Week of 8 November 2005
DEEP RIVER
This is one of the most well-known Afro-American spirituals, using the river motif (the Jordan) as a symbol of crossing over into the Promised Land, whether worldly (Palestine) or otherworldly (Heaven). (The melody of this song was borrowed for the Jazz standard, "Dear Old Southland.")
The Promised Land is also the promise of "rest," as is mentioned in both Testaments. This song belongs to the Sacred Harp Gospel tradition, a kind of hillbilly (Country) Gospel, sung in ragged counterpoint (different parts of the tune are sung at the same time). Several of these "Sacred Harp" songs were used in the film, Cold Mountain. (The phrase, "sacred harp" refers to the human voice in praise of God.)
Joshua fit the battle around Jericho Jericho Jericho , Joshua fit the battle around Jericho and the walls come tumbling down. God knows that Joshua fit the battle around Jericho Jericho Jericho . Joshua fit the battle around Jericho And the walls come tumbling down Good morning sister Mary Good morning brother John Well I wanna stop and talk with you Wanna tell you how I come along I know you've heard about Joshua He was the son of Nun He never stopped his work until, Until the work was done God knows that Joshua fit the battle around Jericho Jericho JerichoJoshua fit the battle around Jericho And the walls come tumbling down You may talk about your men of Gideon You may brag about your men of Saul There's none like good old Joshua at the battle of Jericho Up to the walls of Jericho He marched with spear in hand: "Go blow them ram horns," Joshua cried, "'Cause the battle is in my hands!"God knows that Joshua fit the battle around Jericho Jericho Jericho Joshua fit the battle around Jericho And the walls come tumbling down You may talk about your men of Gideon You may brag about your king of Saul There none like Joshua At the battle of Jericho They tell me, great God that Joshua’s spear Was well nigh twelve feet long And upon his hip was a double edged sword And his mouth was a gospel horn Yet bold and brave he stood Salvation in his hand Go blow them ram horns Joshua cried 'Cause the devil can't do you no harm God knows, Joshua fit the battle around Jericho Jericho Jericho Joshua fit the battle of Jericho And the walls come tumbling down Up to the walls of Jericho He marched with spear in hand Go blow them ram horns, Joshua cried 'Cause the battle is in my hands Then the lamb and ram sheep horns began to blow The trumpets began to sound Old Joshua shouted glory And the walls came tumblin' down God knows that Joshua fit the battle of Jericho Jericho Jericho Joshua fit the battle around Jericho And the walls come tumbling down Down, down, down, down, down tumblin' down.
There have been countless spirituals and gospel songs about Canaan (or "the Promised Land"), referring usually to a better world or a better life, as the fulfillment of God's promise. The singer vows that nothing will "hinder" progress to the Promised Land, not even family members:
If brother don't go, it won't hinder me, if brother don't go, it won't hinder me. I've done signed up, made up my mind, I'm on my way (yes, sir) to Canaan's land, I'm on my way to Canaan's land, I've done signed up, made up my mind, I'm on my way (that's right) to Canaan's land. I'm on my way to Canaan's land, I'm on my way to Canaan's land, I've done signed up, made up my mind, I'm on my way to Canaan's land.
This is another Sacred Harp song.
The river Jordan functions metaphorically (as a figure) of any obstacle against progress or betterment, as in this song.
"Hear, O Israel: The LORD our God is one LORD; and you shall love the LORD your God with all your heart, and with all your soul, and with all your might."
With my heart and soul I wanna let you know I love you, I love you. (2x). When I first made you my choice, my heart was glad, my soul rejoiced. But tell me, how long has it been since I let you know exactly how I feel? I must apologize: time slipped away and I didn't realize. Give me just half a chance and I'll show the world how to dance. With my heart and soul I wanna let you know I love you, I love you. (2x).
Blue Monday never occurs. Every day's sweeter, with you in my world. Matter of fact, that's how it's been from the very moment I let you in. Funny how people will try to stop me from making you the center of my life. After all that you love me through giving you my heart is all I wanna do. With my heart and soul I wanna let you know I love you, I love you. (2x). Never let you go. All I have is yours, it's yours. And if I could I would give you more, you more. With my heart and soul I wanna let you know I love you, I love you. Etc.
Another Sacred Harp song, this refers to the land of "milk and honey" promised in the Bible. But here (as in many other Christian songs about Canaan, the Promised Land is another world (after death), not merely another place. Note the reference to Jesus (the Son), making this a Christian song:
On Jordan's stormy banks I stand, and cast a wistful eye to Canaan's fair and happy land where my possessions lie. Oh, the transporting, oh the transporting rapturous scene that rises to my sight, that rises to my sight! Sweet fields arrayed in living green, sweet fields arrayed in living green and rivers of delight, sweet fields arrayed in living green and rivers of delight.
There generous fruits that never fail on trees immortal grow. There rocks and hills and brooks and vales where milk and honey flow. All o'er these wide, all o'er these wide extended plains shines one eternal day! There God the Son forever reigns, there God the Son forever reigns and scatters night away. There God the Son forever reigns and scatters night away. All o'er these wide, all o'er these wide extended plains shines one eternal day! There God the Son forever reigns and scatters night away. There God the Son forever reigns and scatters night away.
The Shema gets its name from the first word of the Hebrew text ("Hear"):
"Hear, O Israel: The Lord our God, the Lord is one. Love the Lord your God with all your heart and with all your soul and with all your strength" (6:4-5).
This text has led to three different interpretations, all of which are important in studying the Bible.
1. The first is the issue of centralization. As worship became centralized in Judah (Jerusalem) at the temple, there was worry that Jehovah would have as many personalities as local gods if worshipped outside the temple. The Levites wished to control worship in a single location. The Shema was an effort to remind Jews that there was only one Jehovah (one Lord) and one place to worship him. This theme becomes central especially in Deuteronomy and the Deuteronomistic history (Joshua, Judges, and the two books of Samuel and Kings).
2. The second reading is that the Lord ranks first among many gods (henotheism).
3. The third reading is that there is only one God (monotheism). It is this meaning that became most important.
Jesus said the Shema summed up the entire Torah (Law, Teaching):
"This is the first and greatest commandment" (Matthew: 22:38-40).
The CSNY song is based on the full Shema, which continues:
"These commandments that I give you today are to be upon your hearts. Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up. Tie them as symbols on your hands and bind them on your foreheads. Write them on the door-frames of your houses and on your gates" (Deuteronomy 6:6-9; also 11:18-20 and Numbers 15:38).
This torah about the Torah (or teaching about how to teach the Law) was taken literally. Jews even today put texts from the Torah (the Law) into little boxes. On the door-frames these boxes are called mezuzah. On the left arm and forehead, these are called phylacteries (tefillin).
The song itself follows the Bible closely. The "road" is the wilderness. The "code" is the Law or teaching. The word "live" means "so that you may live long" (Deuteronomy 11:9). To "become yourself" means to keep the image of God, in which one is created.
"The past is just a goodbye" is a theme in Numbers, where a whole generation must be killed in order to kill the past, without which there can be no change.
"Teach your children" is part of the Shema; while the "fathers' hell" refers to slavery in Egypt.
After this, the song is slanted for the Youth Culture of the Hippie generation; here the children teach their parents too.
The word "dreams" also has a Bible reference, in the Book of Joel: "Your sons and daughters will prophesy, your old men will dream dreams, your young men will see visions" (Joel 2:28).
The word "fix" probably refers to Deuteronomy: "Fix these words of mine in your hearts and minds" (11:18).
did slowly go by. And feed them on your dreams, the one they fix, the one you'll know by. Don't you ever ask them why, if they told you, you would cry. So just look at them and sigh and know they love you. And you, of tender years, Can't know the fears That your elders grew by. And so please help them with your youth, They seek the truth Before they can die. Teach your parents well, their children's hell will slowly go by. And feed them on your dreams: the one they fix, the one you'll know by. Don't you ever ask them why; if they told you, you would cry. So just look at them and sigh and know they love you.
Theme from Exodus
(This Land Is Mine)
This land is mine, God gave this land to me: this brave and ancient land to me. And when the morning sun reveals her hills and plain , then I see a land where children can run free. So take my hand and walk this land with me . And walk this lovely land with me. Though I am just a man, when you are by my side, with the help of God, I know I can be strong. Though I am just a man, when you are by my side, With the help of God, I know I can be strong. To make this land our home If I must fight, I'll fight to make this land our own Until I die, this land is mine!
There have been countless Reggae songs based on the Bible. This is one of them. Crediting Moses with authorship of the books in the Bible continues to this day, despite evidence to the contrary.
This is from an English oratorio (The Crucifixion), quoting the typological reading of the Gospel of John 3:14-15. This is a type of music called recitative (English word=recite), halfway between singing and speaking, which usually introduces the main melody:
And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up that whosoever believeth in Him, that whosoever believeth in Him should not perish, should not perish but have everlasting life.
An unusual Gospel song, by Country great, Roger Miller (most famous for King of the Road):
In this way, the goat carried away the sins of the people with him. This is mentioned in LEVITICUS 16:10:
"[T]he goat chosen by lot as the scapegoat shall be presented alive before the Lord to be used for making atonement by sending it into the desert as a scapegoat."
Aaron had already killed one of the two goats used in the rite and used its blood as atonement (16:15). But that was not enough:
He is to lay both hands on the head of the live goat and confess over it all the wickedness and rebellion of the Israelites―all their sins―and put them on the goat's head. He shall send the goat away into the desert in the care of a man appointed for the task. The goat will carry on itself all their sins to a solitary place; and the man shall release it in the desert. (21-22)
Paul (or "deutero-Paul") remarks of blood sacrifice that blood was "not able to clear the conscience of the worshipper" (Hebrews 9:9).
Of course, for Paul, Jesus is the necessary sacrifice:
"The blood of goats and bulls" makes the worshipper "outwardly clean. How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God!" 13-14).
The scapegoat then becomes the type of Christ. The idea is that only the "perfect" sacrifice can rid the worshipper of all sins (thus separation from God). No mere animal can do this.
25 October 2005
MAY THE GOOD LORD BLESS AND KEEP YOU
This song (recorded by many pop singers) is based on the Aaronic Blessing, from NUMBERS 6:23-26:
"Speak to Aaron and to his sons, saying, In this way you will bless the children of Israel, saying to them, The Lord bless you, and keep you: The Lord make his face to shine upon you, and be gracious to you: The Lord turn his face to you, and give you peace."
There have been many interpretations of the tripartite (triple) form of this blessing (occuring three times). Of course, Hebrew poetry is based on parallelism, so maybe one need look no further than mere repetition for the beauty of it. But Rabbi's have read this three-fold blessing to refer, first, to the righteous, than to the merely good, finally to the evil. In other words, the blessing is strongest for the righteous (those who follow God completely), less strong for only the good, and merely comforting for the evil (who need at least the hope that God will still be reachable, despite their evil deeds). Christians, of course, see the three-fold form of the blessing to mean the Holy Trinity (Father, Son, and Holy Ghost).
May the good Lord bless and keep you, whether near or far away. May you find that long awaited golden day today. May your troubles all be small ones, and your fortunes ten times ten. May the good Lord bless and keep you till we meet again. May you walk with sunlight shining and a bluebird in every tree. May there be a silver lining back of every cloud you see. Fill your dreams with sweet tomorrows, never mind what might have been. May the good Lord bless and keep you till we meet again. Fill your dreams with sweet tomorrows, never mind what might have been. May the good Lord bless and keep you till we meet again. May the good Lord bless and keep you till we meet, till we meet again.
The Lord bless you and keep you, the Lord make his face to shine upon you, to shine upon you and be gracious, and be gracious unto you. The Lord bless you and keep you, the Lord make his face to shine upon you, to shine upon you and be gracious, and be gracious unto you. The Lord lift up the light of his countenance upon you, the Lord lift up the light of his countenance upon you, and give you peace, and give you peace, and give you peace, and give you peace. Amen, Amen, Amen, Amen.
Never turn back! I'll keep on till I reach the other shore. Rain may fall, floods may roll, storms may rise, winds may blow, but I'll never turn back no more! I started for Heaven a long time ago. In this world of temptation I found only pain and woe. Til I turned my back on pleasure I found only pain and woe. Now I'm back on the road to the city and I'll never turn back no more.
NEVER GIVE UP
Bible motifs in the following song are clear: answering the call, belief, divine ability trapped in a fearful body, the need for courage and faith, fulfilling "divine purpose," and the need to be fearless against the "odds." Moses required this of his people and allowed the old generation to die off until a new generation, with faith and a willingness to "persevere," regardless of the odds:
Visions that can change the world trapped inside an ordinary girl. She looks just like me: too afraid to dream out loud. And though it's simple your idea, it won't make sense to everybody. You need courage now if you're gonna persevere to fulfill divine purpose, you gotta answer when you're called. So don't be afraid to face the world against all odds . Chorus: Keep the dream alive: don't let it die. If something deep inside keeps inspiring you to try, don't stop. And never give up, don't ever give up on you. Don't give up. Every victory comes in time, work today to change tomorrow. It gets easier. Who's to say that you can't fly. Every step you take you get, closer to your destination. You can feel it now, don't you know you're almost there. To fulfill divine purpose, you gotta answer when you're called. So don't be afraid to face the world against all odds.
Chorus: Keep the dream alive don't let it die. If something deep inside keeps inspiring you to try, don't stop. And never give up, don't ever give up on you.
Sometimes life can place a stumbling block in your way
But you've gotta keep the faith, bring what's deep inside your heart to light. And never give up don't ever give up on you, Don't give up ! Bridge: Who holds the pieces to complete the puzzle. The answer that can solve a mystery. The key that can unlock your understanding. It's all inside of you, you have everything you need yeahhhh . So, keep the dream alive don't let it die. If something deep inside, keeps inspiring you to try don't stop. And never give up, don't ever give up on you . Sometimes life can place a stumbling block in your way . But you're gotta keep the faith, bring what's deep inside your heart yeah your Heart to the light and never give up. Don't ever give up on youNooo don't give up. No, no, no, no don't give up. Oh, no, no, no, no don't...give...up!
This is the same message: to get to the Promised Land, nothing less than 100% faith is required.
Lord, I'm running trying to make a hundred, 99 1/2 you know it won't do!
Praying hard, trying to make a hundred, 99 1/2 you know it won't do!
You said it won't do! You know it won't do!
The themes of NUMBERS are repeated here. "Jacob" here stands for Israel or the individual soul (probably, Christian). The "Day" represents a new beginning, as does the "Jubilee" (the 50 year period in Hebrew culture, when all the slaves were set free and everyone began anew, in theory at least). The singer is "on my way," but "Heaven" replaces "Promised Land."
Because me and my God are going to do as we please. This is the year of the Jubilee. Oh, the Lord has set his people free. Oh wake up Jacob,
Day is a-breaking I'm on my way! I say, wake up Jacob. Day is a-breaking and I'm on my way!
The same theme repeated with different images.
Exodus, movement of Jah people, Oh yeah . And one more time, so let me tell you this. Men and people will fight you down, tell me why? (When you see Jah light) Ha-ha-ha-ha. Let me tell you, if you're not wrong, then why?
(Well, everything is alright), So we gonna walk, alright, uh. Through the roads of creation, We're the generation, tell me why? (Trod through great tribulation) Trod through great tribulations. Exodus, alright, movement of Jah people, Oh yeah, oh yeah, Alright . Exodus, movement of Jah people, Oh yeah,Yeah, yeah, yeah, well, open your eyes (And look within) Are you satisfied (With the life you're livin'?) Huh. We know where we're goin', uh. We know where we're from. We're leavin' Babylon , We're goin' to our Fatherland, two, three, four. Exodus, movement of Jah people, Oh yeah. (Movement of Jah people) Send us another Brother Moses. Gonna cross the Red Sea Send us another Brother Moses. Gonna cross the Red Sea. Exodus, alright. Ooh, ooh, Movement of Jah people, Oh yeah . Exodus, Exodus, alright, Exodus, now, now, now, now. Exodus, Exodus, oh yeah, Exodus, Exodus, alright. Exodus, come, two, three, four Move! Move! Move! Move... Move... Move... Move..Open your eyes and look within . Are you satisfied with the life you're living? We know where we're goin'. We know where we're from . We're leavin' Babylon, y'all, We're goin' to our Father's land. Exodus, alright, Movement of Jah people. Exodus, Movement of Jah people. Movement of Jah people, movement of Jah people. Movement of Jah people, movement of Jah people. Move! Move! Move! Move! Move! Move! Jah come to break downpression, rule equality,Wipe away transgression. Set the captives free. Exodus, alright, alright, Movement of Jah people . Oh yeah, Exodus, Movement of Jah people. (Repeat). Move!
Black spirituals were sung in slavery and, like the Bible itself, were conceived as liberation texts, which look forward to the "Liberation Theology" of the 20th century, where the Bible text is used to preach revolution rather than resignation. Like typology itself, Black Spirituals use the Old Testament in terms of the New Testament, thus blending (for example) "Jacob's ladder" and Jesus' "Cross." Note the reference, in Jacob's Ladder, to Moses' words in Exodus ("Stranger in a strange land," in the King James translation). The idea of the world as an unfriendly place was, of course, literally meant in an age of slavery, or even in the "Jim Crow" era of racial segregation that followed slavery. Thus many of these spirituals could be "reinvented" as Gospel songs, with little change except in updating the lyric or jazzing up the musical arrangment. Jacob's Ladder blends the story of Jacob in Genesis, with the story of Moses in Exodus, and adds the promise of Heaven ("starry crown" and "robes") from the book of Revelation.
JACOB'S LADDER
This, along with Sometimes I Feel Like a Motherless Child, is one of the two most famous spirituals. Its promise of freedom has echoed down the centuries.
Thus spake the Lord, old Moses said, "Let my people go. If not I'll smite your first-born dead" (Let my people go). Go down Moses, way down in Egypt's land. Tell old Pharaoh to let my people go.
No more shall they in bondage toil (let my people go), let them come out in Egypt's spoil (let my people go). Go down, Moses, way down in Egypt's land. Tell old Pharaoh to let my people go.
BIBLE HANDOUT, WEEK OF 18 OCTOBER 2005
Exodus, chapter 15
This is called the Song of the Sea and is often identified as one of the oldest texts in the Bible. It's a summary of the Exodus story in the form of a song.2: The LORD is my strength and song, and he is become my salvation: he is my God, and I will prepare him an habitation; my father's God, and I will exalt him.
3: The LORD is a man of war: the LORD is his name.
4: Pharaoh's chariots and his host hath he cast into the sea: his chosen captains also are drowned in the Red sea.
5: The depths have covered them: they sank into the bottom as a stone.
6: Thy right hand, O LORD, is become glorious in power: thy right hand, O LORD, hath dashed in pieces the enemy.
7: And in the greatness of thine excellency thou hast overthrown them that rose up against thee: thou sentest forth thy wrath, which consumed them as stubble.
8: And with the blast of thy nostrils the waters were gathered together, the floods stood upright as an heap, and the depths were congealed in the heart of the sea.
9: The enemy said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them.
10: Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters.
11: Who is like unto thee, O LORD, among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders?
PSALM 78
As in the case of the Ten Commandments (see below), the listing of the plagues that God brings on the Egyptians changes in different texts, as can be seen in the two Psalms (from the Book of Psalms, which we'll study later) below. These Psalms list only seven plagues, and in different order from each other as well as from Exodus. All versions, however, include the killing of the firstborn last. Students should understand that theology and literature are two different things. Theology tells about God, while literature addresses a special audience. These writers (and redactors, or those who edited different versions of the Bible) could hardly be ignorant of the fact of these contradictions in the Bible. They didn't care, since they were addressing a special audience in each case and had to "tailor" their message to the audience, as below. Psalm 105, by the way, is as good a summary of the Exodus experience as there is, condensing the entire book in a few lines. It's convenient to have a Bible summary from the Bible itself! While we're at it, this is a good place to talk about the poetic device in the Bible known as parallelism. Bible poets did not use rhyme or meter (as other poets did); instead they made patterns by repeating an idea in different ways. Consider the first verse (42) below. "They remembered not his hand" is repeated in different words in the second half of that verse ("nor the day when he delivered them from the enemy"). These are the same idea in different words. Or, in verse 43, "his wonders in the field of Zoan" repeats the first part of verse 43, "he had wrought [made] his signs in Egypt. Signs=wonders; Egypt=Zoan (in Egypt). Or consider yet another verse, 44: "And had turned their rivers into blood" is repeated as "their floods, that they could not drink." Again: rivers=floods; blood=could not drink (here the cause is answered by the effect). In verse, 45, flies devour=frogs destroy. And so on. We'll talk about this later, but try to be alert to this parallelism in Bible poetry, since all Bible poetry uses it.42: They remembered not his hand, nor the day when he delivered them from the enemy.
43: How he had wrought his signs in Egypt, and his wonders in the field of Zoan:
44: And had turned their rivers into blood; and their floods, that they could not drink.
45: He sent divers sorts of flies among them, which devoured them; and frogs, which destroyed them.
46: He gave also their increase unto the caterpiller, and their labour unto the locust.
47: He destroyed their vines with hail, and their sycomore trees with frost.
48: He gave up their cattle also to the hail, and their flocks to hot thunderbolts.
49: He cast upon them the fierceness of his anger, wrath, and indignation, and trouble, by sending evil angels among them.
50: He made a way to his anger; he spared not their soul from death, but gave their life over to the pestilence;
51: And smote all the firstborn in Egypt; the chief of their strength in the tabernacles of Ham:
52: But made his own people to go forth like sheep, and guided them in the wilderness like a flock.
53: And he led them on safely, so that they feared not: but the sea overwhelmed their enemies.
Psalm 105
2: Sing unto him, sing psalms unto him: talk ye of all his wondrous works.
3: Glory ye in his holy name: let the heart of them rejoice that seek the LORD.
4: Seek the LORD, and his strength: seek his face evermore.
5: Remember his marvellous works that he hath done; his wonders, and the judgments of his mouth;
6: O ye seed of Abraham his servant, ye children of Jacob his chosen.
7: He is the LORD our God: his judgments are in all the earth.
8: He hath remembered his covenant for ever, the word which he commanded to a thousand generations.
9: Which covenant he made with Abraham, and his oath unto Isaac;
10: And confirmed the same unto Jacob for a law, and to Israel for an everlasting covenant:
11: Saying, Unto thee will I give the land of Canaan, the lot of your inheritance:
12: When they were but a few men in number; yea, very few, and strangers in it.
13: When they went from one nation to another, from one kingdom to another people;
14: He suffered no man to do them wrong: yea, he reproved kings for their sakes;
15: Saying, Touch not mine anointed, and do my prophets no harm.
16: Moreover he called for a famine upon the land: he brake the whole staff of bread.
17: He sent a man before them, even Joseph, who was sold for a servant:
18: Whose feet they hurt with fetters: he was laid in iron:
19: Until the time that his word came: the word of the LORD tried him.
20: The king sent and loosed him; even the ruler of the people, and let him go free.
21: He made him lord of his house, and ruler of all his substance:
22: To bind his princes at his pleasure; and teach his senators wisdom.
23: Israel also came into Egypt; and Jacob sojourned in the land of Ham.
24: And he increased his people greatly; and made them stronger than their enemies.
25: He turned their heart to hate his people, to deal subtilly with his servants.
26: He sent Moses his servant; and Aaron whom he had chosen.
27: They shewed his signs among them, and wonders in the land of Ham.
28: He sent darkness, and made it dark; and they rebelled not against his word.
29: He turned their waters into blood, and slew their fish.
30: Their land brought forth frogs in abundance, in the chambers of their kings.
31: He spake, and there came divers sorts of flies, and lice in all their coasts.
32: He gave them hail for rain, and flaming fire in their land.
33: He smote their vines also and their fig trees; and brake the trees of their coasts.
34: He spake, and the locusts came, and caterpillers, and that without number,
35: And did eat up all the herbs in their land, and devoured the fruit of their ground.
36: He smote also all the firstborn in their land, the chief of all their strength.
37: He brought them forth also with silver and gold: and there was not one feeble person among their tribes.
38: Egypt was glad when they departed: for the fear of them fell upon them.
39: He spread a cloud for a covering; and fire to give light in the night.
40: The people asked, and he brought quails, and satisfied them with the bread of heaven.
41: He opened the rock, and the waters gushed out; they ran in the dry places like a river.
42: For he remembered his holy promise, and Abraham his servant.
43: And he brought forth his people with joy, and his chosen with gladness:
44: And gave them the lands of the heathen: and they inherited the labour of the people;
45: That they might observe his statutes, and keep his laws. Praise ye the LORD.
The Bible student will discover that there are actually three versions of the Ten Commandments in the Books of Moses (Pentateuch). Two are in Exodus (the other is in Deuteronomy). The first group is the one more commonly associated with the Ten Commandments (also called the Decalogue, or Ten Words). This is called the Ethical Decalogue. The second group is in Exodus 34, almost completely different from the first group! Even worse, God says he will write them exactly as they appeared the first time (Exodus 20), before Moses, in his anger over the Golden Calf (calves), breaks the tablets. We will listen to both versions. Note that the famous phrase, "ten commandments," occurs at the end of the second version, but not in the first.
Exodus, chapter 20
TEN COMMANDMENTS ("Ethical Decalogue")
2: I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage.
3: Thou shalt have no other gods before me.
4: Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth:
5: Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me;
6: And shewing mercy unto thousands of them that love me, and keep my commandments.
7: Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain.
8: Remember the sabbath day, to keep it holy.
9: Six days shalt thou labour, and do all thy work:
10: But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates:
11: For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it.
12: Honour thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee.
13: Thou shalt not kill.
14: Thou shalt not commit adultery.
15: Thou shalt not steal.
16: Thou shalt not bear false witness against thy neighbour.
17: Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour's.
Honour your mother and your father that your days may be long on the land. Children obey your parents in the Lord: This is the law and the prophets. Honour your mother and your father that your days may be long on the land. Children obey your parents in the Lord. This is the law and the prophets. Love your parents as how you love yourself. Do unto others as they would do to you. Honour your mother and your father that your days may be long on the land. Children obey your parents in the Lord. This is the law and the prophets. {Break} Love your parents as how you love yourself
Do onto others as they would do to you. Honour your mother and your father that your days may be long on the land. Children obey your parents in the Lord: This is the law and the prophets.
11: Observe thou that which I command thee this day: behold, I drive out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite.
12: Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee:
13: But ye shall destroy their altars, break their images, and cut down their groves:
14: For thou shalt worship no other god: for the LORD, whose name is Jealous, is a jealous God:
15: Lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods , and do sacrifice unto their gods, and one call thee, and thou eat of his sacrifice;
16: And thou take of their daughters unto thy sons, and their daughters go a whoring after their gods, and make thy sons go a whoring after their gods.
17: Thou shalt make thee no molten gods.
18: The feast of unleavened bread shalt thou keep. Seven days thou shalt eat unleavened bread, as I commanded thee, in the time of the month Abib: for in the month Abib thou camest out from Egypt.
19: All that openeth the matrix is mine; and every firstling among thy cattle, whether ox or sheep, that is male.
20: But the firstling of an ass thou shalt redeem with a lamb: and if thou redeem him not, then shalt thou break his neck. All the firstborn of thy sons thou shalt redeem. And none shall appear before me empty.
21: Six days thou shalt work, but on the seventh day thou shalt rest: in earing time and in harvest thou shalt rest.
22: And thou shalt observe the feast of weeks, of the firstfruits of wheat harvest, and the feast of ingathering at the year's end.
23: Thrice in the year shall all your men children appear before the Lord GOD, the God of Israel.
24: For I will cast out the nations before thee, and enlarge thy borders: neither shall any man desire thy land, when thou shalt go up to appear before the LORD thy God thrice in the year.
25: Thou shalt not offer the blood of my sacrifice with leaven; neither shall the sacrifice of the feast of the passover be left unto the morning.
26: The first of the firstfruits of thy land thou shalt bring unto the house of the LORD thy God. Thou shalt not seethe a kid in his mother's milk.
27: And the LORD said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel.
28: And he was there with the LORD forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covenant, the ten commandments.
This is an interesting Gospel song listing the twelve tribes of Israel (sons of Jacob/Israel). The names of these tribes are not always consistent, their number (twelve) being more important than their names. Moreover, most scholars today believe that the genealogy from Jacob was an invented "personification" from the fact of twelve Israeli regions, which were then personified as sons in the later books of Moses (the first five books of the Bible). The Gospel singer gives Joseph three tribal entries instead of one, by also including Joseph's sons, Ephraim and Manasseh.
Joseph, in fact, is the only son of Jacob who has no land named after him. But Ephraim, his son, is another name for Israel (the northern part of the former United Kingdom). It was common to omit Joseph and give tribal names to his two sons (Ephraim and Manasseh) instead. This would make up for the missing tribe of Levi, which disappeared from tribal lists as it assumed the role of priesthood (the tribe received donations from the other tribes). However, by including both Joseph's sons, as well as Joseph, the singer had to leave out the tribe of Dan, to keep the number at twelve.
The Bible student should not fuss too much over these names, but should recognize them and their number. Historically, the important tribal names are Judah (giving the name to the southern part of the former kingdom), Ephraim (giving the name to the northern part of the kingdom, also called Israel), and Levi (from whom the priestly class, the Levites, are named).
Of these, the most important is Judah, where David and Solomon ruled, where the Temple was located, where Jesus was born,
and from which the Jews got their name.
Study your notes; organize them; review them; condense them. Of course you must take them in the first place. You must listen & know what to listen for. Here are clues:
1. Repetition: if a teacher repeats something, especially often, then it's important. NOTE: A teacher does not need to LOOK serious when discussing these matters, but may discuss them seemingly in a casual manner; that does not make them any less serious. A medical teacher may point out vital arteries in the human anatomy in a bored manner, but what he's teaching is of vital importance. He expects his students to realize that.
2. Division (lists): If something is divided up, it's probably important: such as the 4 writers of the redaction (editing), a redaction mostly found in the first five books (the so-called Five Books of Moses, but now not attributed to Moses). Or the trinitarian idea of the Christian God: Father, Son, Holy Ghost (though this trinitarian formula is well known). Or the Five Books of Moses. Or the Twelve Minor Prophets, and so on.
3. Naming. If something is named (such as "redaction" itself), that's probably important, such as the word "type" or "typology."
4. A comparison, such as between the Flood and the later Christian Baptism.
These are only the more common clues for studious attention. The student finds a template, or mold (pattern) in which to fit this material in a "mnemonic" (easy to remember) way, by telling a story of some kind and fitting all the details in. We tried to tell some such story in our classes:
God creates the world. It is good. But evil people appear and ruin it. God tries again. He recreates the world, as it were (not literally, but the images of the Flood story refer back to the first Creation story). This experiment fails too. So God tries yet again. This time he has no choice but to choose a single person who can control his people better. Hence the beginning of the Hebrew (Abrahamic) Covenant. Unlike the others, Abraham (Abram) follows God quickly: he's told to go and he goes at once. He leaves everything behind. So the Promise goes to him and his children. Then there's the Fulfillment of the Promise over centuries. It is threatened by sibliing rivalry as before. Joseph ends this sibling rivalry by forgiving his brothers. His brothers too seem to regret their misconduct. But soon there's another challenge: slavery. And so on. After that, the Kingship is another threat to God's power, since kings forget God and so do the people. So the prophets must remind them. But soon even prophecy fails, in the face of the failure of God's promises. The Jews are conquered. A priestly tradition holds them together in their disperson or separation from their home country. So the P writer (priestly writer) composes Genesis, etc. to remind Jews of who they are. Soon all hope fails. The Jewish religion seems to be more form than matter (this is a matter of opinion). So Jesus comes; an educated Jew, but one who puts less stress on form, and more on matter. Moreover, knowing the world is stronger than his people, he seems to put less trust in the world and more in another world. The Book of Revelation ends on that other world, as does the Christian Bible.
That's only one way to tell the story. The Jews would tell it a little differently. Some Christians would tell it differently too. But something like that summary would be told.
We mentioned the word "theodicy," or explaining God's ways to man. The most famous theodicy in English is John Milton's Paradise Lose, where Milton says at the very beginning that he intends to "justify the ways of God to men."
We see many theodicies in Genesis. There's a theodicy why men and women suffer (in childbirth and labor); that's the story of Adam and Eve. We have a theodicy why God sometimes favors one person over another: that's the story of Cain and Abel. We have a theodicy for the ruin of Sodom and Gomorrah, when Abraham faces up to God and asks if God would destroy good people along with bad people. God makes clear there are no good ("righteous") people in Sodom and Gomorrah; the gruesome story of the attempted rape of the two men proves this too (all the people were involved). Jesus will later challenge this idea in several sayings, such as "the rain falls on the just and the unjust." But it's still a theodicy; though now God's ways become mysterious. But not much has changed since the Book of Job, where God refuses to answer Job, except by his power. Job accepts God's power, but is never given a reason why he suffered in the first place (the reader is given a reason in the Prologue, but not Job).
We spoke about typology. I gave some examples in my last handout, such as from Paul's Letter to the Galatians or the Letter to the Hebrews. I mentioned that Jesus fulfilled the type of Adam: Adam had sin, Jesus was without sin (perfectly obedient to God, his Father). Adam was the First Man, Jesus was the Second Adam (to redeem Man). Adam brought death by a tree; Jesus brought life by a tree (the Cross). Eve was with sin; Jesus' mother, Mary, was without sin. And so on.
By the way, the fulfilled type is called the "antitype" (that is, it opposes the type). So Jesus is always the antitype of characters in the Old Testament (OT). Jesus is the antitype of Adam, but also of Abel, and Noah too. Let's hear Hebrews (Letter to the Hebrews) on this issue:
In the great Chapter 11 of this letter, "Paul" (though now Paul is no longer considered the real author) writes,
"By faith Abel offered God a better sacrifice than Cain did. By faith he was commended as a righteous man, when God spoke well of his offerings. And by faith he still speaks, even though he is dead."
Note how Abel becomes a type of Jesus: For Jesus offered a better sacrifice, in the same way that Abel did, but better even than Abel's; Abel offered only the sacrifice of an animal; Jesus offered the sacrifice of himself. Jesus, like Abel, was righteous. Jesus still "speaks," though dead. But he speaks louder than Abel. Abel died because of his righteousness (which Cain was jealous of); Jesus died a much crueler death. And so on.
Consider Paul's words on Abraham, in the same letter:
"By faith Abraham, when called to go to a place he would later receive as his inheritance, obeyed and went, even though he did not know where he was going. By faith he made his home in the promised land like a stranger in a foreign country; he lived in tents, as did Isaac and Jacob, who were heirs with him of the same promise. For he was looking foreward to the city with foundations, whose architect and builder is God."
This chapter should be studied while reading Genesis. It's a fine "gloss" or commentary on those events. Note that, as we said in class, Abraham follows God without question (by "faith"), leaving everything for nothing, really. Because he lived for the promise, not for what he already had: "looking forward to the city with foundations, whose architect and builder is God." Finally, Paul sees the goal of this faith as Jesus Christ. Whether one accepts Paul's reading or not (no Jew would) is another matter. That's how "Paul" read the Old Testament in terms of the New. And Paul's reading has influenced 2000 years of Western culture, so that many forget that the Old Testament is not "old" at all to the Jews, just like many forget that almost all the New Testmanet figures, including Jesus, were Jews.
That's as far as we will go for now.
I will give only a few more New Testament references to the OT. The next is from the Gospel of Luke (17:26-29), where mention is made of both Noah and Lot, whom we know from the OT:
"Just as it was in the days of Noah, so also will it be in the days of the Son of Man [Jesus]. People were eating, drinking, marrying and being given in marriage up to the day Noah entered the ark. Then the flood came and destroyed them all. It was the same in the days of Lot. People were eating and drinking, buying and selling, planting and building. But the day Lot left Sodom, fire and sulphur rained down from heaven and destroyed them all. It will be just like this on the day the Son of Man is revealed."
This can be read as a "type" (Noah and Lot) that will be fulfilled in Jesus' time (it never was, but that's another story, and one the writer never considered).
In the letter of Peter (1 Peter 3:19f.), Peter refers to the dead "who disobeyed long ago when God waited patiently in the days of Noah while the ark was being built. In it only a few people, eight in all, were saved through water, and this water symbolises baptism that now saves you also: not the removal of dirt from the body but the pledge of a good conscience towards God."
Note how Peter reads the OT in terms of the New: the ark and flood are only tpes of Jesus and baptism. Though Peter doesn't say it right out, the "ark" can be compared to Jesus, who is a safe place for the sinner to be. And so on.
In this way, much of the OT can be, and much of it has been, read in terms of the New, as a series of "types" fulfilled in Jesus. It doesn't matter whether one accepts such readings; what matters (from the point of view of an education) is that Western culture has lived by such readings for more than 2000 years & so the best way to understand the OT (in terms of its general influence and significance) is to read it in terms of the New.
WEEK OF 27 SEPTEMBER 2005
Old Noah, what did he do? He built the floating zoo of camels and mammals and all kind of animals. That's what Noah done. He rescued two of a kind and had his boat designed for muskrats and polecats and bulldogs and alleycats.
Who done that? Noah? Who done that? Noah. Who done that? Noah. That's what Noah done.
There was no nothing in sight for 40 days and nights. So Noah, Noah just took a row about. That's what Noah done.
Who done that? Noah. Who done that? Noah. Who done that? Noah. That's what Noah done.
There was no nothing in sight for 40 days and nights. So Noah, Noah just took a row about. That's what Noah done.
This song actually became a pop hit in the 1950s. The dove is a symbol in both the Old and New Testaments. As students of the Bible should know, the Christian idea of God is "trinitarian" (involving three persons who are somehow one: the Father, the Son, and the Holy Spirit). Thus in the Christian idea, the Dove is the Holy Spirit. Actually, this "trinitarian" (=3) idea of God may be found (if one chooses to find it!) early in Genesis. For example, "the Spirit of God was hovering over the waters" (1:2) suggests that God is Spirit. Later, God says, "Let us make man in our image," which suggests a second person (the Son), totaling 3 Persons in One. Whether one accepts this reading or not, it IS the Christian reading, which has influenced two thousand years of Western culture.
When Noah had drifted on the flood many days, he searched for land in various ways. Troubles, he had some, but wasn't forgotten. He sent him his love on the wings of a dove.
On the wings of a snow-white dove, he sends his pure sweet love. A sign from above on the wings of a dove.
On the wings of a snow-white dove, He sends his pure, sweet love. A sign from above on the wings of a dove, on the wings of a dove, on the wings of a dove.
When Adam was created, he dwelt in Eden's shade (as Moses has related) before a bride was made. Ten thougand times ten thousand things wheeled all around, before a bride was formed, or yet a mate was found. He had no consolation but seemed as one alone. Till, to his admiration he found he'd lost a bone. Great was his exulatation to see her by his side. Great was his elevation to have a loving bride.
This woman was not taken from Adam's head, we know: and she must not rule o'er him. It's evidently so. This woman she was taken from near to Adam's heart, by which we are directed that they should never part.
This woman she was taken from under Adam's arm; and she must be protected from injury and harm. This woman was not taken from Adam's feet we see, and she must not be abused, the meaning seems to be.
The book that's called the Bible, be sure you don't neglect; for in every sense of duty it will you both direct. The husband is commanded to love his loving bride; and live as does a Christian and for his spouse provide. The woman is commanded her husband to obey, in everything that's lawful until her dying day. Avoiding all offenses, not sow the seed of strife, these are the solemn duties of every man and wife.
The next two songs are examples of great Black Gospel music. This song refers to the Flood story in Genesis:
O my Lord didn't it rain? Tell me didn't it rain, children? It rained all night long! You know it did! I said it did now! Well it rained 40 days and it rained 40 nights. There wasn't no land nowhere in sight. God sent a raven to spread the news. Bird spread his wings and away he flew. To the east, to the west, to the north, to the south. All day all night! Listen to the rain! In the north, in the south, in the east, it rained in the west!
Listen to that rain, yeah!
Tell me didn't it rain, children? It rained all night long! You know it did! I say it did now! O my lord didn't it rain Didn't it rain children? It rained all night long! Tell me, I want to hear it? Well it rained 40 days ad 40 nights without stopping. Noah got worried when the rain kept a-dropping!
Sent out a raven, sent out a dove The waters from God came down from above. Calling my God when it started to rain. The women and the children began to scream.
They knocked on the windows and they rattled on the door. Cried, "Ooh, Noah, take on more!"
Noah, said, "No, no, my friends! God got to keep that number in!" Father Noah!
Oh, God's going to ride on that raven, child!
Tell me didn't it rain children? Listen to the rain! (repeat) You'd better get ready and bear ths in mind. God told Noah, the rain this time. It won't be water, the fire next time.* Talk about rain, in the east and in the west! It's going to rain, you'd better get ready. Talk about rain! Listen to the rain! Drip-drop! Tell me didn't it rain, children? All night long! Didn't it rain?
*[B]by God's word the heavens existed and the earth was formed out of water and by water. By these waters also the world of that time was destroyed. By the same word the present heavens and earth are set apart for fire, on the day of judgment of ungodly men" (2 Peter 3:5f.)
This Black Gospel song refers to the Noachide Covenant, the first of 4 covenants in the Old Testament, between God and his people. The rainbow is a sign of that covenant. This is what is called an "etiological story," or a story that tries to explain a given condition or situation (rainbows appear after a rainstorm).
God put a rainbow in the cloud!
When the thunders rolled and the clouds were dark,
God put a rainbow in the cloud!
Well, I say, God he put a rainbow in the cloud
Well, God he put the rainbow in the cloud!
Well, when it looked like the sun wasn't going to shine anymore
Well, I say, God he put the rainbow in the cloud!
As a sign by day, and a sign by night,
God he put the rainbow in the cloud
Well, to lead and to guide his children right
God he put a rainbow in the cloud!
Well, I know it, God he put a rainbow in the cloud
Yeah, God he put the rainbow in the cloud
Well, when it looked like the sun wasn't going to shine anymore.
Well, I know it, God put the rainbow in the cloud
Well, I know it, God he put the rainbow in the cloud
Well God he put the rainbow in the cloud!
Now when it looked like the sun wouldn't shine anymore. Well I know that God put a rainbow in the cloud!
Farther Along
The story is told of a young man who was preparing for a long trip. He told his friend,
"I am just about packed. I only have to put in a guidebook, a mirror, a microscope, a lamp, a telescope, a volume of fine poetry, a package of old letters, a few biographies, a book of songs, a sword, a hammer, and a set of books I've been studying."
"But you can't get all that into your bag," said his friend.
"Oh yes I can," he replied It doesn't take much room."
With that, he placed his Bible in the corner of his suitcase and closed the lid.
Tempted and tried* we're all made to wonder** *tested **question why
Why it should be thus* all the day long *like this
While there are others living about us
Never molested* though all in the wrong**. *hurt, punished **sinful
Farther along we'll know all about it
Farther along we'll understand why
Cheer up my brother, live in the sunshine
We'll understand it all by and by*. *soon, in the end
When death has come and taken our loved ones,
Leaving our home so lonely and drear* *gloomy, sad
Then do we wonder, how others prosper
Living so wicked year after year.
Farther along we'll know all about it
Farther along we'll understand why
Cheer up my brother, live in the sunshine
We'll understand it all bye and bye.
This shows how the Bible has been the main text of many people for many years.
The Bible is a guidebook, since it guides the believer on conduct in daily life.
It's a mirror, since only in it can the believer see himself or herself.
The "microscope" and "telescope" suggest the Bible shows us the smallest and the biggest things (as the Gospel song, Farther Along shows). Jesus said, "I am the Alpha and Omega" ("A to Z" or beginning and end). Jesus also compared himself to a "lamp" and "the light of the world," as we'll see in the New Testament.
In addition, the Bible is "fine poetry." The "letters" are the letters (mostly by Paul) in the New Testament.
There are many biographies in the Bible, such as the four biographies ("Gospels") of Jesus in the New Testament. The songs are the psalms, the most popular book in the Bible. (There's also a Bible book called The Song of Songs, which we'll study later.)
The sword is the sword that cuts right from wrong. Jesus is pictured with a sword in the final Bible book called Revelation ("showing" or "revealing" the final judgment).
God's word is compared to a hammer in the book of Jeremiah. (Fathers "hammer" a point home to make a child understand.) Also, Jesus was a carpenter or the son of a carpenter; building temples and churches was part of worship. Hammers are needed to build. (In Witness, Harrison Ford, among the Amish, helps build a house.)
Finally, the "books" are the books of the Bible. ("Bible" means "books," as in "bibliography," a listing of books.)
The Gospel song, Farther Along is a good place to begin discussing the Bible. The key word in the Bible (without doubt) is FAITH, from Adam (the first man) to Jesus (for Christians, the fulfillment of Man).
The point of Genesis is that Adam and Eve had no faith. They doubted God's word and let other words (by the serpent) cause doubt. If you doubt your mother when she says "Put on a coat or you'll catch a cold," you'll probably catch a cold!
The problem is, some lessons are learned only later: "farther along," as the Gospel song tells.
We're not preaching but teaching. Besides, what does Jesus have to do with the Old Testament? Well, according to Christians, he "fulfilled" the promise of the Old Testament.
This is the meaning of the following song, from the fifteenth century, called Adam lay ybounden. Don't worry about the old ("middle") English. We'll put these words into a modern idiom. The main idea now is called "type." It's impossible to read the Bible as most people (that is, Christians) read it without understanding types. Jews don't need types, because they read the Bible as it is. But Christians believe the Jewish Bible is "old" ("Old Testament"). So they read the Jewish Bible in terms of Jesus. Adam is then a type (prediction) of Jesus. Where Adam was the first Man and sinned, Jesus is the New Man without sin. Where Adam ate from a tree and caused sin, Jesus died on a tree and saved from sin. We'll talk about this more of course.
{This song says that Adam (that is, Man) lay in sin for four thousand years because he ate the apple, like it's written in books. Yet if the apple had not been eaten, the Virgin Mary ("heavenly queen"), mother of Jesus, would never have been. Therefore a sin became a gift. This is the very common idea called (in Latin) "Felix Culpa" ("happy fault/sin"); because if Man (Adam) had not sinned, Jesus (the Second Adam) would not have come to save sinful Man.}
winters thought he not too long. And all was for an apple, an apple that he took. As clerks* finden* written in their book. Ne* had [*writers *find *nor
the apple taken been (the apple taken been) Ne had never our lady
a-been* heavenly queen. Blessed be the time that apple taken [*had been
was, therefore we moun* singen*, Deo gracias*! [*might *sing *Thanks to God!
Sacred Harp Gospel is a "fuging" choral music from early America. "Fuging" refers to the chasing of one voice after another, until different parts of the tune are sung at the same time. Simply, this is "counterpoint," but not as smooth as in classical music. The phrase, "sacred harp," refers to the human voice singing of God. Sacred Harp music was featued in the movie, Cold Mountain. We'll hear more of this music later, but today we'll hear one short song. This song nicely shows the terror of the sea, common among Bible characters:
Rock of ages, rock of ages cleft for me. There's a family Bible on the table. Each page is torn and hard to read. But the family Bible on the table will ever be my key to memory. At the close of day when work was over, and when the evening meal was done, Dad would read to us from the family Bible and we'd count our many blessings one by one. I can see us sitting round the table, when from the family Bible Dad would read. And I can hear my mother softly singing, 'Rock of Ages, Rock of Ages cleft for me.' This old world of ours is full of trouble, but this world would also better be if we'd find more Bibles on the table and mothers singing 'Rock of Ages cleft for me.' I can see us sitting round the table, when from the family Bible, Dad would read. And I can hear my mother softly singing, 'Rock of Ages, Rock of Ages cleft for me. Rock of Ages, Rock of Ages cleft for me.'
The next song is not Gospel, but pop. It shows how Bible stories have become part of popular culture.
In the garden of Eden, a long time ago
There was a story I'm sure you all know
I'm sure you remember and I know you believe
The story of Adam and Eve
In the Garden of Eden where life began
Yes, the very beginning of woman and man
I'm sure you remember and I know you believe
The story of Adam and Eve.
There within the garden walls they both fell in love
Sheltered by the guiding hands of the one above
Life was filled with happiness until one day arose
A very great temptation, well, you know how it goes
In the Garden of Eden, a long time ago
There was a story that I'm sure you all know
I'm sure you remember, I'm sure you believe
The story of Adam and Eve.
In the Garden of Eden, a long time ago
Such a story, I'm sure you all know
I'm sure you remember, I know you believe
The story of Adam and Eve.
Yes, Adam was happy as a man could be 'til he started messing with that old apple tree. Ain't that just like a woman, ain't that just like a woman, ain't that just like a woman, they'll do it everytime.
Adam told Eve, "Listen here to me, don't you let me catch you messing 'round that apple tree."
The first thing to be taught about the Bible is that it's a story of faith. This is the meaning of the word covenant (testament): an agreement between God and man to do certain things. A covenant is a promise. (Later the word "covenant" ["testament"] also meant the book that told of God's testament.)
Agreements require faith. Students assume the teacher will show up in class and not go to Las Vegas instead. Your parents assume you're in school. You assume they'll have supper ready when you're hungry.
So faith is not strange. It becomes strange when times are bad. There's no money in the house. The student feels school is too hard. Then faith has a different meaning.
This is the faith of the Bible. Jesus came later of course. But Jesus said he "fulfilled" the beginning. So it is all "good."
In the beginning it was "good." This word is repeated often but it's often forgotten. Count the times the word is spoken by God in the first chapter.
The Bible is a packed text. Even one word can be important. So the words must be unpacked for full meaning. Sometimes understanding other cultures of the time helps too.
Other cultures had many Gods. Genesis has only one. We'll see this may not be that clear in later parts of the Bible. But in Genesis it's clear.
Other cultures worshipped, as gods, the planets or the luminaries (moon and sun: "luminous" means giving light).
But in the Bible God is in control of these too. The luminaries do not "rule" men and women, but only the day and night. There's a difference. No need to worship the moon here. Or the sun. No need to think planets control our lives.
Another repeated phrase is "according to its kind." This sets limits. There is comfort in limits. The sea was a monster in many old myths. Here the sea is controlled, even blessed, by God.
Limits suggest moral limits. We'll see this in the later law books (Leviticus and Deuteronomy). We know this in the Ten Commandments. These limits are for the creature's own help and comfort.
Another key phrase is "be frutiful and multiply." In that time, that was not easy. So God's blessing was a promise.
Is Genesis science? That's a question often asked.
Probably not. God said "Let there be light!" (1:3) before there was a sun (1:16).
As for the six days of creation, we know from fright movies, like The Day of the Dead, that "day" can mean any time, rather than just 24 hours of time.
The psalm writer makes the point that, "a thousand years in [God's] sight are like a day gone by" (Psalm 90:4). Peter makes the same point in the New Testament: "With the Lord a day is like a thousand years, and a thousand years are like a day" (2 Peter 3:8).
But the Bible may be read as literally true. "Literal" means "word" (according to the word as written).
Some Christians read the Bible this way. They believe the "word" is true as written. The literal word is the "foundation" of faith. So they are called "fundamentalists" or Christian fundamentalists. For some reason these fundamentalists don't read the Second Commandment literally, since they worship images of God.
Some parts of the Bible are in prose, some in poetry. These are usually "offset" (set off from the rest of the text), as in Genesis 1:27, where God makes man in his own image.
This is a key text. It upholds the dignity of man. God is not a slave or a dog. Neither is a man.
You can see how this single verse could cause people to rebel against wrongs. So the Bible is a "radical" (root) text, although its radical (root) meaning is often ignored.
Note the equality of the sexes in that verse. This too is often ignored. But there were great women prophets (those who advised in the name of God) too.
Finally, creation ends in 2:1, when God rests. This day of rest reminds us we are in God's image. That means resting in the power and promise of God. But the sabbath today means resting in our beds! Like "holiday" meant "holy day"; now it means "worldly" day (going to movies!). How many Americans think of Abraham Lincoln or George Washington on Presidents' Day, honoring those two presidents? They go shopping instead: PRESIDENTS DAY SALE!!!!
Humor in the Bible is commonly ignored. But there is humor in the Bible, although nothing like "Take my wife--please!" (We'll see humor especially in the Book of Jonah.)
Note the humor when Adam tries to find a mate among the animals God made (2:20). So God makes woman instead.
The story of Adam and Eve may be the most well known part of the Bible. As a pericope (cut text) to teach lessons, it has been misused to show woman as the cause of human troubles. But it can be read differently. Students should try different ways to read the story of the Fall.
The "Fall" means the loss of the Garden (or Paradise), as Adam and Eve are forced to work hard. It's like falling out of bed and finding yourself on a hard floor instead of in a soft feather bed. Next time that happens think how Adam and Eve felt! Ouch!
Sad as the story is, it has been the basis of much humor to this day.
Our lessons for the next couple of weeks will continue straight to the end of Chapter 4, the story of Cain and Abel, another pericope (cut-out text) with many lessons in it. It also has one of many famous Bible lines: "Am I my brother's keeper?" (That's a great line for older siblings to know!)
(Already you can see where the Bible is beginning to sound like the Greatest Hits of the Bible. Many Bible stories are well known, often coming one after the other, like a Beatles album, where almost every song is known.)
There are a number of things to think about in this story. First we see how quickly human nature has gone from peace to murder. It's like life today. Leave your children at peace and five minutes later you hear them fighting.
This is well known in families to this day: it's called sibling rivalry (brothers fighting or sisters hating each other).
The other issue is why God refuses Cain's offering.
(For that matter, why did Mommy like Susie better than Nancy? Was it Nancy's fault)
Students should think about this. Is God unfair? That might make sense. Life is unfair. If fair, God's ways are strange or unknown. Or is God testing Cain?
There are other reasons you may think about.
Another "motif" (small repeated theme) of the Bible is that God always chooses by his standards, not by ours.
There's a big point here. God upsets our human standards because his are better. The first-born child is often given all the power. But the Bible shows that God does not choose the first born. This happens often in the Bible. I'm glad it does, because I was the youngest child.
Here again, the Bible seems to go against worldly ways, probably for the best. If we believe the Bible, God chose the weakest form for himself when he appeared as Jesus. But that's in the New Testament.
This idea appears in fairy tales too, with the idea of faith. The frog becomes a prince. The beast becomes a man. But you must love him first.
For movie buffs, a famous James Dean movie was made from the story of Cain and Abel (Dean played Cain), called East of Eden, based on John Steinbeck's novel. Hollywood loves the Bible because it's full of great stories.
