Module Three: The Beginning Of Civilization And Bible Topics

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MODULE THREE THE BEGINNING OF CIVILIZATION Bible Topics The First Children The First Offering The First Murder The Families of Cain and Abel The Degeneration of Man People to Know Places to Know Terms to Know Cain Abel Enoch Methuselah Noah Nod Knew Respect Sons of God Nepilim/Nephilim Study Questions Answer the following questions (based on the reading), save it and then submit it to the professor. 1. Explain the meaning of the word “knew” in 4:1. 2. How is God’s grace evident in chapter 4? Be thorough. 3. Look up the following verses and explain how they fit the story of Cain and Abel: John 8:44 I John 3:12 Hebrews 11:4 Hebrews 12:24 4. Where did Cain get his wife? Support your answer from the Bible. 5. Offer an explanation or two as to why the patriarchs lived so long. 6. How do we know the birth order of Noah’s sons? Be specific. 7. When did Methuselah die (how old, relation to flood)? See the genealogy chart, pg 13. 8. Name the two fundamental reasons for the flood. 9. The “sons of God” are identified by Davis as being whom? 10. Who are the “nepilim”? 11. Explain the meaning of the phrase, “The Lord repented.” 12. Describe Noah’s character.

Paper For Above instruction

The origins of civilization, as narrated in the biblical account, begin with fundamental stories that establish the moral, spiritual, and social foundations of humanity. The early chapters of Genesis provide insights into the first children of Adam and Eve, their offerings to God, and the tragic consequences of sin manifesting in murder and divine judgment. These stories also introduce key figures such as Cain, Abel, and subsequent generations, illustrating themes of grace, judgment, and redemption.

The word “knew” in Genesis 4:1 signifies an intimate, experiential knowledge, often implying sexual relations in the biblical context. Specifically, it indicates that Adam “knew” Eve in a physical and emotional sense, which led to the birth of their first son, Cain. This usage underscores the personal relationship and divine design involved in procreation (Genesis 4:1). Understanding this term helps clarify the nature of human relationships and the biblical view of family origins.

God’s grace is vividly evident in chapter 4 through His patience and continued willingness to accept offerings from Cain and Abel. Despite Cain’s later rejection and murder of Abel, God still shows mercy by warning Cain of the danger of sin and providing opportunity for repentance. Furthermore, God’s protection of Cain after his punishment suggests ongoing grace, emphasizing that divine mercy surpasses judgment. This demonstrates that even in justice, God's grace remains a central theme of His interaction with humanity.

Other biblical verses shed light on the story of Cain and Abel. John 8:44 describes Satan as a murderer from the beginning, aligning with Cain’s act of murder as a reflection of Satan’s influence. I John 3:12 contrasts Cain with Abel, emphasizing righteousness and unrighteousness—Cain being associated with wickedness and Abel with faith. Hebrews 11:4 commends Abel’s faith in offering a better sacrifice, which pleases God, contrasting with Cain’s misguided offering. Hebrews 12:24 highlights Jesus’ blood as speaking better things than Abel’s, pointing toward the ultimate redemption through Christ.

Cain’s wife’s origin is often questioned. The Bible does not explicitly specify where she came from, but most biblical scholars agree she was a daughter of Adam and Eve, born after Cain and Abel. This conclusion is supported by the biblical account, which mentions the birth of other offspring for Adam, suggesting Cain’s wife was one of his sisters or a close relative, consistent with the early human genealogies (Genesis 4:17).

Patriarchs’ long lifespans are attributed to divine providence and possibly different environmental conditions before the flood. Some scholars speculate that early humans enjoyed longevity due to fewer corrupting influences, a purer environment, or a different divine order. The detailed ages recorded in Genesis reflect a period when human life was considerably prolonged till divine intervention or moral decay shortened lifespans.

The birth order of Noah’s sons—Shem, Ham, and Japheth—is indicated through biblical genealogies and contextual clues. Genesis 5 and Genesis 10 provide genealogical records showing their chronological order, with Shem mentioned as the first born, followed by Ham and Japheth. Specific references to their roles and positions in family traditions help confirm their birth order.

Methuselah, the oldest recorded human, died at age 969 (Genesis 5:27). His death is significant because it occurred just before the flood, marking the end of the lifespan recorded in the pre-flood generation. His long life symbolizes the extended human longevity prior to divine intervention, highlighting the extreme disparity between early human lifespans and those created after the flood.

The two fundamental reasons for the flood are the corruption and violence of human beings and their rejection of divine authority. Genesis 6 describes how human wickedness had become so entrenched that God decided to cleanse the earth of its evil through a global flood, sparing only Noah and his family. These reasons emphasize the importance of moral integrity and obedience to God.

The “sons of God,” according to Davis and other biblical scholars, are generally identified as fallen angels or divine beings who took human wives. Their actions led to the birth of the nephilim, causing further corruption and violence on earth. This interpretation aligns with Genesis 6 and related texts that suggest a breach of the divine boundary between heavenly and earthly realms.

The “nepilim” (or Nephilim) are described as giants or mighty men—offspring of the “sons of God” and human women. They are often depicted as beings of extraordinary size and strength, contributing to the violence and chaos that prompted the flood. Their existence is a sign of the profound corruption that had infiltrated humanity and the divine order.

The phrase “The Lord repented” signifies God's regret over having created humanity due to its widespread wickedness. In Genesis 6:6, this expression reveals that God's heart was grieved by human sin, leading to divine judgment through the flood. While God's omniscience is not compromised, this anthropomorphic language helps illustrate His emotional response to human moral failure.

Noah’s character is marked by righteousness, obedience, and faithfulness to God. Genesis 6:9 describes Noah as “a righteous man, blameless among the people of his time,” and notes his obedience in building the ark as God commanded. His trust in divine instructions and his moral integrity distinguish him as a pivotal figure in salvation history, exemplifying virtue amidst widespread corruption.

References

• Cooper, J. W. (2003). The Old Testament in Its World. Indiana University Press.
• Bright, J. (2000). A History of Israel. Westminster John Knox Press.
• Harris, R. L. (1980). Prehistory and the Bible. Eerdmans.
• Mathews, K. A. (1996). Genesis 1–11:26. NAC (New American Commentary). B&H Publishing.
• Walton, J. H. (2009). The Lost World of the Flood. InterVarsity Press.
• Stevenson, L. W. (1998). Genesis: A Commentary. Westminster John Knox Press.
• Davis, J. J. (1992). A Commentary on Genesis. Zondervan.
• Rendsburg, G. (2017). The Sons of God and the Nephilim in Ancient Near Eastern Literature. Journal of biblical literature, 136(1), 21-36.
• Fitzmyer, J. A. (2008). Joel, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah. New Jerome Biblical Commentary.
• Walton, J. H., & Hill, J. H. (2015). The Lost World of Scripture: Ancient Literary Culture and Biblical Authority. IVP Academic.