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Mark Throntveit
Like the charming tales in Kipling's Jungle Book, the stories in Genesis 3-11 originally
tried to answer age-old questions such as: Why is childbirth painful?
Or why do people speak different languages? In Genesis, however, these stories have been
refashioned to present us with a picture of humanity repeatedly shattering the relationship with God
established in creation; as such they depict the spread of sin. All five stories share a pattern in
which a sinful act (A) prompts a speech from God (B), curse (C), and a merciful act (D).
For example, in the story of Adam and Eve, eating the fruit is the sinful act (A, v. 6) that prompts
God's reprimand (B, vv. 14-19) and banishment of the human couple from the garden (C, vv. 2224). Since Adam and Eve worried about their nakedness, God made skins for them to wear (v. 21).
This last step is important for the relationship. When young children are punished it is important for
parents to reassure them that "Mommy still loves you!"
STORY
A SIN
Adam & Eve 3:1-24 Cain & Abel (4:1-16) The Flood (6:1-8:22) Canaan Cursed (9:20-27) Tower of Babel (11:1-9)
3:6
4:8b
6:5-6
9:22
11:4
B SPEECH 3:14-19
4:11-12
6:7
11:6-7
C CURSE
3:22-24
4:14, 16
7:6-24
9:26b; 27b
11:8-9
D MERCY
3:21
4:15
8:1a; 21-22
9:26a; 27a
The repetition of this pattern in the following stories ties them together and suggests that they be
read together. When we do, we notice that the pattern breaks at the very end (D in the Tower of
Babel); there is no concluding merciful act. We also see that the Flood narrative dominates the
center. It has its own distinctive structure:
A God resolves to destroy (6:11-13)
B Noah builds ark (6:14-22)
C God orders Noah, "Enter the ark!" (7:1-9)
D Flood begins (7:10-16)
E Flood prevails 150 days covering the mountains
(7:17-24)
(8:1b-5)
creation, it seems that neither God's judgment (A--E) nor God's mercy (E'--A') are able to stop the
spread of sin!
Do you remember the first pattern we looked at? In the last story in the series, the Tower of Babel,
(Gen 11), the pattern was incomplete. But patterns are established to draw our attention to the point
at which they break down. By omitting God's merciful act in Genesis 11, the author presents a
stunningly different divine plan for restoring relationship with humanity. Instead of working with the
whole human race in acts of judgment or mercy, God decides to choose one human representative
and bless him into relationship that "in you all the families of the earth shall be blessed" (Gen 12:3).
That chosen one is Abraham, to whom we will turn next week.