But what about...? Questions about Genesis

Father, we come before you at this time. We want to be honest before you. We know that you see our

heart, and you know what really goes on in our minds. You know what our courage level is, and

what our shame and fear levels are. And so, Father, we come to you. We ask that you help us to be

honest before you. And, Father, we ask that you would gently but deeply pour out your Holy Spirit

upon us. Pour out your Holy Spirit upon us, that we might read your word with humble, obedient,

intelligent, searching, curious hearts, unafraid and unashamed. And this we ask in the name of Jesus,

your Son and our Savior. Amen. Please be seated. I was at a meeting yesterday morning, and I had to

leave at around quarter after 10, and I told them that I had to leave. This was a Christian meeting.

I told them I had to leave because I had to prepare a sermon on angels having sex with human beings.

And I could see the whole room sort of erupt, like, what? And I made my exit with that line.

So I don't know if you, so I have no idea what the discussion ensued afterwards. I don't know if

many of you sort of noticed that when Anya was reading, but it talks about sons of God, probably

angels, finding human women desirable and sexually knowing them and making them pregnant.

So here's what's going on today, folks. There's no, because of a variety of things, there's no sort

of sermon title. But if, well, when you go in the, if you want to go online on Monday to get the notes

or Tuesday or whenever it goes up, it's called, but what about dot, dot, dot. Over the last few

weeks, we've been going through the first 11 chapters of Genesis. And there's been several

times where I've sort of done something like there's a bit of a time out here. We're not going

to discuss this question this week. We're going to sort of gather up a group of questions and,

and just questions about the text. And we're going to try to look at them sort of all at one time.

So for instance, some of you might've wondered when we were doing the end. So if we're going

through the first 11 chapters of Genesis, that talks about creation, seven days, Adam and Eve,

Cain and Abel, polygamy, the flood, the tower of Babel. Those are all in the first 11 chapters of

Genesis. It's a very, very important part of the Bible. So some of you might've wondered in

when we were did Genesis 4, 14, which is, you know, Cain kills his brother Abel and then God

says that there's going to be a, he has to be a wanderer on the earth. And Cain is worried that

people are going to kill him. And people might say, well, at one moment, if there's only Adam,

Eve and Cain and Abel, who is Cain worried is going to kill him? And some of you might wonder why

three verses afterwards, it says that Cain marries somebody and you go, what? And then he makes a city

for people to live in and you go, what? And then you come to chapter five and it tells you that Adam

lived 930 years. And it gives a list of 10 people and nine of them, it gives you their ages. And

they're all in the 900s or the high 800s, including Methuselah at 969 years old. What?

And because it goes like Adam had this son and then this son, and then this son,

Orthodox, ultra Orthodox Jews use that text to calculate when the earth began, when it was

created. Is that the right way to read the Bible? And now today we have this really weird text that

seems to talk about angels having sex with women. And that's on top of the text then, just before the

text, which Anya then read, which is the beginning of the story of the flood. So did a flood really

happen? Was it a universal flood that killed all things? We're going to look at those things.

It's a bit of a different type of sermon, but we're going to look at those things. I want to tell you

what my goal is. Could you put up the scripture text? Did you type up the scripture text? So here's my

goal in this sermon. This is my, here we go. This is a Bible text. It's from 2 Timothy 2.15.

And Paul is writing it to Timothy. Those of you who know anything about the, maybe you might, some of you

might know that Paul wrote 2 Timothy while he was in jail. And he knows this time he's going to die.

And he's correct. Sometime after he wrote that, he was martyred under Nero. He was killed by Nero.

And the Emperor Nero. And so Paul, 2 Timothy is a very precious letter. It's his final words of

instruction to a pastor looking after churches. And in that, he said, do your best to present

yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of

truth. It's a very, very precious verse. And that's in some ways what my goal is.

And so here's the first thing. It's going to, I'm going to sound like it's, it's coming a bit of an

odd way with this text, but I would just want to be a bit humble and transparent before you. Not that I

am, I'm not trying to be humble and transparent other weeks. But one of the great problems I had

after I became a Christian and for a long time in my Christian life was a certain type of Bible teacher.

And they just seemed to, you know, when they talked about the book of Revelation, they just seemed to be

able to pick out all these facts that were going on in the world. And I felt I could never talk about

anything like the book of Revelation because I was too stupid to know all of that stuff.

And I heard a whole pile of people and talk about things like in these first 11 chapters of Genesis,

and they seemed to snatch biology and geology out of their hat to try to make it look like the Bible

is saying this and saying that. And I'll be honest, I would read those things. And part of it, I was,

well, part of it, I just felt like I'm too stupid to know all that stuff. How on earth could I ever

talk about the Bible if I don't have all that other knowledge? And then the other thing would

often be that I'd often think that they were maybe wrong. Occasionally, I would then learn

something in school or something else that showed that it was wrong. And that makes it sort of really

funny. And it's almost as if, you know, between there, apparently just having all these answers,

and then they give them sort of false answers that end up, it undermines the Bible. And it almost made me

afraid to just read some of these parts of the Bible and just learn from them. I was either too

stupid, or I was just worried that I didn't have, that I'd say stuff that was just wrong. So here's

the first thing. This is all about these questions. I'm not avoiding the questions. But here's the

first thing. If you go about the first point, Andrew, be very helpful. An infallible Bible does not mean

I will know everything. Why is this really important?

Some of the answers to these questions, part of the answer is this. I don't know.

I don't know.

Don't lose your faith over that. You don't lose your faith over that. And see, this is a bit of

the danger of people who can be way overconfident with systems and supposedly, apparently tying

together geology and this and this and this and this. Is that sometimes, and by the way, in a

infallible Bible, you see, I'm talking about for those of us who believe that miracles happen and

that God speaks to us through his word. It's not just a collection of symbols. It's not a collection

of myths. It's not human beings trying to reach God with their own best thoughts. It's not just

Christian symbols, which are the Christian symbols and pagans have their symbols and Hindus have their

symbols. No, for those of us who believe that for a variety of reasons, that the words that God

had preserved, written and preserved, were ultimately the words that he wanted here so that when we hear

this, we are hearing God speak, it is very easy for us to quickly go from that to somehow or another

think that we have to have all the answers. And that's not what it means to believe that God

is the ultimate author of the Bible.

Sometimes, to questions, we have to say, I don't know.

You know, it's actually a sign of the fall. Those of you who were here a few weeks ago,

you might remember that, and I keep sort of talking about this in different ways, the very,

very primal problem for human beings is that they desire to be like God. And sometimes all religion

does is give religious veneer and justification to our attempt to be like God. But the Bible wants

to keep telling us every time we read it, George, you're not God. Institution, you're not God.

You're not God. There's only one God. Only one God who knows everything. We human beings don't.

Second thing, an infallible Bible does not mean I will be an infallible interpreter.

It means I should become a humble interpreter. That's really what it should mean.

It should mean, you know what, I read the Bible to learn. I read the Bible to learn.

And if I'm not willing to read the Bible to learn, I was just sharing with Don a little bit before the

service. It helped keep us a little bit late because we were talking about baptism and all that

stuff. And I'm writing a series. I know it's really tiresome. Part six on baptism. It might reach as

high as 10 or 12. And I'm now actually think I made a mistake doing it, but now I just can't stop it in

the middle. It's one of those really awkward things. I'm going to have to finish the bleepity bleepity bleep

thing, even if it takes 12 weeks and nobody can remember what all the other parts are.

But here's the thing. You know, if somebody shows me a better way to understand it,

I shouldn't be upset. I shouldn't be anxious. I shouldn't get defensive. I should say, thank you.

Thank you for helping me to understand the Bible better because I'm a fallen, fallible, finite human

being. And, you know, the problem is always in my mind, not in the Bible. And I just, if people can

help me get more light, and that's the way it should really be for all of us, you see, because

what does the Bible say? Do your best to present yourself to God as one approved, a worker who has

no need to be ashamed, rightly handling the word of truth. But some of you might say, okay, George,

now, you know, you said those questions, and I hope you're not just going to spend all your time

circling around them without giving us at least some, I hope your whole answer is, I don't know.

That would be really disappointing, George. And it's not going to be just, I don't know, by the way.

But that would be really disappointing, George, because, you know, the more you know about science,

and the more we know about philosophy, and the more we know about the different branches of science,

the more it looks like the Bible is just completely and utterly ridiculous. Well, here's the third thing,

to try to ratchet down some of the tension and some of the fear we have about reading the first

11 chapters of Genesis, if you could put up the next observation. The human problem is not that we

know too much. It's not, that's not the problem. The human problem is that we know too little,

and forget that we know too little. That's the human problem.

I'm going to talk about it again in a couple of minutes. But one of the things, the big claims,

if you go back and listen to the first couple of sermons, especially the first one where I talk

about creation and evolution in the Bible and science, one of the things I say, and I would

continue to maintain that, in fact, I'm going to give you an illustration in a couple of minutes,

is that it's harder to believe in naturalistic evolution today than it was 165 years ago. Why?

Because we know more about the chemical reality that has to exist for life before there can even

be anything to do with natural selection, the chemical things that have to happen and the

interstellar things that have to happen. And 165 years, they didn't know that. They just didn't know it.

Well, they didn't know that they knew too little. You know, and it might very well be that, you know,

there's a whole range of things in the Bible that were a bit hard to believe. There's, for a long time,

there was a whole pile of people who thought that parts of the Bible were wrong because it talked

about people groups that they didn't exist, and then archaeology found that people group.

There's time and time and time again that it's, it's not the problem when we're trying to put

together genesis and science and knowledge that we know so much about everything that how on earth can we

fit it together. No, no, the human problem is we actually know too little. We know too little,

and we forget that we know too little. That's the human problem. It's the human problem.

And, and so it's not, as I'm going to try to show you, that that science has shown that these

things are completely and utterly foolish. I'm in fact going to say that, that maintain that Genesis 1 to 11

is the wisest set of answers to the fundamental problems that we can come about.

Actually, I'll show you right now. I was talking to my son, my oldest son, about this series, and

my oldest son has a degree in biology from University of Ottawa, and I asked him, I said, you know, did you

do the degree, he just was over visiting just recently, and I, I asked him, did you know, doing that

biology degree, that'd make it harder for you to believe the Bible, like, like, did it weaken your faith?

And he, you know, what he told me, he said, he said, obviously some of the classes, they

really hammered it, you know, but let me tell you, when I took my class in cell biology,

by the end of cell biology, I believed, I had no doubts that evolution couldn't be true,

that everything just happened by chance and natural selection. When I studied DNA, by the

time I finished my course on, on that, I, and, and understood that, there's, he, he gave me an,

an illustration. And so this comes from my son, Tosh, who learned it from somebody else,

who learned it from somebody else, who learned it from somebody else. And he said, basically

what, maybe this won't work for you, maybe it will.

And those of you listening to it online, I've just held up a foam board that has poorly written,

because I'm a terrible printer, this message wrote itself. Not entirely a perfect analogy,

but it's largely like that. You see, because at a chemical level, the DNA is a message.

And my son, Tosh, said, it's really, you know, nobody believes this, right? I mean, obviously,

you know, you can, those of you who know my printing know that I wrote that, right? That

it's written by, you know, messages don't write themselves. He said, here's the thing I understood

about, after I took the course in DNA, is that not only does that chemical basis, which is ultimately

a message, which helps to program and build cells and life forms, not only did that have to happen by

chance. He said, it'd be exactly as if a CD with a message happened as a result of an explosion or a

series of processes. But he said, that's only half the problem, because there has to be something to

read it. So he said, they're really telling me that I have to believe that a CD could happen by chance,

and a CD player could happen by chance, and that the CD would go in the CD player. He said, how can I

believe that that happened just by chance, all before natural selection? We'll leave that up here for

you to ponder it. I'm sure some of you will have a better way to make an analogy about it. Why am I

saying that? If you could put the next point, and I'm still getting to these questions, by the way,

I really am. I hope you're finding this helpful. The choice before me is, am I willing to suffer for

the gospel, or will I be ashamed of the gospel? Now, why am I saying that? I'm saying that because

I know from talking to people in coffee shops that if they start to suspect that I have some doubts

about naturalistic account of evolution, they believe that I'm stupid. In fact, I've been told that.

I'm told not only that I'm stupid with a low IQ, they'll ask me if I've lived my life under a rock,

if I've ever attended any type of university, do I know anything at all?

So am I willing to actually let something like that slip?

Am I willing to be thought a fool for Christ? That's the heart problem with interpreting these texts.

You see, here's the other side of this diagram, and just very, very briefly, there's two circles if

you can't see it, and the circle on the left says this Bible teaching stuff. Oh, there you go,

a better one up there. This is old school, right? And the other one is what Canada teaches,

and I, in mind, I just, it's only because I'm a terrible drawer. I'm not making any comment about

how big the intersection is, but basically, one way to understand the Bible and how it relates to

the world is always this. There's what the Bible teaches. We're trying to hear and learn and

understand, by the way, because we're humble interpreters, and we don't begin to believe that

we know we understand everything, and the Bible keeps teaching us. There's something that Canada

teaches on the same types of things, and whatever, you take out that country, you could put Kenya,

you could put China, you could put South Korea, you could put North Korea, and the inner section

will always be a big or a small section here, and here's always the discipleship question, you see,

because it's very easy for us, and this is what happens when we get embarrassed about the first

11 chapters of Genesis. Why are we embarrassed about the first 11 chapters of Genesis? It's because

this part, what Canada teaches, says the first 11 chapters of Genesis are nonsense or evil.

I was sharing with somebody in a coffee shop that part of the text I was looking at this week has the

word covenant, and he literally flew into a rage at me and said, the idea of chosen people is the

worst idea in the history of humanity. It has caused more violence and hardship than any other idea.

And stormed away. I have great times in coffee shops sometimes.

And, you know, and so, but, you know, some of us might just have a sense that if we bring up

certain ideas like that, that's how people are going to react. So what happens in our discipleship?

We only talk about this. We only talk about, you know, so it's like those of us involved in social

justice ministries, it's easy to talk about something like sex trafficking, because everybody and their

dogs opposed to sex trafficking, right? It's easy to talk about slavery, because in Canada,

everybody and their dog is opposed to slavery. It's very hard to take Genesis 1 and 2 seriously

and talk about trans issues or same-sex marriage or abortion. Why? Because that goes outside of here.

This side of it has one view, and this side has a different view. And so I guess the thing about this

is there's a bit of a gut check when we read the Bible, and I want to just tell you I'm not embarrassed

about the Bible. I'm not ashamed. I pray about it all the time. One of the things I pray about as I'm

preparing my sermons is I pray that, and this is one of the things you can pray about for me as well,

I pray that I will understand and hear the objections and the reactions of Canadians if they were to hear

this text and they were to be honest with me, like my friend was honest with me when he flew into a rage.

He was being honest with me. He wasn't being polite, but he was being honest. And there's lots to be said

for honesty, isn't there? And you know, in this particular time, because I have a long-standing

relationship with this particular person, at some point in time after he cools down, we'll probably

talk about it. But, you know, there's this, I pray that God will both help me to hear the different

questions that people would have about the Bible, and then I also pray that God would make me unashamed

of the Bible, and unashamed of the gospel, and unashamed of Jesus, because many of us are ashamed

and afraid of the Bible, because it will mean that we have to say and believe things which a lot of

Canadians or our friends or smart people or people that we respect will look down their nose at us.

Remember I said my main point of this whole sermon is to say, to be able to have, do your best to

present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling

the word of truth. So,

what about some of these questions? I'm going to start to give you some insights about some of them

as well, like who did Cain marry? Did Noah live, did Adam live 930 years? Was there a universal flood?

Here's the final little bit of background before I give you some of my answers. If you could put the

next point up, when discussing worldviews, there is no perfect answer, but there can be a best answer.

So, that's a bit of a general truth, but what I want you to understand is this. So, we're going to

look at the very, like, let's look at these first three questions. Who was Cain afraid would kill him?

Who did Cain marry? Who lived in Cain City? Now, the first part of it is, I don't know for sure.

Why do I not know for sure? Aren't you supposed to know for sure? No, no, I'm not, I don't have to

know for sure because, just because I'm a Christian doesn't mean I know everything. I'm not saying that

to dodge it. I'm just saying, in fact, if you read, like, very faithful commentaries, you read, for instance,

Derek Kidner's commentary, very, very faithful academic, and he can get, he gives you three or four or five

different possible answers to that particular question. I'm not going to summarize them all. It's not a seminary

class, but here's the thing. Every system of thought has to deal with a version of this question, whether we realize

it or not be, you know why every system of thought has to deal with it? Because we're all here in the

room, because human beings exist. So it's not all of a sudden as if, George, the answer you just get,

you're going to give me in a second about Cain and Abel, I don't know if it's a very strong answer,

and I might say, well, yeah, you know, maybe it isn't a very strong answer, but you know what? If you look

at all the other answers, all of a sudden my answer might look like the strongest, because you see,

in a sense, Buddhism has to account for the fact that people exist.

Hinduism has to account for the fact that people exist. Native spirituality has to account for how

people exist. Pagan, different pagan systems have to account for how people exist. Atheism has to

account for how people exist. You know, in a sense, in evolutionary theory, see, here's one of the

things which is really interesting about the Bible, is that the Bible gives this powerful story that,

as carrying, telling you a whole pile of interesting things about the nature of evil, and the nature of

good, and human connectedness, and if you want to go back and listen to my sermon on Genesis 4, you'll hear

the different things that come out of that particular text. But evolutionary theory also has, you see, okay,

here's the answer is Cain probably married a sister,

or a cousin.

The text doesn't say that Adam and Eve only had two children. The text, in fact, in five, says that they had many

children. And in fact, there's nothing in the genealogy that says that the two children are the first and second.

It's the ones that are significant for a variety of theological reasons, but not necessarily first and second, but significant.

That's actually what the genealogy says.

And you see, actually, if the atheistic account, which is naturalistic evolution, they also actually have to have something

almost identical, but it's never spelled out as clearly as the Bible.

But the difference is that

you have these

early humanoid forms

that obviously then had to intermarry,

but they had to be weaker humanoid forms, far more

prone to disease, and far more prone to bad water, and all that type of stuff,

in a more hostile environment, without

antibiotics,

and all of that stuff,

but we just don't think about it.

But the biblical

viewpoint is that, in fact,

God has created human beings.

He created them to fill the earth,

to be fruitful and multiply.

And that may be something to do with the ages,

and I'm going to say in a moment, it could be that the ages

are literal, it could be that it's symbolic.

It's not clear from the text.

Why am I saying that? Not because I'm

worried about C

over here.

I'm not worried about C.

I'm just actually trying to read the text very clearly,

and if you read the text at the level of the Hebrew,

it's not actually clear.

It could be symbolic.

It's probably meant to be literal,

but it could be something symbolic about it in terms of the ages.

But the whole picture is something very different.

It's as if the biblical picture is that Adam and Eve are made perfect,

that they're the very beginning of the human race,

that God not only made them as the beginning of the human race,

but they were designed to be fruitful.

They were designed by God himself without any sin to multiply.

And that maybe there is something then about these ages.

Maybe there is something about life before the flood.

And so there's just things within it,

like it's as if you look at a river,

and I don't know,

if you had a river that begins,

and it's a big,

big,

strong river,

but as it's going inland into a desert,

it gets weaker and weaker and weaker,

and more and more consumed,

because it's a desert,

and the moisture's just going out.

But at the very beginning,

it's a powerful flow.

And that's the picture of what happens in the biblical thing.

At the very beginning,

there's this onrush of life.

And you know what?

If you look at it,

some of you are disappointed in my answer,

but you know what?

It's actually a pretty plausible answer.

And if you now go back,

and you read Buddhist and Hindu mythology,

and pagan mythology,

and you consider the whole problems of atheism having to believe this,

you know what?

The Bible looks like a pretty good answer.

You know,

especially if Adam and Eve lived so long,

and they had so many children,

there are people around.

And it's possible they have cities.

Here's the other thing I want to say.

If you could put up the next point.

This is sort of like the big thing.

If you don't get anything else out of the sermon,

other than that,

my point is to do your best to present yourself to God as one approved,

a worker who has no need to be ashamed,

rightly handling the word of truth.

Here's what I want you to really get.

As we are gripped by the gospel,

God forms unashamed and unafraid readers

who read the Bible with humility,

faith,

obedience,

curiosity,

intelligence,

intelligence,

and imagination.

Because there's all sorts of other things going on here in the text in terms of our imagination.

And,

you know,

the reasons ultimately I'm a Christian,

fundamentally they have to do with Jesus,

but more than Jesus and his resurrection,

it's the,

it's the wisdom of the Bible,

it's the witness of the Holy Spirit,

it's,

it's,

it's the many arguments for the existence of God,

it's the problem of the alternatives.

I,

the longer I read,

I mean,

one of the interesting things about this particular fellow who,

who blew up at me at the coffee shop,

he and I had a conversation once about,

about this,

and,

and,

um,

he actually acknowledged this.

I,

I told him that I read more non-Christian stuff in one week than he's read in two or three decades.

Sorry,

I read more non-Christian stuff in one week than he reads Christian stuff in several decades.

I know I'm saying that because there's something special about me.

It's not that there's something special about me.

But,

you know,

it's,

it's not that I've lived under a rock,

or that there's wise Christians who live under a rock,

but you,

the more you can study these things,

the more confident and assured my son taking biology at university made him more firmly believe in the doctrine of creation,

not less.

And so I just want to really encourage you not to be afraid of the Bible.

Here's a couple of other things about these particular texts.

If you go to Genesis chapter five,

and you see all of these,

you know,

they live so long and they live so long and they live so long.

One of the reasons you can't calculate the age of the earth is that if you,

not just because I'm trying to get around a problem here,

but if you look at how the Bible uses genealogies,

okay,

not because I'm afraid of something,

but actually just read it.

See,

that's always what you have to do.

You just have to read it.

Like,

when it talks about everything dying or something like that,

well,

do they mean everything or do they mean the way we mean everything sometimes?

Like,

you know how sometimes it might,

let's say afterwards,

after the senators lost to Pittsburgh Penguins,

I know I am touching a wound,

but especially after the game where they lost seven nothing,

you know,

if the headline said,

Penguins slaughter senators,

well,

we all know they didn't literally kill them,

leave them in a bloody heap in the ice,

right?

So,

it doesn't mean that language is simple,

but how do you figure that stuff out?

Well,

you don't,

you don't just sort of try to pick an answer which won't offend Canadians,

but you just try to understand the whole text,

and what does the text say?

And so,

one of the things about genealogies,

if you read genealogies,

is genealogies are never written like,

like when you go to ancestry.com to figure out your ancestral tree.

That's not how the Bible uses genealogies.

They use genealogies to connect significance,

and they're very,

and the Hebrew allows skipping who knows how many generations.

It's just how they're written.

It's how the Hebrew is written.

It's how you find out by just actually studying it.

So,

it might very well have been that Adam lived a certain length of time,

and then who knows,

maybe it was that,

or we'll not use that,

let's say Seth lived 105 years,

he fathered Enosh,

but it might very well,

but the whole word in the original Hebrew and all means that,

it could be there's all sorts of generations,

but the next one like Seth,

that's significant like Seth,

he comes at a certain time.

So,

you can't actually use the genealogies to capture the age of the earth.

Now,

I've noticed the time,

the last thing is about the flood,

and about those odd sons of God and the daughters of man.

So,

turn in your Bibles to Genesis 6,

and here's how the text goes.

When man began to multiply on the face of the land,

and daughters were born to them,

the sons of God saw that the daughters of man were attractive,

and they took as their wives any they chose.

Then the Lord said,

my spirit shall not abide in man forever,

for he is flesh,

his days shall be 120 years.

The Nephilim were on the earth in those days,

and also afterward.

When the sons of God came into the daughters of man,

and they bore children to them,

these were the mighty men who were of old,

the men of renown.

Now,

if all we knew in the Bible was that,

you'd have to sort of think that there was something like angels,

and they had sex.

But,

that's not the only part of the Bible,

and there's a specific context,

which we have to keep reading,

and it goes like this.

The Lord saw that the wickedness of man was great in the earth,

and that every intention of the thoughts of his heart

was only evil continually.

Now,

just notice the powerful language there.

This is describing the world before the flood,

that every intention of the thoughts of his heart

was only evil continually.

And the Lord regretted that he had made man on the earth,

and grieved him to his heart.

So the Lord said,

I will blot out man whom I have created from the face of the land,

man and animals and creeping things and birds of the heavens.

For I am sorry that I have made them,

but Noah found favor in the eyes of the Lord.

You know,

what exactly does the text about Nephilim mean?

I don't know.

I don't know.

You go and you read the commentaries by Bruce Watkey

or Derek Kidner,

they can give you a variety of things that it might possibly mean.

Probably what it means is this.

It's something really like a horror novel.

It's like a horror movie.

It's describing a world

that has almost completely given itself over to evil,

and we'll see in a moment,

has given itself over to violence.

And in the latter part of chapter 6,

the Hebrew word for violence

doesn't just mean physical violence.

It means emotional violence,

intellectual violence,

relational violence,

social violence,

like violence

in its most comprehensive,

holistic sense

of direct,

willful hurting

to destroy,

to diminish.

It means it in the most comprehensive way.

And so whatever's going on here,

and it's not entirely clear,

it's something which is evil.

So it's not referring to angels,

it's referring to demons,

which we learn about

throughout the rest of the Bible.

And probably what it's,

you know in the Gospels,

those of you are familiar with

the Gadarene demoniac,

and if you go back

and read the stories

about the Gadarene demoniac,

one of the things it says

about the Gadarene demoniac

is that they tried to put chains on him,

but he would fly into these rages of strength

and break his chains,

and nobody could bind him.

Imagine,

what the text is probably talking about

is demonic possession,

like the Gadarene demoniac.

And it's really just like

the types of horror movies

that some people like to watch.

It's describing a world

of demon-controlled individuals

who capture women

and keep them like a harem

and keep them in slavery

and subjection

and make them pregnant.

It's describing

what we see in horror movies.

And the Bible is saying

that that is the world

that developed before the flood.

And so,

and we'll talk a little bit about this

in upcoming weeks.

if you,

one of the things

which is really interesting

if you read academic commentaries

that are faithful

about the book of Genesis

and you look at chapter 6, 7, 8, and 9,

is

that

in chapter 6, 7, 8, and 9

as it talks about the flood,

the significant parts

in Genesis chapter 1 and 2

Genesis 1 · chapter mention

which talk about the creation

of all things

are revisited

in a different form.

If you could put up

the next point, please.

With the flood,

God first reverses

then recreates

his creation.

I'm very conscious

of my time.

One of the problems

that we have

when we read the flood stories

is we focus

on the naturalistic bits.

But if you look

at the flood story,

you need to focus

on the supernatural bits,

on what God does.

God brings the animals.

The ark is built.

There's no rudder.

There's nothing

to keep it upright.

It could float,

but it would be

like a cork.

It has a hole

on the top.

The whole point

of the ark story

is that God

brings the animals.

God shuts them in.

God keeps them safe.

When it talks about

the flood waters coming,

it doesn't try

to describe it

in any type of

naturalistic way whatsoever.

It uses a very,

very odd phrase

that the celestial waters

come on earth.

If you go back

and you look

at the beginning

of the book of Genesis,

Genesis chapter 1,

Genesis 1:1

verse 1,

which talks about

God creating

all things out of nothing.

In the very next verse,

it says how the waters

are over the entire earth

and there's chaos

and the Holy Spirit

hovers over the waters.

And what we see

in the flood,

what you're seeing

described in the flood

is as if God

presses the reset button

on creation.

And he reverses

the creation

as part of his judgment.

And then he recreates creation.

And I think

an honest way

of reading the Bible,

and Christians

can differ on this,

is just as God

creates all things

out of nothing,

it's hard

when you're reading

Genesis 6, 7, 8, and 9

to know what parts

are specifically naturalistic.

But everything in the text

is focusing on,

it's as if God

reverses the created

order and judgment

and then he recreates.

There's like a new

second day,

there's like a new

third day,

there's like a new

fifth day,

there's a new

sixth day,

there's a new

seventh day,

and there's a new

Genesis 2

and the institution

of the family.

And it's as if he makes

all of these things new.

It's as if he's reset it.

And as he resets it,

as a recreation,

there's this

completely new reality

where the ages

are going to be different.

The relationship

between human and animals

is going to be different.

And the Bible

doesn't tell us

about the full things

that existed

before the flood.

It's not something

we need to know.

But what you're seeing

in Genesis 6, 7,

and 8, and 9

is really,

the best analogy

would be to press

a reset button.

And God,

in his judgment,

presses a reset button.

And because he's seen

the problems,

just think about it

for a second.

Like, look what this

is telling us

in a very, very powerful way.

What is it that many,

many, many people believe?

Many, many people believe

that if people

could just live longer,

they'd figure things out

and become better.

Haven't they heard

about vampire movies?

Like, just imagine

if Hitler lived longer.

Like, I'd just be honest.

If I lived longer,

would I become wiser

and kinder?

I don't know.

Would I be more filled

with pride?

Maybe I would be.

And what is it,

you know,

what is it that's often

common in a whole

pile of thoughts?

What is it,

don't many people

just say, you know,

there's a problem

there's too many people.

It's a theme of lots of books,

lots of movies,

lots of poetic stuff.

And what if it,

we just got the very,

very, very best people?

And that's one of the things

in this story,

that Noah is one of the

very, very, very best people

in a world filled

of violence.

Noah is exceptional,

completely and utterly different.

And what we say is,

why don't we just try

to get rid of all

of these bad people

and we just try to get

creation back to its

pristine form

and we take the very,

very best people

and we start again.

And Genesis is going to say,

we tried that as well.

God tried,

that happened before.

Because there's,

God changes the created order.

He recreates things

and then most of the Bible

is discussing

how it's recreated.

But what we see

in the book of Genesis

as we look ahead

is that what we need

is not a recreation.

What we need

is not pressing

the reset button.

what we need

is new creation.

All of these stories

are humbling us

to stop looking

in false directions

in terms of elites

and in terms of

getting nature

more pristine

or just getting rid

of the bad people.

It's a common

political problem.

Oh, you know,

if in America

only they could get rid

of all those people

who voted for Clinton.

In America,

if we could only get rid

of all those people

who voted for Trump,

it's a common,

common,

common problem.

And this text

is telling us

very powerfully

that the problem

is in the command center

of human beings.

it's not in the other.

It's in me.

It's not in the system.

It's in me.

If you could put up

the final point.

When I receive the gospel,

God makes me

a new creation

who yearns for the day

when Jesus comes again

and makes all things new.

You see,

that's the thing

that the Bible

is pushing us to.

It's constantly

humbling

our pride,

our arrogance.

It's humbling

our desire

to be God

that makes other people

other,

that makes us think

that somehow or another

we're special,

that, you know,

that, you know,

we have the smarter system.

You know,

the Bible,

when I say that the Bible

is infallible

and it humbles us,

it's a profound statement

that it's not saying

that Jewish and Christian people

were smarter people

or better poets

or better writers.

it's saying nothing

like that at all.

It's saying God speaks,

not us.

And in the gospel,

we're telling,

it's one beggar

telling another beggar

where to find bread.

It's not telling people

that somehow

I have better rituals,

I have better hymns,

I have better prayers,

I have,

it's not that I have

any of these things.

I've been given them

as a gift

by what God has done.

And so this whole text

is showing us

that pressing reset

isn't enough.

Sin has to be dealt with

and God deals with sin

in his son's death

upon the cross.

And when God,

we receive the gospel,

God himself,

I was just sharing this

with somebody

in a coffee shop

just yesterday.

I say,

and this isn't just ideas

that when you put your faith

and trust in God,

in Christ,

God comes in.

the Holy Spirit

comes in.

And as a pure gift

of grace,

you are made

a new creation

that will one day fit

when God makes

all things new.

It's not just words

and ideas.

The gospel is a power

and God himself

in the person

of the Holy Spirit

and ultimately

the whole Trinity

comes and lives

within.

We need a new creation,

always gripped

by the gospel,

mindful of the fact

that we're not there yet

and that there's still

sin that we have

to repent of,

but it's all ultimately

been dealt with

by Jesus.

It's a new creation

that we need,

not a reset.

Please stand.

Let's bow our heads

in prayer.

Father,

you know

the different things

that we're afraid of

and embarrassed.

You know the things

I'm afraid of

and embarrassed about,

Father,

and things I'd be

way too embarrassed

to share to this congregation.

Father,

thank you that you know

every single one

of us perfectly.

Thank you that you know

what really goes on

in the command centers

of our lives.

Thank you that you know

both what is so strong

and glorious

and beautiful about us

and you know the things

about us that are rotten.

Thank you, Father,

that you know those things

about us that are courageous

and thank you, Father,

you know those things

about us that are

terribly afraid

and terribly embarrassed.

And thank you, Father,

that you know us

so perfectly

and knowing us perfectly.

You do not turn

your eyes away from us

in shame and embarrassment.

You do not mock us.

You do not make fun of us.

You do not turn

your eyes away in disgust.

But knowing us

so completely

and perfectly

and deeply,

yet you love us

and desire us

to be your child

by adoption and grace

when we put our faith

and trust

in your Son,

Jesus Christ.

So, Father,

we ask that you would

make us disciples of Jesus

who are gripped

by the Gospel.

And as we are gripped

by the Gospel,

that we, Father,

will read your Word,

that we will deal

with our shame

and our fear

in light of your Gospel

and being gripped by it,

that we might live

unashamed,

unafraid,

free lives

and generous lives

that bring you glory.

And this we ask

in Jesus' name.

Amen.