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Why you shouldn’t suffer for Jesus

By Jeremy Myers
18 Comments

Why you shouldn’t suffer for Jesus

I hear a lot of religious talk about how following God will lead to suffering and pain. How we must sacrifice ourselves for Jesus. While I do not at all deny that the New Testament does speak with this sort of language (cf. Rom 12:1-2), and while I completely agree that following Jesus will lead to troubles and trials (John 16:33), I think that religion sometimes places too great of an emphasis on the pain and the sorrow, and not enough emphasis on the joy and contentment.

Let me put it another way. I sometimes hear people say, “Jesus suffered and so should you.”

I’m just not so sure this logic is sound, nor am I sure it is biblical.

suffering for Jesus

To say that we need to become more like Jesus by following Jesus into suffering is like saying that we need to become more like God by following God into creating the universe.

Good luck with that…

While we certainly can be creative, none of us will ever create the universe.

Similarly, while we certainly will suffer in this life as followers of Jesus, Jesus does not call us to suffer as He suffered.

Yes, I know that we are to take up our cross and follow Him.

But to take up your cross and follow Jesus (Luke 9:23) is to take up your cross, not His.

take up your cross and follow JesusHe already carried His cross. He doesn’t need or want or call us to carry His cross. Jesus carried His cross so that we would not have to. (Yes, yes, Simon carried it for him for a while, but when we talk about Jesus carrying His cross, we’re not actually talking about Him carrying it, but about His death and suffering upon the cross…)

Jesus did not suffer and die so that we could follow Him into suffering.

I believe this sort of misapplication of the death of Jesus only grieves Jesus deeply.

Imagine if a criminal broke into your home and gave you the choice of torturing you or your child. You would obviously choose to have the criminal torture you to death. But what if, as your child grew up, they wanted so much to be like you, that they decided to start seeking out people to torture them? Is that why you chose to be tortured instead of your child? So that they could imitate you and become tortured also? No! You took the torture so that they could live free of torture, and it would grieve you if your child thought that by you taking torture for them, they had to be tortured themselves in order to be like you! You died so that your child might live!

So also with Jesus. Jesus died so that we might have life, and have it to the full (John 10:10). Jesus died, not so that we too might die as He did, but rather, so that we might live as He did.

So don’t follow Jesus into suffering.

suffer with JesusYes, in this world, you will have troubles (John 16:33). But that is because this world is full of troubles. Jesus didn’t want you to think that by following Him, you would escape all troubles. No, you will still have troubles, but you can bear them with the knowledge that they will lead to opportunities to glorify God and serve others.

Remember that people who do not follow Jesus also have troubles. But without the knowledge that God can use even their troubles to transform lives and bring restoration, redemption, healing, and hope, many people allow their troubles to get the best of them, and they turn to drugs, alcohol, entertainment, sex, or even death as an escape from their troubles.

Not so with the follower of Jesus! Our troubles are no different from the troubles of others, but we can redeem our troubles, knowing that God will use them for the good.

That is the only real difference between the troubles we have as followers of Jesus and the troubles that people face who do not follow Jesus.

We Christians sometimes adopt a martyr mentality, where we think our troubles are so much worse than the troubles that non-Christians face. But if you spend any amount of time in the lives of non-Christians, you will soon come to realize that this is not true.

All people face troubles, because this world is full of trouble and pain and sorrow and sickness and death.

everybody hurts

The thing that separates the follower of Jesus from the non-follower is not a lack of trouble or more troubles, but rather the fact that we believe God can redeem our troubles and use them for the good.

In fact, when we talk about suffering with Jesus, it might be best to realize that this does not mean that Jesus is calling us to suffer for Him. No, it means that when you suffer, Jesus is with you in the suffering. He does not send pain and suffering upon you, but rather walks with you through the pain and suffering when it comes.

This is what it means to take up your cross and follow Jesus. It means to imitate or follow Him, but not to copy Him. It means to view our suffering and troubles the way He viewed His … as something that God can redeem. Jesus did not want to suffer and die (and more than we want to experience the suffering and pain of life), but He knew that His suffering would result in the greatest revelation in human history.

Similarly, our troubles can also result in a revelation.

Revealing Suffering

When we walk with God through the pain and suffering of life, we gain a clearer picture of who God truly is, and especially, who we truly are. We also gain a picture of how we can walk with other people through their pain and suffering … NOT by quoting Bible verses at them and pounding them over the head with fear, guilt, and shame about the judgment and punishment of God, but by simply being with them, crying with them, serving them, and loving them, as God does for us.

But make no mistake. Just because God redeems pain and suffering, this does not mean that suffering is good. Suffering is bad.

God does not want anybody to suffer, nor does He send suffering on anybody.

But in the wisdom of God, good can come out of bad suffering. Just as the glorious gifts of redemption, reconciliation, and revelation came from the badness of the cross, so God can bring good out of the bad things that happen in our life as well.

To imitate Jesus is not to imitate Him in His suffering, but to imitate Him in His love.

To become like Jesus is not chase after pain and rejection from others, but to chase after opportunities to serve others like Jesus.

God is Redeeming Life Bible & Theology Topics: John 16:33, life is hard, pain, Romans 12:1-2, suffering

How I Study the Bible (in 10 Steps)

By Jeremy Myers
14 Comments

How I Study the Bible (in 10 Steps)

Since I have a lot of my sermon manuscripts online from when I was a pastor, and now that I have started a Verse-by-Verse Bible teaching podcast, I occasionally get an email from somebody asking what approach I use to studying the Bible, and what Bible college or seminary they can attend to learn these things.

So this post provides a few short points about how I study the Bible and how you can too.

But before I get to that, let me just say that unless you are going to get a job that requires a seminary degree, you probably don’t need to attend Bible college or seminary. It’s just too expensive and time consuming, and for the most part, you can get the same information you would get at Bible College and Seminary by reading some good books.

But aside from that, here are the 10 Steps I use to study the Bible. These did not come from Bible college or seminary, but are something I put into practice over the course of writing and studying Scripture on my own.

study the Bible

1. Buy Good Bible Study Resources

The first step is to make sure you have some good resources to help you in your study. You need good books, commentaries, lexicons, and Word-study resources.

LogosBibleSoftware2In my current Podcast series on Genesis, I not only use a lot of the Bible study tools available through Logos Bible Software, but I also have over 30 additional commentaries and books I consult for each and every show.

Yes, Bible study can get expensive. I easily spend a couple hundred dollars on Bible study resources every time I start out to teach through another book of the Bible.

And yes, Bible study can be time-consuming. I typically spend about 8-10 hours of preparation time on every sermon or podcast I teach.

But listen, there is something SUPER important I want to say about Bible study resources once you have bought them… and it is this:

2. Don’t Use Them! This Is Key!

I cannot tell you how critically important this is.

I firmly believe that a failure to follow this step is the number 1 reason why most Bible studies and sermons you hear from various pastors are lifeless and dead.

If you want your sermons or Bible studies to have life and vibrancy and creativity, you must make sure that no matter how many Bible study resources and commentaries and books you have purchased, that you never, ever, EVER open them.

Wait.

What?

Step 1 was to buy good Bible Study resources. Step 2 is to never use them?

Yes.

At least … and here’s the key … you must not ever read them or use them or open them until AFTER you have finished studying the text and writing out your sermon or Bible study. Your sermon or Bible study must be completely done and ready to teach BEFORE you crack open a single book or commentary.

I cannot emphasize this enough.

There is nothing that will steal the life from your sermon faster than when you rely on commentaries and Bible study resources to tell you what the text means.

The life and vibrancy of any sermon comes from you struggling, praying, and sweating over the text for hours on end. The life of your Bible teaching is found by beating your head against the text on your own until it makes sense to you. The joy of self-discovery in the biblical text leads directly to the joy of teaching the text to others.

If you abort this process of yelling at God about why this text is so difficult to understand, you will never experience the joy that comes when God, by His Holy Spirit, opens your mind and eyes to the meaning of the text, and without this joy of having God teach the text to you, you will never be able to have true joy in teaching the text to others.

So resist, resist, resist the urge and temptation to turn to commentaries too quickly. Complete steps 3-5 below before cracking open a single book.

3. Study the text you want to teach

What text you study and how you study it all depends on your personality, the personalities of the people you are teaching, and the genre of the text itself.

If I am teaching a narrative, my sermon will take a more narrative approach. If I am teaching one of Paul’s letters, my sermon will take a more informative approach.

I read over the text a lot. I read it in its context. I write down some main points and initial observations or impressions of the text.

Somewhere in this process, I get a sense of what the text is about, and what I want to say about it. I begin to organize these thoughts in a logical way and write them down on a pad of paper or in Microsoft Word.

4. Keep studying the text you want to teach

This is a repeat of step 3, because this step is so important, and it takes the longest. Just keep studying the text. Thinking through the text. Looking at the words in their context. The sentences in their context. The paragraph in it’s context.

Two books, by the way, you ARE allowed to use at this point, might be a Bible concordance and Bible dictionary. If you want to look up what a word means or where it is used elsewhere, this is the place for that. And unless you have the Bible memorized, and know exactly what every word means, you sort of need a concordance and Bible dictionary to help you out.

5. Manuscript your sermon or lesson

This is a critical step for me as well. I manuscript my entire sermon or Bible study. Every word gets written down.

This doesn’t mean I am exactly going to use the manuscript when I teach the sermon or Bible study (I am definitely NOT going to read it!), but this stage of Bible study is important to me for several reasons.

First, typing out what I want to say helps me think logically through what I want to say. Almost always, what makes sense in my head ends up making no sense at all when I see it on the screen in front of me. So this helps me thing through exactly what I want to say and why.

Second, typing out what I want to say helps me sense the flow of the sermon or study. For example, the idea that I will simply transition from one point to another becomes much more difficult when I actually try to type it out.

Third, I can better judge the length of a sermon or manuscript if I type it out. The way I manuscript my sermons, I know that it takes me about five minutes to get through one page of text. So if I have 8 pages, that sermon will be about 40 minutes.

Fourth, manuscripting a sermon makes it super easy to preach that sermon in another place at another time if I ever want to. I can just pull it out, review it, and I’m good to go. Also, if I want to know what I said about a certain text, the manuscript helps with that. Also, now that I am putting my sermons online, it’s easy to just publish the manuscript. Also, as I write more books, I often find that I can pull sections out of previous sermons and include them in the books I write. Also (are you getting the picture here?), as I change the way I think about a text or how I understand it, it is easy for me to go back and update an already-existing manuscript.

Anyway, write it out.

6. NOW, Turn to your books and commentaries and Bible software

Okay, after you have completely finished your study and have written out your manuscript and are ready to teach what you have learned, this is when you should consult your books and Bible commentaries and Bible study software. You are now in a position to benefit from what these books say, or to argue with them and disagree (as often happens).

Read them all. Read widely. Even (especially!) read those books and commentaries you know you will disagree with.

bible commentaries

If you are a Calvinist, read commentaries from Arminians or Catholics, and vice versa. If you are liberal, read conservative commentaries, and vice versa. Be challenged by what you read. Stretch your mind and your thinking.

After all, if you are wrong, don’t you want to know? And if you are right, what is there to fear from reading voices that disagree? Doing so will only help you know the opposing arguments, and how to refute them, which makes your view stronger.

7. Add, adjust, change your manuscript as necessary

As you read books and Bible commentaries, add further notes, quotes, or insights from these commentaries to your manuscript.

This is okay to do at this stage, because you have done all the hard work on your own first. Rather than relying on others to do your work for you, this is only making your work even better. If you find that others arrived at the same conclusions you did, feel free to add footnotes to your manuscript so that you have support for your views, and also so that you can later go back and find what others have said.

If what you read contradicts what you discovered on your own, you must weigh the arguments that are used against the arguments you used, and decide which view is best. If you realize you are wrong, this is fine, for you just learned something. Change your manuscript to incorporate the correct view or explanation.

Occasionally, as a result of waiting until this point to consult the ideas of others, I have had to throw out entire sermons. I remember many times as a pastor, staying up almost all night on Saturday night rewriting and redoing my entire sermon because of something I found written in a commentary. But that’s the way it goes.

8. Sleep on it.

After you have finished studying the text, writing your manuscript, and consulting the ideas of others, put it away for at least one night before you teach it.

Oftentimes, as you sleep, your subconscious mind (or call it your Spiritual mind) sorts through the teaching to come up with insights you hadn’t thought of before, or solutions to problems you couldn’t understand, or things that you need to take out of your sermon or Bible study lesson.

For me, it is the latter that happens most often.

Quite frequently, when I get up in the morning, as I think through the sermon or Bible study lesson I had prepared during the previous days, I visualize the manuscript of the sermon and it is almost as if I see black Xs over certain parts that I need to cross out.

Why? Well, maybe it is because those sections are confusing or unnecessary, but most often, it is because those sections are religious.

how I study the BibleThe sections I most often feel uneasy about after a night’s sleep are the sections where I am trying to manipulate and control people with guilt, fear, or shame. They are the sections that sound judgmental. They are the sections that were included to boost my ego and pride.

I think, “Is that illustration really necessary, or am I just trying to play with people’s emotions to get a reaction out of them?”

I think, “Is that use of a Hebrew word really necessary, or did I include it just to show my hearers that I know Hebrew?”

I think, “Is that application going to help people live in the love of God, or will it just dump more guilt and shame and responsibility upon their lives?”

9. Review the sermon or Bible lesson with your spouse.

Depending on the time you have available, this step might occur before you sleep on it, but ideally, it occurs afterward. Sit down with your spouse or significant other, or maybe even a small team of people, and go through your manuscript with them. “Preach” it to them, allowing them to interject, ask questions, make comments, and seek clarification as you go along. The things they say are the things that others will be thinking as you teach them, so this is an important step in the process.

Also, think of this as a practice run. By speaking the message out loud, your ears and their ears pick up awkward phrases, hear things that need more explanation, and overall, provide feedback on how things could be said better.

Figure that this step will take two or three times as long as the sermon or lesson itself. If your sermon is intended to be 30 minutes, this review stage could take an hour or more.

10. Always remember that Jesus wants to teach you first.

I probably should have put this step first, but I included it last because it sort of goes without saying.

When you sit down to study the Bible or prepare a sermon, the first and last thought on your mind should be, “Jesus, teach me today.” I sometimes like to picture myself sitting at the feet of Jesus as one of His disciples, and watching Him opening the Bible on His lap, and then explaining it to me.

I figure that if I don’t let Jesus teach the text to me first, I have no business trying to teach it to others.

Of course, this sort of mindset can quickly lead to pride and arrogance, so be careful. You will learn to recognize this pride and arrogance when you do Steps 6 and 9 above. If a commentary disagrees with what you wrote, there might be a temptation to think, “Well, what I wrote is superior to what this guy wrote, because I learned it from Jesus.” If, as you are reviewing your manuscript with your spouse, and she says, “That part there doesn’t make any sense,” and you think, “That’s because she hasn’t spent as much time pouring over the text with Jesus as I have,” you have completely missed the entire point and Jesus didn’t actually teach you anything.

So as you work your way through the various steps above, always be listening to the still, small voice inside. Always remember that whatever the text says, it says it to you first. You must never preach a sermon or teach a Bible study that has not first found its way into your own heart, mind, and life.

Bonus: Everything you Teach and Write must be In Love

I am convinced that when you follow the 10 steps above in your own Bible study, what you say in your sermons will come out with a spirit and attitude of love.

Love is the defining characteristic of the true teacher of the Word. If what you are saying and writing comes out with harsh judgmentalism and criticism, what you are saying is not from God, but is from an accusatory spirit.

If you follow all the 10 steps above, but forget to teach with love, you are guilty of the biggest heresy of all time.

How Do YOU Study the Bible?

So how about you?

Do you engage in much Bible study or sermon preparation?

If so, did any of the ten points above resonate with you? What would you add? Let me know in the comment section below!

God is Redeeming Scripture Bible & Theology Topics: Bible Study, sermons, teaching

[#08] Genesis 1:10 – Naming the Earth and the Seas

By Jeremy Myers
2 Comments

[#08] Genesis 1:10 – Naming the Earth and the Seas
https://media.blubrry.com/one_verse/traffic.libsyn.com/redeeminggod/08_Genesis_1_10.mp3

One Verse PodcastAre you scared to stand before God in judgment? Lots of people are, but we’re going to today from Genesis 1:10 that you have nothing to fear from the judgment of God.

You will see this from how God names the earth and the seas, and you will also see that no matter what God does, He does it always and only for your good.

The Text of Genesis 1:10

Genesis 1:10. And God called the dry land Earth, and the gathering together of the waters He called Seas. And God saw that it was good.

Genesis 1:10 dry land and seas

In this discussion of Genesis 1:10 we look at:

  • What it really means for God to judge.
  • Why the names that God gave the earth and the seas are theologically significant.
  • Why God does what He does in creation (and in your life).

Resources:

  • Logos Bible Software
  • Sailhamer, Genesis – Amazon or CBD
  • Sailhamer, Genesis Unbound – Amazon
  • Hamilton, Genesis – Amazon or CBD
  • Ross, Creation & Blessing, Amazon or CBD
  • Greidanus, Preaching Christ, Amazon or CBD
  • S. Lewis, Reflections on the Psalms
  • Subscribe and Leave a Review on iTunes

Downloadable Podcast Resources

Those who are part of my online discipleship group may download the MP3 audio file for this podcast and view the podcast transcript below.

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Do you like learning about the Bible online?

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If you want to deepen your relationship with God and better understand Scripture, take one (or all) of these courses. They are great for personal study or for a small group Bible study.

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God is Redeeming God, Redeeming Scripture Bible & Theology Topics: dry land, Genesis 1:10, podcast, seas

Was the death of Jesus a good thing or a bad thing?

By Jeremy Myers
31 Comments

Was the death of Jesus a good thing or a bad thing?

Most Christians believe that the death of Jesus on the cross was a good thing. That it was a good event. That it was where our sins were taken care of and salvation was accomplished for our sakes.

But we Christians only say this because we have been blinded to the truth. We have become so familiar with the story that we do not see the crucifixion of Jesus for the evil thing it really was.

death of Jesus

The Crucifixion of Jesus was Evil

Forget for a moment that it was Jesus who died on the cross. Let’s just say it was some random guy named Josh.

Josh was a great guy with some good friends. He never harmed anyone, but went about helping others in any way he could. He became somewhat popular among the crowds as a result, and certain religious leaders became nervous about some of the things he was saying, so they got the local government to arrest Josh. One of Josh’s friends even sold him out for money. Others, who didn’t even know Josh, brought false charges against him. He was eventually condemned to death as a traitor. But before the government killed Josh, they tortured him in front of a blood-thirsty mob.

Now…

What is good about Josh being betrayed by his best friends?

What is good about false accusations being raised by religious leaders against a man whom they see as a threat to their power?

What is good about corrupt politicians bowing to the whim of a violent mob?

What is good about soldiers “just doing their job” as they whip and beat a man within an inch of his life before gambling over his clothes?

What is good about sending an innocent man named Josh to a torturous death on a cross?

If anything remotely like this were to happen in our society today, there would be international shock and outrage. It is a terrible, evil thing.

But when we see this happening to a man named Jesus in our Bible, and because we know that Jesus is God, we Christians don’t even bat an eye at it. Instead, we sing songs and listen to sermons about it with smiles on our faces.

Worst of all, we thank God for doing it.

Many strands of Christianity believe that it was God’s plan to send His one and only Son to this earth to die a gruesome death as an innocent victim, and that it was not only God’s plan to do so, but that He orchestrated events to make it happen.

crucfixion of JesusThis sort of makes God like Freddy Krueger, except that He carves up His own Son.

God is not Freddy Krueger

It is past time to change this view of the crucifixion.

The crucifixion of Jesus was not a good event. It was an evil event.

And we will never, ever see the real truth of the crucifixion until we first recognize that it was not a good thing.

The crucifixion of Jesus was evil. It was horribly wrong.

And considering that Jesus was truly innocent, and was also God incarnate, the crucifixion is, without a doubt, by far the most evil event ever carried out in the history of all humanity.

God Has Redeemed the Crucifixion of Jesus

I know that you are probably shocked by what I have written so far in this post. You are so accustomed to hearing about the wonderful cross, the glorious cross, and how thankful we should be to God for sending His Son to die for our sins, that it is an affront to your theology to hear someone say that the crucifixion was evil.

But the only reason we say good things about the cross today is because God has redeemed the cross.

Through the resurrection of Jesus, God took something bad, and turned it around for good.

Jesus crucifiedGod has redeemed the crucifixion so that we now sing songs about it and listen to sermons about the horrible death of an innocent victim with smiles on our faces. But this doesn’t make the crucifixion “good.” It only reveals God’s ability to redeem anything and everything.

In a recent podcast on Genesis 1:4 I talk briefly about how God redeems the darkness. The crucifixion is the perfect example of this. God takes the most evil event in human history, and He redeems it in such a way so that most people today do not even think of it as evil, but as the most holy and righteous event in human history.

Isn’t that shocking?

This is the beginning place of theology. This is the starting block.

Our Theology Must Begin and End at the Cross

To understand God, Scripture, ourselves, other people, human history, and everything else, we must begin at the cross, and we must see it as evil.

But then, we must see what God does with the cross in Jesus Christ, and how God reveals Himself to us in the crucifixion of Jesus, and more importantly, how God reveals us to ourselves in the crucifixion of Jesus.

There is so much I want to say about this, and so much I will say in future blog posts, books, and podcasts, but for now I just want to invite you to begin seeing the cross of Jesus as something bad that happened, rather than something good. It is only here that you will begin to understand the true nature, meaning, and significance of the cross, not just for our understanding of God, but also for our understanding of Scripture, and most importantly, our understanding of ourselves.

Note: If you want to read more about this idea of the cross being a bad thing that has been redeemed by God for the good, I highly recommend Saved from Sacrifice by S. Mark Heim. This book is easily one of the best books I have read in the last decade.

God is Redeeming Theology Bible & Theology Topics: cross, crucifixion of Jesus, crucivision, death of Jesus

If you believe in God, life makes more sense

By Jeremy Myers
9 Comments

If you believe in God, life makes more sense

Sometimes I get asked why I believe in God.

In the past, I used to say that I found it harder to not believe in the existence of God than to believe in His existence.

To put this another way, I found it easier to believe that everything came from God than to believe that everything came from nothing.

believing in GodAnd yet … let’s be honest … saying that “everything came from God” only pushes the logical causality of everything further back one step. If I have trouble believing that everything came from nothing, and so say that everything came from God, the question is then, “Well then, where did God come from?” The Christian answer is that He didn’t come from anything; He just always was.

So really, the choice is between believing that everything came from nothing, or believing that God has always existed. Neither choice is easily understood or comprehended by the human mind. However, even with these two options, I still prefer to believe in the existence of God, for at least with God, there is the recognition of a mystery that cannot be understood by human finite minds, whereas without God, the idea that something came from nothing is just pure nonsense.

But recently I have come to realize something different.

I don’t necessarily believe in God because I can prove the existence of God.

No, I believe in God because through this belief, the world makes more sense.

Belief in the existence of God is the organizing principle of everything. Without a belief in the existence of God, everything is simply random meaninglessness. But with a belief in the existence of God, many of the dilemmas and confusing things of life suddenly make sense.

C. S. Lewis once said something like “I believe in Christianity as I believe that the sun has risen: not only because I see it, but because by it I see everything else.” I mentioned this in my recent podcast on Genesis 1:4.

belief in God - CS Lewis

As usual, C. S. Lewis is right on target.

Believing in God is like believing in light.

While light can be seen, you only really see light itself when it shines directly into your eye, like when someone shines a flashlight into your eye, or when you look at a light bulb or the sun. But you don’t need to have a light shown into your eye to know that a room has light. You know that a room has light because you can see the room. When you look at the walls of a room, and the items that are in the room, you are not seeing light, but are seeing things by the light. When light hits something, it allows you to see that thing. It diffuses, scatters, or reflects.

When we look at things and see them, we can know that the light is on them, not because we see the light, but because, by the light we can see.

As I have come to see the world through the light of Jesus Christ, the crucified God, this crucivision lens has helped me understand life, Scripture, and theology more clearly, and it has helped me grow in love for others more deeply.

So also with the existence of God. Believing in the existence of God helps us see ourselves, other people, this world, and our purpose more clearly.

Of course, you have to believe in God as He is revealed in Jesus Christ, or else you may end up believing in a god that acts like Hitler, and seeing the world through that lens will not be helpful for anybody. But that’s a subject for a future time.

Do you believe in the existence of God? Why? Do you think that this belief helps you understand life and live your life better than if you didn’t believe in God?

God is Redeeming Theology Bible & Theology Topics: apologetics, CS Lewis, existence of God, Theology of God, Theology of the Church

[#07] Genesis 1:9 – Let the Waters Be Gathered Together

By Jeremy Myers
1 Comment

[#07] Genesis 1:9 – Let the Waters Be Gathered Together
https://media.blubrry.com/one_verse/traffic.libsyn.com/redeeminggod/07_Genesis_1_9.mp3

One Verse PodcastHave you ever realized that in Genesis 1, God doesn’t actually create dry ground? Instead, He simply pushes back the waters so that the dry ground appears.

Have you ever tried to push back water so that you create a little space of dry ground in the midst of the water? It’s pretty much impossible, isn’t it? Yet we see God doing this in Genesis 1:9, the text we are looking at today, and we are going to see why Moses wrote about the water and the dry ground this way.

We will see that just as with every other verse in the creation account, Moses is making a theological point that his Hebrew audience would have recognized and understood.

And when we see his point, we will also see what Moses was teaching about sacred spaces, religious spaces, or holy ground. If you think that God is more present in your church building, or on top of some sacred mountain, or in a special prayer sanctuary, you will want to listen to today’s episode and listen to what Moses has to say about these sorts of places.

Genesis 1:9

The Text of Genesis 1:9

Genesis 1:9. Then God said, “Let the waters under the heavens be gathered together into one place, and let the dry land appear’; and it was so.

In this discussion of Genesis 1:9 we look at:

  • What it means for God to push back the waters instead of raising up the land.
  • The Egyptians creation myth about Atum and the creation of land.
  • Why it is theologically important that God did raise up the land.
  • What Genesis 1:9 teaches us about sacred places and holy mountains.

Resources for Genesis 1:9:

  • Logos Bible Software
  • Sailhamer on Genesis – Amazon or CBD
  • Keil & Delitzsch on Genesis – Amazon or CBD
  • Gibson on Genesis – Amazon or CBD
  • Walton, Ancient Israelite Literature – Amazon
  • Subscribe and Leave a Review on iTunes

Downloadable Podcast Resources

Those who are part of my online discipleship group may download the MP3 audio file for this podcast and view the podcast transcript below.

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God is Redeeming God, Redeeming Scripture Bible & Theology Topics: creation, Genesis 19, podcast, the waters

WARNING: Geeky Greek Post Ahead

By Jeremy Myers
10 Comments

WARNING: Geeky Greek Post Ahead

Philip Comfort Commentary on ManuscriptsKregel Publications recently sent me a review copy of Philip Wesley Comfort’s new study resource, A Commentary on the Manuscripts and Text of the New Testament (Get it on Amazon or at CBD.

If you are relatively familiar with how pastors and theologians study the Bible, you probably know about commentaries on books of the Bible. Those commentaries provide insights and suggestions on the text of Scripture to help the Bible student know what the texts means, how to teach it, and how to apply it to our lives.

That is NOT what this commentary by Comfort is about.

This book is a commentary on the manuscripts of the New Testament.

In case you did not know it, we do not have the original manuscripts (called the autographs) of the New Testament books that were written by Matthew, Luke, Paul, John, etc. We only have hand-written copies. But we have hundreds (and in some cases, thousands) of copies.

New Testament Textual Criticism

From one perspective, this is a good thing, for the textual evidence of the New Testament is much stronger than any other ancient Greek piece of literature. No other piece of ancient Greek literature has as much textual support as does the New Testament.

But here’s the problem: Not all of these copies of the various books of the New Testament agree with each other. There are textual variants in the copies.

Papyrus 46 Greek New Testament

So the task of the New Testament Greek scholar is to look at the various copies of the New Testament, and try to decide which of the variant readings most likely reflects what Matthew, or Luke, or Paul actually wrote. Then, these “probable” readings get compiled together into our Greek New Testaments today, and it is from these that our English translations are made.

Anyway, this new book by Philip Wesley Comfort looks at a large number of the variant readings from the textual families, and briefly explains what the variations are, and what Comfort thinks is the best reading for a particular variant.

Comfort’s book, of course, is not the only one like it. Nearly all Greek New Testaments have a summarized version of this sort of textual commentary in the bottom portion of every page (it is called the Critical Apparatus). In my own study and research, I use two or three other similar tools as well. One tool I have commonly used is very similar to the one Comfort has compiled, and it is A Textual Commentary on the Greek New Testament by Bruce Metzger. So, since I am familiar with that tool, I decided that in the process of reviewing Comfort’s Commentary, I would compare the two.

After spending several hours comparing the two commentaries, and studying their own explanations of numerous variants, here are my observations about the two books:

There are a lot of variants

P52I always knew there were a lot of variants in the Greek manuscripts, but I had forgotten just how many there were. It seems almost every paragraph in the New Testament has a couple. Nevertheless, I sort of assumed that most scholars sort of agreed on what the “major” variants were.

But as I compared Comfort with Metzger, I realized that there were lots of variants discussed by Metzger which Comfort ignored, and lots of variants discussed by Comfort which Metzger ignored.

Metzger’s volume discussed fewer variants than Comfort, but his discussions are longer and provide more detail about why he chose the variant he did. Comfort, on the other hand, discusses more variants, but his discussions are much shorter, usually only a sentence or two. For that reason alone, you almost need both books.

Scholars Don’t Agree

The second thing I noticed is that while Comfort and Metzger agreed a lot of the time on which textual variant is preferred, they disagreed a lot as well. And on some major verses!

Take Matthew 12:47 for example. The issue here is whether or not to include the entire verse. Metzger says that it should be included “with brackets” indicating that there is some doubt about whether it is original, whereas Comfort says the best reading is just to omit the verse altogether.

There were hundreds of similar such differences of opinion.

Scholarly Squabbles are Funny

Finally, I enjoyed seeing why and how Comfort defended some of his choices. I laughed a little bit when, on page 23, Philip Comfort wrote this:

… Not only do we need to know the original texts, we also need to know the tendencies of the scribes who produced the texts

You see? Comfort is saying that the reasons he chose the textual variants he did, is because he tried to understand the tendencies of the scribe who made the copies! Therefore, Comfort’s choices are better than those who look only at the texts themselves …

When I read that, I thought to myself,

It used to be that you could trump somebody’s exegesis of the text by saying, “Well, although the English says X, in the Greek it says Y …” But then it began to be that this was no longer good enough, for you had to go back further and say, “Well, although the Greek text you are using says Y, the variant reading from Papyrus 46 says Z, and it is preferable for reasons A, B, and C. But now, Comfort is saying that it is not enough to just know what Papyrus 46 says and why it is preferable for reasons A, B, and C. No, now you also have to understand the tendencies of the guy who was making the copy of the text!

So what’s next? Maybe next we will need to know the lighting of the room in which the guy was sitting which caused him not to see the text very clearly, and how he had a fight with his wife that morning, so his mind wasn’t properly focused on his work, and how his ink well had just run dry so he had to get up and get more ink, thus interrupting his attention, and just at that moment, and cat walked sat on his desk (as cats like to do), smudging the work which he had completed, which explains why there is this textual variant in Matthew 12:47.

Textual Criticism

I know, I know. That will never happen. But it made me laugh at how smart we modern people think we are, speaking so confidently about “what the text says,” when we base our opinions off of some dubious rules for “the best reading of the text” (which nobody agrees on anyway, and even if they do agree on the rules, nobody comes to consensus on how to consistently apply them to the textual variants, See p. 30). When Comfort stated that he is making his decisions based on his research into the tendencies of the scribes who produced the texts, it reminded me of the Parable of the Oyster and Ballerinas.

I am not criticizing the book. It is an excellent tool. And I am definitely not criticizing textual criticism. We must be thankful for the work of the scholars who have spent their life on this task, for it is only because of them that we have the Bibles we have today.

All I am saying is that no matter how much Greek you know, there will always be people who know more than you, and will say that your theology is wrong because you don’t know enough. Even world-class Greek scholars like Comfort “one up” other world-class Greek scholars by saying that the others didn’t understand the tendencies of the scribes who copied the texts.

My Complaint With Textual Criticism

I love studying the Greek (and Hebrew) texts of the Bible. However, I am learning that as important as Greek and Hebrew textual study is, we must not think that the critical study of the text is going to solve all our exegetical and theological dilemmas. It won’t.

My biggest problem with textual criticism is with the canons (or rules) of Textual Criticism. Comfort lists them on p. 30, and while I most of them are good rules (I have serious misgivings about several), the application of these rules is highly subjective, as Comfort himself points out. Even if you get two Greek scholars to agree on the rules, they still will not agree on how these rules are to be applied to a particular variant. The perfect example is how often Comfort disagrees with Metzger as pointed out above…

It is this sort of scholarly disagreement that causes some Christians to just throw up their hands and say, “Why bother? If the experts cannot even agree on what words should even be in the text, how can I begin to study the Bible for myself?”

Here is my answer: Let the scholars have their fun. For it is fun for them. And then, you and I, let’s just read the text that we have, for what else can we do?

If you want to know what the Bible says, just study it, read it, pray over it, and ask God to guide you by the Holy Spirit. Most of all, remember always that you have the mind of Christ (1 Cor 2:16), which is way better than knowing whether or not Matthew 12:47 should actually be in your Bible or not.

Oh, and here is the #1 rule of Bible interpretation: Stay humble in your conclusions.

stay humble

God is Redeeming Books Bible & Theology Topics: Bible Study, book reviews, Books I'm Reading, Greek, Matthew 12:47

I See Dead People

By Jeremy Myers
79 Comments

I See Dead People

There is a fourteenth-century poem by Guillaume de Machaut that tells about how the Black Death ravaged a northern French city (I could not find an English translation of this poem online, but I read about the poem in an excellent book I’m reading, Saved from Sacrifice by Mark Heim.)

Curiously, the poem seems to blame the Jews in the city for the Black Death. It condemns Jews in the city for killing large numbers of its citizens by poisoning the rivers, and it also enumerates various grotesque practices by the Jews.

But then the poem goes on to state about how the citizens of the city rose up and carried out a massacre of the Jews, and how this massacre was clearly God’s will because it was accompanied by heavenly signs. Furthermore, after the massacre concluded, the plague left the city, which was seen as proof to the citizens that the Jews were the ones guilty for bringing the plague upon them in the first place.

It’s a tragic poem, but I hope you can read between the lines and see that the events it describes are not historically accurate.

We all understand what really happened.

black death

Reading Between the Lines

Most likely, the Black Plague really did ravage the town, much as it ravaged many towns at that time. But as usually happens in such situations, people started looking for someone to blame, and in this town, because the Jewish people were seen as “outsiders under the curse of God,” they became the scapegoats.

But they could not just be killed. They first had to be demonized.

So the villagers came up with stories about how the Jews poisoned the river and engaged in various grotesque and illicit practices.

Once the Jews were properly demonized, they could be “righteously” killed.

After the Jews were killed, any sort of natural occurrence was viewed as a sign from heaven that God approved of the massacre. Maybe the day of the massacre began with dark clouds and fog, but as the massacre commenced, the sun shone through the clouds. Maybe that night a star fell from the sky. Maybe an eagle landed on the house of the town mayor. But whatever the events were, they were interpreted as heavenly signs.

Later, of course, the plague went away, and this also was interpreted as a sign that the Jews were to blame. We, of course, look back and recognize that the Black Plague had simply ran its course, as it did everywhere else.

I am not sure of the exact historical events, but it doesn’t really matter. We are able to read the poem by Guillaume de Machaut and see through the events to what actually occurred: “Frightened citizens persecuted a religious minority, projecting blame for the plague on them and seeking by violence to stop the dissolution of their community” (Heim, Saved from Sacrifice, 55).

You do not need to have been there to have this historical insight into the true story behind this tragic poem.

Stereotypes of Scapegoating

In his book, Saved from Sacrifice, Heim explains our “insight” into what “really happened” this way:

We don’t take this story at face value. We see through it precisely when it takes up certain anti-Semitic themes. The moment the Jews are mentioned in connection with the plague, the moment they are accused of poisoning the water supply, of bearing physical deformities, of practicing sexual perversions, bells go off.

These are stereotypes, trotted out again and again as preludes to pogroms.

They are characteristic “marks of the victim” brought forward as justification for the violence. We do not credit them as reports of fact. We have learned to read such a text quite against the grain of the writer who composed it, for whom these matters were as real as the death of the neighbors on the one hand and celestial omens on the other. We practice a hermeneutic of suspicion against persecution (Heim, Saved from Sacrifice, 55).

Yes, that is true. We do. When it comes to these sorts of texts in history and literature, we are fairly adept at “seeing through” the account to what fears and scapegoating mechanisms lie behind the text.

And it is right that we should do so, because this is what Jesus revealed through His death on the cross. The death of Jesus on the cross “rescues us from sin” in that it reveals to us the scapegoating, blame-game mechanism behind most of our sin and violence. We saw it happen to Jesus, and so we are able to see it happen to other people.

Nazi Germany killing Jews

We recognize this scapegoating mechanism at work when we read about a town in the middle ages killing Jews because they are accused of causing the black plague. We recognize this scapegoat mechanism when we read about the Nazis in Germany blaming the Jews for the financial problems and cultural upheaval in that country. We recognize the scapegoating mechanism when people burn women for being “witches.” We recognize the scapegoat mechanism when we read about governments justifying genocide against the native people living in the land.

In all these cases, we practice this “hermeneutic of suspicion against persecution” that Heim talks about in his book. And because of the revelation of Jesus Christ on the cross, we have become quite good at recognizing this scapegoat mechanism when we read about it in historical documents.

… Except in one place.

Reading the Bible with Scapegoating in Mind

Have you ever noticed that ALL of the characteristic “marks of the victim” are brought forward over and over again in the Old Testament as justification for the violence carried out against the enemies of Israel?

The stereotypes are trotted out as preludes to pogroms, but rather than “see through the text” at what is really going on, we nod our head in astonishing agreement with the text.

Like a pre-programmed robot, we say, “Yes … the Canaanites were very evil. Yes, they practiced horrible things. Grotesque things. They worshipped demons and were demonic themselves. Yes, they needed to die to cleanse the land and protect the people of Israel. Yes, God wanted them all to die. Yes, God even sent signs and miracles to Israel when they slaughtered the Canaanites showing that such actions were righteous and divinely ordained.”

Why can we see “through” the blatant lies and false accusations and scapegoating violence when we read such historical accounts, but not when we read the Bible?

Has it ever occurred to you that we read the Bible with blinders on?

It has recently occurred to me, and now, when I read the Bible, especially the violent portions in the Old Testament, my eyes tear up. It’s like reading an account of Nazi Germany … from the viewpoint of the Nazis.

Yet we Christians whitewash the entire thing and say that all the killing, and genocide, and slaughter was “justified.” That it was righteous. That God wanted it. Commanded it. Demanded it.

“And look!” we say. “There’s proof! The waters parted! The walls fell down! The sun stood still! There was peace in the land afterward!”

Yes, which is exactly what every group always says whenever they carry out scapegoating genocide. Those who carry out genocidal violence “believe they are (a) revenging an appalling offense against their entire community [and God as well], (b) expelling the contaminating evil from their midst, and (c) obeying a divine mandate” (Heim, Saved from Sacrifice, 51-52).

Note that this is also what happened when Jesus was killed. His accusers raised a large number of baseless and patently false accusations against Him, then felt that it was necessary to expel His evil from their midst, and they did all this in obedience to the command of God (so they claimed).

Jesus was the ultimate scapegoat … to reveal that we all scapegoat!

When we read the account of the crucifixion of Jesus, we see right through the murderous, scapegoating violence. We see that Jesus was not guilty for that which He was condemned and killed.

I See Dead People

And now we are back to my question: Why can we see “through” the blatant lies and false accusations and scapegoating violence when we read the account of the crucifixion, but not when we read the rest of the Bible?

Again, I think we are reading the Bible with blinders on.

We read and preach and teach these horrible texts without a bat of an eye or a sign of a tear. We talk about what these texts “mean” and “how to apply them to our lives” and what they “reveal about God.”

But we don’t think about what they are really, truly saying.

We don’t see what they really, truly reveal. The victims disappear, and we become guilty of the same crime as those who crucified Jesus. We say they had it coming. We say it was necessary to cleanse the land. We say that God decreed it. We say that God blessed it.

And we ignore the piles of bloody bodies rotting in the hot desert sun.

i see dead people

I am convinced that we will never, ever see the Bible for what it really is until we are able to read it and say, “I see dead people.”

The Bible was not written primarily to reveal God to us, but was written to reveal the same thing that Jesus revealed on the cross, which is that we scapegoat people in the name of God. And until we see this, we will never read the Old Testament correctly, nor will we ever understand God properly.

You will never understand the Old Testament until you see the victims.

The piles of bloody victims.

The masses of people unjustly murdered.

You will never understand the Old Testament until you see the genocide.

And don’t try to sidetrack this with discussions about inerrancy or inspiration or any of the other fancy theological words we use to divert our attention away from the bodies of bloody men, women, and children strewn all over the pages of our Holy Bible.

genocideThis is not about the sanctity of God’s Word, but about the sanctity of God’s people … namely, ALL people.

Once you are able to see this about the Bible, there will be no going back. Not just with how you read the Bible, but also with how you view life.

Once you begin to see dead people in the Bible, your eyes are opened and you begin to see dead people today. You will begin to see that the people we blame for the ills of society and the problems of culture and the war “over there” and the problems in our town, might not be the ones at fault after all…

Maybe, just maybe, those people over there are not to blame. Replace “those people over there” with whatever group you want … the communists, the Muslims, the liberals, the Tea partiers, the gays, the illegal immigrants.

Maybe the fault is not with them … but with us.

This is the perspective that comes from holding the mirror of Scripture before our face and taking a good, long look at how the Israelites scapegoated the Canaanites and how both the Jews and the Romans scapegoated Jesus, and how we ourselves scapegoat other people today.

Thankfully, there are countless Christians around the world who are starting to take the blinders off. They are reading the Bible with renewed eyes and are seeing that the violence of the Old Testament text is actually this genocidal, murderous, scapegoating violence.

And look … I firmly believe in inspiration and inerrancy. I truly do. I just think that the divinely inspired text inerrantly reveals something that few Christians want to see. The Bible reveals the dead people. It is a revelation of death and violence, and where death and violence come from.

The answer? They come from us. Not from God. From us.

But we don’t want to see this. We don’t want to admit it. So we put our blinders on and go back to nodding our heads along with texts that talk about the divinely-sanctioned slaughter of thousands of victims. We participate in the scapegoating, and we put to death the Son of Man all over again.

Until you see dead people, you are no better than those who cried out at the trial of Jesus, “Crucify Him! Crucify Him! Crucify Him!”

Until you see dead people, you will be the one who puts people to death.

God is Redeeming Scripture, Redeeming Theology Bible & Theology Topics: crucifixion, cruciform, crucivision, death of Jesus, scapegoat, violence of God, violence of Scripture

Belief in an Angry God is Linked to Mental Illness

By Jeremy Myers
17 Comments

Belief in an Angry God is Linked to Mental Illness

I get dozens of emails every week from people all over the world who are scared of God.

They had some bad thought enter their mind and are now afraid that God is going to kill their family and then strike them down with cancer before burning their house down around their ears and sending them off to eternal torture in hell.

angry godThey are so scared, they cannot eat, they cannot sleep, they cannot think. They tell me about physical problems, emotional problems, relational problems, and all sorts of other problems they are experiencing because they are so afraid that God is out to get them because of something bad they said or thought about God.

Does Your Church Teach an Angry God?

Whenever I get these emails, this is the very first question I ask them. I ask them (1) if they attend church, and if so (2) what their church teaches them about God. Without fail, these Christians who contact me have attended, or currently are attending, a church which teaches them about an angry, vindictive, vengeful God.

Usually, they have heard some fire and brimstone sermon about the unpardonable sin or the sin of blasphemy against the Holy Spirit, and because of the book I have written on the subject, people contact me because they are scared out of their mind that they have committed this sin.

I always try to tell them that God loves them, forgives them, and accepts them … no matter what they have said or done. Due to the large number of emails I get these days, I rarely can get into long explanations or discussions via email about why this is true.

But my heart always goes out for these poor people. Their emails are full of pain and fear, and I sometimes think that many of them are manic-depressive, or bi-polar, or maybe even have OCD.

An Angry God and Mental Illness

So it was with great interest that I recently read that belief in an angry God is linked to mental illness. Here is the article I read:

Professor Nava Silton of the Marymount Manhattan College and her colleagues have reached these conclusions following their analyzing data collected during the 2010 Baylor Religion Survey of US Adults.

Thus, Professor Nava Silton focused on three different categories of people: those who believe in an angry God, those who believe in a loving deity and those who work on the assumption that God is a neutral entity.

“Three beliefs about God were tested separately in ordinary least squares regression models to predict five classes of psychiatric symptoms: general anxiety, social anxiety, paranoia, obsession, and compulsion,” reads the abstract for this paper.

Furthermore, “Belief in a punitive God was positively associated with four psychiatric symptoms, while belief in a benevolent God was negatively associated with four psychiatric symptoms, controlling for demographic characteristics, religiousness, and strength of belief in God. Belief in a deistic God and one’s overall belief in God were not significantly related to any psychiatric symptoms.”

The link between the belief in an angry God and mental illness was studied in the context of the Evolutionary Threat Assessment System Theory, which states that anxiety disorders are mainly the result of the brain’s not properly interpreting threats.

Professor Nava Silton wished to stress the fact that her research does not establish causation between the belief in an angry deity and anxiety disorders.

Quite the contrary, the study merely pins down a correlation between the two.

“That means we’re not saying belief caused psychiatric symptoms, but we see relationships between beliefs and these psychiatric symptoms,” the Professor emphasized.

The disclaimer there at the end is interesting, but I think this was more of a copout by the Professor to avoid becoming the target of angry religious people who feel he might be blaming God for mental illness.

Ironically, those who hold to a belief in an angry God also believe that God strikes people with mental illness because of their sin and disobedience…

It may be clear that God has something to do with what happens everyday in the world, but probably not personally to every person that’s ill, sometimes they just don’t the best care of themselves and their bodies.

Anyway, I think that there is a clear correlation between belief in an angry God and mental problems. I further believe that we become like the God we worship. We become like the God we believe in. So if we believe in an angry, vengeful deity, we are likely to behave in angry, vengeful ways. And of course, if we believe that God’s anger could be directed at us, life will be filled with fear and dread.

belief in an angry god

What are your thoughts on the subject? Do you believe in a God of anger, retaliation, vengeance, and violence? Do you believe that God’s anger could be directed toward you? If so, how do you cope with this idea? If, on the other hand, you’re like me and you used to believe in an angry God but now believe that God looks like Jesus, what happened in your life to bring about this change?Fi

God is Redeeming Theology Bible & Theology Topics: anger, violence of God, wrath of God

[#06] Genesis 1:6-8 – The Firmament in the Midst of the Waters

By Jeremy Myers
17 Comments

[#06] Genesis 1:6-8 – The Firmament in the Midst of the Waters
https://media.blubrry.com/one_verse/traffic.libsyn.com/redeeminggod/06_Genesis_1_6-8.mp3

One-Verse-Podcast-Jeremy-MyersAre you ready to hear more about the mythical background to the Genesis creation story? Have you been telling your family and friends how Genesis 1 is connected to the Babylonian Enuma Elish, the Gilgamesh Epic, and various Egyptian creation epics, and they want to hear more?

I hope so, because I have a lot more details in today’s show on Genesis 1:6-8 about the connections between these stories and the story as it is recorded in our Bible.

The Text of Genesis 1:6-8:

Genesis 1:6-8. Then God said, “Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. Thus God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament, and it was so. And God called the firmament Heaven. So the evening and the morning were the second day.

In this discussion of Genesis 1:6-8 we look at:

  • How a literal, scientific reading of Genesis 1:6-8 completely contradicts reality.
  • Why a literary, theological reading of Genesis 1:6-8 is preferable, and yields deeper and more important truths.
  • How ancient people viewed the order of the cosmos.
  • How Moses is writing this creation account to subvert the Egyptian creation accounts that the Israelites would have known.
  • The key truth that death precedes resurrection.

Geb Nut Shu Egyptian Creation

Geb Nut Shu Egpyptian Creation Genesis 1 6-8

Resources:

  • Logos Bible Software
  • Gordon Wenham on Genesis or at CBD
  • Dictionary of Biblical Imagery or at CBD
  • Keil & Delitzsch Commentary or at CBD
  • Walton, Ancient Israelite Literature in its Cultural Context
  • Creation Myths by Johnston
  • Genesis Cosmology by Hasel
  • Subscribe and Leave a Review on iTunes

Downloadable Podcast Resources

Those who are part of my online discipleship group may download the MP3 audio file for this podcast and view the podcast transcript below.

You must join a discipleship group or login to download the MP3 and view the transcript.

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Do you like learning about the Bible online?

Do you like learning about Scripture and theology through my podcast? If so, then you will also love my online courses. They all have MP3 audio downloads, PDF transcripts, quizzes, and a comment section for questions and interaction with other students.

If you want to deepen your relationship with God and better understand Scripture, take one (or all) of these courses. They are great for personal study or for a small group Bible study.

You can see the list of available courses here, and if you join the Discipleship group, you can take all the courses at no additional cost. Go here to learn more and join now.

God is Redeeming God, Redeeming Scripture Bible & Theology Topics: creation, Genesis 1:6-8, podcast, resurrection, science

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