Genesis 20:3-7
2007.Oct.10 01:34
The Unknown Sin
Read Genesis 20:1-7 | Full Chapter
The issue of unknown sin, or sin that is performed in ignorance, can make for interesting theological discussions. What, these crazy debates might begin, happens to a person who follows the spirit of God’s Law, but, having never heard the gospel, dies without saying that Jesus is their Lord and Savior? Probably the only really good that comes out of such doctrinal discussions is an increased desire to tell others about Yahweh/Jesus (although, evangelical fervors have also tended to produce some very bad things, especially when–in my opinion–they’re executed without a grounding in the Bible).
Such discussions, however, can hide another circumstance, when someone who knows God’s Law sins, but for some reason doesn’t realize that sin. And, because I like to invalidate my own points, I’m going to continue looking at Abimelech in light of the second point, and not the first, although the first may be technically more applicable. Moses not yet born and all.
First, a smattering of some verses which I think are relevant, but into which I do not plan to delve:
Now if anyone of the common people sins unintentionally in doing any of the things which the LORD has commanded not to be done, and becomes guilty, if his sin which he has committed is made known to him, then he shall bring for his offering a goat, a female without defect, for his sin which he has committed.
(Leviticus 4:27-28, NASB)
What I note from this passage in Leviticus is that something had to be done to correct an unintentional sin when the sinner realizes it. Jesus discusses this also, noting the significance of the recognition of the sin.
If I had not come and spoken to them, they would not be guilty of sin. But now they have no excuse for their sin.
(John 15:22, CEV)
So, is it sin or not? From Paul:
Adam sinned, and that sin brought death into the world. Now everyone has sinned, and so everyone must die. Sin was in the world before the Law came. But no record of sin was kept, because there was no Law. Yet death still had power over all who lived from the time of Adam to the time of Moses. This happened, though not everyone disobeyed a direct command from God, as Adam did.
(Romans 5:12-14a, CEV)
My impression from these three and other passages is that sin, whether known or unknown leads to physical death. However, one is not “guilty” for unknown sins. Which leaves the question of spiritual death. And I am done for now with this theology. Gimme a story. I like stories.
But God came to Abimelech in a dream of the night, and said to him, “Behold, you are a dead man because of the woman whom you have taken, for she is married.”
(Genesis 20:3, NASB)
So, here, Yahweh brings up the death issue. Abimelech will die because of his unknown sin. But God’s is warning him. Now, it is known. I appreciate that God is very specific about what the sin is. But Yahweh doesn’t leave it there. Rather, he also gives specific instructions to Abimelech on what to do.
Now Abimelech had not come near her; and he said, “Lord, will You slay a nation, even though blameless? Did he not himself say to me, ‘She is my sister’? And she herself said, ‘He is my brother ’ In the integrity of my heart and the innocence of my hands I have done this.” Then God said to him in the dream, “Yes, I know that in the integrity of your heart you have done this, and I also kept you from sinning against Me; therefore I did not let you touch her. Now therefore, restore the man’s wife, for he is a prophet, and he will pray for you and you will live. But if you do not restore her, know that you shall surely die, you and all who are yours.”
(Genesis 20:4-7, NASB)
I enjoy Abimelech’s ‘integrity of my heart’ bit. As I said in my previous entry, I have doubts about how good he really is. Based on the narrative, I conclude that he may be accustomed to enslaving women who happen to pass through the lands over which he rules. I wonder if God’s reply about his integrity is sarcastic. Then, I may be reading into this my own ideas. Fortunately, this is not the point. I think.
The points I want to make, 80,000-odd paragraphs into the entry, are that Yahweh:
- Uses the unknown sin to get Abimelech’s attention (more on that next entry, maybe)
- Makes Abimelech aware of his sin, and instructs him on what to do.
Instead of God just saying “You’re a dead man”, God listens to Abimelech’s side of the story, and gives him an opportunity to correct the wrong. By releasing Sarah, Abimelech corrects for his sin. But that alone does not save him. Just as my actions do not justify me, but Christ in me makes me clean, it is the prayer of the prophet which saves Abimelech. Abimelech’s faith in what Yahweh has told him saves him, but his obedience is first required as evidence of that faith. Hopefully I’m not just stretching this story to fit it so well into New Testament words, because it seems to me that this is such a great example of how Christ’s sacrifice and faith and grace and obedience all work together.
So, when the Holy Spirit (in whatever way) reveals to me a sin I had not recognized, I want to skip the “But…“‘s and instead do what I need to in obedience to correct the issue, have faith in God for his forgiveness, and thank him for correcting me.
Genesis 4:18-24
2006.Aug.03 21:28
Humanity, Part 1
Read Genesis 4:18-24 | Full Chapter
The first geneology in the Bible is that of Cain’s descendents. I am no expert on geneologies, and I am not going to look at the other geneologies to see how well this holds up, but this seems to be a somewhat irrelevant ancestry, being as they’re mostly (if not all), patrilineal. Noah is in the line of Seth (Genesis 5), so Cain’s patrilineal line ends at the flood. Granted, we are all probably descendents of Cain in some way, but it strikes me as odd that this is not only included, but again the first geneology. Perhaps it is just to explain who Lamech is so that story doesn’t seem quite so random. But I’m getting ahead of myself.
At the end of Cain’s story, he travels east of Eden, and ultimately marries and has a child. I’ve often wondered where this woman came from, but since I don’t know how long Cain wandered before marrying, it’s quite possible she is one of, or a descendent of one of, Adam and Eve’s other children (I have to assume they had children other than Abel, Cain, and Seth; The Book of Jubilees, for what it’s worth, apparently explores this issue). At any rate, life goes on for Cain. And as his life continues, we see for the first time humanity, not as a single nuclear family, but as at least a large tribe, perhaps even (and I don’t actually like this word) civilizations. We see tent-dwellers and those who care for livestock (20), metal-workers (22), musicians (21), and polygamy (19), which for some reason does seem to go along with what we westerners lovingly think of as “civilization”.
Then comes the bit about Lamech. Lamech, as he tells his wives, Adah and Zillah, killed a man and a boy (or possibly one person, I can’t tell) for hurting him in some fashion. He takes unto himself God’s promise to Cain, saying "If Cain is avenged sevenfold, / Then Lamech seventy-sevenfold" (Genesis 4:24, NASB) . We really aren’t given much of the back story, from which to judge Lamech’s actions, but certainly Cain was not deserving of the promise God gave him.
The use of seventy times seven by Lamech may be referenced by Jesus, responding to Peter:
Then Peter came and said to Him, “Lord, how often shall my brother sin against me and I forgive him? Up to seven times?” Jesus said to him, “I do not say to you, up to seven times, but up to seventy times seven.
(Matthew 18:21-22, NASB)
As in Cain’s case, I think this story of Lamech is in large part about grace, the kind of grace God has for us, and the kind of mercy that we should have for others. If someone were to kill Lamech for his actions, that would probably be justified. Indeed, the Law allows for it in many cases (Numbers 35), although it also allows a refuge in other cases. Lamech responds by doing something we modern-day Christians often fail. He claims a promise of God for himself and accepts God’s grace and protection (or such is my interpretation). If God is willing to avenge a (apparently guilty) man 490-fold, then how much more we, who are guilty of much, ought to forgive.
