Latest / Martyr's Row / Ep. 49 - Where Was Adam Born?

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Ep. 49 - Where Was Adam Born? · Martyr's Row

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This week on Martyrs Row, was Adam made of garden
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dust or fairy dust? Did Cain have grandchildren
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before Adam and Eve even had Seth? Did Lamech,
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the father of Noah, have a cousin named Lamech
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from the line of Cain? Was Jesus a comedian or
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was he too emo for that? I don't know, let's
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find out. This week on Martyrs Row, three, two,
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one! Saint Januarius, Bishop of Benevento and
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Campania. In the persecution under Diocletian
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was seized for the confession of Christ together
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with his clergy, being brought before the magistrate
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and commanded to sacrifice to the idols. He refused
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with steadfast heart, declaring that he worshipped
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the one true God, for this he was cast into prison
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and afterward exposed to wild beasts. Yet the
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beasts harmed him not. At length he was condemned
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to the sword and beheaded near Naples, sealing
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his testimony with his blood. The faithful gathered
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his relics with reverence, and his memory was
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long cherished among the churches of Italy. Thus
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this shepherd laid down his life for the flock,
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and by death bore witness unto him who is the
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resurrection and the life. Anno Domini. 305.
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Hey, Stephen. Hey, Paul. What's up? Hey. Just
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hanging out. Just hanging out on the Mario's
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Row episode. That's our favorite thing to do.
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It is. You know, yeah, I love hanging out. And
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I love just like, it's funny because it's like
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where we talk about, I feel like a lot of problematic
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things sometimes. OK. But also interesting things.
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I only say problematic because it could poke
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at people's opinions or worldviews. That's fair.
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So it's just like, wait, hold on. Yeah, yeah.
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And I had a lot of fun with it. Yeah, yeah, I
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mean, that's the whole point. Yes, absolutely.
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Well, but it's also like most people's initial
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question is something that's like, am I allowed
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to ask this? Yeah. Or like, I don't know how
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to ask this question. Yeah. So, yeah. Yeah, and
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it's interesting. Actually, I just heard, totally
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off -topic from where I'm gonna go, but I think
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it's important. I just heard recently, I was
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listening to a podcast from a guy who was having
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these very, it's like a supernatural podcast.
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So he's explaining a situation that he had. But
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his context for him leading up to this story,
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he was like, yeah, so I was raised, Catholic,
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he's like, and I always had a lot of questions,
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and so I would get in trouble a lot because I'd
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be like, well, hold on, but we say this, but
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why do we do this? And instead of like, oh, let
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me just tell you why, he would get punished for
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it. Yeah, that's problematic. And I'm not saying
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that to pick on Catholics. We do that in the
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Protestant churches too. For sure. And so, yeah,
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for what we're doing is like, hey, let's just
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ask the question and talk about it. Yeah, because
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I feel like most people, like, I think that's
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probably unique to individuals, meaning like,
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that probably wasn't true of all Catholic churches.
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Correct, yeah. It was probably just true of whoever
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that guy was, or the bishop, or - Yeah, or the
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nuns in that case, yeah. Yeah, and the same thing
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is true in churches. And the problem with evangelical
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churches in that instance is, so like, especially
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in America, you can just apply for a 501c3 and
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then just be a church. You don't have to have
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credentials. So a lot of times that happens because
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people actually don't have an answer and so they
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feel unintelligent and so they just go, don't
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worry about that, that's not important. It's
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like, well, it may not be important, but I would
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like for you to figure it out. and I'm coming
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to you. And I feel like in those cases, it may
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not be quote unquote important or like a core
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issue, but it's important enough for someone
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to ask. Yeah, it's also like, would you rather
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them go and do it on their own? Like if you're
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the pastor, would you rather them go and do it
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on their own or come to you and be able to work
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it out with you? Because as soon as you say that
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once, the likelihood that they're gonna come
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back and talk to you is really low. Yes. You
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know what I mean? That's true. So, in that sense,
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yeah, I think that this is, like we should welcome
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those questions, and we should say things like,
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I don't know, but I'd love to find out. Yeah.
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You know? And I think that's a great response,
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especially when we don't know. For sure. Yeah.
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And so it's fun, like, you know, we go through
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that, but we also like to giggle and have a fun
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time too. Yeah, giggles are the best. Why not?
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But it does make me ask the question. Okay. We're
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asking a question now, because I love asking
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questions. Let's do it. Did Jesus ever laugh?
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Did Jesus ever laugh? Well, we know he wept.
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That's right. Well, so it's funny because this
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was actually spurred into a big debate in the
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early church. Okay. Because in the gospels, it's
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never recorded that Jesus explicitly laughed.
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Okay. But it does record other emotions, like
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the one you said, like weeping. And it talks
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about groaning or rejoicing or feeling compassion.
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But we never say like, and then Jesus laughed
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with his buds for like 10 minutes. He chuckled.
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Yeah, he giggled at that. It doesn't even say
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he smiled. Yeah, yeah. Well, so it's interesting
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because it's like, so it records these other
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emotions, but why not this one? Huh. And so some
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Christians in the early church, probably to this
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day too, they took this to mean that Jesus lived
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a very serious life, marked more by sorrow than
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humor, and then that kind of fits an early Christian
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theme, which was laughter could be associated
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with foolishness, and excessive joking could
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lead to moral looseness. Oh, that's fair. Which
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is interesting, yeah. Well, it's probably associated
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also with not being sober -minded. Yes. So like,
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typically if you were partaking in beverage,
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then you were being jolly. Yeah. Right? And so...
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You were being made merry. And it doesn't seem
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like Jesus was made merry. He made others merry.
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Yeah. He had a mom named Mary. That's right.
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He had a follower named Mary. Yeah, he met many
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people named Mary, but he himself was not M -E
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-R -R -Y. But he was. But that's a fair explanation
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of at a certain point when we're starting to
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get the expression of Jesus, you can kind of
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see the weight of the literal world on his shoulders.
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Yeah. So moments of breaking into laughter. we're
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probably rare, you know what I mean? Which is
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probable, yeah. Yeah, it makes sense. I mean,
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yeah, he's dealing with a lot. For sure. He's
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not living, he's not around a lot of, you know,
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happy people. He's probably very introspective,
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too. Like, in moments of, like, great joy, he's
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probably pulling into himself and observing what's
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going on and maybe not fully engaged into the
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moment, you know what I mean? So he's depressed.
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Probably honestly, yeah. Was Jesus depressed?
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I mean, not all the time, but yeah, I mean, he
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probably did have moments of deep depression.
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Oh, I'm sure. Of feeling very alone. Yeah, yeah.
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Which, yeah. I mean, it's fair. So maybe in moments
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of great joy with others, he probably reflected
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and was like, oh man, they don't know what's
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coming. You know what I mean? Yeah, yeah. But
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also like, what a great joy that they can enjoy
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this. It's just hard for me to do it right now.
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Well, so what's interesting is because then I
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guess following that, because there is obviously
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counter arguments to this debate. Yeah. And so
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the other people, the pushback was often arguing
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that if Jesus was fully human, the normal human
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joy, including laughter, would make sense. Yeah,
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of sure of sure of sure of sure of course for
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sure you do what I do And I think yeah, it's
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what you said It's like I mean that could very
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well be the case to you where it's like he can
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laugh with them But internally he's like oh boy.
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Yeah, he probably was like they were probably
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building up into a moment and there's an inside
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joke and he went, ha ha, oh. We're all gonna
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die. What? But that was an internal thought.
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Did I say my inside voice out loud? Well then,
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yeah, so along with that, they would point out
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that... He attended weddings, frequently was
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accused of being a glutton and drunkard, and
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he spent a lot of time eating with people. And
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it would be strange if the most socially engaged
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rabbi in the Gospels never laughed once. And
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I was like, all right, that's actually, I feel
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like that's a pretty good point. Yeah. But to
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be fair, the comedian doesn't often laugh. Right.
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That's true. So he can be bringing laughter without
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himself laughing. Yeah. That's kind of how I
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see it. As a personal, how I'm viewing it is
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he was an instigator of joy, but probably himself
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did not laugh very often. You know what I mean?
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Probably because he knew too much. Well it's
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interesting with that even, because I think in
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some ways. It's not even to say that he knew
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everything. He just probably knew the next step
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as it was coming. And I think what's interesting
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with that is even as humans and human emotions,
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human emotions. What are these human emotions?
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I experience many human emotions. Sometimes laughter
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can be used as a coping mechanism as well. That's
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true. So it's like even with that, it's like
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he might be the one laughing the most out loud
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to cope with what he's dealing with. Oh, I see.
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Yeah, that makes sense, which is totally speculation
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obviously for sure this all is yeah, but he was
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probably more controlled than that Most likely
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and also the idea that he was a drunkard is unsubstantiated.
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It was placed upon him because of who he was
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hanging out with, but he's not necessarily hanging
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out with those people the way we would hang out.
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He is instead sitting with and influencing those
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and calling them away from that activity. Yeah,
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and it's one thing where this is gonna be triggering
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for some people for me to say out loud, as I
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normally do, but it doesn't mean that he never
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drank wine. No. Because we know he did? Yeah,
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I mean, well. Well, and the reason I say we know
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is because he partook in Passover. Oh, yeah,
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yeah. We have one recorded where he said, I'm
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not going to drink this with you guys. Yeah.
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But the dude's like 33. He's had 32 other Passover's.
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Yeah, fair. Yeah, that's fair. Yeah. Yeah. And
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it's a misnomer that they drank more wine back
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in the day because the water was bad. Right.
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That's not true. No, they just liked wine. Yeah.
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Yeah. I mean, come on. Come on. Well, so with
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that, the absence of laughter not being recorded
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in the gospels, it might simply mean that the
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gospel writers weren't interested in recording
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that detail. Fair. Or ancient biographies focused
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more on teachings and actions. Okay. So they
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didn't focus on like, oh, and they had an inside
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joke that I didn't get. Yeah, yeah, yeah. But
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so the deeper issue, which is what this kind
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of, the heart of this debate was how holy people
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should behave. And so some early Christians believed
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that holiness meant seriousness, restraint, and
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minimal joking. Which is funny, they didn't say
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no joke and just very minimal. And then others
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believed joy and humor were signs of spiritual
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health. And so... Like a levity, yeah. Yeah,
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so it's like, oh, it's good. You can rejoice
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and enjoy what God has given us. That makes sense.
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Even in the midst of everything. Yeah. Well,
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so for me, what I wanted to do is like, well,
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let's kind of look into this a little bit and
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see, like, are there any times where we kind
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of get a hint that Jesus, like, told jokes or
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laughed or, you know? Yeah, yeah. And so the
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four that I was... Kind of came to mind as I
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was looking through this one of them was the
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log in your eye analogy. Okay? Or metaphor. Yeah,
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and so to modern readers, it sounds like you
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know, just a metaphor This is in John's gospel.
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Yes. Yeah, though Why do you look at the speck
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in your brother's eye when you've got a log in
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your own? Do you know why I know that? Mm -hmm
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because Technically parables are only in Matthew
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Mark and Luke Oh, interesting. And John has more
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metaphor. That's fascinating. So you get more
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things like this in John than you actually get.
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Which is where most of these come from. Yeah.
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Yeah. Which that's very interesting, actually.
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Yeah. Yeah. And so for this, for a first century
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listener, this image is ridiculously exaggerated.
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And it's kind of in that. To put our language
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to that, it'd be almost like a slapstick kind
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of humor. Very cartoonish. The Greek word is,
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I think it's dohos? I don't know how to actually
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say that. Doesn't matter. Doesn't matter. I'm
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a non -Ancient non -Greek. And it means a structural
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beam used in building, and it's not a small stick.
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Which is kind of funny because when we look at
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even Jesus being like a general contractor, he's
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like, of course he's talking about construction.
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And then the other one I have here is straining
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a gnat but swallowing a camel. Where he says,
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you strain out a gnat but swallow a camel. funny
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stuff. These are like punchlines. Yeah, because
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it's kind of like wordplay. But that's what I
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mean is like he's probably more the comedian
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than the audience member. Yeah, and there's a
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few other examples which we don't totally have
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to go into, but it's kind of this idea where
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it's like he's playing on language and making
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his messages more memorable by adding in humor
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and building these images, but it's like these
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are also jokes. Well, and he's calling the full
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foolish. Yes. Which is kinda cool. Yeah, it's
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kinda cool. But yeah, to your point, it's like,
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yeah, so the comic isn't always the one laughing.
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Right. And oftentimes not laughing. Yeah, like
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hack comedians would laugh. Yeah, yeah. As a
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trope. But yeah. Yeah, so it's interesting because
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we actually don't, it's more of a, I guess a
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philosophical kind of question that we go into
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because... when you look at it actually recorded,
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he's never recorded as laughing, but when we
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look at what he does, he makes other people laugh.
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So it's like, yeah, I guess it would be weird
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for him to have never laughed. Yeah, and he's
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delivering it probably with good comedic timing.
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Oh, I'm sure, yeah. Where it probably made the
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room go, ooh, or you know what I mean? Like,
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ooh, that's good. Yeah, yeah, yeah. But it's
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interesting with that, so following the ancient
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debate, Okay. And the core of it is like, how
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are Christians supposed to live? Right. Where
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it's like, well, let's say they're right that
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Jesus never laughed, but Jesus in his ministry
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was making other people laugh. Yeah, yeah. So
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it's like, so the mark of how are we supposed
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to live as holy people? It's like, we might not
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be able to laugh, but we should bring joy to
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other people's lives. Yes, and mourn with those
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who mourn. Rejoice with those who are rejoicing.
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So yeah. So I think it's good to laugh. Yeah,
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don't walk into a room of people laughing and
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go, it's time to mourn. Have you guys ever thought
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about death? Don't be a buzzkill. No, nobody
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likes a buzzkill, even Jesus. So did Jesus laugh?
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He at least made others laugh. Yeah. He's a fun
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guy. He's fun. He's a fun guy. Jesus the fun
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guy. Three, two, one. Dust and breath, formed
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by God Live from death, oh Adam, oh Adam Made
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in Eden, placed in the garden Breath from God,
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He was set apart there Not born beneath the trees
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where He stood Made in Eden The place God calls
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good Rivers flow, ground to tend What was given
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was not His end, oh Adam Made in Eden, placed
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in the garden, breathed from God He was set apart,
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did not grow beneath the trees where He stood
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Made in Eden, the place God calls good Made in
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Eden, placed in the garden, breathed from God
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He was set apart, did not grow beneath the trees
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where He stood Made in When we open Genesis chapters
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1 through 5, we step into a story that is doing
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something more subtle than simply introducing
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a character named Adam. The Hebrew text is carefully
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pacing the reader. Letting the language hover
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at first between humanity and the human before
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the narrative gradually settles into the unmistakable
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sense of an individual man within a family line.
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Understanding that movement is one of the quickest
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ways to read these chapters with fresh eyes.
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The heart of the issue is the Hebrew word Adam.
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In English we're used to treating Adam as a straightforward
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proper name from the start, but Hebrew gives
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us a range of meaning. Adam can mean man in the
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sense of a human being. It can mean humankind,
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humanity as a whole, and it can also function
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as the personal name Adam. The text doesn't place
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a bright neon sign over the word to tell you
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which sense is intended every time. Instead,
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it invites you to pay attention to grammar and
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context, especially one small but powerful feature—the
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Hebrew definite article ha, meaning the. That
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brings us to ha -adam, literally the man or the
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human. Grammatically, ha -adam is not a proper
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noun marker. It's simply the normal Hebrew way
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of saying the before a noun. So when we see ha
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-adam, the text is not automatically saying,
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here is the proper name Adam. It is saying, in
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plain terms, the human or the man. And yet, in
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a narrative, the man can still refer consistently
20:50
to the same individual being followed through
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the scene. The grammar doesn't declare this is
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a name. The storytelling does the work of identifying
21:00
the referent. This is why the earliest chapters
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can feel like they are both universal and personal
21:09
all at once. In Genesis chapters 1, verses 26
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-27, the spotlight is unmistakably wide -angle.
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Ha -adam is used in a way that reads as humanity,
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a collective reality made in God's image, expressed
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in the paired language of male and female. Here,
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it would be a mistake to insist that ha -adam
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means the same single male individual. every
21:40
time it appears. In Genesis chapter 1, the term
21:44
functions as a category, humankind, rather than
21:51
a named figure in a garden scene. Then, as the
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text moves into Genesis chapters 2 and 3, the
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camera zooms in. The repeated appearance of Ha
22:03
-adam now functions like a narrative handle,
22:06
the man. The particular human being God forms,
22:11
places, commands, and addresses. In these chapters,
22:16
ha -adam is very often pointing to the same individual
22:20
from line to line because the story is following
22:24
one central human subject through a continuous
22:28
sequence of actions. But even here, the Hebrew
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form still reads naturally as a title description
22:34
rather than a fully locked -in personal name.
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The language allows the reader to feel the weight
22:41
of the representative human. the human as a figure
22:45
who stands for something larger than himself.
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At a certain point, the text begins to drop the
22:51
article and use Adam without ha. That is where
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the question sharpens. Is this now the first
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true appearance of the proper noun Adam? The
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honest answer is that the earliest article -less
23:06
uses can still be read in more than one way.
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Hebrew can use an article list noun generically
23:14
in some constructions, and it can also use an
23:17
article list noun as a personal name. So, when
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the article first disappears, grammar alone doesn't
23:26
force a single conclusion. What changes is the
23:30
growing sense that we are moving from the human
23:33
to this man, personally. This is why many readers
23:39
find it helpful to distinguish between first
23:43
name, like usage, and first unmistakable proper
23:48
name usage. If what you mean is when do we first
23:52
see Adam without the article, which is the more
23:56
typical shape of a proper name, then candidates
23:59
appear as early as places like Genesis chapter
24:03
2, verses 20b. where a construction can be, well,
24:09
it can appear without the article. And certainly
24:11
by Genesis chapter 3 verse 17, where the address
24:16
formula to Adam is common in English translations
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as to Adam. But because those earlier occurrences
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still sit inside a story where Adam can plausibly
24:29
be heard as the human in context, interpreters
24:34
differ on how hard the proper name switch has
24:38
clicked at that point. If, however, what you
24:42
mean is when does the storyline make it hardest
24:45
to hear this as generic man and easiest to hear
24:50
as the personal name Adam, many find that the
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narrative really lands there in Genesis chapter
24:56
4 verse 25, and Adam knew his wife again. By
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this stage, we are deep into family history,
25:06
genealogy, and named descendants. An Adam functions
25:10
naturally as a personal identifier in the flow
25:15
of the account. In other words, the more Genesis
25:18
becomes a family record, the more Adam reads
25:22
like a proper noun, name. Not because Hebrews
25:26
suddenly invents a special name, grammar, but
25:31
because the context becomes increasingly personal,
25:36
relational, and genealogical. So then, the story
25:44
of Adam in Genesis 1 -5 is not simply a matter
25:48
of vocabulary. It is a deliberate literary movement.
25:52
Adam begins as humanity, becomes the human at
25:57
the center of a sacred drama, and then settles
26:00
into Adam within a lineage. The text is inviting
26:04
the reader to hold both truths, the universality
26:07
of the human story and the particularity of the
26:11
man in the garden. And once you see that, the
26:14
early chapters read less like a blunt label.
26:17
This is Adam, end of story. And more like a crafted
26:21
introduction, easing you from the meaning of
26:24
mankind into the name of a man. So where was
26:32
Adam born? Yeah, so that's a that's the next
26:37
part. That's the interesting question, right?
26:41
So it's like going back in and reading through
26:44
Genesis. I think for the first time this year,
26:47
I realized that if you were to ask me where Adam
26:51
was born, my answer was actually incorrect. And
26:56
it was inconsistent with Christian historical
27:00
understanding of where Adam was born. Okay, yeah.
27:03
So I was just wrong on both accounts. Yeah, that
27:07
makes sense. Because I think sometimes we mesh
27:10
the things together. Yeah, because at least how,
27:15
with the Genesis accounts, because there's...
27:17
technically two creation accounts. We say technically,
27:22
because one of them is like an overview, which
27:25
is the one we often reference, but then we don't
27:28
get the specifics of the creation of man until
27:31
the second creation account. Specific man. Specific
27:36
man. Right. General man is in Genesis 1. And
27:39
that's where... At least for me, how I've always
27:41
been taught, those two things are kinda blended.
27:44
Where it's like, here it's talking about Adam,
27:46
but it doesn't really tell you much about him
27:47
until we get to the chapter two. That's when
27:50
we really get into it. Yeah, and it's interesting
27:53
because I don't think I had looked at what is
27:57
the historical early church fathers, what is
28:00
the writing like. What does Augustine say? Like
28:02
what are these guys, how do they talk about where
28:06
Adam was created or formed or born, which we
28:11
talked about previously. And just kind of discuss
28:14
that idea of like, well, was he born a baby?
28:19
But like the early church fathers really talked
28:21
about it more like God crafted him, that there
28:24
wasn't a birth moment per se. It was more so
28:27
that it was a creation that he was put together
28:31
out of clay. Yeah, yeah. So more like the building
28:35
of, more like the building of a robot. Yeah,
28:40
but you'd build it to how you want it to be built.
28:43
Yes. To your spec, yeah. Yeah, so instead of
28:46
like, and in that way, it's almost like the idea
28:50
that you were formed in your mother's womb. Yeah.
28:54
Is kind of... simultaneous or it's kind of an
28:58
extension of the crafting of Adam in the beginning,
29:03
that once God crafted how man was going to be,
29:07
that the creation of you specifically in your
29:10
mother's womb was designated in that moment.
29:13
You know? It's kind of like that idea that these
29:15
two things are linked. Yeah. That's an interesting
29:20
way to look at it, yeah. I haven't thought about
29:22
it that way before. But it seems consistent.
29:25
Yeah, I think so. It's the idea that like, is
29:29
God actively creating or did God create in such
29:34
a way that it set creation in motion? And I think
29:37
that's the one that makes more sense with what
29:40
he's done, because it's like, well, in creation,
29:43
it's like, well, what's he doing? We've used
29:45
this language a lot of, you know, he's turning,
29:47
he's making order out of chaos. Right. So he's
29:49
ordering something. Yeah. And so it's like when
29:53
you're If you're looking at a room, for example,
29:58
and it's like, okay, I need to order this room,
29:59
I need to clean this room. You don't just get
30:04
rid of the room. It's like, well, let me work
30:06
with what's here, and then let me make it into
30:09
what I need it to be, so the room is useful.
30:11
Yeah, you're forming it. Yeah, and it becomes
30:15
a space that - And so I'm not building the room
30:17
from scratch, where it's like, let me make it
30:19
a - This isn't a perfect analogy now that I'm
30:22
continuing it. No, I think it is. But it's like,
30:25
oh, so he's basically, it sounds like what you're
30:27
saying is God's looking at like, okay, here's
30:30
my order that I created. And now I need someone
30:33
specifically to do this function. And a baby's
30:37
not gonna be able to do this function. So let
30:40
me make the thing that I need to fit this room.
30:42
Right, because in essence, like the ex nihilo
30:47
idea of Genesis 1 1 like yeah the creation from
30:51
nothing. Yeah, the Bible does begin there Yeah,
30:56
but then it's almost like there's this return
30:59
to Created things in order to you organize it
31:02
and make it like it's a little bit more like
31:05
Genesis the very beginning of Genesis is Going
31:09
alright There was a contractor who built a house
31:13
But the house had nothing in it or the house
31:17
had everything it needed, but it wasn't set in
31:21
such a way that it could be useful for the family
31:24
who was gonna live in it. So the house is created
31:27
by the contractor, all the stuff is put in there,
31:30
but all the furniture is still wrapped up and
31:32
it's stacked up in the garage. So then God comes,
31:35
again, he comes to the space that he created,
31:39
and he starts unwrapping things. and putting
31:42
them in the rooms and organizing the house in
31:45
such a way that it would be set up for his communion
31:50
that he could come visit the house and hang out
31:54
with the dwellers of the home. So in your analogy,
31:59
that does work because if you think about it,
32:02
like for me, I'm very OCD and organizational
32:06
things, so. For me, it's helpful, which I just
32:10
did this like this last week. Like we're we are
32:15
I'm working in this older church and there's
32:18
a couple of closets that like just have been
32:22
chaos since I've gotten to this church. And the
32:27
interesting thing is like like the other day
32:29
this last week, I was working on something, working
32:31
on writing. I finished writing the lesson, then
32:36
I went up to this closet and completely organized
32:38
it. And then I went back down and worked on some
32:42
song lists and different things like that. And
32:44
then I went back up and continued working on
32:46
it. It was one of those things where my brain
32:48
just needed to... Couldn't get off of that. Yeah,
32:51
it was like I needed to organize this space while
32:53
organizing my thoughts. It was like these two
32:55
different things. And I think that that's kind
32:58
of what we see is that idea of like... you don't
33:01
build the room, but you have to set it in order,
33:04
in order for it to be a place where you can actually
33:07
work. So in that way, it's like, yeah, Genesis
33:11
1 .1, like God creates everything. And then a
33:19
few verses later, God starts organizing the house.
33:23
And in the process of doing that, he doesn't
33:26
create Adam, he creates Adam or humanity. Yeah,
33:31
so So Adam the proper noun is not actually used
33:35
in Genesis chapter 1 hmm So we don't get Adam
33:39
the actual guy the the the father of Cain and
33:43
Abel and Seth the husband to Eve that guy doesn't
33:48
show up until Genesis chapter 2 So the idea of
33:51
two creation stories, it's like that idea, it's
33:54
like there's creation being made and then the
33:58
organization of this creation that God has made.
34:02
And then as he's organizing it, he's piecing
34:04
things together. He's going, all right, let me
34:07
pull this dust together and let me form humanity
34:10
in my likeness to let it appear like heavenly.
34:15
heavenly beings, but unique specifically to hold
34:19
my identity. And then this being will essentially
34:25
rule the earth. They will have dominion over
34:28
the earth, they will take care of the earth,
34:30
and they will take the order that I've set in
34:33
place and police it. That's Genesis 1. There's
34:39
nothing specific in it. It's almost like to follow
34:45
that along a little bit more. It's like we see
34:48
the the spiritual representatives Yes, and he's
34:53
like, okay, you are representing me in these
34:55
spaces that I've created already Yeah, and now
34:58
I've created a new space. Mm -hmm. And so I've
35:01
got some new openings to talk middle management
35:03
Yeah, and he's like and now I need someone who's
35:05
fit to rule this space right to represent me
35:08
in this space Yeah, and that's where man comes
35:11
in mankind Yeah, it's kind of cool because it
35:14
makes you think about the other spaces God has
35:17
created. Yeah. And maybe the other angelic beings
35:20
are created out of the materials of those other
35:22
spaces. Yeah. Which I hadn't really thought about
35:25
before. I haven't thought about that, but it
35:26
would make sense. Yeah, it does. Because what
35:29
we see in Genesis chapter one is that God creates
35:33
and then he starts to set into order the earth
35:37
itself. And when he does that, he forms humanity
35:42
the keepers of the earth out of the earth. So
35:46
could there be other heavenly beings that are
35:51
created from the dusts of other planets? It's
35:54
like, well it would be consistent with how humanity
35:57
is created. But also like, yeah, but also we
36:03
don't actually know and so therefore it doesn't
36:07
matter to us. Right? It's like, it's cool to
36:12
think about though. It's a cool thought, but
36:14
yeah. But it also opens the door for that to
36:18
be an opportunity. If something, like we've talked
36:21
about before, like if something appears not created
36:24
from the dust of the earth, it was probably created
36:27
from the dust of something else. Yeah. Still,
36:31
still. still able to be created by God consistent
36:36
with the biblical understanding that we were
36:40
created from the dust of the earth in which we
36:43
were meant to rule over. So whatever that is
36:47
created from dust of another place was intended
36:51
to rule over that place. Yeah. Well, and it's
36:54
interesting too, I guess, following along in
36:57
this thought process of even when we look at
37:00
the formation of the land. He wasn't just, God
37:03
wasn't like, and now there's land. He actually
37:07
like pulled the land from the waters. And I think
37:10
that's - All the material was there. Yeah, and
37:12
I think that's, it's interesting for a lot of
37:14
reasons, but specifically for what we're talking
37:16
about, I think it's interesting because it's
37:20
following this pattern of God creating usefulness
37:24
out of something that was useless. And so he's
37:27
pulling the hardened ground out of the water.
37:33
And then it hardens there, and then he's like,
37:36
okay, and then from this, now I'm gonna make
37:38
more useful things. And that's where we get man
37:41
created from the dirt that he pulled from the
37:43
chaos or from the waters. Yeah, so essentially
37:46
he makes the clay, and then he forms the clay.
37:49
And then he breathes life into it, and life happens.
37:55
So it's kind of this, yeah, it's almost like
37:58
Pinocchio. It's like you build the wooden boy
38:02
and then you breathe life into it and then it
38:05
becomes a human. It's like, it's very similar.
38:09
But that's a little bit more black magic when
38:11
it comes to Pinocchio. Anyways, forget Pinocchio
38:15
and Disney stuff. Thank God my nose doesn't grow
38:17
when I lie. Yeah, I don't know, but it could
38:21
be fun. Could be fun. But yeah, so Genesis 1
38:26
looks like that. And then we kind of zoom in
38:28
a little bit to Genesis 2. And it starts by saying,
38:32
thus the heavens and the earth were finished
38:34
and all the host of them. I'm in the RSV for
38:37
some reason. Feeling very Catholic today. We
38:39
were in KJV last time. Yeah, and on the seventh
38:42
day God finished his work which he had done and
38:44
he rested on the seventh day from all his work
38:47
which he had done. So God blessed the seventh
38:49
day and hallowed it because on it God rested
38:53
from all his work which he had done in creation.
38:57
These are the generations of the heavens and
38:59
the earth when they were created. So that's.
39:02
This is interesting because the first genealogical
39:05
list we get is not of people. It's of the creation
39:09
of God. Yeah. Right? That's interesting. So Genesis
39:13
two is the genealogy of creation. Yeah. Which
39:17
is like, you go back to like, well, genealogies
39:21
are kind of important, right? Yeah. And we don't
39:23
really get the genealogy of Adam until chapter
39:26
five. So the first genealogy of humanity is to
39:30
come till chapter five, but the first genealogy
39:32
in scripture actually comes in Genesis chapter
39:35
one, and then it's described in Genesis chapter
39:38
two. And it's set in more specific detail. So
39:42
in the day that the Lord God made the earth and
39:45
the heavens, so in other words, you're getting
39:48
this boom, we're on the scene, it's created,
39:51
God is forming things, and then it goes, all
39:54
right, so here's now the genealogy. Right, so
39:57
here's the genealogy. Here's the order in which
40:00
it happened In the day that the Lord God made
40:03
the earth and the heavens when no plant of the
40:05
field was yet in the earth and no herb of the
40:08
field had yet sprung up for the Lord God had
40:11
not caused it to rain upon the earth and There
40:14
was no man to till the ground. So this is Genesis
40:17
chapter 2 verse 5 So you get this like boom these
40:20
things were created and it's like alright real
40:22
quick. This is the genealogy of creation So you
40:27
get this really poetic introduction. And then
40:31
you get a little bit more hard -line genealogy
40:35
of creation. Because in a literary sense, Genesis
40:41
1 is Hebrew poetry. Like everything is playing
40:46
on itself in the Hebrew, like in the words themselves.
40:50
Even in the syllables of the words. It reads
40:53
very, you can kind of sing it. I mean, I couldn't,
40:57
but somebody did. So then on to verse six, chapter
41:02
two, but a mist went up from the earth and watered
41:05
the whole face of the ground. So you get this
41:08
idea that there's no rain, but there's water
41:10
coming up from the ground. And then there's mention
41:11
that there's no man yet to work the ground, which
41:14
then points back to the Genesis 1, 26, which
41:18
is like, man was created to work the ground.
41:22
Which is weird because when you get to Genesis
41:24
three, it's like the curse and the effects of
41:28
the curse is that the ground will be hard to
41:31
work. But it doesn't nullify, it actually solidifies
41:35
what chapter one, chapter two, and then chapter
41:37
three in the curse solidifies. Man was made to
41:41
work the ground. But where does man come from?
41:47
Formed from the dust of the ground. So it's this
41:51
interesting idea that like we create from where
41:54
God created. Yeah, yeah, yeah. So then the Lord
41:59
God formed man of dust from the ground and breathed
42:02
into his nostrils the breath of life and man
42:05
became a living being. Now at this point we haven't
42:08
said Adam, but in Hebrew we've said Adam. So
42:12
in Hebrew we would have said Adam in the sense
42:14
of man, but in English it's not gonna say Adam,
42:19
because we're not talking about the proper noun,
42:21
Adam. So at this point, man is created, not Adam,
42:25
but man. So that's an interesting piece. That
42:29
is fascinating. Right? So then in verse eight,
42:32
it says, and the Lord God planted a garden in
42:34
Eden in the east. And there he put the man whom
42:39
he had formed. OK, so. So the Lord God. formed
42:44
man of dust from the ground. He formed humanity
42:47
from dust of the ground and breathed into his
42:50
nostrils the breath of life and man became a
42:53
living being, right? And then, so Eden is this
42:59
place and then God creates man and then after
43:04
God creates man, he plants a garden. in Eden
43:08
in the east of Eden and there he put the man
43:11
whom he had formed and out of the ground the
43:15
Lord God made to grow every tree that is pleasant
43:18
to the sight and good for food the tree of life
43:21
also in the midst of the garden and the tree
43:24
of the knowledge of good and evil so what that
43:27
means is God actually puts man in the garden
43:33
yeah and when he puts the man in the garden He
43:37
then raises up the trees and he plants in there
43:41
the tree of life and the tree of the knowledge
43:43
of good and evil. Because even that ordering
43:45
of it is interesting. It is. Where we start with
43:49
he created everything. Yes. He created everything
43:52
on earth to be more specific in this case. Yeah.
43:56
And then he's like, okay, now there's no man
43:58
to work the ground. Right. So let me make man
44:01
to work the ground. Right. Not the man, but man,
44:04
plural. Yeah. or men, mankind. And then he does
44:09
that, and he's like, okay, cool, now I'm gonna
44:11
plant a garden. And I'm gonna put the man in
44:14
there. Well, so that's the thing. So Lord God
44:17
formed man, Adam, of dust from the ground and
44:22
breathed into his nostrils the breath of life,
44:25
and man became a living being. This is chapter
44:28
two, verse seven. And the Lord God planted a
44:31
garden in the east, and there he put the man.
44:34
whom he had formed. So in verse six, he creates
44:38
humanity. And then in verse seven, it goes, the
44:43
man, the Adam. At that point, it starts to get
44:48
specific. So we don't see a proper noun or a
44:52
specific individual until verse seven. Well,
44:59
I think it's also, because what's jumping out
45:02
to me too that I I want to say again, that's
45:06
interesting because I think, at least for me,
45:09
the way I've always thought of it was, okay,
45:13
so he has the earth that he created and the Garden
45:17
of Eden, and then he puts man in there. And he
45:22
makes man in the garden. Well, actually, no,
45:24
that's not what it says at all. It actually says
45:27
he made everything, then he made man to work
45:29
the ground, and then he made a garden, and then
45:32
he took the man. Yes. It's like, well, that's
45:35
very different. It is. Yeah. Yeah. So, so God
45:38
creates, he builds, he builds the house, puts
45:40
everything in the house, then he comes back to
45:42
the house and he starts to organize it. And as
45:45
he's organizing it, he puts everything where
45:48
it needs to go. But before he does that, he creates
45:50
the, the, the person who will, or he creates
45:57
the people that will continue to organize it.
46:00
Yeah. And then he takes a specific man. puts
46:04
him in a garden, then he plants in the garden.
46:09
So the man is in the garden before, it says the
46:13
garden is made in the east of Eden, and then
46:16
the man is put in there, and then he plants the
46:20
trees. So it's like to follow the house analogy
46:23
to not use a garden. So he builds the house and
46:28
then he fills the house with people. And then
46:30
he's like, oh, this house could use a pool. Let
46:33
me make a pool in the house, or outside the house.
46:37
But you know, attached to the house. And now
46:39
one of these people needs to take care of the
46:41
pool. Right. And so then he puts the guy out
46:45
there, and then while the guy's out there, he
46:47
fills it with water. Yeah, yeah. So it's one
46:50
of those things where like, so the idea actually
46:53
in the genealogy of creation in this sense, Adam
46:57
is potentially a witness to the tree of the knowledge
47:01
of good and evil. the tree, the tree of life
47:04
being planted in the garden itself. That he's
47:09
a witness in all of this. Now it could just be
47:11
this like imagery of all of these things are
47:13
kind of happening at once. Yeah. But so, so then,
47:18
okay, so then that was verse nine, chapter two.
47:22
I'm going to jump down to 15. And 10 through
47:25
14 are like the rivers and there's there's life
47:28
like water is life coming out of the garden itself
47:32
And it's just watering the earth verse 15 the
47:37
Lord God took the man and put him in the garden
47:41
of Eden to till it and to keep it and The Lord
47:45
God commanded the man saying you may freely eat
47:49
of every tree of the garden but of the tree of
47:52
the knowledge of good and evil, you shall not
47:54
eat. For in the day that you eat of it, you shall
47:58
die." Okay, so at this point, the name Adam in
48:02
English hasn't shown up yet. What we get is humanity,
48:07
or God created man, man, and then man as Adam,
48:14
humanity. And then he says, the man, he places
48:17
in the garden, right? So the man is, we later
48:26
will see that his name is Adam. But we've been
48:31
hearing his name the whole time. Because his
48:34
name in Hebrew is Adam. And you're hearing ha
48:38
Adam, you're hearing the man, you're hearing
48:41
humanity. And so when it goes the man, it's not
48:45
naming anybody specific. essentially what we've
48:49
talked about a lot is it's saying, all right,
48:53
here is officials and here are the people and
48:57
this is the category in which these people were
48:59
made to do a specific job. And then I took a
49:03
specific person and I put that person in the
49:06
garden. I'll tell you who he is in a minute.
49:09
You know what I mean? So that isn't as important.
49:13
And his name actually being Adam, is seemingly
49:18
just a signifier of humanity being a point of
49:24
origin. So like Adam as a point of origin. But
49:28
not necessarily a point of origin for the birth
49:30
of all humanity. And it kind of puts him in like
49:33
an official role. Yes. I think that's the interesting
49:36
thing about even calling him Adam. Right. It's
49:40
because we see like the garden in Eden. In Eden,
49:44
I know I said it that way. Yeah is like I Mean
49:50
there's there's a lot we could say to lead up
49:52
to this but it's like even it's like that's kind
49:53
of like God's God's place. Yes, you know, that's
49:57
his temple to use later language Because that's
50:00
where he that's where he walks with Adam. It's
50:03
his holy place on the earth Yes. Yeah, or his
50:06
headquarters to use that his it's his office
50:08
suite. It's his office. Yeah, and then Adam is
50:11
the representative to take care of God's office
50:14
suite. Yeah. So maybe instead of a pole outside
50:17
the house, maybe it's like a mother -in -law
50:19
suite. Yeah. And that's where God's office is.
50:22
He's in the mother -in -law suite. And Adam was
50:26
designated to take care of the mother -in -law
50:28
suite. Yes. Which would include the pole. Yeah.
50:32
And with that comes representation for the rest
50:35
of humanity. Right. Yeah. Exactly. So in that
50:39
way, the man, or yeah, the man, which eventually
50:45
is named Adam, proper noun, is the one who's
50:50
going into the holy place and working the ground
50:53
in the garden of God, on the mountain of God,
50:56
and then he is seemingly disseminating information
51:02
potentially in a similar way that we later see
51:06
people like Moses. we see Abraham, we see these
51:09
different ones who are God's representatives
51:12
on earth. Even the fact that that's the place
51:15
where the tree of life, just talk about that,
51:18
is placed in the garden. Right. It's like, okay,
51:21
so Adam is the one who's taking care of, he's
51:25
taking care of that tree as well. Yeah. And he
51:29
would also be the one representing that to the
51:31
rest of the people. Yes. So if there's other
51:34
people out there, Well, Adam's the guy to talk
51:37
to if you want to know about the tree of life,
51:39
because he's the one taking care of it. Yeah,
51:41
and we've talked about on previous episodes that
51:42
there's a potential that the tree is not something
51:45
to be worked. Yeah. But rather potentially a
51:48
gateway. Yes. But that's a difference. Which
51:50
is a whole other thing. Yeah. For the analogy
51:52
now. Yeah. And then again, at that point, then
51:56
the tree of life being a gateway, but then the
52:03
tree of the knowledge of good and evil, being
52:05
potentially guarded by cherubim. That's where
52:13
when you bleed into the rest of the Old Testament,
52:16
you go, well, what did cherubim guard? They guarded
52:19
the holy place. They guarded the throne of God,
52:23
where God would sit. So if there are cherubim
52:27
in the garden, which Ezekiel talks about, then
52:32
those guardians are guarding the throne of God.
52:35
So the gateway to his throne. And we're able
52:43
to move into the garden in this early stage and
52:46
into that holy place where God dwells and walks
52:49
among us. But then our proximity moves away and
52:53
the guardians move out. They push us out and
52:58
they move further away. And so this proximity
53:02
becomes separated. But in that sense, so then,
53:08
in the realm of this idea, what that basically
53:12
means is when we talk about who Adam is and what
53:18
humanity looks like in creation and the beginning
53:20
of all of these things, we're actually seeing
53:23
this idea that Adam, Adam in Hebrew, because
53:30
I think that's what happens is we start to use
53:33
concordances, we start to look up things, and
53:35
we start to go, wait, wait, wait. Technically,
53:38
Adam, proper noun, is only used, I think it's
53:42
like 11 times in the Old Testament, but Adam
53:46
is used over 500 times. Oh, wow. So. when you
53:50
look at it that way, it's like, well, wait a
53:52
minute, I think we're missing something. It's
53:54
like, no, there's a lot of scholars who spend
53:56
a lot of time working on this. And really what
53:59
you're potentially missing is the interplay of
54:03
thinking that Genesis 1, when it says God made
54:08
man, that it means Adam, that God made Adam.
54:11
It's like, well, he did make Adam, he made humanity.
54:15
And then, he talks about making humanity again
54:18
in chapter two, and then he takes one of the
54:21
humans and puts them in a garden. So then you
54:24
go, well, did all humanity come from Adam and
54:27
Eve? Well, in Genesis five, it doesn't say this
54:31
is the, like, that's the other interesting thing,
54:34
because in Genesis chapter five, when we get
54:38
the first human genealogy, it says this is the
54:41
book of the generations of Adam. But it says
54:45
Adam, proper noun. It doesn't say this is the
54:48
book of the generations of man, which then would
54:53
be Adam, and it would mean humanity. So Genesis
54:57
five is not telling us the genealogy of humanity.
55:01
It's telling us the genealogy of Adam. Because
55:06
I feel like that's where we get problematic is
55:08
we read through it really quickly and we just
55:09
assume that every time it says man It means Adam
55:12
the guy right and so then we get bottlenecked
55:15
on this idea that like everything has to come
55:18
from Adam Well, it's not telling us that but
55:21
it doesn't mean that Adam is a representative
55:23
of humanity. Yeah But the problem is you go,
55:27
all right, well Genesis five, if this is the
55:30
genealogy of all humanity coming through Adam
55:33
and Eve down the line of Seth, well then you
55:36
go, well now you're ignoring Genesis four. And
55:40
what about Cain and Abel? Is that just like a
55:44
random side story? Like are we jumping over that?
55:46
How does that work? Well, it works because this
55:49
is the generations of Adam, not the generations
55:53
of humanity. And those are two different things.
55:56
And we shouldn't be surprised by that because
55:58
it's telling us that. So you have this whole
56:02
other line, which that would be an interesting
56:06
one to get into, which we kind of have in a couple
56:08
of episodes, but because in the line of Cain,
56:12
looking back at it, there's a Methuselah in the
56:15
line of Cain. There's also a Lamech in the line
56:17
of Cain. And there's also an Enoch. So Enoch
56:20
is the first son of Cain. Yeah. which that's
56:24
kind of interesting because I forget what that,
56:28
I had that, what that was as far as like, okay,
56:34
so where was that? So Enoch, I wanted to look
56:40
up what that meant, which we haven't really talked
56:44
about. But I will say while you're looking that
56:46
up, it is one of those things where to look at
56:50
it through this lens, makes other verses less
56:53
problematic. Right, exactly. Like, even in the
56:56
idea of, you know, Cain's gonna go out and no
56:59
one's gonna harm him. It's like, who's no one?
57:02
And then there are other people that say, well,
57:04
it does say Adam and Eve had other sons and daughters,
57:07
which is true. But like, how many? Like, would
57:12
they have grown up and built enough civilizations
57:15
by the time Cain would be out there? Yeah. Yeah,
57:19
so Enoch... Enoch means dedicated one or initiated
57:25
or trained one. So this is the first son. The
57:30
first son of Cain is also named Enoch. Yeah.
57:34
Whereas Enoch is the son of Lamech whose grandfather
57:39
is Methuselah in the line of Seth. So that means
57:43
that Enoch in the line of Seth has a cousin or
57:51
cousin or like great cousin who's also named
57:56
potentially, or Lamek has a cousin named Lamek.
58:00
Which would be a little bit closer to say that.
58:03
As far as the genealogy goes, which is like another,
58:06
but yeah, exactly to your point, that idea that
58:09
like, where did these other humans come from?
58:12
What are these interactions? All of a sudden
58:14
there's conflict here and you go, well, wait,
58:16
how did we get from Adam through Seth? And then
58:19
now there's conflict with all these people. It's
58:22
like, well, Genesis 1 started humanity. So there's
58:26
stuff going on. There's Eden, the garden is only
58:31
in the East, and we're only talking about Adam
58:34
and Eve. But what humanity is occupying Eden.
58:38
How old was Adam when it says he had his first
58:40
son? I know we talked about that at some point.
58:43
120? Was he 120? That sounds right. 130. 130,
58:51
okay. 130, he became the father of the son. in
58:54
his own likeness after his image and named him
58:57
Seth, which that language is really important
58:59
too in Genesis five. Cause it's restoring the
59:02
original like Genesis chapter one language. Yeah.
59:06
Which I mean, even that's interesting too. It's
59:08
like you have 130 years. So it's like we're following
59:11
natural birth order. So it's like every nine
59:14
months. Oh. Best case is more time than that.
59:19
Yeah. With multiple people on the, I mean, before
59:22
you get to Genesis five though, you have Cain
59:26
having multiple generations. So like we get from
59:33
Cain, we get the, actually we don't, so Adam,
59:39
the line of Adam is not the first genealogy.
59:41
The first genealogy of humans is actually the
59:44
line of Cain. which is also weird. We get Cain's
59:51
genealogy before anybody else. Before his dad.
59:54
Yeah, because Cain knew his wife and she conceived
59:56
him, bore Enoch, and he built a city, and then
59:59
as you go through, you get all the way into Lamech
1:00:02
and then two -ball Cain. Yeah, and then finally
1:00:08
you get, and Adam knew his wife again and she
1:00:10
bore a son and called his name Seth. for she
1:00:13
said, God has appointed for me another child
1:00:15
instead of Abel, for Cain slew him. Which, what
1:00:19
a rough thing to say. That is pretty rough. Yeah,
1:00:22
so there's that idea that Cain has all these
1:00:28
kids. Yeah. And then Adam and Eve have Seth.
1:00:32
Yeah. So there's a lot going on here. But I guess,
1:00:37
yeah, with that it's like, there is a lot going
1:00:38
on, just within these couple genealogies. Yes.
1:00:41
but also looking at the timeline of it, how are
1:00:44
you supposed to have all these other people?
1:00:49
That's the other thing. Well, that's the humanity
1:00:51
created in Genesis 1 and 2. Right. And that's
1:00:54
where it's like if we discount that, you're left
1:00:57
with that question of where are all these people
1:00:59
coming from? Because this timeline doesn't make
1:01:01
sense with that. But if you're like, oh, if we
1:01:04
take Genesis 1 for what it says, it's saying
1:01:08
I created more than one person. Yes. Well, okay,
1:01:12
so then back to your original question, which
1:01:14
was. Yeah, so where was Adam born? Okay, so let
1:01:18
me read this. This is kind of interesting. So
1:01:21
Genesis 2, let's start in verse 20. The man gave
1:01:25
names to all cattle and to the birds of the air
1:01:27
and to every beast of the field, but the man
1:01:29
there was not found a helper fit for him. So
1:01:32
the Lord God caused a deep sleep to fall upon
1:01:35
the man. And while he slept, took one of his
1:01:37
ribs and closed up. It's placed with flesh and
1:01:41
the rib which the Lord God had taken from the
1:01:43
man He made into a woman and brought her to the
1:01:47
man Then the man said this at last is bone of
1:01:51
my bone and flesh of my flesh She shall be called
1:01:54
woman because she was taken out of man And then
1:01:57
that's where you get like therefore a man leaves
1:01:59
his father and his mother and cleaves to his
1:02:01
wife And they become one flesh and the man and
1:02:02
his wife were both naked and were not ashamed
1:02:06
so the Lord God calls it Caused him to fall asleep
1:02:09
took one of his ribs from his side Rib came and
1:02:13
then the Lord God had taken from the man He had
1:02:16
made into a woman and brought her to the man.
1:02:19
So There's this idea that Well, first of all
1:02:25
The man was put in the Garden of Eden. Yes So
1:02:32
man was created and Then the garden was created.
1:02:36
Yes Therefore, the man, or Adam, was not born
1:02:42
or created from the dust of the garden. Which
1:02:46
then supports the idea that the garden potentially
1:02:49
doesn't have to be an actual physical location
1:02:53
on the earth. It just simply has to be in the
1:02:58
east of Eden. And that goes to the other thing,
1:03:02
where did all these people come from? Well, if
1:03:04
there's an east, Then there's a northwest and
1:03:07
a south. And there's a central. So there's a
1:03:10
bunch of people doing stuff. And then there's
1:03:14
the man, Adam, who was pulled into the garden
1:03:17
to till the garden. So he was created from the
1:03:22
dust of the earth. And then a garden was placed
1:03:25
in the east of Eden. Doesn't tell us it was specifically
1:03:30
on the ground. God placed the man in that garden
1:03:35
to till the land. And there's - Which is funny
1:03:38
imagery too, even, because if we think about
1:03:41
it, even in that sense, like, okay, so if there
1:03:43
was only, if there was only one person created.
1:03:46
Right. And there was no garden yet. Right. He's
1:03:49
just out here just like. Right. And then all
1:03:53
of a sudden God's like, oh yeah, by the way,
1:03:55
forget all this that you're created to take care
1:03:57
of. Just focus on this one spot. Yeah. It's like,
1:04:01
wait, actually, that goes against what God was
1:04:03
saying. Because God says you're created to take
1:04:06
care of the earth. But if there's only one guy,
1:04:10
but actually, no, you come over here and do this
1:04:12
instead. And that's a great point because humanity
1:04:15
was given dominion over all of the birds and
1:04:19
all of the fish in the sea and everything and
1:04:22
every other beast of the field. So are there
1:04:26
fields in the garden? It's a garden. I think
1:04:30
the fields are outside in Eden. But to be fair,
1:04:35
we don't necessarily know the extent of the fields
1:04:37
that are in the garden. But it's this idea of
1:04:41
like, it's not painting the image, like Genesis
1:04:44
one through three is not painting this image
1:04:47
of just simply a garden on earth. It's not this
1:04:50
like large land mass that is just one garden.
1:04:54
No, it's the whole earth and - There's a garden.
1:04:58
and there's a garden set in the east of Eden.
1:05:01
It also doesn't mean that Eden is the only place.
1:05:09
It's not saying that either. Based on even what
1:05:11
it's saying, it's the opposite. It's one specific
1:05:13
place in the whole earth. Correct. It's like
1:05:17
this zooming in that keeps happening and moving
1:05:20
in, moving in, moving in, moving in. The same
1:05:22
thing, it's like the tabernacle or the temple
1:05:24
eventually. Those are all... literally rebuilding
1:05:28
the garden. And that's the thing is like even
1:05:32
the language about the temple and the tabernacle,
1:05:37
it's all garden language. And there's all this
1:05:41
plant life that's especially in Solomon's temple.
1:05:45
But it's that simple idea of like, we're also
1:05:50
not trying to get back to the garden. The garden
1:05:55
is the place where God meets with his guy. And
1:06:00
the cool thing about Jesus is that we all get
1:06:05
to be that guy to meet with the king, you know
1:06:08
what I mean? Versus it just being one guy representing
1:06:11
all of us. Which is such a profound idea, but
1:06:16
the simple concept of Adam is not created out
1:06:22
of the dust of the garden. We actually have no
1:06:25
indication, again, this allows the idea that
1:06:29
the garden doesn't have to be physically on the
1:06:32
earth, but instead that it's in the east of Eden.
1:06:37
Yeah, so, okay, so then in Genesis three, right?
1:06:43
Genesis three, do I have this down? 323, yeah.
1:06:51
So then. The final indication of this so so Adam
1:06:55
the specific man Was part of humanity that was
1:06:59
created in Genesis 1 and Genesis 2 in the genealogy
1:07:04
of creation and then The specific man Adam was
1:07:08
plucked out of that group put into the garden
1:07:11
And then Eve was created and then brought to
1:07:15
Adam which would imply that she was also not
1:07:18
created in the garden that God took from Adam
1:07:23
material and then went and made Eve from the
1:07:28
same dust that Adam was created from, but with
1:07:31
an extra ingredient of Adam himself, and then
1:07:34
brings her into the garden also. That's what
1:07:37
that would imply as far as you're just reading
1:07:40
it straight through. It's like, well, he was
1:07:41
created from over here, so then he took this
1:07:44
and then brought the woman to him. Well, probably
1:07:47
used the same material. So then they specifically,
1:07:52
Adam and Eve proper noun, you know, father and
1:07:55
mother of Seth, father and mother of Cain and
1:07:57
Abel, they're in the garden itself. And then
1:08:01
after they fall, Genesis 3 22, then the Lord
1:08:05
God said, behold, the man has become like one
1:08:07
of us, knowing good and evil, and now lit. lest
1:08:11
he put forth his hand and take also of the tree
1:08:15
of life and eat and live forever. Therefore the
1:08:17
Lord God sent him forth from the garden of Eden
1:08:21
to till the ground from which he was taken, which
1:08:25
is not the garden of Eden. So sent him back to
1:08:31
till the ground from which he was created, which
1:08:34
is also an interesting idea because it means
1:08:36
that he was created from the soil of the earth.
1:08:40
brought into the garden and then God took the
1:08:43
rib and went back to that same soil and made
1:08:46
the woman and then brought the woman to him.
1:08:48
And then when they were cast out, they were cast
1:08:50
back to the place of their origin from which
1:08:54
they were formed. And then they were made to
1:08:57
work that same ground. Which in some ways would
1:09:00
even imply that Adam was working that ground
1:09:02
before he was called over. Yes. Potentially.
1:09:07
Yeah, yeah, yeah. But also, like that ground
1:09:11
is from which he came. So the original command
1:09:15
of be fruitful and multiply also ties into this
1:09:18
idea of there's this creation from the dust and
1:09:23
they're sent back to their origin to do what
1:09:25
they were originally commanded to do. But they
1:09:29
were removed from their relationship with God,
1:09:32
which was this, it wasn't. It was almost like
1:09:35
this secondary thing. It's like humanity is working
1:09:38
the ground over here. And then there's this relationship
1:09:41
that God calls the specific man out and places
1:09:44
him into. And then there's great communion. And
1:09:48
then when that's severed, now he goes back and
1:09:52
he has to do the thing that he was created to
1:09:54
do, but it's gonna be much harder because he's
1:09:57
out of relationship and knowledge. of what he
1:10:01
would need from the one who created him. Yes.
1:10:05
Yeah. Yeah. So Adam is not born in the garden,
1:10:09
supposedly, nor was Eve. Yeah. And Adam is not
1:10:15
named until Genesis two, chapter two. So humanity
1:10:22
comes before the specific man, Adam. Yeah. Which
1:10:25
also means. that the genealogy of Adam in, or
1:10:31
the generations of Adam in Genesis five, when
1:10:34
it goes to he was 130, that creates a problematic
1:10:38
nature of 130 being the point of origin of creation
1:10:43
also. Because it would imply that Adam was the
1:10:47
first man made in Genesis 126. that's not what
1:10:53
it's telling us, otherwise it would say the man.
1:10:56
God created the man, but it doesn't say that.
1:10:59
It says God created man, humanity, Adam. So the
1:11:05
idea that that would go back and give us a perfect
1:11:08
point of timeline origin doesn't make any sense.
1:11:14
Which also, just in that style of storytelling,
1:11:18
is very consistent with the rest of scripture,
1:11:20
where it says, let me tell you this, and now
1:11:22
let me tell you this. Right. Yeah. Yeah, yeah.
1:11:24
This is everything that's going on, now let me
1:11:26
tell you about one spot. Yes. Yeah, so was Adam,
1:11:29
where was Adam born? He was born from the dust
1:11:32
of the earth, and then placed in the garden,
1:11:36
and then kicked back out to the dust of the earth.
1:11:38
The same dust of the earth, yeah. The same one.
1:11:40
The same one singular dust. Now go find that
1:11:44
dust. Three, two, one. you