The disciples of Jesus spoke in many different dialects, demonstrating that the Spirit is able to express God’s words in an understandable way to all people. Though the languages are different, the idea of communicating knowledge is still possible.

Though it should not be expected that we will suddenly be infused with another language when we want to tell someone about Jesus, we still have the ability to learn other languages, or use translators, to convey the gospel. Jesus gave us the commission –

“‘All authority has been given to Me in heaven and on earth. 19 Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age.’ Amen.” Matthew 28:18-20

As this has been directed by the Lord, let us make use of every opportunity that arises to share this word. In today’s world, the gospel has been printed in innumerable languages. If you go to a Thai or Greek restaurant frequently, be sure to print off something in their language and pass this good news onto them. There are also CDs and DVDs with the message on them, even gospel-oriented movies about Jesus can be obtained in many languages for a dollar or two. Be inventive, but be sure to get this word out.

Lord God, help us to be responsible with our time, and to share the message of the gospel to any and all who come our way. May we not fail in sharing this wonderful news with those around us. Give us both the opportunity and the desire to do so. Yes Lord, be with us as we do as we are directed in Your word to do. Amen.

 

 

Acts 2:9

Charlie Garrett Acts (Written)

Saturday, 30 October 2021

Parthians and Medes and Elamites, those dwelling in Mesopotamia, Judea and Cappadocia, Pontus and Asia, Acts 2:9

Note: You can listen to today’s introduction courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

The list of various dialects (even within various languages) is now presented. This list is probably not all-inclusive, but it gives a sense of the scope of what was heard by those gathered in Jerusalem. Hence, it gives the scope of the miracle itself. As these are Galileans speaking forth, and as there is such an expansive number of individual languages and dialects, it reveals the knowledge and understanding of the Spirit who caused these people to speak.

The languages, as they are presented, generally follow from east to west in their geographic locations. Albert Barnes gives a detailed description of these people groups and his work will be cited here.

The list begins with “Parthians.” Of them, Barnes says, “Parthians mean those Jews or proselytes who dwelt in Parthia. This country was a part of Persia, and was situated between the Persian Gulf and the Tigris on the west, and the Indus River on the east. The term ‘Parthia’ originally referred to a small mountainous district lying to the northeast of Media. Afterward it came to be applied to the great Parthian kingdom into which this province expanded. Parthia proper, or Ancient Parthia, lying between Asia and Hyrcania, the residence of a rude and poor tribe, and traversed by bare mountains, woods, and sandy steppes, formed a part of the great Persian monarchy. Its inhabitants were of Scythian origin. About 256 years before Christ, Arsaces rose against the Syro-Macedonian power, and commenced a new dynasty in her own person, designated by the title of Arsacidae. This was the beginning of the great Parthian empire, which extended itself in the early days of Christianity over all the provinces of what had been the Persian kingdom, having the Euphrates for its western boundary, by which it was separated from the dominions of Rome (Kitto’s Encyclop.). Their empire lasted about 400 years. The Parthians were much distinguished for their manner of fighting. They usually fought on horseback, and when appearing to retreat, discharged their arrows with great execution behind them. They disputed the empire of the East with the Romans for a long time. The language spoken there was that of Persia, and in ancient writers Parthia and Persia often mean the same country.”

Next, Luke says, “and Medes.” Of them, Barnes says, “Inhabitants of Media. This country was situated westward and southward of the Caspian Sea, between 35 degrees and 40 degrees of north latitude. It had Persia on the south and Armenia on the west. It was about the size of Spain, and was one of the richest parts of Asia. In the Scriptures it is called Madai, Genesis 10:2. The Medes are often mentioned, frequently in connection with the Persians, with whom they were often connected under the same government, 2 Kings 17:6; 2 Kings 18:11; Esther 1:3, Esther 1:14, Esther 1:18-19; Jeremiah 25:25; Daniel 5:28; Daniel 6:8; Daniel 8:20; Daniel 9:1. The language spoken here was also that of Persia.”

After them come the “Elamites.” Barnes states, “The nation was descended from Elam, the son of Shem, Genesis 10:22. It is mentioned as being in alliance with Amraphel, the king of Shinar, and Arioch, king of Ellasar, and Tidal, king of nations, Genesis 14:1. Of these nations in alliance, Chedorlaomer, king of Elam, was the chief, Genesis 14:4. See also Ezra 2:7; Ezra 8:7; Nehemiah 7:12, Nehemiah 7:34; Isaiah 11:11; Isaiah 21:2; Isaiah 22:6, etc. They are mentioned as a part of the Persian empire, and Daniel is said to have resided at Shushan, which is in the province of Elam, Daniel 8:2. The Greeks and Romans gave to this country the name of Elymais. It is now called Kusistan. It was bounded by Persia on the east, by Media on the north, by Babylonia on the west, and by the Persian Gulf on the south. The Elamites were a warlike people, and celebrated for the use of the bow, Isaiah 22:6; Jeremiah 49:35. The language of this people was of course the Persian. Its capital, Shusan, called by the Greeks Susa, was much celebrated. It is said to have been fifteen miles in circumference, and was adorned with the celebrated palace of Ahasuerus. The inhabitants still pretend to show there the tomb of the prophet Daniel.”

Luke next turns to “those dwelling in Mesopotamia.” Barnes details them, saying, “This name, which is Greek, signifies between the rivers; that is, the region lying between the rivers Euphrates and Tigris. In Hebrew it was called Aram-Naharaim; that is, Aram, or Syria, of the two rivers. It was also called Padan Aram, the plain of Syria. In this region were situated some important places mentioned in the Bible: “Ur of the Chaldees, the birthplace of Abraham Genesis 11:27-28; Haran, where Terah stopped on his journey and died Genesis 11:31-32; Charchemish 2 Chronicles 35:20; Hena 2 Kings 19:13; Sepharvaim 2 Kings 17:24. This region, known as Mesopotamia, extended between the two rivers from their sources to Babylon on the south. It had on the north Armenia, on the west Syria, on the east Persia, and on the south Babylonia. It was an extensive, level, and fertile country. The language spoken here was probably the Syriac, with perhaps a mixture of the Chaldee.”

Luke next mentions “Judea.” In this, Barnes notably and wisely states, “This expression has greatly perplexed commentators. It has been thought difficult to see why Judea should be mentioned, as if it were a matter of surprise that they could speak in this language. Some have supposed that there is an error in the manuscripts, and have proposed to read Armenia, or India, or Lydia, or Idumea, etc. But all this has been without any authority. Others have supposed that the language of Galilee was so different from that of the other parts of Judea as to render it remarkable that they could speak that dialect. But this is an idle supposition. This is one of the many instances in which commentators have perplexed themselves to very little purpose. Luke recorded this as any other historian would have done. In running over the languages which they spoke, he enumerated this as a matter of course; not that it was remarkable simply that they should speak the language of Judea, but that they should speak so many, meaning about the same by it as if he had said they spoke every language in the world. It is as if a similar miracle were to occur at this time among an assembly of native Englishmen and foreigners. In describing it, nothing would be more natural than to say they spoke French, and German, and Spanish, and English, and Italian, etc. In this there would be nothing remarkable except that they spoke so many languages.”

Luke next turns to “Cappadocia.” Barnes diligently notes, “This was a region of Asia Minor, and was bounded on the east by the Euphrates and Armenia, on the north by Pontus, west by Phrygia and Galatia, and south by Mount Taurus, beyond which are Cilicia and Syria. The language which was spoken here is not certainly known. It was probably, however, a mixed dialect, made up of Greek and Syriac, perhaps the same as that of their neighbors, the Lycaonians, Acts 14:11. This place was formerly celebrated for iniquity, and is mentioned in Greek writers as one of the three eminently wicked places whose name began with C. The others were Crete (compare Titus 1:12) and Cilicia. After its conversion to the Christian religion, however, it produced many eminent men, among whom were Gregory Nyssen and Basil the Great. It was one of the places to which Peter directed an epistle, 1 Peter 1:1.”

After that, Luke states “Pontus.” Again, to Barnes – “This was another province of Asia Minor, and was situated north of Cappadocia, and was bounded west by Paphlagonia. Pontus and Cappadocia under the Romans constituted one province. This was one of the places to which the apostle Peter directed his epistle, 1 Peter 1:1. This was the birthplace of Aquila, one of the companions of Paul, Acts 18:2, Acts 18:18, Acts 18:26; Romans 16:3; 1 Corinthians 16:19; 2 Timothy 4:19.”

The verse ends with, “and Asia.” Of this area, Barnes details the following, “Pontus and Cappadocia, etc., were parts of Asia. But the word Asia is doubtless used here to denote the regions or provinces west of these, which are not particularly enumerated. Thus, it is used Acts 6:9; Acts 16:6; Acts 20:16. It probably embraced Mysia, Aeolis, Ionia, Caria, and Lydia. “The term probably denoted not so much a definite region as a jurisdiction, the limits of which varied from time to time, according to the plan of government which the Romans adopted for their Asiatic provinces” (Prof. Hackett, in loco). The capital of this region was Ephesus. See also 1 Peter 1:1. This region was frequently called Ionia, and was afterward the seat of the seven churches in Asia, Revelation 1:4.”

Concerning the term “Asia,” Vincent’s Word Studies further clarifies the term, saying, “Not the Asiatic continent nor Asia Minor. In the time of the apostles the term was commonly understood of the proconsular province of Asia, principally of the kingdom of Pergamus left by Attalus III. to the Romans, and including Lydia, Mysia, Caria, and at times parts of Phrygia. The name Asia Minor did not come into use until the fourth century of our era.”

Life application: When reading commentaries on verses such as Acts 2:9, be sure to thank the Lord for all of the diligent work that has gone into recording information about these places by scholars of past ages. At times they provide scriptural references that will help identify who is being referred to elsewhere in the Bible. Great scholars of the past spent a lot of time in rooms lighted by lamps, pouring over maps, books, and the Bible itself to put together reliable records of what is being described.

We are those who benefit from their labors, and they have made our lives much easier as we prepare our own commentaries, Bible studies, and sermons for those in our lives to also benefit from. A big “thank you” to them is due when we meet on the fairer shores we will someday walk upon.

And above all, thank the Lord that He has given us such wonderful words through Luke and the other writers of the Bible to get us going in our journey of understanding the greatness of what God is doing in redemptive history as He arranges His word, builds up His foundations, and weaves together His church. Yes, thank God for all He has done to give us the surety of His word and thus the surety of our salvation which is so clearly presented in this word.

Lord God, thank You for the wonderful stream of instruction You have given us, both in Your word and in those who have evaluated Your word throughout the ages. We have a reliable testimony to all that is going on in the wonderful story of the redemption of man because of those things You have put together for us. Thank You, O God! Amen!

 

 

 

Genesis 4,17-26 (Die Linie von Kain)

Charlie Garrett Deutsch/German

Genesis 4,17-26 (Die Linie von Kain)

Einleitung:

Heute werden wir uns mit der Linie Kains befassen, die fast die gesamte zweite Hälfte von Kapitel 4 der Genesis umfasst. Wenn wir schon dabei sind, sollten wir vielleicht die uralte Frage beantworten: “Woher hatte Kain seine Frau?” Wenn du jemals den Film „Inherit the Wind“ mit Spencer Tracey gesehen hast, weißt du, dass diese Frage dort aufgeworfen wurde. Der Film ist eine Version des Scopes-Prozesses (Scopes Trial). Wenn du ihn noch nie gesehen hast, solltest du dir das nicht antun.

Es ist ein erbärmlicher Versuch, die Christen als dumm, bigott und engstirnig darzustellen. Von den ersten Bildern des Films an, in denen die Leute unterschreiben: “Gebt mir die alte Religion – sie ist gut genug für mich…”, bis hin zum Ende, ist es ein totaler Angriff auf das Christentum.

Während des Prozesses holt der Verteidiger, gespielt von Spencer Tracey, den Staatsanwalt – ein Typ namens Brady – in den Zeugenstand. In einem Kommentar zum Film heißt es: “Bradys Vertrauen in sein biblisches Wissen ist so groß, dass er diese Herausforderung annimmt, aber unter Drummonds Kreuzverhör gerät er aus der Fassung, unfähig, bestimmte scheinbare Widersprüche zu erklären, bis Drummond seinen Standpunkt durchsetzt – dass Cates, wie jeder andere Mensch auch, das Recht einfordert, für sich selbst zu denken.”

Zu den Fragen, die Brady “aus der Fassung bringen”, gehört die Frage: ” Woher hat Kain seine Frau bekommen.” Als ihm diese Frage gestellt wird, keucht er inkompetent und schwitzt angesichts der immensen Schwierigkeit dessen, was ihm präsentiert wurde – als ob es zu schwer wäre, um es mit dem menschlichen Verstand zu begreifen. Der Mann wird als ein völlig stümperhafter, arroganter, engstirniger und selbstverblendeter Mensch dargestellt.

Und seither versuchen die Leute, schlau zu spielen, indem sie den Bibellehrern dieselbe Frage stellen – als ob der Film einen Präzedenzfall geschaffen hätte und seither niemand mehr eine Antwort geben konnte.

Ob man nun an die Evolution oder an die Schöpfung glaubt, man steht vor dem genau gleichen Problem. Der einzige Unterschied ist, dass die Evolution die Lösung nicht richtig bestimmen kann. Jede evolutionäre Antwort würde zu Devolution/Rückentwicklung führen, nicht zu weiterer Evolution.

Die biblische Antwort findet sich in Kapitel 5 der Genesis – „Als Adam 130 Jahre gelebt hatte, zeugte er einen Sohn nach seiner Gestalt und seinem Ebenbild. Er gab ihm den Namen Seth.  Nach der Geburt Seths lebte Adam noch 800 Jahre und zeugte weitere Söhne und Töchter, bis er im Alter von 930 Jahren starb.“  (Genesis 5, 3-5)

Wir wissen nicht, ob Kain das erstgeborene Kind Adams war oder nicht, und tatsächlich glauben einige Gelehrte, dass die Terminologie bei Kains Geburt darauf hinweist, dass Mädchen zuerst geboren wurden.

Hier ist, was Albert Barnes darüber sagt –

“Wenn sie bereits Töchter hatte und sie heranwachsen sah, würde dies ihre Erwartung erklären, und gleichzeitig ihrem Ausruf eine neue Bedeutung und Nachdruck verleihen: “Ich habe einen Mann erworben (bisher nur Frauen) von Jahwe.”

Die Mädchen könnten also zuerst geboren worden sein. Das ist kein Problem…

Und wir haben keine Ahnung, ob es zwischen Kain und Abel auch Mädchen gab. Eines ist jedoch sicher, nämlich dass Adam neben ihnen “Söhne und Töchter” hatte. In 930 Jahren kann er eine ganze Menge gehabt haben. Wenn es Zwillinge, Drillinge, oder Vierlinge gab, könnte es einen ganzen Haufen davon gegeben haben. Die arme Eva!

Und jedes dieser Kinder könnte in diesen 930 Jahren viele Kinder gehabt haben. Zu der Zeit, als Adam starb, hätte es möglicherweise eine riesige Bevölkerung auf der Erde geben können. Bis zur Zeit des mosaischen Gesetzes gab es keine Beschränkungen für die Heirat von Brüdern, Schwestern, Onkeln, Tanten, Cousins oder anderen Personen.

In der Tat heiratete Abraham, der nur 430 Jahre vor dem Gesetz und etwa 1950 Jahre nach der Schöpfung lebte, seine eigene Halbschwester. Das wird nicht negativ kommentiert und es wurde als normal akzeptiert. Der Genpool war damals enorm stark und eine solche Vermischung wäre überhaupt kein Problem gewesen.

Die große unbeantwortbare Frage “Woher hatte Kain seine Frau?“ ist keineswegs unbeantwortbar. Er bekam sie von den Töchtern seines Vaters Adam. Nimm das, Spencer Tracey.

Textvers: 

Der Name des HERRN werde gepriesen
von jetzt an bis in Ewigkeit!
Vom Aufgang der Sonne bis zu ihrem Niedergang
werde gelobt der Name des HERRN!
Psalm 113, 2-3

Möge Gott heute durch Sein Wort zu uns sprechen, und möge Sein glorreicher Name immer gepriesen werden.

I. Ein Abstieg in die Bosheit

17 Und Kain erkannte seine Frau; die wurde schwanger und gebar den Henoch. Und er baute eine Stadt und nannte sie nach dem Namen seines Sohnes Henoch.
18 Dem Henoch aber wurde Irad geboren, und Irad zeugte Mehujael; Mehujael zeugte Methusael, und Methusael zeugte Lamech.

 Obwohl wir es noch nicht sehen, wird die Genealogie, die wir gerade gelesen haben, zu einer Trennung zwischen der gottesfürchtigen Linie von Seth und der bösen Linie von Kain führen. Die gottesfürchtige Linie bleibt in der Gegenwart des Herrn und ihre Pläne und Ziele sind auf den Schöpfer ausgerichtet, aber schließlich verdirbt auch diese gottesfürchtige Linie bis zu dem Punkt, an dem nur noch ein Mann und seine Familie gerettet werden können, um die Welt neu zu bevölkern.

Die Linie des Bösen ist sogar von Anfang an von der Gegenwart des Herrn entfernt – so wie Kain es war, und sie ist auf weltliche Dinge ausgerichtet und die Liebe zu diesen Dingen. Diese Dinge werden nicht ausdrücklich gesagt, aber sie sind aus der Struktur der Verse und ihrer Einordnung in den Gesamtbericht der Genesis erkennbar, zusammen mit den Bemerkungen, die später in der Bibel gemacht werden.

In der letzten Predigt haben wir gelesen: “Da ging Kain vom Angesicht des HERRN weg und wohnte im Land Nod, östlich von Eden.” Ob du es glaubst oder nicht, dieselbe Gegend dieser Welt ist auch 6000 Jahre später noch der Ort, an dem der größte Widerstand gegen Gott ist und wo die Mächte des Bösen sich gegen das aufstellen, was richtig und göttlich ist.

Nachdem Kain seine vermeintlich unauffindbare Frau gefunden hatte, wurde sie “schwanger und gebar Henoch. Und er baute eine Stadt und nannte den Namen der Stadt nach dem Namen seines Sohnes – Henoch.”

Das hier verwendete Wort für “Stadt” ist das Wort “Ir“. Dies ist speziell eine Stadt mit Mauern, die zur Verteidigung oder als Barrikade errichtet wurden. Die Mauern selbst sind die Stadt. Alles innerhalb der Mauern war zweitrangig gegenüber dem Schutz, den sie bot.

Kain hatte sich von allen getrennt, die ihm schaden konnten, und er hatte sich auch von allem getrennt, was ihm helfen könnte. Tatsächlich hatte er sich in seinem Bemühen, sich selbst zu sichern, von der Gegenwart des Herrn abgeschottet. Wir können eine Parallele darin sehen, was geschah, als die Chinesen ihre große Mauer bauten.

Der Name von Kains Sohn Henoch bedeutet “geweiht/ hingegeben”, aber er kann auch die Bedeutung von “Lehre” haben. In diesem Zusammenhang ist es jedoch wahrscheinlich, dass Kain an Hingabe dachte. Sein Sohn wurde irgendwann geboren, als er seine Festungsstadt baute, und er benannte oder “weihte” die Stadt mit demselben Namen wie sein Sohn.

Er tat dies, anstatt sie nach sich selbst zu benennen. Der verfluchte Name von Kain wäre kein idealer Name gewesen, um ein neues Leben zu beginnen, und so zog er es vor, sich seinem Sohn und seinem Haus hinzugeben. Nach Kain und Henoch berichtet die Bibel von 4 weiteren Nachkommen in dieser Linie –

18 Dem Henoch aber wurde Irad geboren, und Irad zeugte Mehujael; Mehujael zeugte Methusael, und Methusael zeugte Lamech.

Wir sollten beachten, dass 2 der Namen von Kains Nachkommen die gleichen sind, wie die Namen der Nachkommen Seths – dem Sohn, der Abel ersetzte. Diese sind Henoch und Lamech. Aber genauso wie es heute gute und schlechte Menschen mit denselben Namen gibt, war dies auch damals der Fall.

So wie es einen guten Judas gibt, der das 65. Buch der Bibel geschrieben hat, gibt es auch einen korrupten und bösen Judas, den die Bibel als “Sohn des Verderbens” beschreibt – ein Begriff, der nur noch ein einziges Mal verwendet wird – auf den Antichristen.

Wenn wir zu Kapitel 5 kommen, lesen wir die Ahnenliste von Adam über Seth bis hin zu Noah. Aber im Gegensatz zu jener Genealogie ist diese hier auffallend kurz. Es fehlt jeglicher Kommentar und es fehlen auch alle anderen Informationen über die Vorfahren. Ja, diese Menschen haben existiert, aber ihr Leben ist unwichtig für den größeren Plan der Erlösung. Stattdessen sind sie Seelen, an die man sich ohne Freude erinnert.

Eine Frage, die wir uns in Bezug auf uns selbst stellen sollten, ist: “Wie werden wir in Erinnerung bleiben?” Die Bibel ist geschrieben und es gibt keinen Platz für Details über uns, aber sogar das Alte Testament sagt uns, dass unser Leben nicht unerwähnt bleiben wird. Im letzten Buch des Alten Testaments erzählt Maleachi uns, was es heißt, von Gott für ein treues Leben in Erinnerung behalten zu werden.

Da besprachen sich die miteinander, welche den Herrn fürchteten, und der Herr achtete darauf und hörte es, und ein Gedenkbuch wurde vor ihm geschrieben für die, welche den Herrn fürchten und seinen Namen hochachten. „Und sie werden von mir“, spricht der Herr der Heerscharen, „als mein auserwähltes Eigentum behandelt werden an dem Tag, den ich bereite; und ich will sie verschonen, wie ein Mann seinen Sohn verschont, der ihm dient. Dann werdet ihr wieder sehen, was für ein Unterschied besteht zwischen dem Gerechten und dem Gesetzlosen, zwischen dem, der Gott dient, und dem, der ihm nicht dient.“
Maleachi 3,16-18

Während wir über das Leben Kains und seiner Generationen nachdenken, die von der Sintflut hinweggefegt wurden, sollten wir uns zu Herzen nehmen, dass Gott derer gedenkt, die Seinen Namen hochachten.

Das Einzige, was ich von den Namen der Nachkommen Kains noch nennen kann, ist, dass zwei von ihnen die Endung “El” enthalten – Mehujael und Methuschael. Sogar in der Linie von Kain gab es eine Erinnerung oder ein Wissen um Gott, das in diesen beiden Namen zum Ausdruck kommt. Mehujael bedeutet “von Gott geschlagen” und Methuschael bedeutet “der von Gott ist”.

Was immer es wert ist, der Mensch – selbst der Mensch, der getrennt von Gott lebt – hat eine Ahnung und ein Wissen von ihm. Irgendwann verschwindet jedoch auch dies aus dem Denken, wenn wir uns einer humanistischen oder Idol-zentrierten Lebenseinstellung zuwenden.

In der modernen Gesellschaft bewegen wir uns in dieselbe Richtung wie sie, indem wir Lippenbekenntnisse zum Namen Gottes ablegen, aber Seinen Charakter und Seine souveräne Autorität leugnen.

II. Der weltliche Mensch

In der Bibel werden Gruppen von Menschen auf verschiedene Weise gegenübergestellt. Oft ist das, was als bemerkenswert kommentiert wird – wie das Leben Abrahams und der Patriarchen in Zelten – wichtig für die Ideale, die sie in diesem Zusammenhang vertraten. Es ist an sich nichts Falsches daran, in Städten zu leben.

Mit anderen Worten, hier steht, was in Hebräer 11 über sie gesagt wird.

Aufgrund des Glaubens gehorchte Abraham dem Ruf Gottes. Er verließ seine Heimat und zog in ein anderes Land, das Gott ihm zum Erbbesitz geben wollte. Er ging, ohne zu wissen, wohin er kommen würde. Aufgrund des Glaubens siedelte er sich in dem zugesagten Land an, auch wenn er dort wie ein Fremder lebte und mit Isaak und Jakob, den Miterben derselben Verheißung, in Zelten wohnte.  Er wartete auf die Stadt, die feste Fundamente hat, deren Baumeister und Schöpfer Gott ist.
Hebräer 11, 8-10

Diesen Männern wurde gesagt, dass sie als Fremde in dem Land leben würden und dass ihre Nachkommen das Land erst später erben würden. Dem gehorchend lebten sie weiterhin in Zelten. Wenn sie das Land nie besitzen würden und dennoch auf eine Stadt mit Fundamenten hofften, dann ist es offensichtlich, dass das, was sie erhofften, etwas Ewiges war, das in diesem Leben nicht greifbar war.

Diese Verse sind beschreibender Natur. Mit anderen Worten, sie beschreiben nur, wie eine Situation war und warum sie beachtenswert war. Sie schreiben uns nichts vor, wie zum Beispiel in Zelten zu leben.

Stattdessen sind sie eine moralische Lektion, dass es nicht darauf ankommt, wo wir leben, sondern wie wir unser Leben führen. Verkauft also bitte nicht eure Häuser, um ein Zelt zu kaufen. Paulus selbst war ein Zeltmacher, aber das bedeutet nichts über die Tatsache hinaus, dass er Zelte gebaut hat.

Es ist wichtig, das zu wissen, und deshalb werde ich für eine Minute abschweifen und ein paar Regeln aufstellen, die du beim Bibelstudium beachten solltest. Ich werde dir sogar fünf Dinge nennen, die du dir merken solltest.

Erstens: “Beschreibt dies nur etwas – ist es beschreibend?”.
Zweitens: “Schreibt dies tatsächlich etwas vor – ist es vorschreibend?”.
Und zuletzt: “Wie ist der Kontext?”

Wenn du dir diese fünf Dinge merken kannst, wird dein Verständnis für alles, was du liest, sehr viel besser. “Aber Charlie, du hast uns nur drei Dinge zum Nachdenken gegeben. Hast du wieder zu viel Mango-Saft getrunken?”

Die Antwort ist, dass ich dir fünf Dinge genannt habe, über die du nachdenken sollst, aber du hast nicht darauf geachtet.

Ist es beschreibend, ist es vorschreibend und wie ist der Kontext? Siehst du, fünf Dinge. Ich habe die fünf Punkte nur nicht weiter ausgeführt – beschreibend, vorschreibend und Kontext, Kontext, Kontext. Nimm niemals einen Vers oder eine Passage aus dem Zusammenhang heraus.

Unter diesen fünf Hauptpunkten findest du einige wichtige Fragen, die du dir beim Lesen stellen solltest –

  • Wie weist das auf Jesus hin?
  • Wie bezieht sich das auf das Gesamtbild der Erlösung?
  • Wenn die Passage nicht vorschreibend oder beschreibend ist, was sagt sie mir dann? Wie soll ich zum Beispiel die folgende Passage sehen?

Es ist besser, dass man zu zweit ist als allein, denn die beiden haben einen guten Lohn für ihre Mühe. Denn wenn sie fallen, so hilft der eine dem anderen auf; wehe aber dem, der allein ist, wenn er fällt und kein Zweiter da ist, um ihn aufzurichten! Auch wenn zwei beieinanderliegen, so wärmen sie sich gegenseitig; aber wie soll einer warm werden, wenn er allein ist? Und wenn man den einen angreift, so können die beiden Widerstand leisten; und eine dreifache Schnur wird nicht so bald zerrissen.
Kohelet / Prediger 4, 9-12

Dies ist weder besonders beschreibend noch besonders vorschreibend. Wie bezeichne ich dann das, was ich gerade gelesen habe? In diesem Abschnitt aus dem Buch Kohelet wird mir Weisheit vermittelt. Es ist ein allgemeiner Leitfaden für das Leben, er hat einen Punkt, über den ich nachdenken kann und er enthält eine Metapher.

Es gibt noch Tausende anderer Dinge zu wissen und das Studium der Bibel ist ein lebenslanges Abenteuer. Neben der Weisheit werden in der Bibel auch andere Formate verwendet – Erzählungen, Gedichte, juristische Darstellungen, historische Aufzeichnungen Stammbäume, prophetische Äußerungen, apokalyptische Schriften, biografische Einträge, persönliche Briefe, Dramen und so weiter. Wir müssen all dies verstehen und sie richtig im Kontext anwenden, sonst verirren wir uns in sinnlose Abwege. Achte also darauf, wenn du deine Bibel liest.

Noch eine Sache: Du kannst diese Interpretationsmethoden nicht zum Lesen deiner Bibel anwenden, es sei denn, du … liest tatsächlich deine Bibel!

Fahren wir also mit der Linie von Kain fort, und nach dem, was wir im nächsten Vers lesen, wirst du wahrscheinlich verstehen, warum ich dir gerade die vorherige Lektion in Bibelauslegung gegeben habe.

9 Lamech aber nahm sich zwei Frauen: die eine hieß Adah, die andere Zillah.

Dies ist der erste aufgezeichnete Fall von Polygamie in der Bibel und jeder Bibelkommentar, den ich gelesen habe, prangert das als unnatürlich und böse an. Aber die Bibel enthält keinen solchen Kommentar, niemals, und deshalb ist alles, was über den Bericht hinausgeht, die persönliche Meinung des Gelehrten und bleibt ohne biblische Unterstützung.

Das Einzige, was wir bisher in der Bibel haben, um das Muster für körperliche Beziehungen festzulegen, ist das, was in Genesis Kapitel 2, Vers 24 steht: “Darum soll ein Mann seinen Vater und seine Mutter verlassen und sich an seine Frau binden, und sie werden ein Fleisch werden.”

Ich kann dir nicht sagen, wie oft ich gehört habe, dass die Bibel sagt, die Ehe ist zwischen einem Mann und einer Frau… “ein Mann und eine Frau”. Weißt du, dass das nie gesagt wird? Niemals.

Im 1. Korintherbrief zitiert Paulus denselben Vers, “die zwei werden ein Fleisch”, um zu sagen, dass ein Mann, der mit einer Prostituierten schläft, eins mit ihr ist. Wenn er mit fünfzig Prostituierten schläft, sind sie trotzdem “ein Fleisch”.

Wenn wir also davon ausgehen, dass diese Stelle – “er soll sich an seine Frau binden, und sie werden ein Fleisch werden” – vorschreibend ist, dann müssten wir sagen, dass die Bibel die Ehe für jeden Menschen vorschreibt. Aber das tut sie nicht. Genauso gilt, nur weil da steht “mit seiner Frau verbunden”, schließt das keineswegs mehr als nur eine Frau aus.

Das mosaische Gesetz enthält Regelungen für Männer mit mehreren Ehefrauen und wie sie zu behandeln sind. Im gesamten Alten Testament hatten Männer zahlreiche Ehefrauen. König Salomo hatte 700 Ehefrauen und 300 Konkubinen. David, der Geliebte des Herrn, hatte viele Frauen und der Herr gab ihm viele von ihnen. In 2 Samuel 12:8 heißt es –

„Ich habe dir das Haus deines Herrn gegeben, dazu die Frauen deines Herrn in deinen Schoß, und habe dir das Haus Israel und Juda gegeben; und wäre das zu wenig, so hätte ich noch mehr hinzugefügt.“
2 Samuel 12,8

Und im Neuen Testament beschränkt Paulus nur die Ältesten und Diakone einer Kirche auf eine Beziehung mit einer einzigen Frau. Mit anderen Worten, er macht keine weiteren Kommentare zu dieser Angelegenheit für andere, was implizit bedeutet, dass es erlaubt ist.

Versteh mich nicht falsch, ich will nur sagen, wie man die Bibel auslegen soll, ich billige die Polygamie nicht, aber erinnere dich an unsere kurze Lektion über das Bibelstudium. Ist eine Stelle vorschreibend, ist sie beschreibend, und Kontext, Kontext, Kontext. Als Ganzes betrachtet – im Kontext der Bibel – ist das, was Lamech getan hat, indem er sich zwei Frauen nahm, biblisch nicht inakzeptabel.

Eine weitere Sache, die wir tun müssen, wenn wir die Bibel untersuchen, könnte die wichtigste Regel nach der Untersuchung des Kontextes sein und sie könnte sogar genauso wichtig sein – wir müssen unsere Vorurteile, Vorlieben, Abneigungen und unsere Vorannahmen beiseitelegen. Wir müssen den Text wie ein unbeschriebenes Blatt angehen und herausfinden, was der Herr uns zu sagen versucht.

Im Fall von Lamech sagt uns das überhaupt nichts über die Untauglichkeit der Polygamie. Tatsächlich haben wir keine Ahnung, wer sonst noch mehr als eine Frau zu dieser Zeit hatte. Die Bibel schweigt zu diesem Thema völlig. Was sie jedoch sagt, ist, dass seine Augen auf Vergnügen und weltliche Dinge gerichtet waren.

Wer zwei Ehefrauen haben will, ist mehr auf körperliches Vergnügen aus, als auf vernünftiges Leben. Ich habe eine und das ist weit, weit mehr als vernünftig.

Die Wichtigkeit der Erwähnung der Ehefrauen beruht auf ihren Namen, nicht darauf, dass sie beide seine Ehefrauen sind. Woher wissen wir das? Weil ihre Namen erwähnt werden – Adah und Zillah.

Wenn in der Bibel ein Name erwähnt wird, dann deshalb, weil er für die Geschichte relevant ist. Nur eine Tochter Israels wird namentlich erwähnt, und doch erwähnt Genesis 34 zweimal seine „Töchter“, was bedeutet, dass er mehr als eine hatte. Seine Tochter Dina wird namentlich erwähnt, weil sie für die Geschichte wichtig ist.

Die Wichtigkeit dieser beiden Frauen hängt mit der Bedeutung ihrer Namen zusammen, sowie damit, wer ihre Söhne sind und was sie getan haben. Ihre Söhne führten die Anfänge einer stabilen Zivilisation herbei, die sich zu einer vollständigen Kultur entwickelte, so wie wir sie heute kennen.

20 Und Adah gebar den Jabal; der wurde der Vater der Zeltbewohner und Herdenbesitzer.
21 Und sein Bruder hieß Jubal; der wurde der Vater aller Harfen- und Flötenspieler.
22 Und auch Zillah gebar, und zwar den Tubal-Kain, den Meister aller Handwerker in Erz und Eisen. Und die Schwester Tubal-Kains war Naamah. 

In der Geburt der Söhne dieser beiden Frauen, die beide Ehefrauen Lamechs waren, finden wir jeden Aspekt einer materiellen Zivilisation. Wir haben sowohl das Hirtenleben für die Ernährung der Menschen, wir haben Musik, Kultur und wir haben die Industrialisierung.

Nach unserem modernen Verständnis kam die Eisenzeit nach der Bronzezeit. Die frühe Eisenzeit begann nach Ansicht der Archäologen um 1200 v. Chr., aber die Bibel sagt, dass die Menschen schon vor der Sintflut mit Eisen arbeiteten. Ich hatte nie darüber nachgedacht, bis mich Janice Alley bei einem Bibelstudium darauf hinwies.

Der frühe Mensch war nicht der neolithische Neandertaler, zu dem ihn die moderne Wissenschaft macht. Stattdessen waren sie eine hoch zivilisierte Gesellschaft, die eine bemerkenswerte Kultur gebildet hatte.

Adah hatte einen Sohn namens Jabal, der der Vater derer ist, die in Zelten wohnen und Vieh haben. Sein Bruder war Jubal, der erste derjenigen, die die Harfe und Flöte spielen. Die andere Frau von Lamech hieß Zillah und sie hatte einen Sohn namens Tubal-Kain, der ein Lehrmeister in Bronze und Eisen war. Schließlich heißt es in diesen Versen, dass Tubal-Kain eine Schwester namens Naama hatte.

Von den vielen Menschen, die mit Sicherheit von Kain abstammen, sind dies die einzigen, die namentlich genannt werden – und von ihnen allen ist diejenige, die am rätselhaftesten erscheinen mag, Naamah, die namentlich erwähnt wird, von der aber nicht berichtet wird, dass sie etwas anderes getan hat; ihr Name bedeutet “Lieblichkeit”.

Was wir feststellen können, ist, dass die Menschen, die in der Linie von Kain nach Henoch genannt werden, – Irad, Mehujael und Methuschael – jeder von ihnen soll uns in diesen wenigen Versen zu diesen Namen führen – Lamech, Adah, Zillah, Jabal, Jubal, Tubal-Kain und Naamah.

Wie ich schon sagte, halten Mehujael und Methushael den Namen Gottes aufrecht, auch wenn es nur der unbekannte Gott, El, und nicht der spezifische HERR ist. Nach ihnen gehen die Namen einen anderen Weg. Hier sind die Übersetzungen: Adah bedeutet “Freude”, Zillah bedeutet “Schatten” oder “verstecken”; Lamech bedeutet “Gefangener”; Jabal bedeutet “Wasserstrom”; Jubal bedeutet “Fluss”; Tubal-Kain bedeutet “du wirst von Kain gebracht werden”; und Naama bedeutet “Lieblichkeit”.

Diese Namen sind für sich genommen harmlos, aber zusammengenommen zeigen sie eine weltliche Einstellung. Vor allem der Name Naamah erhält seine volle Bedeutung erst, wenn wir zu Genesis 6 und der Absicht Gottes kommen, die Welt durch eine Flut zu zerstören.

Die Scofield Referenznotizen sagen: Diese “…Zivilisation mag so prächtig gewesen sein, wie die von Griechenland oder Rom, aber das göttliche Urteil richtet sich nach dem moralischen Zustand, nicht dem materiellen.”

Die Linie Kains und ihre Namen spiegeln Menschen wider, die eher in die Welt als in Gott verliebt sind. Dies ist die Lektion, die wir aus diesen Versen mitnehmen müssen, und ich kann mir nichts Passenderes vorstellen, das wir für uns in der heutigen Welt in Betracht ziehen könnten.

Wir haben Musik zur freien Verfügung, alle Annehmlichkeiten, die wir uns nur wünschen können, und unsere Augen können die körperliche Attraktivität des anderen Geschlechts in einer Weise bestaunen, die man sich noch vor wenigen Jahren nicht einmal vorstellen konnte. All diese Dinge folgen dem Muster der Linie Kains.

Der jüdische Geschichtsschreiber Josephus schrieb über das Geschlecht Kains und sagt uns, dass sie äußerst böse waren, unerträglich im Krieg und heftig in Räubereien. Er sagt, dass sie ungerecht handelten und schnell zum Mord bereit waren.

Wir werden in Kapitel 6 sehen, wie diese Dinge die Welt ins Gericht brachten, und wenn sich die Dinge nicht bald ändern – was nicht sehr wahrscheinlich ist – werden wir auf die Zeit der Trübsal zusteuern, die in der ganzen Bibel vorausgesagt wird. Der Tag des Herrn ist nahe.

III. Die Sünden des Vaters

23Und Lamech sprach zu seinen Frauen: »Adah und Zillah, hört meine Stimme! Ihr Frauen Lamechs, vernehmt meinen Spruch! Einen Mann erschlug ich, weil er mich verwundet, einen jungen Mann, weil er mich geschlagen hat!
24Denn Kain wird siebenfach gerächt, Lamech aber siebenundsiebzigfach!«

Kain war ein Mörder und es ist leicht zu erkennen, dass Kinder normalerweise dem Lebensmuster folgen, das sie bei ihren Eltern sehen. Es gibt immer Ausnahmen, aber die Linie von Kain gehört nicht dazu.

Diese beiden Verse, aus denen Lamechs Gedicht besteht, bilden das, was man als perfekte hebräische Poesie bezeichnet. Sie sind in Zeilenpaare aufgeteilt und enthalten jeweils einen Parallelismus oder die Wiederholung eines Gedankens. Nichts Vergleichbares ist früher in der Bibel zu finden und daher ist dies sicherlich das älteste Gedicht, das jemals aufgezeichnet wurde.

Jetzt können wir die Poesie zu der großartigen Liste der Errungenschaften von Kains Nachkommen hinzufügen. Doch im Gegensatz zu vielen anderen Gedichten in der Bibel, die von der Beziehung zu Gott, dem inneren Kampf gegen die Sünde und anderen höheren Gedanken sprechen, zeigt uns dieses Gedicht die weltliche Sichtweise von Lamech.

Er wendet sich an seine beiden Ehefrauen. Er fordert ihre Aufmerksamkeit. Er nahm jemandem das Leben, der ihn nur verwundet hatte. Er prahlt indirekt mit seiner Stärke, weil er älter war als die Person, die er tötete. Und er rechtfertigt sich, indem er behauptet, er würde gerächt werden.

Getreu der biblischen Symmetrie gibt es ein Muster zwischen diesem Mord und der Zerstörung Babylons in Offenbarung 19 – “Denn wahrhaftig und gerecht sind seine Gerichte; denn er hat die große Hure gerichtet, die die Erde mit ihrer Hurerei verderbt hat; und er hat an ihr das Blut seiner Knechte gerächt, das von ihr vergossen wurde.” (Offenbarung 19,2)

Die Rache ist für Kain vorgesehen, und Lamech beansprucht das Recht darauf für das Blutvergießen im 4. Kapitel der Bibel. Das war in dem Land östlich von Eden. Und im 4. Kapitel vor dem Ende der Bibel rächt Gott das Blut der Heiligen, das von Babylon, dem Land östlich von Gottes Land, Israel, vergossen wurde. Was der Teufel und seine Nachkommen in Ungerechtigkeit tun, richtet Gott und triumphiert darüber in Gerechtigkeit.

IV. Der Name des HERRN

In unserem heutigen Textvers lese ich aus den Psalmen –

Gelobt sei der Name des HERRN von nun an bis in Ewigkeit! Vom Aufgang der Sonne bis zu ihrem Untergang soll der Name des Herrn gepriesen werden.

Dies zu zitieren, scheint wenig mit der Linie von Kain zu tun zu haben. Die letzten Verse von Kapitel 4 kehren jedoch zur gottesfürchtigen Linie von Adam durch Seth zurück und zur Ahnung, dass es noch Hoffnung in der Welt gibt und dass der Herr noch die Kontrolle über die Zeitalter hat –

25Und Adam erkannte seine Frau nochmals; die gebar einen Sohn und nannte ihn Seth: »Denn Gott hat mir für Abel einen anderen Samen gesetzt, weil Kain ihn umgebracht hat«.

Nach dem Abstecher in die Linie Kains kehrt die Bibel in diesem Vers zu der Hoffnung der Frau und aller gottesfürchtigen Menschen seit ihr zurück. Einige Zeit nach dem Tod von Abel bekommt Eva einen weiteren Sohn. Anstatt prahlerisch zu behaupten, einen Mann mit Hilfe des HERRN (oder Jehovas) bekommen zu haben, erkennt sie besonnen an, dass Gott (oder Elohim) einen weiteren Sohn für sie bestimmt hat.

Sein Name Seth bedeutet “berufen”, und seine Wahl war notwendig geworden wegen des Todes von Abel. Wie die Bibel jedoch feststellt, wurde Seth nicht von Eva, sondern von Gott berufen. Gott ist derjenige, der die Auswahl getroffen und die Person auserwählt hatte.

Sie sagte, er sei “anstelle von Abel, den Kain getötet hat”. Wenn du siehst, was hier passiert, sagt Eva, dass Gott – der Schöpfer – das ersetzt hat, was die menschliche Bösartigkeit weggenommen hat. Es ist ein versteckter Hinweis auf das Werk Christi, der die Bosheit des Teufels überwinden wird.

Und sie verwendet den Begriff „zera“ oder “Samen” für das Kind. Im Gegensatz zu Kain wusste sie, dass der verheißene Same der Frau, welcher der Schlange den Kopf zertreten wird,  durch Seth kommen würde.

Schon in diesem frühen Kapitel der Genesis wird das Konzept der göttlichen Erwählung angedeutet. Das Werk ist von Gott, das Werk ist aus Gott, und das Werk steht unter Gottes Vorrecht. Die Entscheidungen und Werke des Menschen sind aus der Gleichung ausgeschlossen. Seth ist Gottes Sohn durch Erwählung.

Seths Erwählung durch Gott und die Tatsache, dass er Gottes Sohn durch Erwählung ist, muss in Erinnerung gerufen werden, weil dies einige sehr schwierige und missverstandene Fragen in Kapitel 6 klären wird.

26 Und auch dem Seth wurde ein Sohn geboren, den nannte er Enosch. Damals fing man an, den Namen des Herrn anzurufen.

Wir befinden uns hier im letzten Vers von Kapitel 4. Ein Sohn aus der göttlichen Linie des Messias ist geboren worden und die Linie setzt sich fort durch einen seiner eigenen Söhne, Enosch, was “Mensch” im sterblichen Sinne bedeutet; jemand, der sterben kann, oder ein elender Mensch. Ich erzähle dir das in der Hoffnung, dass du auf diese Namen achtest, denn sie haben eine erstaunliche Bedeutung in der Predigt … Du wirst vielleicht überrascht sein.

Zur Zeit der Geburt von Enosch heißt es, dass die Menschen begannen, “den Namen des Herrn anzurufen”.  Dies steht in direktem Gegensatz zu den vorangegangenen Versen von Kains Linie, die dem weltlichen Streben folgte – der Name des HERRN wird in jenem Bericht nie erwähnt.

Alles an ihnen konzentriert sich auf das, was sie getan haben, und zeigt ihre weltliche Einstellung, aber die Linie von Seth steht im Gegensatz dazu. Den Namen des Herrn anzurufen, bedeutet, seinen Namen in Anbetung, Lob, Dank und Gebet anzurufen.

Und wer ist dieser verborgene Herr oder Jehova des Alten Testaments? Paulus sagt uns im Buch der Philipper –

„Darum hat ihn Gott auch über alle Maßen erhöht und ihm einen Namen verliehen, der über allen Namen ist, damit in dem Namen Jesu sich alle Knie derer beugen, die im Himmel und auf Erden und unter der Erde sind, und alle Zungen bekennen, dass Jesus Christus der Herr ist, zur Ehre Gottes, des Vaters.“
Philipper 2, 9-11 

Die Linie Kains

Kain wanderte weg und baute eine befestigte Stadt.
Er nannte sie Henoch, nach seinem eigenen Sohn, den er hat.
Nach Henoch kamen weitere Männer mit weltlichem Ansehn,
Sie wussten, wie man arbeitet, wie man Spaß hat und mit wem.

Lamech, der siebte Mann in dieser bösen Genealogie
Hatte zwei Frauen, ihn allezeit glücklich zu halten, versuchten sie.

Drei Söhne und ein Mädchen aus ihrem Schoß sich für Lamech wand,
Sie wurden eine sesshafte Kultur im östlichen Land.
Jabal trieb Viehzucht und Jubal widmete sich der Musik,
Tubal-Cain arbeitete mit Metallen, seine Schwester war schön wie Gold in Aspik.

Lamech schrieb ein Gedicht, für seine beiden Ehefrauen zur Kunde,
nachdem er einen jungen Mann getötet hatte, für seine bloße Wunde.
Dies ist das erste Gedicht, je im Leben der Menschen geschrieben.
Und es zeigt die Auswirkungen der Sünde derer, die die Bosheit lieben.

“Wenn Kain siebenfach gerächt wird, dann ich erst recht”
Aber was ist mit dem armen Kerl, der tot vor deiner Tür liegt, du Hecht?

Wenn die Dinge immer so sein würden hier,
Dann lasst uns essen und trinken, denn morgen sterben wir.
Aber Gott hatte etwas anderes im Sinn.
Er hatte eine andere Linie von gottesfürchtigen Männern für den Hauptgewinn.

Gott ersetzte Abel, den Kain auf dem Feld erschlug,
Durch einen anderen Sohn, der den Namen Seth trug.
Durch diesen Sohn sollte der heilige Same entspringen,
Der über Bosheit und Tod Triumpf wird erringen.

Durch diese göttliche Linie ein Sohn namens Enosch kam hervor.
Und weitere würden folgen, bis der König kommen würde durch das Tor.
Durch Sein kostbares Blut werden alle Menschen geheiligt,
Und von Sünde und allem Bösen gereinigt.

Als die Menschen den Namen Jehova anriefen, des ewigen Herrn,
freuten sie sich nur auf den großen König von fern.
Doch jetzt rufen wir Jesus an, den Träger des Schwertes,
Die Fülle der Zeit ist gekommen, wir singen Seinen Namen, weil Er es wert ist.

Jesus, Jesus, Jesus – der ehrfurchtgebietende Fels, wird für immer stehen,
Derjenige, der uns den Vater offenbart, den wir nicht sehen.
Und nun warten wir, während die Augenblicke ticken und ticken,
Bis der Vater Ihn für Seine Gemeinde und die Ewigkeit wird schicken.

Auf diese Zeit der Erneuerung warten wir, sie zu sehen,
Ja, auf den Zeitpunkt, an dem wir durch die Himmelspforte gehen.

Wenn wir erblicken des Königs Herrlichkeit,
Zum Lobe Jesu werden wir singen für alle Zeit.

Hallelujah und Amen…

Für die nächste Woche lest bitte Genesis 5,1-32 (Die Generationen Adams)

Acts 2:8

Charlie Garrett Acts (Written)

Friday, 29 October 2021

And how is it that we hear, each in our own language in which we were born? Acts 2:8

Note: You can listen to today’s introduction courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen).

You can also read this commentary, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

The previous verse noted that those speaking were Galileans. Despite this, those listening now ask, “And how is it that we hear, each in our own language in which we were born?” The word translated as “language” again signifies a dialect, and this may be the intent as one’s personal dialect is the most notable aspect of what one hears.

A person may be in the streets of Japan and hear three people speaking English, but if he hears one with his similar southern accent (say like one from Georgia), he will pick up on that first and foremost. However, in this case, the thought being conveyed may also extend to a particular language. This will be seen in verse 11 where the word glossa, or “tongue,” is used.

Either way, the point is that those who hear these Galileans can understand them speaking the language they were born into perfectly. With this display, the question arises concerning these languages. Are they actually spoken by the Galileans, or are the Galileans speaking in their own language but being understood by the hearers in their own language – as if they are translated by the Spirit into the ears of the hearers?

What seems likely is that the disciples are actually speaking in these other languages. If not, the miracle would be in the hearer and not in the speaker. As this is the case, it goes beyond what we experience with modern translators which take what we say (or type) and convert that language into a new target language. Instead, what is spoken comes directly from the source speaker while under the influence of the Spirit.

Life application: Those who hear the disciples speaking clearly acknowledge that the words are intelligible and perfectly spoken in their own native language (or dialect). In the coming verses, actual languages will be named to confirm this.

There is nothing in Scripture to justify the inane, incoherent ramblings of Charismatics and Pentecostals who make up (meaning they are not inspired to speak) false “tongues.” As tongues are a sign to unbelievers (1 Corinthians 14:22), the Spirit would not make that “sign” a nonsensical load of gibberish.

To understand Paul’s description of tongues as conveyed in 1 Corinthians 14, the full study is available in a line-by-line analysis on the Superior Word website or on the Superior Word YouTube channel. The conduct of those who participate in these false tongues is disgraceful, and it is disrespectful to the Spirit of God.

The Lord divided the languages of the world for His sovereign purposes. The Spirit of God united these people in this miraculous way on the first Pentecost as a sign that He approved of their faith in Christ. It was a demonstration of His ability to reunite humanity in Him once again, purifying their language according to His determination.

There will be other times that tongues will come upon believers as recorded in Acts. These occur at specific times and as an approval of the faith that was professed by those who believe. These are descriptive accounts, and they are not to be considered normative for the church age. And they certainly do not, nor will they ever, involve false tongues spoken in nonsensical gibberish.

Further, in the later use of tongues, as directed by Paul in the epistles (Paul’s words are the divinely inspired word of God), very specific directions for the speaking of tongues are given. When those instructions are not followed, it is evidence that it is not the Spirit who is inspiring them. The Spirit will never contradict Himself. As the word of God is Spirit inspired, such things that are not in accord with the word are not Spirit inspired. If they are not Spirit inspired, then who do you suppose is behind these false utterances?

Hold fast to the word, be obedient to it, and reject anyone who mars this precious gift by such false presentations.

Lord God, we are grateful to You for what You have done for us in Christ. You have established Your church, You have given us guidance in Your word, and You have provided us with everything we need to pursue You as is pleasing to You. Thank You for these things. Help us to be obedient to Your word, and to fix our eyes always on Jesus. Amen.