The Firmament
Tag: Genesis
Pillar of salt
Why was Lot’s wife turned into a pillar of salt?
Genesis 19 tells the story of the destruction of Sodom and Gomorrah. Lot, Abraham’s nephew, lived in Sodom with his family. His daughters were engaged to local men. Lot was sitting at the gate of Sodom, the area where financial and judicial transactions took place, when two angels came into town. Lot invited them to stay with his family. After a rather exciting evening, the angels made sure Lot, his wife, and his two daughters left before God destroyed the city (Genesis 19:13). As they fled, the angels warned them, “Escape for your life! Do not look behind you, and do not stay anywhere in the valley; escape to the mountains, or you will be swept away” (Genesis 19:17).
Lot ran, his daughters close behind. “But his wife, from behind him, looked back, and she became a pillar of salt” (Genesis 19:26). She lagged behind. She turned and watched the flaming sulfur fall from the sky, consuming everything she valued. Then it consumed her. The Hebrew for “looked back” means more than to glance over one’s shoulder. It means “to regard, to consider, to pay attention to.” The Scriptures don’t say whether her death was a punishment for valuing her old life so much that she hesitated in obeying, or if it was a simple consequence of her reluctance to leave her life quickly. Either she identified too much with the city—and joined it—or she neglected to fully obey God’s warning, and she died.
We’re fortunate to receive similar warnings. Ephesians 4:22-24 tells us to take off the old self that is ruled by sin and be renewed, putting on the new self that is in the likeness of God. Similarly, 1 John 5:16 says that willful, deliberate sin can lead to death. Lot’s wife wasn’t able to accept that. What she chose to value in her heart led her to sin, which led to her death.
The Bible isn’t clear whether Lot’s wife was covered in the salt that rained down with the brimstone or if her remains were dusted with a coating of salt later. But it is interesting that she is described as a “pillar.” The Hebrew for “pillar” refers to a garrison or a deputy, that is, something set to watch over something else. The image of Lot’s wife standing watch over the Dead Sea area—where to this day no life can exist—is a poignant reminder to us not to look back or turn back from the profession of faith we have made, but to follow Christ without hesitation and abide in His love (Luke 17:32).
Talking snake
Why didn’t Adam and Eve find it strange that a serpent was talking to them?
Interestingly, the serpent/snake speaking to Adam and Eve is not the only instance in the Bible where an animal speaks. The prophet Balaam was rebuked by his donkey (see Numbers 22:21-35). We have to remember that while animals are not capable of speaking, there are powerful beings out there (God, the angels, Satan, the demons) who are capable of the impossible, including enabling animals to speak. Most scholars hold that it was Satan in the Garden of Eden who was speaking through the snake, not the snake itself speaking on its own. Thus, the Genesis 3 account it is not suggesting that snakes were of an intellect that would have enabled them to speak coherently.
Still, why didn’t Adam and Eve find it strange that an animal was speaking to them? It is unlikely that Adam and Eve had the same perspective we do on animals. In our era, we know from experience that animals are incapable of speech on the same level as humans. Adam and Eve did not have a childhood, nor did they have other humans to learn from. Given that Adam and Eve had probably only been alive a matter of days, it is not unreasonable for them to believe that animals were capable of speech. It is also possible that this was not the first talking animal Adam and Eve had encountered. Perhaps Satan or even God Himself had used animals to communicate with Adam and Eve before. There are so few details given in the account that much is left to speculation and presumption.
Lastly, it was not unreasonable for Eve to answer the snake. After all, the snake was evidently speaking in a language that she understood and asking an intelligible question. It is also likely that Adam was nearby and could verify that she was not imagining things. It was not the serpent speaking that should have alarmed them. Rather, it was the fact that he was causing them to doubt God’s instructions (Genesis 3:1), contradicting God (Genesis 3:4), and calling God’s motives into question (Genesis 3:5). That should have been enough to cause both Eve and Adam to stop talking to the serpent.
Satan serpent
Was Satan the serpent in Genesis chapter 3?
Yes, the serpent in Genesis chapter 3 was Satan. Satan was either appearing as a serpent, possessing the serpent, or deceiving Adam and Eve into believing that it was the serpent who was talking to them. Serpents / snakes do not possess the ability to speak. Revelation 12:9 and 20:2 both describe Satan as a serpent. “He seized the dragon, that ancient serpent, who is the devil, or Satan, and bound him for a thousand years” (Revelation 20:2). “The great dragon was hurled down, that ancient serpent called the devil, or Satan, who leads the whole world astray. He was hurled to the earth, and his angels with him” (Revelation 12:9).
While the Bible is not clear as to whether or not the serpent stood up or walked before the curse, it appears likely that, like other reptiles, it probably did walk on four legs. That would seem to be the best explanation of Genesis 3:14, “So the LORD God said to the serpent, ‘Because you have done this, cursed are you above all the livestock and all the wild animals! You will crawl on your belly and you will eat dust all the days of your life.'” The fact that the serpent was cursed to crawl on his belly and eat the dust of the earth forever is also a way of indicating that the serpent would be forever despised and looked upon as a vile and despicable creature and an object of scorn and contempt.
Why did God curse the serpent when He knew that it was actually Satan who had led Adam and Eve into sin? The fate of the serpent is an illustration. The curse of the serpent will one day be the fate of Satan himself (Revelation 20:10; Ezekiel 28:18-19).
East of Eden
What does it mean to live “east of Eden”?
Eden, of course, is the Garden of Eden where Adam and Eve enjoyed creation perfectly as God had created it. A location “east of Eden” is mentioned in Genesis 3.
After Adam and Eve sinned, they were expelled from the garden. “So the Lord God banished him [mankind—both Adam and Eve] from the Garden of Eden to work the ground from which he had been taken. After he drove the man out, he placed on the east side of the Garden of Eden cherubim and a flaming sword flashing back and forth to guard the way to the tree of life” (Genesis 3:23–24). Presumably, the only entrance to the garden was on the east side, as this was the only side that God chose to guard. If Adam and Eve left the garden on the eastern side and kept going in that direction, they were living east of Eden.
We are not told, but it is reasonable to assume that Adam and Eve as well as their children knew where the Garden of Eden was and that it may have still existed in some form through their lifetimes. If this were not the case, it would have been unnecessary for God to guard the entrance to it and bar access to the tree of life.
The phrase east of Eden also shows up in Genesis 4. After Cain was given his punishment for killing his brother, Abel, he “went out from the Lord’s presence and lived in the land of Nod, east of Eden” (Genesis 4:16). It seems that Nod was even farther away from Eden than his parents had settled. This is the result of the fall intensified.
These are the only two passages where a place “east of Eden” is mentioned. However, in both cases the context is one of denied access to Eden as a result of sin. Living “east of Eden” is contrasted to living “in Eden” and as such is a metaphor for living in a fallen world.
The phrase east of Eden has come into popular usage due to the novel of that name by John Steinbeck and the film based on the novel. In the novel, two families compete and experience the full range of fallen human nature. The film is based on the final part of the novel in which rival brothers vie for their father’s affection. The environment of sin, disappointment, and hopelessness portrayed in these works is an accurate representation of the human condition “east of Eden.”
When the new heavens and new earth are the abode of all who have had their sins forgiven by the sacrifice of Christ, the whole world will be Eden. Access to the tree of life will once again be restored:
“Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb down the middle of the great street of the city. On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations. No longer will there be any curse. The throne of God and of the Lamb will be in the city, and his servants will serve him. They will see his face, and his name will be on their foreheads. There will be no more night. They will not need the light of a lamp or the light of the sun, for the Lord God will give them light. And they will reign for ever and ever” (Revelation 22:1–5).
Meaning of adamah
What is the meaning of the Hebrew word adamah?
The Hebrew word adamah means “land,” “ground,” or “soil.” The New American Standard Bible translates adamah as “ground” 64 times and “land” or “lands” 114 times. Related to adamah is the word adam, which means “man” or “mankind.” Of course, adam is also used as the proper name of the first man, Adam.
Most scholars believe that the words adamah, Adam, and Edom stem from a root word with the basic meaning of “red.” The word adamah could then be more literally translated “red ground,” and the name Adam could be said to mean “red man” or “man from the red dirt.”
Reading from Genesis 2, we notice several plays on the word adamah:
“There was no one to work the ground, but streams came up from the earth and watered the whole surface of the ground [adamah]. Then the Lord God formed a man [adam] from the dust of the ground [adamah] and breathed into his nostrils the breath of life, and the man [adam] became a living being. Now the Lord God had planted a garden in the east, in Eden; and there he put the man [adam] he had formed. The Lord God made all kinds of trees grow out of the ground [adamah]” (verses 5–14).
Then in Genesis 2:15, we read this:
“The Lord God took the man [adam] and put him in the Garden of Eden to work it and take care of it.”
So, not only is Adam formed from adamah and named after adamah, but he is now assigned with working the adamah and cultivating the plants that come from it.
After Adam’s sin, God curses both Adam and adamah:
“To Adam [adam] he said . . . ‘Cursed is the ground [adamah] because of you; through painful toil you will eat food from it all the days of your life’” (Genesis 3:17).
Then God said that the curse on Adam will result in his return to adamah:
“By the sweat of your brow you will eat your food until you return to the ground [adamah], since from it you were taken; for dust you are and to dust you will return” (Genesis 3:19).
The Bible teaches that mankind has an intimate relationship with the earth (see Genesis 2:5). Adam was formed from the earth, was responsible for the curse brought upon the earth, is tasked with cultivating the earth, eats the produce of the earth, and at death returns to the earth. As children of Adam, we are earthly—we have a connection with adamah. And that is why we must be born again (John 3:3). Only a relationship with Jesus Christ can break us free from the Adamic curse and the Adamic fate. The first Adam subjected us to a curse; but Jesus, the “Last Adam” (1 Corinthians 15:45), gives us a blessing. Contrasting Adam with Christ, Paul writes, “The first man was of the dust of the earth; the second man is of heaven” (1 Corinthians 15:47).
Global flood
Was Noah’s flood global or local?
he biblical passages regarding the flood make it clear that it was global. Genesis 7:11 states that “all the springs of the great deep burst forth, and the floodgates of the heavens were opened.” Genesis 1:6-7 and 2:6 tell us that the pre-flood environment was much different from that which we experience today. Based on these and other biblical descriptions, it is reasonably speculated that at one time the earth was covered by some kind of water canopy. This canopy could have been a vapor canopy, or it might have consisted of rings, somewhat like Saturn’s ice rings. This, in combination with a layer of water underground, released upon the land (Genesis 2:6) would have resulted in a global flood.
The clearest verses that show the extent of the flood are Genesis 7:19-23. Regarding the waters, “They rose greatly on the earth, and all the high mountains under the entire heavens were covered. The waters rose and covered the mountains to a depth of more than twenty feet. Every living thing that moved on the earth perished—birds, livestock, wild animals, all the creatures that swarm over the earth, and all mankind. Everything on dry land that had the breath of life in its nostrils died. Every living thing on the face of the earth was wiped out; men and animals and the creatures that move along the ground and the birds of the air were wiped from the earth. Only Noah was left, and those with him in the ark.”
In the above passage, we not only find the word “all” being used repeatedly, but we also find “all the high mountains under the entire heavens were covered,” “the waters rose and covered the mountains to a depth of more than twenty feet,“ and “every living thing that moved on the earth perished.” These descriptions clearly describe a universal flood covering the whole earth. Also, if the flood was localized, why did God instruct Noah to build an ark instead of merely telling Noah to move and causing the animals to migrate? And why did He instruct Noah to build an ark large enough to house all of the different kinds of land animals found on the earth? If the flood was not global, there would have been no need for an ark.
Peter also describes the universality of the flood in 2 Peter 3:6-7, where he states, “By these waters also the world of that time was deluged and destroyed. By the same word the present heavens and earth are reserved for fire, being kept for the day of judgment and destruction of ungodly men.” In these verses Peter compares the “universal” coming judgment to the flood of Noah’s time and states that the world that existed then was flooded with water. Further, many biblical writers accepted the historicity of the worldwide flood (Isaiah 54:9; 1 Peter 3:20; 2 Peter 2:5; Hebrews 11:7). Lastly, the Lord Jesus Christ believed in the universal flood and took it as the type of the coming destruction of the world when He returns (Matthew 24:37-39; Luke 17:26-27).
There are many extra-biblical evidences that point to a worldwide catastrophe such as a global flood. There are vast fossil graveyards found on every continent and large amounts of coal deposits that would require the rapid covering of vast quantities of vegetation. Oceanic fossils are found upon mountain tops around the world. Cultures in all parts of the world have some form of flood legend. All of these facts and many others are evidence of a global flood.
Forbidden fruit
Was Adam and Eve’s sin really about eating a piece of forbidden fruit?
The phrase “forbidden fruit” refers to the story of Adam and Eve in the Garden of Eden. They were forbidden by God to eat the fruit of the tree of the knowledge of good and evil (Genesis 2:9; 3:2). The Bible says nothing about what type of fruit it was. Tradition has identified it as an apple, but it is impossible to know with certainty what kind of fruit it was. From the text of Genesis, every indication is of a literal tree with a literal fruit.
The key element in the passage is not the fruit itself, but the prohibition against eating it. God gave Adam and Eve only one prohibition in His instructions. Whether there was some spiritual property within the fruit is really irrelevant. The sin was in disobeying God’s command. By eating the fruit (an act of disobedience), Adam and Eve gained personal knowledge of evil. They already knew good, but now they had the contrasting experience of the evil of disobedience and the guilt and shame that came with it. Satan’s lie was that knowing good and evil would make them like gods (Genesis 3:5). In reality, they were already made in the image of God and had the blessing of His good pleasure.
The lesson for us today is that when God prohibits something, it is for our own good. Disobeying Him, going our own way, or deciding for ourselves what is and is not beneficial to us will always lead to disaster. Our heavenly Father who created us knows what is best for us, and when He prohibits something, we should listen to Him. When we choose to obey our own wills instead of His perfect and holy will, things never go well for us. Adam and Eve made that sad discovery after eating the forbidden fruit, and mankind has suffered the consequences of their decision ever since (Romans 5:12).
Tree of life
What is the meaning of the tree of life?
The tree of life, mentioned in the books of Genesis and Revelation, is a life-giving tree created to enhance and perpetually sustain the physical life of humanity. The tree was planted by God in the Garden of Eden: “The LORD God made all kinds of trees grow out of the ground—trees that were pleasing to the eye and good for food. In the middle of the garden were the tree of life and the tree of the knowledge of good and evil” (Genesis 2:9). The centrally located tree of life would have been easily accessible to Adam and Eve from any point in the garden.
More details concerning the tree of life come after Adam and Eve’s sin: “The LORD God said, ‘The man has now become like one of us, knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of life and eat, and live forever’” (Genesis 3:22). In his disobedience, Adam lost his eternal life. The tree of life in Eden must have had some role to play in maintaining the life of Adam and Eve (and possibly the animals). Adam would “live forever,” even in his fallen condition, if he had eaten the tree of life after his sin. God placed a sword-wielding cherub at the entrance to the garden specifically “to guard the way to the tree of life” (verse 24). It seems access to the tree of life would have prolonged Adam’s physical life indefinitely, dooming him to an eternity in a cursed world.
It was a mercy that God kept us from the tree of life. By barring access to the tree of life, God showed compassion in His omniscience. Knowing that, because of sin, earthly life would be filled with sorrow and toil, God graciously limited the number of years men would live. To live eternally in a sinful state would mean endless agony for humanity, with no hope of the relief that comes with death. By limiting our lifespan, God gives us enough time to come to know Him and His provision for eternal life through Christ but spares us the misery of an endless existence in a sinful condition.
In His great love, God provided One who would redeem fallen mankind. Through one man, Adam, sin entered the world, but through another Man, Jesus Christ, redemption through the forgiveness of sin is available to all (Romans 5:17). Those who avail themselves of the sacrifice of Christ on the cross will be resurrected to see the tree of life again, for it stands in the middle of the Holy City, the New Jerusalem, where it bears “twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations” (Revelation 22:2). In the eternal state, the curse will be no more (verse 3), access to the tree of life will be reinstated, and darkness will be forever banished (verse 5). Eden will be restored.
