Latest / Reformed Thinking / Comfort Under the Curse: Lamech’s Hope, Noah’s Role, and Christ’s Final Rest (Genesis 5:28–32)

Transcript

Comfort Under the Curse: Lamech’s Hope, Noah’s Role, and Christ’s Final Rest (Genesis 5:28–32) · Reformed Thinking

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  Reformed thinking. Welcome everyone.
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  We're doing a deep dive today into, well, what feels like one
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  of the most repetitive chapters in all of scripture, Genesis 5.
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  The genealogy before the flood. Yeah, right.
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  It's this relentless list. But hidden inside all of that is
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  this tiny but but really crucial moment.
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  Lamech naming his son Noah. And that's our whole focus.
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  It is. So our mission, using the
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  sources you've shared with us, is to really unpack the
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  theological word play in that name, understand the limited
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  comfort Noah brought to a cursed world, and then see how this
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  whole account just sets the stage for the complete rest that
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  is secured by Christ. Right.
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  And this deep dive, it forces us to focus on what is really the
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  central question governing this whole early part of Genesis,
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  which is given that mankind lives in a world under divine
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  judgment, where does relief actually come from?
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  How does Scripture establish this doctrine of the curse and
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  then the corresponding provision of grace you need to overcome
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  it? Yeah, we have to start with the
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  gloom of Chapter 5. OK, so let's start there.
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  When we look at Genesis 5, our sources use this this really
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  powerful, almost morbid language to describe its effect.
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  They call it a graveyard or burial registry.
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  Why is the structure itself such a heavy theological statement?
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  Well, the sources talk about the structure having a relentless
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  monotony, and that monotony is, you know, theologically
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  significant because it just establishes the pervasive
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  reality of death. It's a formula.
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  It is a formula repeated without any deviation for 10
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  generations. A man is born, he fathers other
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  children, he lives for hundreds and hundreds of years.
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  And then? And then comes the phrase that
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  acts like a drum beat, the phrase that confirms it all.
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  And he died. Exactly.
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  That phrase is a liturgical verdict.
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  Our sources describe it as being like a required response in a
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  funeral service. Every long life recorded.
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  You know, it doesn't matter how long.
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  Methuselah lives longer than anyone.
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  Every single one is swallowed by that three word conclusion.
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  So that monotony is just confirming the absolute
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  reliability of God's warning back in Eden.
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  It is, God said, in the day that you eat of it, you shall surely
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  die. And here the grave is proving
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  God's word true again and again and again.
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  And the sheer length of the chapter makes it so clear that
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  these aren't just, you know, random biological data points.
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  These are theological entries. They're designed to show us that
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  the Adamic condition is uniform. Absolutely.
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  It doesn't matter if they walked with God like Enoch or lived to
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  be nearly 1000 years old. The overarching message of
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  Genesis 5 is just stark. The line of Adam is a line under
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  a judicial sentence and where. World is falling ground the.
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  World is falling ground, and the grave is the clearest, most
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  undeniable physical evidence that the penalty for sin is
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  fully in force. It reigns over every single
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  generation. In this relentless March to the
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  grave, it forces us to connect the dots between the suffering
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  and source. We tend to explain hardship
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  today, as, you know, bad luck or something.
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  But the sources are so clear that the hardship for Adam's
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  descendants is not abstract misfortune.
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  It's a specific judicial consequence.
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  That is a critical distinction, and it's one that Lamac himself
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  really understood. The primal source of their
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  misery is tied directly to that primal catastrophe, Adam and
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  Eve's disobedience in Eden. So it's not incidental.
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  Not at all. The sources insist that the
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  difficulty of life, all the painful labor and the toil that
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  marks that pre flood world, it's a direct judicial consequence of
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  that moral and covenantal failure.
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  It's the result of God acting as a righteous judge.
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  So the judgment was comprehensive.
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  It wasn't just about their spiritual relationship.
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  It fundamentally changed how human existence works in
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  relation to the created order. It did.
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  Genesis 3 laid that out. The judicial consequence was
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  that humanities relationship with creation became marked by
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  frustration and sweat and eventual decay.
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  God cursed the ground because of man, and that means the created
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  world which was meant to serve man, now actively opposes human
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  labor because you thorns and thistles, forcing man into
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  painful effort until he just returns to the dust.
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  This environment of opposition is the source of the painful
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  toil that defines life for them. Which brings us directly to
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  Lamech. He's living hundreds of years
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  after Adam, but he has this stunning theological clarity
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  about his situation. He correctly diagnoses the
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  source of their painful toil of our hands.
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  He shows a keen covenantal understanding.
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  He doesn't just complain about his aching back or, you know, a
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  bad harvest. He explicitly names the source
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  as the ground that the Lord has cursed.
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  And the sources highlight that this phrase has picked up almost
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  verbatim from Genesis 3.1 CN. It is where God declared the
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  ground cursed because of man's disobedience.
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  So Lamech understood his physical exhaustion as the
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  direct theological outworking of a righteous judge's decree.
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  It wasn't just hard work. It was cursed.
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  Work it was, and the specific vocabulary confirms this link.
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  Lamech uses the noun for painful toil.
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  That's a levon, which is the exact specific term God used in
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  Genesis 3.17 to describe the man's sorrowful toil.
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  So he's explicitly connecting his experience back to Adam's
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  judgement. Tightly, he's articulating the
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  lived reality of the curse that generations have faced.
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  He's basically saying we are exhausted and we know exactly
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  why we're bearing the load of Adam's failure.
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  So the genealogy serves its purpose, shows that judgement is
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  real, it's comprehensive, and it leads to the grave for every
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  single person. And it's in this context, this
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  context of just absolute, unmitigated death, that Lamech's
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  voice rings out. Yes, and that black backdrop of
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  universal death is what makes the single splash of color that
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  follows so prophetic. The stage is set for a
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  disruption. In that moment when Lamech
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  speaks, it's a dramatic literary device.
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  In Genesis 5, for 10 generations, we have the birth,
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  live, die formula. And then suddenly the tape just
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  stops. Lamech's words break the
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  monotony. What is the narrative signaling
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  by inserting this detailed interruption?
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  It's a deliberate signal, both literary and theological, that
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  we have to pay attention. The formula is instantly
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  disrupted when Lamech names Noah.
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  The whole pattern just halts. It does the standard recitation
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  of birth, life length and death is stopped, and instead the text
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  inserts the active naming along with direct speech and prophetic
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  explanation. It's the narrative equivalent of
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  a sudden loud silence in a noisy room.
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  And this insertion of direct speech is unique in this
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  chapter, right? The sources stressed this is the
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  only place in Genesis 5 where the Father's explanation of a
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  child's name is given. So why single out Noah like
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  this? It's signaling Noah's redemptive
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  significance. The narrator uses the verb
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  saying or lame more to intentionally draw our focus to
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  the theological way of his words.
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  The spotlight shifts entirely from mere chronology to
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  significance. So the author pauses the
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  recitation of death to record this desperate hope.
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  Exactly. Marking Noah as a pivotal figure
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  who interrupts the reign of death with a word of hope.
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  This pause assures us that even though God has judged, he's
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  still maintaining his covenantal preservation.
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  This is really the first recorded hint of relief since
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  the promise of the feedback in Genesis 3.
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  And what's fascinating is that this hope isn't delivered
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  through some direct revelation or a vision.
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  It's through a highly sophisticated literary device, a
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  theological word play, a pun. It just shows the genius and the
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  precision of the inspired text. The sources focus heavily on
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  this linguistic connection, which is crucial for grasping
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  what Lemic actually expected. The word play hinges on the
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  deliberate similarity between Noah's name and the verb lemic
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  uses. OK, so let's break down the 2
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  words. First, the name Noah.
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  Right, Noah or Noah. It's intrinsically connected to
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  the verb Noah, which means to rest, or to settle down, or to
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  repose. So just naming him Noah is
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  already a statement. It's a poignant statement of
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  yearning. Given the constant painful toil
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  of his life, Naming his son rest or repose says a lot.
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  But the actual prophecy Lamech speaks uses a different verb
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  with a slightly different meaning.
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  Correct the prophecy. Lamech declares this one shall
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  comfort us. That's Yuna Manu.
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  This uses the verb nasham, which means to comfort, console, or
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  cause relief. It often has this idea of
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  sighing deeply or finding ease from distress.
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  So the word play works by associating the child who is
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  rest with the action of bringing comfort.
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  Precisely. The genius of it is that the
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  consonants of both the name and the verb overlaps so much.
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  Lamech isn't just saying I hope this boy is restful, he's
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  prophesying that this son will be the vehicle through which God
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  alleviates the suffering tied to the cursed ground.
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  He anticipated A practical, objective easing of the burden.
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  Yes, relief from the endless, painful toil that characterized
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  his generation. This positions Noah as a
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  divinely intended agent of relief in a world that is under
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  judgement. That seems like a massive burden
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  to put on one child. Lamech isn't asking for
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  spiritual salvation here, is he? He's asking for a better farming
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  season. His hope is certainly grounded
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  in the physical reality of the curse.
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  His sigh is specifically about the ground.
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  But we have to remember that for people in that era, the
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  spiritual and the physical were inseparable relief from that.
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  Zevon, the sorrowful toil, was the physical manifestation of
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  God's grace. He hoped for some kind of
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  geopolitical or agrarian change that would make life
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  fundamentally easier, implying that maybe the full severity of
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  the curse would be lifted through the sun.
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  So this is not just weedful thinking from a new parent.
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  This is a statement of faith that history will not end in
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  just death and futility. That's the theological message.
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  Lamex prophecy is an exercise in hope against all the visible
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  evidence. The world around him is
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  collapsing into wickedness and ending in death.
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  But he looks at this child and says this one will provide us
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  relief from the ground the Lord has cursed.
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  It signals that God's redemptive plan is active even while His
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  judgement is being carried out. The sources then move from Lamex
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  hope to how Noah actually executes that hope, starting
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  with his character. He's described as a righteous
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  man who walked with God. How does that link him to the
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  redemptive Lion? Well, that phrase walked with
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  God links him directly back to Enoch, who is the one figure in
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  Genesis 5 who did not conclude with the verdict, and he died.
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  So this confirms that Noah belongs to that godly lion,
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  preserved by faith in the middle of all the wickedness.
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  The preservation Noah secures isn't an accident.
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  It's based on God's gracious choice to honor the faith of
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  this lineage. And his primary mission becomes
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  securing preservation through the flood.
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  Yes, the flood was, I mean terrifyingly, an arena of
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  complete universal judgment. But God's mercy, which preserves
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  the possibility of the future seed, was revealed in his
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  covenantal dealings with Noah. So his immediate role was
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  building the Ark. Right, securing not only his
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  family survival, but the biological survival of the
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  entire race. Without Noah, human history just
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  stops. The promise of a Redeemer is
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  extinguished. In that sense, he is absolutely
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  a comfort bringer, securing a temporary physical deliverance
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  that ensures the future. Let's talk about what happens
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  right after they leave the Ark. The ground is dry.
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  The race is preserved. What is the first thing Noah
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  does and why is that so significant for mitigating the
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  curse? The sources put massive weight
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  on this. The very first thing Noah does
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  is the sacrifice and divine pledge.
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  He performs A priestly act of worship.
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  He builds an altar, the first recorded altar in Scripture, and
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  offers burnt offerings from the clean animals.
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  So it's an act of recognition. It is a recognition of sin, a
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  recognition of Gab's justice in the judgement, and a petition
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  for God's continued favor. And the response from the Lord
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  to this act is described so powerfully.
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  It is when the Lord smelled the pleasing aroma.
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  It signifies His acceptance of the offering and the worshiper.
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  And in response to that sacrifice, God made an internal,
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  deeply significant pledge. He spoke in his heart, which
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  indicates A sovereign, unilateral resolve.
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  What exactly did he pledge about the cursed ground?
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  He pledges I will never again curse the ground because of man
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  in the form of another universal ground devastating catastrophe
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  like the flood. This is so crucial because it
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  acts to lessen the crushing effect of the curse that Lemic
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  had lamented. So he doesn't revoke the
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  original Adamic curse. No thorns and sweat and death
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  still exist, but he promises never again to enforce the curse
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  with a world ending destruction that renders all human effort
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  futile. This is the comfort Noah
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  delivered. So the sacrifice creates a new
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  stability, and this leads directly into the covenant of
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  stability, the Noahet covenant, which is really a major
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  expression of common grace. Yes, this covenant establishes A
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  predictable, reliable framework of stability and preservation
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  for the post flood world. It is God binding Himself to the
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  created order for the sake of humanity's survival.
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  And that commitment is detailed in those famous verses about the
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  seasons. It is.
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  God commits while the earth remains.
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  Seed, time and harvest, cold and heat, summer and winter, day and
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  night shall not cease. This isn't a meteorological
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  prediction. It's a divine guarantee rooted
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  in a sovereign oath. The sources stress that the
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  stability is entirely covenantal.
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  So if the. Stability is covenantal.
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  How does that connect back to Lamech's desire for relief from
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  his painful toil? It connects directly by
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  safeguarding the regularity of creation.
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  God makes ongoing human labor possible and meaningful.
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  Right, if you don't know if the seasons will come.
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  Exactly. If judgment could strike at any
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  moment, building and planting would be senseless.
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  This covenant provides tangible assurance that human toil will
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  not be rendered meaningless by continual world ending
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  judgement. The structure of the world is
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  maintained so that Lamech sigh for meaningful labor is
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  answered. And this common grace allows
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  societies, families, agriculture to be established.
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  That is the essence of common grace.
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  It's extended to all humanity, securing the conditions
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  necessary for existence. The sun rises on the righteous
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  and the unrighteous. Both the faithful farmer and the
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  heathen farmer can rely on the spring rains.
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  And the visual sign of this stability, the covenant sign of
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  restraint, is the rainbow. What does the bow in the clouds
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  actually signify here? The sources highlight that it
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  functions as a visible reminder of divine restraint.
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  It's critical to see the rainbow as a war bow, a sign of God's
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  own weaponry pointed toward heaven, not earth.
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  It assures humanity that God remembers his promise and will
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  not bring another flood to destroy all flesh.
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  It's a sign not just of a promise, but of a boundary God
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  sets for his own judgement on the earth.
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  So Noah delivers substantial, measurable relief.
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  He preserves the human race, provides A sacrifice, and
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  secures this covenantal stability.
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  He is a genuine comfort bringer. He secured the survival of the
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  human race and the possibility of future redemption.
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  But, and this is the key transition, we have to
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  understand why that comfort, while real, was intrinsically
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  insufficient. OK, so despite the fresh start,
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  the sources are clear that Noah's comfort was partial and
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  temporal. The fundamental problem that
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  required the flood in the 1st place, it remained untouched.
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  What was that critical limitation?
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  The most critical limitation is that the flood was an external
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  judgement that did not result in internal spiritual change.
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  The environment was cleaned, but the person wasn't.
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  The internal condition of man was not regenerated, and this is
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  a staggering point that God Himself records right after the
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  judgement. He recognized the problem
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  persisted. He did.
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  God resolved not to repeat the catastrophe of the flood, even
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  though He knew the intention of man's heart is evil from his
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  youth. This admission confirms that the
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  problem of sin, total depravity remained completely untouched by
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  the waters of judgement. The old wickedness persisted,
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  which shows that Noah cannot change the human heart.
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  And we see that failure almost immediately.
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  You have the righteous man, the one who walked with God, and yet
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  his own life and his family immediately reveal the presence
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  of sin. The fall into sin happens almost
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  instantaneously in the New World.
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  The righteous man succumbs to drunkenness, exposing his own
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  moral frailty, and then corruption immediately spreads
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  through his family with the curse on Canaan.
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  So the New World is not a sinless Eden.
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  Not at all. It's just a reshaped arena where
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  the same old depravity continues to exert its influence.
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  The flood showed God's judgement on sin.
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  Noah's life after the flood shows that sin is a spiritual
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  condition that cannot be washed away by water.
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  So he secured stability but not holiness.
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  He provided temporal preservation, but not spiritual
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  perfection. That's the tension.
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  It also means that the curse was only moderated, not revoked.
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  Noah's comfort was partial because God did not revoke the
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  original curse in an absolute sense.
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  The commitment was only to never again curse the ground with a
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  global flood. Which means the world remains
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  perpetually fallen ground. Correct, constant painful toil,
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  thorns and thistles, sweat and eventual decay remain the rule.
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  The physical hardships Lamech lamented were lessened, but they
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  weren't removed. And the relentless refrain from
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  Genesis 5 that we started with that formula of death, it
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  confirms the adamic condition is still in force for everyone,
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  including Noah. It does.
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  While the text records Noah's birth and the prophecy, it
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  eventually records Noah's death. And the fact that Lamech, the
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  father who prophesied Comfort, still concluded his own life
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  story with the refrain and he died just reinforces the limited
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  temporary scope of Noah's relief.
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  So the greatest threat, death, still reigns.
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  It reigns supreme. So if Noah's comfort was so
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  demonstrably limited, where does that leave his role in the
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  bigger picture of Scripture? It confirms his role as a type.
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  Because sin remained deeply rooted and death still reigned,
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  his comfort was necessarily limited.
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  The sources categorize him as an instrument of partial reprieve,
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  not the bearer of final rest. So the limitations themselves of
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  the point. Yes, the very limitations of his
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  deliverance forced the reader to look beyond the post flood world
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  and demand a greater answer, a greater comfort maker who can
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  solve the dual problems of death and inherent human depravity.
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  He's a sign pointing toward a future reality he could not
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  inaugurate himself. And that transition brings us to
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  the superior comfort secured by Christ, who we call the Greater
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  Noah. The sources highlight this
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  radical difference in deliverance from judgement
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  between them, which is just central to Reformed doctrine.
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  The contrast here is not just one of degree, it's the entire
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  method. It's the contrast between
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  preservation and redemption. OK, so Noah's method was
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  survival. He and his family secured
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  salvation through the judgement. The ark was a physical barrier,
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  a wooden shield that let them pass through the floodwaters
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  unharmed. Noah and his family lived by
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  avoiding the judgement. Noah survives judgement, but
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  Christ's method, it's fundamentally opposed to that.
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  It is Christ's method is substitutionary atonement.
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  He brings salvation in a far more radical way.
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  At the cross. Christ bears judgement.
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  He stands in the place of his people, and he absorbs that
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  wrath on their behalf. He doesn't avoid it.
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  He doesn't avoid the judgement, He accepts it fully.
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  Christ drinks the judgement. His sacrifice is the ultimate
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  propitiation. His body and blood become the
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  spiritual shield protecting his people from the deluge of divine
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  fury. They deserve the deliverance is
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  secured not by avoiding the storm, but by taking the storm's
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  entire force. Which makes the cross the full
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  and final answer to Lamex. Sigh for relief.
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  It does. Lamex desire for relief from
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  that exhausting toil finds its intended fulfillment in Christ.
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  Christ addresses Lamex longing directly when He invites all who
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  labor and are heavy laden to come to Him, promising, I will
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  give you rest, and this rest is infinitely greater than just a
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  guarantee of seed time and harvest.
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  So let's define that rest. It's not primarily physical, is
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  it? It's a spiritual internal rest
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  from burden. That's the essential distinction
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  in Christ. This rest is spiritual, and it's
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  available right now. Believers consciences are
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  relieved from the intolerable burden of guilt caused by sin.
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  We rest from the futile labor of self righteousness, that
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  exhausting attempt to please a righteous God through our own
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  efforts. We stop working to be accepted.
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  And instead, we rest entirely in Christ's finished, perfect work.
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  We find peace with God through justification by faith.
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  This spiritual rest is the primary comfort the greater Noah
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  brings. So let's think about the scope
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  of deliverance and the new covenant.
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  Noah secured temporal physical preservation.
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  He stabilized the environment. Christ, by contrast, secures
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  eternal deliverance from the second death.
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  The new covenant is fundamentally superior because
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  it solves the intrinsic problem. Noah couldn't touch human
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  depravity. The internal problem.
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  Right. Christ's covenant provides the
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  complete and final forgiveness of sins and ensures God's laws
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  written on the heart through the Holy Spirit's regenerating work.
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  Where Noah's work was external, Christ's work is internal.
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  And Noah moderated the physical curse.
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  What does Christ's full work do for creation itself in the end?
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  Christ's work is designed to move history toward its complete
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  eschatological end. It leads decisively to that
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  final state where the curse announced in Genesis 3, the very
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  curse Lamech lamented, is entirely reversed.
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  The sources point to Revelation for that.
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  They do to the ultimate promise in Revelation 22.3, that in the
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  new creation, no longer will there be anything accursed.
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  The thorns and thistles vanish. Death is swallowed up in
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  victory. The painful toil is gone.
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  That is the final, perfect, absolute answer to Lamech's
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  burden. Sigh.
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  So this careful reading of the sources focusing on Lamech and
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  Noah, it provides this powerful confirmation of doctrine that's
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  central to how we understand God's relationship to the world.
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  It really does. The Genesis narrative
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  establishes a robust doctrine of the curse.
• 21:44
  We learned that hardship and toil aren't cosmic accidents.
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  They're the judicial consequence of Adamson.
• 21:49
  Lamech understood that. Lamech's insistence that his
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  toil is rooted in the ground that the Lord has cursed
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  solidifies that framework. It means we should never look at
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  suffering as just random misfortune.
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  It's evidence of God's righteous judgement, which in turn creates
• 22:05
  the framework for understanding why we so desperately need
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  comfort and redemption. And the genealogy itself, even
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  with its monotony of death, gives us a clear lens into the
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  doctrine of Providence. Absolutely.
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  The progression from Adam to Noah and later to Abraham isn't
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  just a random biological line. It's a theological assertion
• 22:24
  that God preserves a godly line through which his promise of the
• 22:27
  seed will move forward. He upholds, directs, and governs
• 22:30
  all things. That's a core tenet of
• 22:32
  Providence. He sustains that line from Seth
• 22:35
  to Noah. Despite all the corruption,
• 22:37
  history isn't drifting aimlessly.
• 22:39
  It's moving toward Christ because God carefully governs
• 22:42
  every single birth and every moment of preservation.
• 22:44
  And this governance extends even to the mundane stability of the
• 22:47
  world we live in right now. It does.
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  The stability of the natural order, seed time and harvest the
• 22:53
  seasons day and night, is fundamentally covenantal.
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  It is not based on mere impersonal laws of physics that
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  just operate on their own. It's grounded in a personal God
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  who binds himself by oath to maintain the basic framework of
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  creation. So when we see the sunrise,
• 23:10
  we're witnessing God's faithfulness to the Noahic
• 23:12
  covenant. That's exactly what we're
• 23:14
  witnessing. And there's clear distinction
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  between covenants. It allows us to articulate the
• 23:19
  distinction of grace so clearly. We see God's grace operating in
• 23:23
  two distinct modes here. We do.
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  We see the essential difference between common grace and saving
• 23:28
  grace. The Noahek Covenant provides
• 23:30
  common grace. It's a covenant of preservation
• 23:32
  and stability for all humanity, believer and unbeliever alike.
• 23:36
  It allows life and culture to continue.
• 23:38
  It restrains God's full judicial wrath.
• 23:41
  It does, allowing space for the gospel to be preached.
• 23:44
  But Christ's covenant provides saving grace.
• 23:46
  This grace brings forgiveness, peace, and spiritual
• 23:49
  regeneration, and it belongs only to those united to Him by
• 23:53
  faith. So it brings reconciled
• 23:54
  fellowship. Yes, and the persistence of sin
• 23:57
  after the flood just powerfully reinforces the doctrines of
• 24:00
  human inability that we can't save ourselves and the necessity
• 24:03
  of sovereign regenerating grace. External reordering is not
• 24:07
  enough. Only a new heart provides the
• 24:09
  ultimate comfort. So, given that we live in this
• 24:12
  time between Noah and the final reversal of the curse, how do
• 24:16
  these doctrines apply to practical living?
• 24:18
  In this hope filled tension, how should we relate to our daily
• 24:21
  work and our suffering? Well, like Lamac, Christians
• 24:24
  have to recognize their daily toil and weariness as a sign of
• 24:27
  the curse. We can't fall into the trap of
• 24:29
  thinking this life is all there is, but we also can't pretend
• 24:32
  the world is a paradise. We have to refuse either shallow
• 24:35
  optimism, which pretends the curse is gone, or a despairing
• 24:38
  nihilism that denies any meaning to our struggle.
• 24:41
  So we live faithfully knowing our labor is stable because of
• 24:44
  the Noaic covenant. Yes, we embrace the ordinary
• 24:47
  stability guaranteed by God and our jobs and our families,
• 24:51
  knowing our effort is meaningful because God guarantees the
• 24:54
  seasons. We recognize this life is still
• 24:56
  lived under a moderated curse. Work is hard.
• 24:59
  Disappointment happens. Death remains, but we don't live
• 25:03
  without hope. And crucially, we have access to
• 25:05
  the spiritual rest secured by Christ.
• 25:07
  Right now. We.
• 25:08
  Do we don't wait for the final rest passively.
• 25:11
  The spiritual Sabbath rest from guilt and from the futile effort
• 25:15
  of earning God's acceptance is available now through the
• 25:18
  greater Noah, Jesus Christ. This means our motivation for
• 25:22
  work isn't self justification, it's gratitude.
• 25:24
  Our labor is still difficult, but our spirit is at peace.
• 25:28
  But the final complete rest remains our eschatological hope.
• 25:31
  It does, and that hope motivates us to endure today, anchored by
• 25:34
  the certainty of tomorrow. It's an incredible framework.
• 25:37
  Even the relentless listing of deaths in Genesis 5 contributes
• 25:40
  to our understanding of the gospel.
• 25:42
  Noah gives us a reprieve, A stabilization so history can
• 25:45
  continue. Christ gives us the pardon,
• 25:48
  solving the problem of death and the curse forever.
• 25:50
  So consider this the presence of rain in your garden and the
• 25:54
  reliability of the seasons, these tangible signs of God's
• 25:57
  common grace secured through Noah.
• 25:59
  They should consistently point you toward the one who
• 26:02
  guarantees a new earth where neither flood nor curse will
• 26:05
  ever again threaten human existence.
• 26:08
  So how should knowing the certainty of that final eternal
• 26:11
  rest adjust your approach to the frustrating toil of your present
• 26:14
  work? Thank you for joining us for
• 26:16
  this deep dive into the source as we look forward to the next
• 26:18
  time we get to unpack these truths with you.