“And he said to them, "O foolish men, and slow of heart (and mind) to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into the ‘weight’ of his glory?" And beginning with Moses and all the prophets, he interpreted to them in all the scriptures the things concerning himself.” (Luke 24)
We mentioned last week that Jesus was prophesied, foreshadowed and revealed (#Godcreed) all along in the Old Testament, with a focus on how the God Creed described the character and nature of God over and over
Then Jesus arrived, and he perfectly embodied what God is like. To see Jesus is to see God; to know God is to know Jesus and vice versa, because they are one in Trinitarian essence. And since there is no shadow of turning in God (James 1), who is the same yesterday, today and forever (Hebrews 13), we know that God has always been just like Jesus.
So, let’s try the approach of going back into the Old Testament to find God revealed this way in the Old Testament as we study the printed word through the lenses of the Living Word. I want to stress: this is a way to read the Old Testament. I just want to add a tool to our Bible study toolbox.
I am going to focus on Genesis today. Think of Genesis (“Beginnings”) as the prologue to the Bible. It’s going to tell hugely important stories about what God is like that set the stage for the rest of the Old Testament. Then, think of Genesis 1-11 as the prologue with stories that are going to be really, really important, because they are the foundation of the foundation that gives us the tools to understand what follows. They are going to clarify what God is like on the way to the full revelation of God in the person of Jesus Christ.
When we read the Old Testament, it’s important to remember that every one of the five main stories in Genesis 1-11 - Creation, the Fall, Cain and Abel, the Flood, and Babel - have ancient Near Eastern (ANE) parallels in the stories and literature. Some people describe this as “historical cultural memory” of things that happened. This just means that history unfolded, and different cultures recorded it through their national and spiritual framework.
Others talk about how writers often told ‘archetypal” stories, which just means that the inspired biblical writers are going to tell real stories in a way that takes history and points to something bigger — like patterns or lessons about God, people, and the world.
So while Genesis 1-11 has ‘literary cousins’ all around, the writer of Genesis always reframes and redirects them to introduce the character and nature of Yahweh, the true God. And (hint) what they learn about what God is really like is going to point toward Jesus. We will take our time on these 5 stories because it will establish the pattern throughout the Old Testament.
Does anyone remember overhead projectors? You could put down layers of overheads if you wanted to and make very colorful pictures on the screen. Think of the biblical writers as sharing the first slide of “historical cultural memory” with their neighbors: creation, a Fall of some sort, increasing violence, Flood sent by God (the gods), a pride-filled Tower-building endeavor. On that foundation, the writers of the Old Testament are going to build a view of Yahweh that a) differentiates Yahweh from all the other gods, and b) reveals the God Creed, and c) points toward Jesus with those points of difference.
Creation: Genesis 1-2
· Mesopotamian gods create through violence and struggle; Yahweh creates peacefully, orderly and purposefully by speaking.
· Mesopotamian gods are part of nature and bound by it; Yahweh is outside of and sovereign over time and space.
· Mesopotamian gods made human slaves as an afterthought; in Genesis, humans are the living image of God, the apex of his creation, sharing His role in ruling and stewarding creation.
· Unlike gods who selfishly exploited their creation, Yahweh creates a world to be stewarded for humanity’s flourishing (Genesis 1–2).
So, how does this point toward Jesus?
· His words calmed the stormy waters (much like Genesis 1);
· He walks on water: he controls nature and is not bound by it.
· God not only has living image bearers; He shows their value by becoming one of them.
· Jesus does not exploit humanity; he provides for it. He gives not just a little, but the most one can give.
That‘s how an Emmaus Road reading works. We are looking very narrowly at how the inspired biblical writers a) differentiated Yahweh from all the other gods, and b) pointed toward a God who is just like Jesus with those points of difference.
Genesis 3: The Fall
ANE myths: Humans were once offered eternal life but lost it due to disobedience or deception. The gods are unforgiving and even more distant as a result. Humanity becomes increasingly troublesome and annoying to the gods.
Genesis: God is grieved at what happens, not annoyed. God seeks Adam and Eve out with a sad question, not angry one: “Where are you? Why aren’t you where you are supposed to be?” While there are consequences, Yahweh covers their shame (3:1) and protects the way to the tree of life (3:24).[1]
So, how does this point toward Jesus?
· Jesus was grieved at sin (weeping over Jerusalem; woes to Pharisees)
· Jesus seeks the lost (until he finds that last lost sheep!)
· Jesus covers the shame of our sin with His blood
· Jesus retains relationship (“He loved [even Judas] until the end…”)
· God himself in the person of Jesus will reopen the gate to Eden on the Cross, (Luke 23:43; Revelation 22) for all of humanity.
Genesis 4: Cain and Abel
In the ANE, sacrificial rituals and sibling rivalries appear often, mostly involving earning and/or fighting for divine favor – which was often encouraged by the gods. The chaos that followed just made the gods push these pesky humans further away yet again.
In Genesis, God favors friendship, noting that Cain is not a rival with Abel: “If you do what is right, will it not be accepted?” People aren’t competing for the limited provision and attention of God.
God warns Cain before the murder: “Sin is crouching at your door… but you must master it.” Cain can resist, and God will help him. God is relational. Still caring…
After the murder, God doesn’t strike Cain down. Instead, God protects him with a mark so he won’t be killed as Cain experiences the fallout from his sin. The mark of Cain is not a curse but a mercy, a grace to restrain the vengeance of others.
How does this point toward Jesus?
· People aren’t competing for the limited provision and attention of Jesus. He rebukes rivalry among the disciples and instead encourages loving friendship.
· Jesus warns sinners repeatedly about the wages of sin out of care for them.
· Jesus demonstrates mercy repeatedly, offering grace instead of vengeance.
Genesis 6–9: The Flood
First, in the earliest Mesopotamian version the gods flood the earth because the annoying humans are just too much. Meanwhile, Genesis says God’s heart was deeply grieved (as with Cain) by all the violence on the earth. It must be dealt with. God’s love is just.
Second, the ANE gods flooded the earth out of irritation and frustration; Yahweh deals with human evil purposely, with a redemptive intent for creation as a whole.[2]
Third, God Himself helps to bring provision; he basically gives Noah detailed blueprints and plenty of ‘heads up.’ In contrast, the Sumerian version of Noah had to trick the gods to get them to help.
Fourth, God makes a relational covenant afterward and hangs up his “bow” (a symbol of war) in the sky pointing upward and vows to never repeat the flood (9:13–17). It’s a commitment to mercy. At the start of Gensis 6, “God regretted making humanity because every inclination of the human heart was evil all the time.” By the end, God says, “Even though every inclination of the human heart is evil, I will not destroy the earth.”
Finally, ANE gods regret human survival, fearing that humans will multiply again and become disruptive. But Yahweh blesses Noah, encouraging fruitfulness so humanity multiplies (Genesis 9:1). It turns out God likes people
How does this point toward Jesus?
· Jesus is grieved at sin and its consequences.
· Jesus brings practical and spiritual provision.
· Jesus initiates a new covenant from his own blood, a covenant of salvation and mercy for all.
· Jesus clearly loves human beings. He blesses children; he shows hospitality to insiders and outsiders; he offers visions of the Kingdom as a huge feast to which all are invited.
Genesis 11: Tower of Babel
Temples (ziggurats) were like small pyramids built to connect heaven and earth by kings who wanted “to make a name for themselves” by their own apparently god-like strength. The response of Yahweh, will set him apart once again.
First, Marty Solomon notes that this scattering of people and fragmenting of languages is for their benefit. When God notes they can do anything they put their mind to, He is not surprised. He gave them their ability. They just lack patience, temperance, humility, and wisdom. How will God bring this about? Brilliantly.
“You cannot learn the language of another culture or a people without learning something about their perspective. Learning the diversity of perspectives always provides one with a sense of pause and consideration. It requires a sense of learning how to control one’s desires in order to reach a common goal together. In the confusion of Babel, God has not so much slapped our hands as He has given us a new redemptive project that will cause us to be the people that grow into the humanity that bears His image.” (Marty Solomon)
While ANE gods often acted to suppress human ambition out of fear of humanity’s strength, Yahweh is a God that doesn’t crush humanities God-given gifts and talents but redirects it with grace. He is there to fix a problem, not just punish them. This follows the story arc. God had just pointed the bow toward himself and not humanity, and established a covenant with them.
How does this point toward Jesus?
· Jesus, God in the flesh, comes down to prideful people to intervene in such a way as to prevent further ruin and avoid the fallout of sin.
· Jesus doesn’t crush humanity’s God-given gifts and talents but redirects it with grace. “Matthew, you’re a tax collector with a mind for money and budgets? Why don’t you join my group of disciples. The Kingdom needs that. Peter, you are full of zealous fire? Why not use that fire to spread the gospel? You guys know how to fish? Let’s fish for people.”
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So, that’s our intro to an Emmaus Road reading of the Bible. We see God separated from the other pretenders to the throne, but we also see God beginning the revelatory process to point toward Jesus.
God’s Character Revealed
Creation Orderly, good, calm
The Fall relational, grieved, merciful
Cain & Abel just, involved, protective
The Flood covenantal, redemptive
Babel guides and directs
We will continue to see Yahweh being defined and differentiated from the gods of the ANE. Let’s do a more condensed flyover of the rest of Genesis. Once again, we are looking for specific ways in which Yahweh is being introduced to His people by highlighting what (to them) was new information about God.
The Call of and Covenant with Abraham (Genesis 12). God plans to bless the entire world and will use people to do it. Once again, he loves his image bearers and wants them to be fruitful and multiply.
Hagar and Ishmael (Genesis 16:7–13; 21:14–20). God cares for the marginalized and discarded with love and faithfulness. He does not simply care for the powerful and privileged. He offers provision to all.
Sodom and Gomorrah (Genesis 19) In the ANE stories, the gods destroyed cities because they were annoyed.There reasons were often petty and unpredictable with no compassion, and they seem eager to punish.
The outcry against Sodom (Gen. 18:20) indicates that God’s action is a response to injustice, not random irritation. Then God listens to the intercession of Abraham and is abounding in mercy (for even 10 out of approximately 10,000? For just .01% righteous?).[3]
In ANE myths, when cities are destroyed, everyone—good or bad—perishes without distinction. God’s angelic messengers actively rescue Lot and his family (Gen. 19:15-16), emphasizing God’s commitment to the righteous even within a corrupt city.
The Test With Isaac (Genesis 22-23)
In the ANE, child sacrifice was common. The gods often demanded harsh, sacrificial offerings to appease their wrath or secure favor. When Abraham is asked to offer Isaac, this seems consistent with ANE expectations. However, God ultimately provides a ram instead (Gen. 22:13). This is radical new territory: God’s provision replaces human sacrifice.
Unlike distant ANE deities, God calls Abraham by name (Gen. 22:1), engages in dialogue (relationship), and then reaffirms His covenant.
Jacob Wrestles With God (Genesis 32)
In many ANE myths, wrestling with gods often resulted in death or punishment, as humans were seen as lesser beings unworthy of direct contact with the divine. Instead of smiting Jacob for challenge, God engages him.
Jacob does not receive wrath but a new name (Israel) and a blessing (Gen. 32:28-29). This encounter is transformative rather than destructive. God invites struggle rather than demanding blind submission, highlighting a relational rather than domineering nature.
Joseph (Genesis 32-47)
In ANE stories, the gods often favored powerful kings and rulers, not slaves or prisoners. Divine favor was associated with strength and dominance. Treachery and power plays were common if not expected.
God’s presence is evident with Joseph, even when he is a slave and a Joseph’s brothers sell him into slavery,
Joseph rises to power not treachery or power plays but through God’s guidance and blessing. His integrity and faithfulness—traits valued by God.
Once again, we see God separated from the other pretenders to the heavenly throne, but we also see God beginning the revelatory process to point toward Jesus.
Abraham God loves His image bearers
Hagar God cares for those others despise
Sodom God does justice, and loves mercy
Isaac’s Test “I will provide the sacrifice”
Jacob God blesses, not punishes, the wrestler
Joseph God stays with the lowly, blesses integrity, not treachery
Sound like Jesus? Of course, because God is the same yesterday, today and forever. There is no shadow of turning. God is like Jesus. God has always been just like Jesus. The Emmaus companions of Jesus just didn’t always know that – and then they did. And now we do too.
Jesus revealed that the story of the Bible—from Genesis to the prophets, from creation to the cross—is the story of a God who is compassionate, gracious, slow to anger, and abounding in love. This is the God Creed, and it finds its fullest expression in Jesus, the one who took the wages of our sin upon Himself and offers us the gift of eternal life.
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[1] “Cherubs appear just twice in the entire Five Books of Moses. The only other time we find them is when their likeness adorns the top of the Holy Ark in the Tabernacle, where they guard the Tablets of the Law. Aptly, the Book of Proverbs describes these tablets, or the Torah they represent, as another Tree of Life, “a tree of life to all who grab hold of it” (Prov. 3:18). Evidently, the same cherubs who keep us away from one Tree of Life grant us access to another one. In a sense, the Torah may be seen as a replacement Tree of Life.” (The Beast That Crouches At The Door: Adam and Eve, Cain and Abel, And Beyond. By Rabbi David Fohrman)
[2] It’s a re-creation story: waters of chaos, land emerges, etc.
[3] Ezekiel’s declared restoration of Sodom (Ezekiel 16:53–55) and Isaiah’s universal vision (Isaiah 19:24–25) reveal a broader plan, where judgment serves restoration, not annihilation.