'Genesis - Lesson 4.....Tower of Babel !

1.In Genesis 8:20 the Bible mentions “clean animals” and a “burnt offering”. God’s Word will explain these in much more detail later. However look forward and give a brief description/definition of 'clean animals' and 'burnt offering'. Hint: Do a search on these terms in “Blue Letter Bible.”
when God told Noah to bring upon the ark seven of all clean animals, instead of two as with the other animals, (Genesis 7:2-3), He anticipated Noah's desire to continue to sacrifice, and thus wanted to preserve the various species. If Noah had taken only two of every kind of clean animals, and then sacrificed them after the flood, all of the clean animals would today be EXTINCT! To insure that these animals would be able to mate and multiply after the flood, additional clean animals were taken in order to be used for sacrifices.

God reveals which animals-including fish and birds-are suitable and unsuitable for human consumption in Leviticus 11 and Deuteronomy 14. Although the lists aren't exhaustive, He reveals guidelines for recognizing animals that are acceptable for food.God states that cud-chewing animals with split hooves can be eaten (Leviticus 11:3; Deuteronomy 14:6). These specifically include the cattle, sheep, goat, deer and gazelle families (Deuteronomy 14:4-5). He also lists such animals as camels, rabbits and pigs as being unclean, or unfit to eat (Leviticus 11:4-8). He later lists such 'creeping things' as moles, mice and lizards as unfit to eat (verses 29-31), as well as four-footed animals with paws (cats, dogs, bears, lions, tigers, etc.) as unclean (verse 27).He tells us that salt- and freshwater fish with fins and scales may be eaten (verses 9-12), but water creatures without those characteristics (catfish, lobsters, oysters, shrimp, crabs, clams, mussels, squid, frogs, octopi, etc.) should not be eaten.God also lists birds and other flying creatures that are unclean for consumption (verses 13-19). He identifies carrion eaters and birds of prey as unclean, plus ostriches, storks, herons and bats.Birds such as chickens, turkeys and pheasants are not on the unclean list and therefore can be eaten. Insects, with the exception of locusts, crickets and grasshoppers, are listed as unclean (verses 20-23).Why does God identify some animals as suitable for human consumption and others as unsuitable? God didn't give laws to arbitrarily assert control over humans. He gave His laws (including those of which meats are clean or unclean) 'that it might be well' with those who seek to obey Him (Deuteronomy 5:29).Although God did not reveal the specific reasons some animals may be eaten and others must be avoided, we can make generalized conclusions based on the animals included in the two categories.In listing the animals that should not be eaten, God forbids the consumption of scavengers and carrion eaters, which devour other animals for their food. Animals such as pigs, bears, vultures and raptors can eat (and thrive) on decaying flesh. Predatory animals such as wolves, lions, leopards and cheetahs most often prey on the weakest (and at times the diseased) in animal herds.When it comes to sea creatures, bottom dwellers such as lobsters and crabs scavenge for dead animals on the sea floor. Shellfish such as oysters, clams and mussels similarly consume decaying organic matter that sinks to the sea floor, including sewage.A common denominator of many of the animals God designates as unclean is that they routinely eat flesh that would sicken or kill humans. When we eat such animals we partake of a food chain that includes things harmful to humans.As nutritionist David Meinz observes: 'Could it be that God, in His wisdom, created certain creatures whose sole purpose is to clean up after the others? Their entire 'calling' may be to act exclusively as the sanitation workers of our ecology. God may simply be telling us that it's better for us believers not to consume the meat of these trash collectors' (Eating by the Book, 1999, p. 225).The following list, based on Leviticus 11 and Deuteronomy 14, identifies many of the animals God designates as clean and unclean. The list uses their common names.
Clean Animals
Animals That Chew the Cud and Part the HoofAntelopeBison (buffalo)CaribouCattle (beef, veal)Deer (venison)ElkGazelleGiraffeGoatHartIbexMooseOxReindeerSheep (lamb, mutton)
Fish With Fins and Scales AnchovyBarracudaBassBlack pomfret (or monchong)BluefishBluegillCarpCodCrappieDrumFlounderGrouperGruntHaddockHakeHalibutHardheadHerring (or alewife)KingfishMackerelMahimahi (or dorado, dolphinfish[not to be confused with the mammal dolphin])
MinnowMulletPerch (or bream)Pike (or pickerel or jack)Pollack (or pollock or Boston bluefish)RockfishSalmonSardine (or pilchard)ShadSilver hake (or whiting)Smelt (or frost fish or ice fish)Snapper (or ebu, jobfish, lehi, onaga, opakapaka or uku)Sole SteelheadSuckerSunfishTarponTrout (or weakfish)Tuna (or ahi, aku, albacore, bonito or tombo)Whitefish
Birds With Clean Characteristics ChickenDoveDuckGooseGrouseGuinea fowl PartridgePeafowlPheasantPigeonPrairie chickenPtarmiganQuailSagehenSparrow (and other songbirds)Swan*TealTurkeyInsectsTypes of locusts that may include crickets and grasshoppers
Burnt offerings: Burnt offerings symbolized the total dedication of the offering unto God (completely consumed by fire so that it was available for nothing else), and the ascending (the rising smoke) of the offering to God in heaven.
Eg:'Then Noah built an altar to The Lord, and took of every clean animal and of every clean bird, and offered burnt offerings on the altar.' (Genesis 8:20 RSV) (see The Flood)
Part of every offering was burnt in the sacred fire, but this was wholly burnt, a 'whole burnt offering.' It was the most frequent form of sacrifice, and apparently the only one mentioned in the book of Genesis. Such were the sacrifices offered by Abel (Gen. 4:3, 4, here called minhah; i.e., 'a gift'), Noah (Gen. 8:20), Abraham (Gen. 22:2, 7, 8, 13), and by the Hebrews in Egypt (Ex. 10:25).


2.How does Genesis 11:1-4 relate to Genesis 9:1? (250 words or less)
In Genesis 11:1-4 All the people spoke the same language because they were all Noah’s *descendants. And they wanted to live together. They were proud. They wanted to be more powerful. So they built a great city.
But God had not told people to live together. He told them to move across the world (Genesis 9:1) so that the whole world would have inhabitants. So the people were not obeying God’s commands. In fact, they were trying to oppose God.
God did not allow them to continue the construction of that city. He confused their languages and he ended their unity. They could not talk with each other. So they had to move to different places. People moved ‘to the east’. Or that may mean ‘in the east’. Earlier, the *Lord sent Cain away. And then Cain too went towards the east.
‘Bitumen’ is a black stuff that people get from the ground. At that time, people started to use it like cement. They stuck bricks together with it. Today, people use it as a surface for roads.
The people did not ask what the *Lord wanted. They wanted to build for themselves. They were not building this city in order to bring honour to God. They wanted to be famous themselves.
In Genesis 9:1 , Verse 1 ‘Have very many children and *descendants.’ God said that also when he made people in the beginning. And he said the same words in *Hebrew when he made *creatures. Those words mean ‘have large families’. But they also mean ‘be useful’ and ‘be helpful’. They mean, ‘Be other people’s servant. Do not expect other people to serve you.’
(After the flood, God placed Noah and his son on land that had been completely cleansed from sin and gave him the Noahic Covenant. One of His requirements is found in Gen 9:1 And God blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth. Because of Noah's getting drunk and Ham's disrespect of his father, man once again began to sin. Nimrod, from the lineage of Ham, led a rebellion against God's command to replenish the whole earth by drawing the people together a Babel. There the people began to build a tower to reach unto heaven. (Genesis 11:1-4)

3.What is the event recorded in Genesis 11:1-9 called? Do a phrase (word) search on the Internet of “outline of Genesis”. What four events do many of the outlines use to outline chapters 1-11?
.The event recorded in Genesis 11:1-9 called The tower of Babel. Verses 1-9
A. These were the reasons for building this tower. Verses 1-3
1. The people were of one race and language. Verse 1, Gal. 3:27-29
2. The people were tired of traveling. Verses 2-3, 1 Peter 2:11
B. This was the purpose for building the tower. Verse 4
1. Those people wanted to become self-sufficient. James 1:17, Phil. 4:19
2. Those people wanted a name for themselves. Acts 4:12
C. This was the opposition for building that tower. Verses 5-7
1. The Lord knows the works of man. Verse 5, Eccles. 12:13-14
2. The Lord knows the intentions of man. Verse 6, Heb. 4:12-13
3. The Lord know how to defeat the purpose of man. Verse 7, Acts 5:39
D. The was the effects of building that tower. Verses 8-9
1. Their works were stopped. Verse 8, Luke 12:20
2. Their works had shameful memories. Verse 9, Romans 6:20-21
4. Do word searches on the Internet of “Systematic theology, Covenant theology, Biblical theology, and Dispensationalism ”. (A)Give a brief definition of these four different schools of theology. (B) What are some important differences of interpretation driven by these theologies of events in Genesis chapters 1-11?
Systematic theology: Answer: The word 'theology' comes from two Greek words meaning 'God' and 'word.' Combined, the word 'theology' means 'study of God.' Systematic refers to something be put into a system. Systematic theology is, therefore, the division of theology into systems that explain its various areas. For example, many books of the Bible give information about the angels. No one book gives all the information about the angels. Systematic theology takes all the information about angels from all the books of the Bible, and organizes it into a system - angelology. That is what systematic theology is all about - organizing the teachings of the Bible into categorical systems.Theology Proper or Paterology is the study of God the Father. Christology is the study of God the Son, the Lord Jesus Christ. Pneumatology is the study of God the Holy Spirit. Bibliology is the study of the Bible. Soteriology is the study of salvation. Ecclesiology is the study of the church. Eschatology is the study of the end times. Angelology is the study of angels. Christian Demonology is the study of demons from a Christian perspective. Christian Anthropology is the study of humanity. Hamartiology is the study of sin.Biblical theology is studying a certain book (or books) of the Bible and emphasizing the different aspects of theology it focuses on. For example, the Gospel of John is very Christological since it focuses so much on the deity of Christ (John 1:1,14; 8:58; 10:30; 20:28). Historical theology is the study of doctrines and how they have developed over the centuries of the Christian church. Dogmatic theology is a study of the doctrines of certain Christian groups that have systematized doctrine, for example Calvinistic theology and dispensational theology. Contemporary theology is the study of doctrines that have developed or come into focus in recent times. Systematic theology is an important tool in helping us to understand and teach the Bible in an organized manner.

Covenant Theology: Covenant theology is based on the theory that God has only one covenant with men (the covenant of grace) and only one people, represented by the Old and New Testament saints—one people, one church and one plan for all. These beliefs require the adherents of Covenant Theology to interpret prophecy in a nonliteral way. Dispensationalism, on the other hand, is a system of theology with two primary distinctives: (1) a consistently literal interpretation of Scripture, especially Bible prophecy, and (2) a distinction between Israel and the Church in God's program.Those who hold to Covenant Theology believe that there is, and has always been, only one people of God. They believe that Israel was the Church in the Old Testament, and the Church is Israel in the New Testament. The promises of land, many descendants, and blessing to Israel in the Old Testament have been “spiritualized” and applied to the Church in the New Testament because of Israel’s unbelief and rejection of their Messiah. Those who hold to Covenant Theology also do not interpret prophecy in a normal sense. As an example, in Revelation 20, the thousand year reign of Christ is spoken of. Covenant Theology would say that the number 1,000 is symbolic and really does not mean a literal 1,000 years. They would say that we are in the millennium right now, that the reign of Christ with his saints is going on in heaven right now, and that the 1,000 year period is symbolic, beginning with the first coming of Christ and ending when He returns.Scripturally, Covenant Theology is wrong in both how Israel is viewed and how prophecy is interpreted. The proper method for interpreting Scripture is to read it in a normal sense. Unless the text indicates that it is using some kind of figurative language, it should be taken literally. When Scripture speaks of Israel, it is not referring to the Church, and when the Church is spoken of, it is not referring to Israel. God has one plan for Israel and another for the Church. Also, with reference to prophecy, all prophecies that have been fulfilled were fulfilled literally, not figuratively. Christ literally fulfilled the Old Testament prophecies about the Messiah when He came 2,000 years ago. There is no reason to think that unfulfilled prophecies are to be understood in a figurative sense. As with those in the past, future prophecy will be fulfilled literally in the future.In Romans 11:1, Paul poses the question of Israel’s future and answers it definitively: “I ask then: ‘Did God reject his people?’ By no means!” The rest of the chapter makes it clear that Israel has been “hardened” or temporarily set aside “in part until the full number of the Gentiles has come in” (Romans 11:25). Israel did not become the Church; rather, the Church was “grafted in” (v. 17) to the root of God’s family, creating one body out of the two, while they remain separate in origin, although united in the faith. If the Church was to replace Israel, the imagery would be as a tree (Israel) uprooted and replaced by another (the Church). But the imagery of a branch grafted into a tree is perfectly clear. This is the “mystery” Paul speaks of in verse 25. A mystery in the New Testament refers to something previously not revealed, and the idea of another group of people becoming part of the chosen people of God was unheard of to the Jews at that time. Will God cast away His people Israel? No, God will not cast away His people. On the contrary, verse 25 and following says, 'God will save his people.' At some future point, “the deliverer will come from Zion; he will turn godlessness away from Jacob.” Here is God’s promise to His chosen people for their future restoration. What a glorious plan! No wonder the contemplation of it caused Paul to burst forth with “Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out!” God is faithful, He is merciful and His plans are perfect, and one day both Jew and Gentile will worship the Lord Jesus Christ as one body.

Biblical theology is a discipline within Christian theology which studies the Bible from the perspective of understanding the progressive history of God revealing God's self to humanity following the Fall and throughout the Old Testament and New Testament. It particularly focuses on the epochs of the Old Testament in order to understand how each part of it ultimately points forward to fulfillment in the life mission of Jesus Christ. Biblical theology seeks to put individual texts in their historical context since what came before them is the foundation on which they are laid and what comes after is what they anticipate. Biblical theology is sometimes called the 'history of special revelation' since it deals with the unfolding and expanding nature of revelation as history progresses through the Bible.

Interpreting Genesis 1 to 11To faithfully and fruitfully interpret scripture, particularly puzzling sections of the bible, it is helpful to understand the background of the biblical author, the culture of day, and the context in which the message of scripture would have been received. This is particularly true of the early chapters of Genesis since the worldview of these authors, and the cultures they describe, are so vastly different from our own. As Gordon Glover’s post indicates, modern ANE scholarship has shed new light on the worldview of the biblical authors and their audience.Although most Evangelicals (including many Evolutionary Creationists) have traditionally interpreted Genesis 1-11 as an historical narrative, most would also agree that the divine message goes beyond, and is much more important than, simply teaching history and science. So leaving aside the question of historicity, what message is being conveyed by the early chapters of Genesis? What important and eternal truths should we take from these narratives? Does the context of ANE culture help clarify the message the inspired authors intended to convey?A Radical PrologueThe first eleven chapters of Genesis are a natural sub-unit of the book. It can be viewed as a prologue to the rest of the Genesis, and indeed the Pentateuch; it is an introduction to the accounts of the Patriarchs, the Exodus, and the giving of the Law. The stories recorded in these early chapters show strong similarities to ancient Mesopotamian myths, accounts that were almost certainly recorded prior to the writing of Genesis. Although the narratives and scientific worldviews portrayed in Genesis are similar to these Mesopotamian myths, the theology it contains is radically different. In fact, Genesis is a complete repudiation of Mesopotamian pagan assumptions about God, humanity, and the world.The Mesopotamian view of CreationThe ancient Mesopotamian accounts include stories about the creation of the gods, gods that included the sun, the moon, the stars, and sea monsters. Creation was not an account of the forming of matter, but of the ordering of eternal matter. According to the Mesopotamians, matter pre-dated the formation of the gods. The myths recount events in the lives of the gods, including their internal bickering, wars, and even the murder of the primary god by his progeny. These events showed that the Mesopotamian gods were far from perfect or even good; they displayed characteristics of selfishness, vengefulness, and capriciousness. Man was created as somewhat of an afterthought, and his primary purpose seems to have been to feed the gods.A global flood account was also part of the Mesopotamian mythology. The gods had become tired of the noisiness of humanity, were concerned about human overpopulation, and thus brought about a flood to destroy their own creation. However, once the flood started, it soon raged beyond the control of the gods and they became terrified for their own safety. When the flood finally subsided, a lone human survivor was found, saved not because of his righteousness, but because he was the favourite of one of the lesser gods. The primary god was in fact quite surprised to find him alive. The theme of the story of man following the flood was one of progress. Even though he started out quite humbly, he advanced beyond these modest beginnings. There was great optimism for humanity improving itself even further.The Hebrew view of CreationThe theology of the early chapters of Genesis stands in stark contrast to that implied by other Near Eastern primeval history. Rather than many gods, there was but one God. The Hebrew God was not one of the pantheon, but Lord of the universe. This was no local deity concerned with the internal politics and religious rites of a single nation. Rather than being part of nature, this God was the primary cause of nature. Rather than ordering pre-existing matter, he created it. Everything, including objects the Babylonians viewed as gods (eg. sun, moon, stars, sea monsters), was created by him and was subservient to him. There were no stories about God. The Genesis record contains no theo-biography; God simply was. God was both omniscient and omnipotent; there was no need for him to be afraid of his creation, or even surprised by anything. He was in complete control. Finally, God was good, and loved his creation. Rather than treating it as a useful object, he genuinely cared for it. Rather than being capricious and unpredictable, God was an orderly divinity that could be trusted.The Genesis view of humanity was also quite different from the view held by the Hebrews’ neighbours. Rather than an afterthought, man was the apex of creation. Rather than a functional slave, he was created in God’s image, held a place of honour, and was given the responsibility of caring for the rest of creation. God went out of his way to provide for man (food, a wife, clothing) rather the other way around. Unfortunately, man was disobedient to God. Man’s problems are and were a result of this disobedience. Rather than being optimistic like the Mesopotamians about man’s progress, Genesis was very pessimistic about his ability to progress on his own. The story of the Tower of Babel is a scathing satire on Babylonian claims that their ziggurats were reaching upwards to the gods. In fact, God needed to descend to reach their towers. Rather than demonstrating a powerful and growing civilization, these towers symbolized confusion. On his own, man could not reach God or solve any of his problems. It was only through God’s faithfulness that man had any hope at all.
5.Which school of theology is nearest your own thinking? Think about and explain how certain theological concepts act like “colored eye glasses” to shade/influence/filter our understanding as we read Scripture.
AnsIm so sorry that Im unable to answer this question. I have a degree of bachelor of Electrical and Electronics Engineering and various I.T certiication courses, I do not have any idea of theological school ad moreover Im new to USA and I am a stay home Mom who is continuously seeking God and want to be very close to God. So I do read and write a lot of Christian articles and resources to develop myself spiritually. That’s it. Note: The Bible says that we are to meditate upon God’s Word. I would like for you to meditate upon Genesis chapters 1-11 as you answer questions 6- 10. 6.Identify one event in Genesis chapters 1-11 that relates to the doctrine of God and explain how. (250 words or less)
Throughout the Christian Bible, masculine language is used to refer to God. The Greek word for God (theos), the pronouns used to refer to God, and most of the analogies used to describe God are masculine. But it has never been a part of Christian doctrine that God is male, or that God has gender at all.
In Christian thought, a distinction between male and female exists in the created order, but not in God. In Genesis 1:27, God creates both male and female in his image. God thus incorporates the fullness of both masculinity and femininity within himself.
What is God Like?

I. God is Transcendent (Jer 23:24; Isa 6: 1; 55: 8-9).

A. God transcends, is beyond, is outside, is superior to …. Creation.

B. An example of the transcendence of God is the act of Creation from outside it.

o Deism and the Islamic view of God are two examples of a kind of “God” who is more transcendent than the Christian view of God.

II. God is Immanent (Isa 6:3).

A. God is present and active within His Creation.

B. An example of the immanence of God is the incarnation of God in Christ.

o Pantheism, the Eastern Religions, and Earth-based Religions are examples of a kind of “God” that is more immanent than the Christian view of God.

III. God is not EITHER Transcendent OR Immanent, BUT God is BOTH Transcendent AND Immanent.

IV. The Natural Attributes of God (God is Great).

A. God is essentially Spirit (Jn 4:24; Jn 1:18; 1 Tim 1:17; 6:15-16).

B. God is Alive (Brute Existence) (Ex 3:14; Heb 11:6).

C. God is Personal (Ex 3:14; Gen 3) (God knows, feels, wills, acts).

D. God is Infinite (Unlimited).

1. God is NOT limited by Space (Omnipresent) (Ps 139: 7-12).

2. God is NOT limited by Time (Eternal) (Ps 90:1-2; Jude 25).

3. God is NOT limited in Knowledge (Omniscient) (Ps 147:5).

4. God is NOT limited in Power (Omnipotent) (Gen 17:1; Mat 19:26).

E. God is Constant (Immutable, Unchanging) (Ps 102: 26-27; Mal 3:6).
V. The Moral Attributes of God (God is Good).

A. God is Morally Pure.

1. God is Holy (totally separate from creation, & absolutely pure and good).

2. God is Righteous (measure’s up to His own standard).

3. God is Just (fair in the administration of His law).

B. God is Integral (He has integrity, is truthful).

1. God is Genuine (is true, real, not fabricated, not an illusion).

2. God is Veracious (tells the truth).

3. God is Faithful (proves true, keeps all promises).

C. God is Loving.

1. God is Benevolent (cares for and provides for those He loves).

2. God is Gracious (deals with man on the basis of His love, not man’s merit or worth).

3. God is Merciful (tenderhearted toward needy).

4. God is Persistent (patient to withhold judgment while continuing to offer salvation).

· God’s Love and Moral Purity are NOT in conflict. The atonement of Christ is God’s great act of Love that also satisfies His Moral Purity.

VI. Neither God’s Power or Benevolence are compromised by the existence of Evil.
VII. The Tri-Unity of God (Three-ness & One-ness).

A. Six Proposition that form the Doctrine of the Tri-Unity of God.

1. The Father is God (1 Cor 8:4, 6; 1 Tim 2:5-6).

2. The Son is God (Jn 1; Heb 1; Col 1; Phil 2).

3. The Holy Spirit is God (Acts 5; Jn 14-16; Mat 28:19).

4. God is ONE (Ex 20:2-3; Deut 6:4; James 2:19).

5. The Bible is True and Truth Does not Contradict Itself.

6. The Tri-Unity is a Unique Mystery with NO Exact Analogy.

B. The Doctrine of the Tri-Unity of God is NOT…

1. Three Gods with one Purpose only (Mormonism).

2. One God known by three titles: Father, Son, H.S., (Like one man known as Father, Son and Brother).

3. One whole God that can be divided into three absolutely distinct parts (Like an Egg or a Pie).

4. One God in three “Modes,” “Manifestations” or “Forms” (like water found in three states of matter: liquid, solid, gas). This view is the view of Oneness Pentecostalism, United Pentecostal Church and T. D. Jakes.

5. Expressed well by Formula 1 x 1 x 1 = 1.

6. Expressed well by the Formula 3=1.

C. The Doctrine of the Tri-Unity of God is best Expressed by the Formula 3 & 1, (God is Three Personal Consciousnesses AND One God).

1. God is Three with reference to “Personal Consciousness” …

a. The Eternal Personal Consciousness of the Father.

b. The Eternal Personal Consciousness of the Son.

c. The Eternal Personal Consciousness of the Holy Spirit.

2. God is One with reference to Essence (Being or Nature).
7.Identify one event in Genesis chapters 1-11 that relates to the doctrine of man and explain how. (250 words or less) We believe that man was created in the image of God for His glory in a state of innocence (Genesis 1:26-27) We believe that man was created in innocence and perfection under the law of his Maker, but by voluntary transgression against the authority of God he fell in rebellion from his sinless and happy state, in consequence of which all mankind are now sinners, not by constraint, but of choice; and therefore under just condemnation without defense or excuse. Man is therefore lost, and only through regeneration can forgiveness, salvation and spiritual life be obtained. Genesis 3:1-6,248.Identify one event in Genesis chapters 1-11 that relates to the doctrine of sin and explain how. (250 words or less) Illustration reveals the origin of sin in Genesis 1-11.The meaning of sin is dependent upon its origin. Because there was a literal man in history (Adam) who was in a literal garden, who took literal fruit from a literal tree, was given the literal fruit by a literal woman who was tempted by a literal serpent, there was a literal rebellion. The meaning of sin is rebellion against God and His Word. Romans 5:12 in the New Testament teaches very clearly that 'original sin' is the result of the actions of one man, Adam. Of course, Paul goes on to teach that all humans sin like Adam because we in Adam have rebelled. If you don't believe in the literal history of Genesis 1-11, then there is no basis for determining the meaning of sin. Sin could then be interpreted any way you want. The only reason we know that sin is rebellion against the absolute authority of the Word of God is because of the literal rebellion in Genesis 1-11. The doctrine of sin is dependent upon the foundational Book of Beginnings being true-being literal history.

9.Identify one event in Genesis chapters 1-11 that relates to the doctrine of God’s grace and explain how. (250 words or less)
The definition we most hear is that 'Grace is the unmerited favor of God.' Not that God's favor in not something we can earn, or merit, but is His freely given benevolence offer to all men. The word appear 159 times in Scripture being first used in Genesis 6:8, 'Noah found grace in the eyes of God.' Noah receive the free unmerited love and favor of God, which is 'the spring and source of all the benefits men receive from Him.
10.Reflect on Genesis chapters 1-11. Identify a key event and use the following terms to summarize the event in your own words. (foreknowledge – foreordination – freewill (God granted freedom) – fellowship – faithfulness)

Foreknowledge means knowledge of a thing before it happens or exists; also called prescience.
God exercised his powers of foreknowledge and foresaw and foreknew all that would result from such creation, including the rebellion of one of his spirit sons, the subsequent rebellion of the first human pair in Eden (Ge 3:1-6; Joh 8:44), and all the bad consequences of such rebellion down to and beyond this present day. This would necessarily mean that all the wickedness that history has recorded (the crime and immorality, oppression and resultant suffering, lying and hypocrisy, false worship and idolatry) once existed, before creation’s beginning, only in the mind of God, in the form of his foreknowledge of the future in all of its minutest details.
If the Creator of mankind had indeed exercised his power to foreknow all that history has seen since man’s creation, then the full weight of all the wickedness thereafter resulting was deliberately set in motion by God when he spoke the words: “Let us make man.” (Ge 1:26)
Foreordination denotes God’s sovereign plan, whereby He decides all that is to happen in the entire universe.
The 'sprinkling of the blood of Jesus Christ', is what comes even to our generation. This is done when each person determines whether they will receive the sacrifice that Jesus made for us, or refuse that gift. That is what this age of the flesh is all about. It is the passing of each soul through this age in a flesh body, born of a woman in the water birthing sack, and innocent of the first age. Then in our flesh body we have the free will right to chose God, or Satan who is a fallen angel. We know from Genesis 6:1-7, and Jude 1-6 that many fallen angels refuse to enter this earth age of the flesh as God required, and came to earth to mate with daughters of men against God's will.
Genesis 6:1 'And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,'
Genesis 6:2 'That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose.'
In the innocence of the flesh body, these 'sons of God' which are the fallen angels, forced themselves on those woman in marriage. It is important to understand what this means because this is also a sign of the end times as Jesus warned us about in Matthew 24:37; 'But as the days of Noe were, so shall also the coming of the Son of man be.' God is going to cast Satan and all his fallen angels upon the earth again, and that time is not far away. This is recorded in Revelation 12:7-9
If “free will” can mean that God gives humans the opportunity to make choices that genuinely affect their destiny, then, yes, human beings do have a free will. The world’s sin status is directly associated with choices made by Adam and Eve. All accounts of the fall of mankind indicate it was as the result of a wrong choice. From that point on, individuals have had the opportunity to choose to follow God or to experience the consequences for not making that choice.Even in light of God’s choosing Abraham and his descendants, God held individuals accountable for their choices. In the Old Testament, individuals outside of the chosen nation (Israel) were able to choose to believe and follow God (examples: Gentiles that left with the Israelites at the Exodus, Ruth, and Rahab). Therefore, He who chooses (elects) also allows individuals to choose. The Book of Romans is famous for explaining salvation and the sovereignty of God. It uses words like chose, predestined, elect, etc., yet it also holds people accountable for not choosing.In the section where Romans discusses the sinful depravity of humans, God bluntly states that those outside of salvation are without excuse--“no defense.” This is specifically in light of the rejection of general revelation, showing His existence through His creation (Romans 1:20-21).In other passages we learn that (1) individuals are expected to choose to believe (John 3:16; Romans 10:11; etc). (2) Individuals have a choice to be foolish or wise (Matthew 7:26). (3) The Scriptures are given to provide instruction for salvation – obviously to be chosen or rejected (2 Timothy 3:15; John 20:30-31). (4) Jesus established the choosing of obedience as a sign of our love for Him (John 14:21).It is God’s will that none should perish (2 Peter 3:9), therefore, it must be someone else’s choice that separates individuals from God. God says we will reap what we sow – we can choose to reap differently (Galatians 6:7-8).The multitudes of directives given by God assume that the hearers can make a choice to obey or disobey. It seems logical that God could only hold us accountable if we indeed have free will to choose. Therefore, a just God would not declare expectations on those who are not free to choose. It would be unjust for God to then punish those who had no choice in their actions. God, in His absolute sovereignty, created the human race with ability to make genuine and free choices.

1.In Genesis 8:20 the Bible mentions “clean animals” and a “burnt offering”. God’s Word will explain these in much more detail later. However look forward and give a brief description/definition of 'clean animals' and 'burnt offering'. Hint: Do a search on these terms in “Blue Letter Bible.”
when God told Noah to bring upon the ark seven of all clean animals, instead of two as with the other animals, (Genesis 7:2-3), He anticipated Noah's desire to continue to sacrifice, and thus wanted to preserve the various species. If Noah had taken only two of every kind of clean animals, and then sacrificed them after the flood, all of the clean animals would today be EXTINCT! To insure that these animals would be able to mate and multiply after the flood, additional clean animals were taken in order to be used for sacrifices.

God reveals which animals-including fish and birds-are suitable and unsuitable for human consumption in Leviticus 11 and Deuteronomy 14. Although the lists aren't exhaustive, He reveals guidelines for recognizing animals that are acceptable for food.God states that cud-chewing animals with split hooves can be eaten (Leviticus 11:3; Deuteronomy 14:6). These specifically include the cattle, sheep, goat, deer and gazelle families (Deuteronomy 14:4-5). He also lists such animals as camels, rabbits and pigs as being unclean, or unfit to eat (Leviticus 11:4-8). He later lists such 'creeping things' as moles, mice and lizards as unfit to eat (verses 29-31), as well as four-footed animals with paws (cats, dogs, bears, lions, tigers, etc.) as unclean (verse 27).He tells us that salt- and freshwater fish with fins and scales may be eaten (verses 9-12), but water creatures without those characteristics (catfish, lobsters, oysters, shrimp, crabs, clams, mussels, squid, frogs, octopi, etc.) should not be eaten.God also lists birds and other flying creatures that are unclean for consumption (verses 13-19). He identifies carrion eaters and birds of prey as unclean, plus ostriches, storks, herons and bats.Birds such as chickens, turkeys and pheasants are not on the unclean list and therefore can be eaten. Insects, with the exception of locusts, crickets and grasshoppers, are listed as unclean (verses 20-23).Why does God identify some animals as suitable for human consumption and others as unsuitable? God didn't give laws to arbitrarily assert control over humans. He gave His laws (including those of which meats are clean or unclean) 'that it might be well' with those who seek to obey Him (Deuteronomy 5:29).Although God did not reveal the specific reasons some animals may be eaten and others must be avoided, we can make generalized conclusions based on the animals included in the two categories.In listing the animals that should not be eaten, God forbids the consumption of scavengers and carrion eaters, which devour other animals for their food. Animals such as pigs, bears, vultures and raptors can eat (and thrive) on decaying flesh. Predatory animals such as wolves, lions, leopards and cheetahs most often prey on the weakest (and at times the diseased) in animal herds.When it comes to sea creatures, bottom dwellers such as lobsters and crabs scavenge for dead animals on the sea floor. Shellfish such as oysters, clams and mussels similarly consume decaying organic matter that sinks to the sea floor, including sewage.A common denominator of many of the animals God designates as unclean is that they routinely eat flesh that would sicken or kill humans. When we eat such animals we partake of a food chain that includes things harmful to humans.As nutritionist David Meinz observes: 'Could it be that God, in His wisdom, created certain creatures whose sole purpose is to clean up after the others? Their entire 'calling' may be to act exclusively as the sanitation workers of our ecology. God may simply be telling us that it's better for us believers not to consume the meat of these trash collectors' (Eating by the Book, 1999, p. 225).The following list, based on Leviticus 11 and Deuteronomy 14, identifies many of the animals God designates as clean and unclean. The list uses their common names.
Clean Animals
Animals That Chew the Cud and Part the HoofAntelopeBison (buffalo)CaribouCattle (beef, veal)Deer (venison)ElkGazelleGiraffeGoatHartIbexMooseOxReindeerSheep (lamb, mutton)
Fish With Fins and Scales AnchovyBarracudaBassBlack pomfret (or monchong)BluefishBluegillCarpCodCrappieDrumFlounderGrouperGruntHaddockHakeHalibutHardheadHerring (or alewife)KingfishMackerelMahimahi (or dorado, dolphinfish[not to be confused with the mammal dolphin])
MinnowMulletPerch (or bream)Pike (or pickerel or jack)Pollack (or pollock or Boston bluefish)RockfishSalmonSardine (or pilchard)ShadSilver hake (or whiting)Smelt (or frost fish or ice fish)Snapper (or ebu, jobfish, lehi, onaga, opakapaka or uku)Sole SteelheadSuckerSunfishTarponTrout (or weakfish)Tuna (or ahi, aku, albacore, bonito or tombo)Whitefish
Birds With Clean Characteristics ChickenDoveDuckGooseGrouseGuinea fowl PartridgePeafowlPheasantPigeonPrairie chickenPtarmiganQuailSagehenSparrow (and other songbirds)Swan*TealTurkeyInsectsTypes of locusts that may include crickets and grasshoppers
Burnt offerings: Burnt offerings symbolized the total dedication of the offering unto God (completely consumed by fire so that it was available for nothing else), and the ascending (the rising smoke) of the offering to God in heaven.
Eg:'Then Noah built an altar to The Lord, and took of every clean animal and of every clean bird, and offered burnt offerings on the altar.' (Genesis 8:20 RSV) (see The Flood)
Part of every offering was burnt in the sacred fire, but this was wholly burnt, a 'whole burnt offering.' It was the most frequent form of sacrifice, and apparently the only one mentioned in the book of Genesis. Such were the sacrifices offered by Abel (Gen. 4:3, 4, here called minhah; i.e., 'a gift'), Noah (Gen. 8:20), Abraham (Gen. 22:2, 7, 8, 13), and by the Hebrews in Egypt (Ex. 10:25).


2.How does Genesis 11:1-4 relate to Genesis 9:1? (250 words or less)
In Genesis 11:1-4 All the people spoke the same language because they were all Noah’s *descendants. And they wanted to live together. They were proud. They wanted to be more powerful. So they built a great city.
But God had not told people to live together. He told them to move across the world (Genesis 9:1) so that the whole world would have inhabitants. So the people were not obeying God’s commands. In fact, they were trying to oppose God.
God did not allow them to continue the construction of that city. He confused their languages and he ended their unity. They could not talk with each other. So they had to move to different places. People moved ‘to the east’. Or that may mean ‘in the east’. Earlier, the *Lord sent Cain away. And then Cain too went towards the east.
‘Bitumen’ is a black stuff that people get from the ground. At that time, people started to use it like cement. They stuck bricks together with it. Today, people use it as a surface for roads.
The people did not ask what the *Lord wanted. They wanted to build for themselves. They were not building this city in order to bring honour to God. They wanted to be famous themselves.
In Genesis 9:1 , Verse 1 ‘Have very many children and *descendants.’ God said that also when he made people in the beginning. And he said the same words in *Hebrew when he made *creatures. Those words mean ‘have large families’. But they also mean ‘be useful’ and ‘be helpful’. They mean, ‘Be other people’s servant. Do not expect other people to serve you.’
(After the flood, God placed Noah and his son on land that had been completely cleansed from sin and gave him the Noahic Covenant. One of His requirements is found in Gen 9:1 And God blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth. Because of Noah's getting drunk and Ham's disrespect of his father, man once again began to sin. Nimrod, from the lineage of Ham, led a rebellion against God's command to replenish the whole earth by drawing the people together a Babel. There the people began to build a tower to reach unto heaven. (Genesis 11:1-4)

3.What is the event recorded in Genesis 11:1-9 called? Do a phrase (word) search on the Internet of “outline of Genesis”. What four events do many of the outlines use to outline chapters 1-11?
.The event recorded in Genesis 11:1-9 called The tower of Babel. Verses 1-9
A. These were the reasons for building this tower. Verses 1-3
1. The people were of one race and language. Verse 1, Gal. 3:27-29
2. The people were tired of traveling. Verses 2-3, 1 Peter 2:11
B. This was the purpose for building the tower. Verse 4
1. Those people wanted to become self-sufficient. James 1:17, Phil. 4:19
2. Those people wanted a name for themselves. Acts 4:12
C. This was the opposition for building that tower. Verses 5-7
1. The Lord knows the works of man. Verse 5, Eccles. 12:13-14
2. The Lord knows the intentions of man. Verse 6, Heb. 4:12-13
3. The Lord know how to defeat the purpose of man. Verse 7, Acts 5:39
D. The was the effects of building that tower. Verses 8-9
1. Their works were stopped. Verse 8, Luke 12:20
2. Their works had shameful memories. Verse 9, Romans 6:20-21
4. Do word searches on the Internet of “Systematic theology, Covenant theology, Biblical theology, and Dispensationalism ”. (A)Give a brief definition of these four different schools of theology. (B) What are some important differences of interpretation driven by these theologies of events in Genesis chapters 1-11?
Systematic theology: Answer: The word 'theology' comes from two Greek words meaning 'God' and 'word.' Combined, the word 'theology' means 'study of God.' Systematic refers to something be put into a system. Systematic theology is, therefore, the division of theology into systems that explain its various areas. For example, many books of the Bible give information about the angels. No one book gives all the information about the angels. Systematic theology takes all the information about angels from all the books of the Bible, and organizes it into a system - angelology. That is what systematic theology is all about - organizing the teachings of the Bible into categorical systems.Theology Proper or Paterology is the study of God the Father. Christology is the study of God the Son, the Lord Jesus Christ. Pneumatology is the study of God the Holy Spirit. Bibliology is the study of the Bible. Soteriology is the study of salvation. Ecclesiology is the study of the church. Eschatology is the study of the end times. Angelology is the study of angels. Christian Demonology is the study of demons from a Christian perspective. Christian Anthropology is the study of humanity. Hamartiology is the study of sin.Biblical theology is studying a certain book (or books) of the Bible and emphasizing the different aspects of theology it focuses on. For example, the Gospel of John is very Christological since it focuses so much on the deity of Christ (John 1:1,14; 8:58; 10:30; 20:28). Historical theology is the study of doctrines and how they have developed over the centuries of the Christian church. Dogmatic theology is a study of the doctrines of certain Christian groups that have systematized doctrine, for example Calvinistic theology and dispensational theology. Contemporary theology is the study of doctrines that have developed or come into focus in recent times. Systematic theology is an important tool in helping us to understand and teach the Bible in an organized manner.

Covenant Theology: Covenant theology is based on the theory that God has only one covenant with men (the covenant of grace) and only one people, represented by the Old and New Testament saints—one people, one church and one plan for all. These beliefs require the adherents of Covenant Theology to interpret prophecy in a nonliteral way. Dispensationalism, on the other hand, is a system of theology with two primary distinctives: (1) a consistently literal interpretation of Scripture, especially Bible prophecy, and (2) a distinction between Israel and the Church in God's program.Those who hold to Covenant Theology believe that there is, and has always been, only one people of God. They believe that Israel was the Church in the Old Testament, and the Church is Israel in the New Testament. The promises of land, many descendants, and blessing to Israel in the Old Testament have been “spiritualized” and applied to the Church in the New Testament because of Israel’s unbelief and rejection of their Messiah. Those who hold to Covenant Theology also do not interpret prophecy in a normal sense. As an example, in Revelation 20, the thousand year reign of Christ is spoken of. Covenant Theology would say that the number 1,000 is symbolic and really does not mean a literal 1,000 years. They would say that we are in the millennium right now, that the reign of Christ with his saints is going on in heaven right now, and that the 1,000 year period is symbolic, beginning with the first coming of Christ and ending when He returns.Scripturally, Covenant Theology is wrong in both how Israel is viewed and how prophecy is interpreted. The proper method for interpreting Scripture is to read it in a normal sense. Unless the text indicates that it is using some kind of figurative language, it should be taken literally. When Scripture speaks of Israel, it is not referring to the Church, and when the Church is spoken of, it is not referring to Israel. God has one plan for Israel and another for the Church. Also, with reference to prophecy, all prophecies that have been fulfilled were fulfilled literally, not figuratively. Christ literally fulfilled the Old Testament prophecies about the Messiah when He came 2,000 years ago. There is no reason to think that unfulfilled prophecies are to be understood in a figurative sense. As with those in the past, future prophecy will be fulfilled literally in the future.In Romans 11:1, Paul poses the question of Israel’s future and answers it definitively: “I ask then: ‘Did God reject his people?’ By no means!” The rest of the chapter makes it clear that Israel has been “hardened” or temporarily set aside “in part until the full number of the Gentiles has come in” (Romans 11:25). Israel did not become the Church; rather, the Church was “grafted in” (v. 17) to the root of God’s family, creating one body out of the two, while they remain separate in origin, although united in the faith. If the Church was to replace Israel, the imagery would be as a tree (Israel) uprooted and replaced by another (the Church). But the imagery of a branch grafted into a tree is perfectly clear. This is the “mystery” Paul speaks of in verse 25. A mystery in the New Testament refers to something previously not revealed, and the idea of another group of people becoming part of the chosen people of God was unheard of to the Jews at that time. Will God cast away His people Israel? No, God will not cast away His people. On the contrary, verse 25 and following says, 'God will save his people.' At some future point, “the deliverer will come from Zion; he will turn godlessness away from Jacob.” Here is God’s promise to His chosen people for their future restoration. What a glorious plan! No wonder the contemplation of it caused Paul to burst forth with “Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out!” God is faithful, He is merciful and His plans are perfect, and one day both Jew and Gentile will worship the Lord Jesus Christ as one body.

Biblical theology is a discipline within Christian theology which studies the Bible from the perspective of understanding the progressive history of God revealing God's self to humanity following the Fall and throughout the Old Testament and New Testament. It particularly focuses on the epochs of the Old Testament in order to understand how each part of it ultimately points forward to fulfillment in the life mission of Jesus Christ. Biblical theology seeks to put individual texts in their historical context since what came before them is the foundation on which they are laid and what comes after is what they anticipate. Biblical theology is sometimes called the 'history of special revelation' since it deals with the unfolding and expanding nature of revelation as history progresses through the Bible.

Interpreting Genesis 1 to 11To faithfully and fruitfully interpret scripture, particularly puzzling sections of the bible, it is helpful to understand the background of the biblical author, the culture of day, and the context in which the message of scripture would have been received. This is particularly true of the early chapters of Genesis since the worldview of these authors, and the cultures they describe, are so vastly different from our own. As Gordon Glover’s post indicates, modern ANE scholarship has shed new light on the worldview of the biblical authors and their audience.Although most Evangelicals (including many Evolutionary Creationists) have traditionally interpreted Genesis 1-11 as an historical narrative, most would also agree that the divine message goes beyond, and is much more important than, simply teaching history and science. So leaving aside the question of historicity, what message is being conveyed by the early chapters of Genesis? What important and eternal truths should we take from these narratives? Does the context of ANE culture help clarify the message the inspired authors intended to convey?A Radical PrologueThe first eleven chapters of Genesis are a natural sub-unit of the book. It can be viewed as a prologue to the rest of the Genesis, and indeed the Pentateuch; it is an introduction to the accounts of the Patriarchs, the Exodus, and the giving of the Law. The stories recorded in these early chapters show strong similarities to ancient Mesopotamian myths, accounts that were almost certainly recorded prior to the writing of Genesis. Although the narratives and scientific worldviews portrayed in Genesis are similar to these Mesopotamian myths, the theology it contains is radically different. In fact, Genesis is a complete repudiation of Mesopotamian pagan assumptions about God, humanity, and the world.The Mesopotamian view of CreationThe ancient Mesopotamian accounts include stories about the creation of the gods, gods that included the sun, the moon, the stars, and sea monsters. Creation was not an account of the forming of matter, but of the ordering of eternal matter. According to the Mesopotamians, matter pre-dated the formation of the gods. The myths recount events in the lives of the gods, including their internal bickering, wars, and even the murder of the primary god by his progeny. These events showed that the Mesopotamian gods were far from perfect or even good; they displayed characteristics of selfishness, vengefulness, and capriciousness. Man was created as somewhat of an afterthought, and his primary purpose seems to have been to feed the gods.A global flood account was also part of the Mesopotamian mythology. The gods had become tired of the noisiness of humanity, were concerned about human overpopulation, and thus brought about a flood to destroy their own creation. However, once the flood started, it soon raged beyond the control of the gods and they became terrified for their own safety. When the flood finally subsided, a lone human survivor was found, saved not because of his righteousness, but because he was the favourite of one of the lesser gods. The primary god was in fact quite surprised to find him alive. The theme of the story of man following the flood was one of progress. Even though he started out quite humbly, he advanced beyond these modest beginnings. There was great optimism for humanity improving itself even further.The Hebrew view of CreationThe theology of the early chapters of Genesis stands in stark contrast to that implied by other Near Eastern primeval history. Rather than many gods, there was but one God. The Hebrew God was not one of the pantheon, but Lord of the universe. This was no local deity concerned with the internal politics and religious rites of a single nation. Rather than being part of nature, this God was the primary cause of nature. Rather than ordering pre-existing matter, he created it. Everything, including objects the Babylonians viewed as gods (eg. sun, moon, stars, sea monsters), was created by him and was subservient to him. There were no stories about God. The Genesis record contains no theo-biography; God simply was. God was both omniscient and omnipotent; there was no need for him to be afraid of his creation, or even surprised by anything. He was in complete control. Finally, God was good, and loved his creation. Rather than treating it as a useful object, he genuinely cared for it. Rather than being capricious and unpredictable, God was an orderly divinity that could be trusted.The Genesis view of humanity was also quite different from the view held by the Hebrews’ neighbours. Rather than an afterthought, man was the apex of creation. Rather than a functional slave, he was created in God’s image, held a place of honour, and was given the responsibility of caring for the rest of creation. God went out of his way to provide for man (food, a wife, clothing) rather the other way around. Unfortunately, man was disobedient to God. Man’s problems are and were a result of this disobedience. Rather than being optimistic like the Mesopotamians about man’s progress, Genesis was very pessimistic about his ability to progress on his own. The story of the Tower of Babel is a scathing satire on Babylonian claims that their ziggurats were reaching upwards to the gods. In fact, God needed to descend to reach their towers. Rather than demonstrating a powerful and growing civilization, these towers symbolized confusion. On his own, man could not reach God or solve any of his problems. It was only through God’s faithfulness that man had any hope at all.
5.Which school of theology is nearest your own thinking? Think about and explain how certain theological concepts act like “colored eye glasses” to shade/influence/filter our understanding as we read Scripture.
Ans:Im so sorry that Im unable to answer this question. I am a 30 yr old women and I have a degree of bachelor of Electrical and Electronics Engineering and various I.T certiication courses, I do not have any idea of theological school ad moreover Im new to USA and I am a stay home Mom who is continuously seeking God and want to be very close to God. So I do read and write a lot of Christian articles and resources to develop myself spiritually. That’s it. Note: The Bible says that we are to meditate upon God’s Word. I would like for you to meditate upon Genesis chapters 1-11 as you answer questions 6- 10. 6.Identify one event in Genesis chapters 1-11 that relates to the doctrine of God and explain how. (250 words or less)
Throughout the Christian Bible, masculine language is used to refer to God. The Greek word for God (theos), the pronouns used to refer to God, and most of the analogies used to describe God are masculine. But it has never been a part of Christian doctrine that God is male, or that God has gender at all.
In Christian thought, a distinction between male and female exists in the created order, but not in God. In Genesis 1:27, God creates both male and female in his image. God thus incorporates the fullness of both masculinity and femininity within himself.
What is God Like?

I. God is Transcendent (Jer 23:24; Isa 6: 1; 55: 8-9).

A. God transcends, is beyond, is outside, is superior to …. Creation.

B. An example of the transcendence of God is the act of Creation from outside it.

o Deism and the Islamic view of God are two examples of a kind of “God” who is more transcendent than the Christian view of God.

II. God is Immanent (Isa 6:3).

A. God is present and active within His Creation.

B. An example of the immanence of God is the incarnation of God in Christ.

o Pantheism, the Eastern Religions, and Earth-based Religions are examples of a kind of “God” that is more immanent than the Christian view of God.

III. God is not EITHER Transcendent OR Immanent, BUT God is BOTH Transcendent AND Immanent.

IV. The Natural Attributes of God (God is Great).

A. God is essentially Spirit (Jn 4:24; Jn 1:18; 1 Tim 1:17; 6:15-16).

B. God is Alive (Brute Existence) (Ex 3:14; Heb 11:6).

C. God is Personal (Ex 3:14; Gen 3) (God knows, feels, wills, acts).

D. God is Infinite (Unlimited).

1. God is NOT limited by Space (Omnipresent) (Ps 139: 7-12).

2. God is NOT limited by Time (Eternal) (Ps 90:1-2; Jude 25).

3. God is NOT limited in Knowledge (Omniscient) (Ps 147:5).

4. God is NOT limited in Power (Omnipotent) (Gen 17:1; Mat 19:26).

E. God is Constant (Immutable, Unchanging) (Ps 102: 26-27; Mal 3:6).
V. The Moral Attributes of God (God is Good).

A. God is Morally Pure.

1. God is Holy (totally separate from creation, & absolutely pure and good).

2. God is Righteous (measure’s up to His own standard).

3. God is Just (fair in the administration of His law).

B. God is Integral (He has integrity, is truthful).

1. God is Genuine (is true, real, not fabricated, not an illusion).

2. God is Veracious (tells the truth).

3. God is Faithful (proves true, keeps all promises).

C. God is Loving.

1. God is Benevolent (cares for and provides for those He loves).

2. God is Gracious (deals with man on the basis of His love, not man’s merit or worth).

3. God is Merciful (tenderhearted toward needy).

4. God is Persistent (patient to withhold judgment while continuing to offer salvation).

· God’s Love and Moral Purity are NOT in conflict. The atonement of Christ is God’s great act of Love that also satisfies His Moral Purity.

VI. Neither God’s Power or Benevolence are compromised by the existence of Evil.
VII. The Tri-Unity of God (Three-ness & One-ness).

A. Six Proposition that form the Doctrine of the Tri-Unity of God.

1. The Father is God (1 Cor 8:4, 6; 1 Tim 2:5-6).

2. The Son is God (Jn 1; Heb 1; Col 1; Phil 2).

3. The Holy Spirit is God (Acts 5; Jn 14-16; Mat 28:19).

4. God is ONE (Ex 20:2-3; Deut 6:4; James 2:19).

5. The Bible is True and Truth Does not Contradict Itself.

6. The Tri-Unity is a Unique Mystery with NO Exact Analogy.

B. The Doctrine of the Tri-Unity of God is NOT…

1. Three Gods with one Purpose only (Mormonism).

2. One God known by three titles: Father, Son, H.S., (Like one man known as Father, Son and Brother).

3. One whole God that can be divided into three absolutely distinct parts (Like an Egg or a Pie).

4. One God in three “Modes,” “Manifestations” or “Forms” (like water found in three states of matter: liquid, solid, gas). This view is the view of Oneness Pentecostalism, United Pentecostal Church and T. D. Jakes.

5. Expressed well by Formula 1 x 1 x 1 = 1.

6. Expressed well by the Formula 3=1.

C. The Doctrine of the Tri-Unity of God is best Expressed by the Formula 3 & 1, (God is Three Personal Consciousnesses AND One God).

1. God is Three with reference to “Personal Consciousness” …

a. The Eternal Personal Consciousness of the Father.

b. The Eternal Personal Consciousness of the Son.

c. The Eternal Personal Consciousness of the Holy Spirit.

2. God is One with reference to Essence (Being or Nature).
7.Identify one event in Genesis chapters 1-11 that relates to the doctrine of man and explain how. (250 words or less)
We believe that man was created in the image of God for His glory in a state of innocence (Genesis 1:26-27) We believe that man was created in innocence and perfection under the law of his Maker, but by voluntary transgression against the authority of God he fell in rebellion from his sinless and happy state, in consequence of which all mankind are now sinners, not by constraint, but of choice; and therefore under just condemnation without defense or excuse. Man is therefore lost, and only through regeneration can forgiveness, salvation and spiritual life be obtained. Genesis 3:1-6,248.Identify one event in Genesis chapters 1-11 that relates to the doctrine of sin and explain how. (250 words or less) Illustration reveals the origin of sin in Genesis 1-11.The meaning of sin is dependent upon its origin. Because there was a literal man in history (Adam) who was in a literal garden, who took literal fruit from a literal tree, was given the literal fruit by a literal woman who was tempted by a literal serpent, there was a literal rebellion. The meaning of sin is rebellion against God and His Word. Romans 5:12 in the New Testament teaches very clearly that 'original sin' is the result of the actions of one man, Adam. Of course, Paul goes on to teach that all humans sin like Adam because we in Adam have rebelled. If you don't believe in the literal history of Genesis 1-11, then there is no basis for determining the meaning of sin. Sin could then be interpreted any way you want. The only reason we know that sin is rebellion against the absolute authority of the Word of God is because of the literal rebellion in Genesis 1-11. The doctrine of sin is dependent upon the foundational Book of Beginnings being true-being literal history.
9.Identify one event in Genesis chapters 1-11 that relates to the doctrine of God’s grace and explain how. (250 words or less)
The definition we most hear is that 'Grace is the unmerited favor of God.' Not that God's favor in not something we can earn, or merit, but is His freely given benevolence offer to all men. The word appear 159 times in Scripture being first used in Genesis 6:8, 'Noah found grace in the eyes of God.' Noah receive the free unmerited love and favor of God, which is 'the spring and source of all the benefits men receive from Him.
10.Reflect on Genesis chapters 1-11. Identify a key event and use the following terms to summarize the event in your own words. (foreknowledge – foreordination – freewill (God granted freedom) – fellowship – faithfulness)

Foreknowledge means knowledge of a thing before it happens or exists; also called prescience.
God exercised his powers of foreknowledge and foresaw and foreknew all that would result from such creation, including the rebellion of one of his spirit sons, the subsequent rebellion of the first human pair in Eden (Ge 3:1-6; Joh 8:44), and all the bad consequences of such rebellion down to and beyond this present day. This would necessarily mean that all the wickedness that history has recorded (the crime and immorality, oppression and resultant suffering, lying and hypocrisy, false worship and idolatry) once existed, before creation’s beginning, only in the mind of God, in the form of his foreknowledge of the future in all of its minutest details.
If the Creator of mankind had indeed exercised his power to foreknow all that history has seen since man’s creation, then the full weight of all the wickedness thereafter resulting was deliberately set in motion by God when he spoke the words: “Let us make man.” (Ge 1:26)
Foreordination denotes God’s sovereign plan, whereby He decides all that is to happen in the entire universe.
The 'sprinkling of the blood of Jesus Christ', is what comes even to our generation. This is done when each person determines whether they will receive the sacrifice that Jesus made for us, or refuse that gift. That is what this age of the flesh is all about. It is the passing of each soul through this age in a flesh body, born of a woman in the water birthing sack, and innocent of the first age. Then in our flesh body we have the free will right to chose God, or Satan who is a fallen angel. We know from Genesis 6:1-7, and Jude 1-6 that many fallen angels refuse to enter this earth age of the flesh as God required, and came to earth to mate with daughters of men against God's will.
Genesis 6:1 'And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,'
Genesis 6:2 'That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose.'
In the innocence of the flesh body, these 'sons of God' which are the fallen angels, forced themselves on those woman in marriage. It is important to understand what this means because this is also a sign of the end times as Jesus warned us about in Matthew 24:37; 'But as the days of Noe were, so shall also the coming of the Son of man be.' God is going to cast Satan and all his fallen angels upon the earth again, and that time is not far away. This is recorded in Revelation 12:7-9
If “free will” can mean that God gives humans the opportunity to make choices that genuinely affect their destiny, then, yes, human beings do have a free will. The world’s sin status is directly associated with choices made by Adam and Eve. All accounts of the fall of mankind indicate it was as the result of a wrong choice. From that point on, individuals have had the opportunity to choose to follow God or to experience the consequences for not making that choice.Even in light of God’s choosing Abraham and his descendants, God held individuals accountable for their choices. In the Old Testament, individuals outside of the chosen nation (Israel) were able to choose to believe and follow God (examples: Gentiles that left with the Israelites at the Exodus, Ruth, and Rahab). Therefore, He who chooses (elects) also allows individuals to choose. The Book of Romans is famous for explaining salvation and the sovereignty of God. It uses words like chose, predestined, elect, etc., yet it also holds people accountable for not choosing.In the section where Romans discusses the sinful depravity of humans, God bluntly states that those outside of salvation are without excuse--“no defense.” This is specifically in light of the rejection of general revelation, showing His existence through His creation (Romans 1:20-21).In other passages we learn that (1) individuals are expected to choose to believe (John 3:16; Romans 10:11; etc). (2) Individuals have a choice to be foolish or wise (Matthew 7:26). (3) The Scriptures are given to provide instruction for salvation – obviously to be chosen or rejected (2 Timothy 3:15; John 20:30-31). (4) Jesus established the choosing of obedience as a sign of our love for Him (John 14:21).It is God’s will that none should perish (2 Peter 3:9), therefore, it must be someone else’s choice that separates individuals from God. God says we will reap what we sow – we can choose to reap differently (Galatians 6:7-8).The multitudes of directives given by God assume that the hearers can make a choice to obey or disobey. It seems logical that God could only hold us accountable if we indeed have free will to choose. Therefore, a just God would not declare expectations on those who are not free to choose. It would be unjust for God to then punish those who had no choice in their actions. God, in His absolute sovereignty, created the human race with ability to make genuine and free choices.