BibleProject - Does God Curse Generations? – Character of God E5 Q+R

Episode Date: September 14, 2020

Thank you to our audience for your incredible questions. In this week’s episode, we tackle questions like, “Is God the same in the Old and New Testaments?” “Does the Bible support the idea of generational curses?” “Does Moses convince God to change his mind?” Listen in to hear the team answer your questions.View full show notes from this episode →Timestamps Is God’s character the same in the Old and New Testaments? (00:49)Does the Bible teach about generational curses? (16:05)Consequences versus punishment (27:20)Why did God change his mind? (42:18)Show Music “Defender (Instrumental)” by TentsShow produced by Dan Gummel and Camden McAfee.  Audience questions collected by Christopher Maier.Powered and distributed by Simplecast.

Hey, this is Cooper at Bible Project. I produce the podcast in Classroom. We've been exploring a theme called the City, and it's a pretty big theme. So we decided to do two separate Q and R episodes about it. We're currently taking questions for the second Q and R and we'd love to hear from you. Just record your question by July 21st

and send it to us at infoatbiboproject.com. Let us know your name and where you're from, try to keep your question to about 20 seconds and please transcribe your question when you email it in, try to keep your question to about 20 seconds, and please transcribe your question when you email it in. That's a huge help to our team. We're excited to hear from you. Here's the episode.

Welcome to this week. To the BioProject podcast. Today on the show, we are doing a mid-series question and response episode. We're talking about the character of God in this series and with me is Tim and Chris. Hi. Hey John. Hey there. Here we are. Here we are. So we have some questions from people following along with the character of God series walking through these attributes that God declares of himself in a famous story in Exodus

34. So if you've been following along, awesome. If you haven't, you can start from the beginning or just jump in now with these questions. Yeah. So let's get to it. Let us. The first question is from Nancy and Michigan. Hi, I'm Nancy from Grand Rapids, Michigan. Thank you for this excellent series. Here's my question. My son grew up in the church but has been questioning his faith. At times he sees God as being contradictory and appears to be emotionally abusive at times. In one of your podcasts you mention that Jesus is the full orb portrait of God. If people don't see this, they are either misunderstanding God or Jesus or both.

What exactly would you say people are misunderstanding about the God of the Old Testament and Jesus of the New Testament? Thanks. Great question. Yeah, I feel like this is a question that a lot of people have and a lot of people resonate with.

Yep, yeah. I have found this. I think we all have talked about this off three of us at some point that it's actually a more regular experience that I found in pastoral ministry when people are coming to own their faith or they're just exploring it to try and take it more seriously and they just read the actual Bible

as opposed to rely on the versions of the stories that they were given through teaching or something. There's a whole phase usually of the Bible creating all these problems for people. Actually, John, you lived there for quite a long time. So this is a very common issue. The portrait of God is complex and difficult to process. And I just thought you were doing a character of God's series, and I think Nancy and her son this experience probably represent where a lot of us have been or are in this moment.

It's especially hard when you are reading, say, the Psalms, and you just want some real feel-good, like worshipful contemplative things, and the psalmist are talking about a really retaliatory or angry God that does at times strike you as, is this abusive? Is this gone too far? And when you kind of pull those out

and you're encroverted with those, that's a total, yeah, I've experienced that same feeling. Yeah, yeah. Yeah, she is the word or her son, I guess, emotionally abusive at times. And it seems like that topic of the violence of God or violent depictions of God in the Old Testament, especially, is really hard to deal with. And I guess for me, when I think about questions like this for myself or for other people, it seems really important to acknowledge that there's space to ask those questions

and there's space within even the Christian tradition to not know the answers to those things, like to just recognize that a lot of people think differently about these issues. Like some people read the Old Testament and think, this is an ancient document that, you know, is written by ancient authors who are accommodating or God was accommodating their culture and their style of communication, or God was actually accommodating and how he acted within history, or there are just

a lot of different ways that we can read an interpret scripture. And I guess it's just, it's helpful for me to recognize that their space within the Christian tradition to ask these kind of questions and think about how we interpret. Yeah, that's what I said on both of those points. So however, you know, there are ways to get an angle to make some forward movement in our understanding. This is actually kind of a surprising

perspective that I find keeps helping me process this. And it has to do with the composite mosaic character of the Bible. So you know these texts emerge from if you take the Hebrew Bible, but then add the New Testament on, we're talking about over a millennium long process of the collection and shaping of these texts. And so the biblical texts incorporate stories and poems and laws and all kinds of stuff from all these periods of Israelite history and experience. But they have been brought organized together with patterns and a message and so on. So that's what our whole How to Read the Bible series is about. But it does create a challenge because when I encounter like you, John, or Karissa, and we work together and we see each

other on a regular basis, and pretty much, you know, your behavior is consistent from day to day. And you start to build up a portrait over time. I'm like, oh, here's how Chris is. This is her character that I infer from your behavior. And then let's say you get to know somebody long enough and there'll be something extreme that happens. And then there'll be some new aspect of their character and like, whoa, wow, that's, I didn't see that. And so there is something kind of analogous like that to the Bible, but it's actually more complex because it wasn't all written at one go. And so the way God behaves in one story, and then the way God behaves in another story, he'll be like, judge a whole city and destroy it, but then he'll

forgive a murderer like Cain. And you're just like, what, what's the deal? And so what we have to do, and what Christians have struggled to do is then adopting the Hebrew scriptures, putting them alongside the stories of Jesus, the writings of the apostles. We have this huge project of synthesis that lay before us of how to create a mosaic portrait of God's character out of all of these pieces from different times and places.

And I think that's essentially the challenge is finding the continuity. And so think that's essentially the challenge is finding the continuity. And so what we're emphasizing in the series is that the Yahweh of the Hebrew Bible is actually a lot more generous, gracious, and compassionate than most people tend to think. What we're not focusing on, but which is true, is that Jesus is actually a lot more aggressive and intense and judgmental than people often make him out to be. He certainly didn't get crucified for telling people to love your neighbor. You got crucified for critiquing publicly the religious and political authorities of his day, and he was very intense with them and said they were going to be destroyed.

So I think part of it is we also need to learn how to augment this old testament is the angry god new testament is the loving Jesus. Those caricatures don't do justice to either. So there's the two factors that have been helpful for me as I go in to think about individual text. I think how we're doing these word studies really brings that out too, because in each one compassionate, gracious, low anger, abounding and hesed and faithfulness, we're talking about those words through the whole Hebrew Bible and then how those things come to film it in Jesus. So I think this word study series in particular really highlights the character of God and Old Testament and the character of Jesus

in a way that shows cognitively. Yeah, that's right. So I do think what part of what it means would be a Christian is to read the old and new testaments together as a unity, but that doesn't mean they're uniform in all their depictions of God. That's what I was talking about a few minutes ago. They're a mosaic that come from a lot of different but that doesn't mean they're uniform in all their depictions of God.

That's what I was talking about a few minutes ago. They're a mosaic that come from a lot of different places and times. And so the goal is to create an overall synthesis and read each individual story in light of that larger synthesis that really culminates in Jesus. And so it's tricky. It's learning to let that bigger picture inform how I read individual stories where God might behave in ways that don't seem to fit

with Jesus. But then what I find is over time, there are fewer and fewer of those stories. There are still some, for me at least, stories about what God does that doesn't. They're harder to fit. When you read the Psalms and you come across those intense, I mean, even just Psalm 1, let's say. It's really beautiful. There's a couple things in there about about the wicked not standing in the judgment. Maybe I'm thinking Psalm 2 even terrifying the kings in his anger. Yeah. Yeah. Yeah. You know, if you could put yourself back in a place where your enemies surrounding you are a real life and death threat, and you can have some more empathy for that being

kind of this. Oh, cool. That's a refreshing thing to hear almost. Yeah. Yeah. But from a modern perspective, it just comes across as just... Yeah. But it depends on who's modern perspective, you know?

If my social location is among an ethnic group that hasn't got to cash in on the benefits of the modern world, but usually these are people groups on whose backs the modern world was built through slavery or some kind of exploitation, then the portrait of God as the vindicator of the oppressed, like what I'm saying is it's not just an ancient idea that God is the vindicator of the oppressed

and that he deals harshly with violent oppressive nations and rulers. That is still good news and a real hope to a lot of people right now today in the city that I'm living in. You know, so I think there, for example, you know, Psalm 137, we sit by the rivers of Babylon and weep. Yeah, right. It begins with the Babylonian oppressors demanding that their new slaves sing them, their traditional folk songs, right? They demand the Israelites for singing them, the pre-songs.

It used to be sung in the temple that the Babylon used to destroy. And what it ends with is calling a curse down on Babylon and eat them, that their children be dashed on the rocks. Yeah, that's brutal. It is. But it's also the honest, it's an honest prayer coming from people whose babies were just dashed on the rocks by their oppressors. So I think we're used to just said earlier about the violence in the Bible, the violence we got in the Bible also applies to this. There's space within the biblical tradition itself for God's people to cry out. And none of these poets actually did these things, other people's babies, they're just saying what they feel and what

they wish God would do. And to me, it's amazing that the Bible is endorsing that we bring all of our emotional reactions before him and pour them out before him in prayer. So that's a good example where something that might, to some people, seem really off-putting, but I think if you really began to ponder who's writing this in the Bible and why, usually it takes me back to school and I get, I have to eat some humble pie. Well, so Nancy's specific question was, what do you say to people who misunderstand the God of the Old Testament or Jesus in the New Testament?

And what I heard you say to him was that a surprising thing for most people is that the God of the Old Testament is much more gracious and compassionate than he gets street cred for. Yeah. And Jesus in the Gospels could come across as a little more contancorous and... Yeah.

Yeah. Intense. Intense even judgmental. And even judgmental. Yeah. Then he has street cred for it. Yeah. And sorry, judgmental not with its that kind of has a negative connotation in English, but

judgmental in terms of critiquing and casting and giving judgment on oppressive rulers of this day. Right. You got angry at the oppressive rulers, especially their religious oppressors. That's right. Yeah. So these are aspects about the God of the Old Testament and of Jesus that usually aren't being considered when people create a divide between the depiction of God and the old and New Testament.

What's one good practical next step for someone who really is hung up with their experience with the God of the Bible as being emotionally abusive? If they have some scars and it might be from the way people have you scripture, it might be from their experience of scripture. Yeah. What would you say, just what's one good thing to do? Such a good question. Yeah, it is. You know, something that I recommended as a pastor for lots of people, especially when people were new to the Bible,

is just hang out in the gospels. And just read the Bible for a while as if all you have is the four gospels. And after long, you'll realize that you need the whole Bible to understand the Jesus portrayed in these four stories. But Jesus is character, even with his intensity, the amazing character that has been compelling to people all over the planet for 2,000 years, just shines. And allows, I think, forces you to go back into the first three quarters of your Bible then and say, if this whole section of the Bible

is leading up to the person that I've been thinking and reading a lot about in the four gospel accounts, then it just changes. I don't, it just changes how you read the Old Testament and then, and then find some good teachers, books, videos or resources to help guide you through the Old Testament and then and then find some good teachers, books, videos, or resources to help guide you through the Old Testament. Because a big part of it too is the culture gap between us and the world of the Hebrew Bible, where the depictions of God make a lot more sense in light of the cultural context. Yeah.

Yeah. And that's what John said, reading with empathy, can help a lot. So trying to get into that world, reading the whole story and asking how each part, like maybe if there's a part that's really hard to deal with, asking how that literary or that smaller story fits into the overarching story, instead of trying to just see the details of that text, which would be important, yeah,

trying to see the overarching message of the story. I think that's helpful. Recognizing that God is complex, like you said. This is a kind of more human-centered approach, but dealing with the places that our picture of God comes from. So when we come to the Bible, we have all these assumptions about what God is like from the get-go, and some of those things are healthy and some aren't. Some of us have a hard time dealing with anger or angry depictions. assumptions about what God is like from the get-go and some of those things are healthy and some aren't.

Some of us have a hard time dealing with anger or angry depictions. Maybe that's a really big one in our culture. So trying to figure those things out in ourself too, I think, is helpful. That's good. In other words, go see a therapist. I have a great idea. I might help you understand some of the maybe some of the baggage that you're bringing to the Bible. Exactly. We're going to do two questions that both relate to this idea of the sins of the fathers. Yeah.

So for context, in Exodus 34, 6 and 7, what we've been going through, the second part of that in verse 7, God is the forgiver of iniquity, but he's also the bringer of iniquity. And when he brings iniquity, it says, he brings it to the third and fourth generation. I'll just quote it real quick here. He keeps loyal love for thousands by forgiving iniquity, transgression, and sin.

Yet he won't declare innocent the guilty one. He will visit the iniquity of the fathers upon the children and Upon their children's children to the third and the fourth generations. That's the line we're talking about Yeah, and we talked about this and you brought to our attention that this isn't about Punishing the next generation for something they haven't done But it is about holding accountable every generation for the same covenant.

That still spun out a few questions. And so let's listen to both of these once from Johnny California and once from Trinette and Louisiana. Hey guys, this is John from Long Beach. I really like the discussion you guys were having about Exodus 34, verses 6 and 7. And immediately it made me think of Ezekiel 18 when God talks about how the sins of the Father will not be held against the Son and the sins of the Son will not be held against

the Father. And it goes on to say other things in relationship to that. I want to see how you relate the passage in Ezekiel back to Exodus and if there is any connection there. Thanks. Hi, my name is Trinette Armsted. I'm from New Orleans, Louisiana. My question is, in John 9, when Jesus and the disciples encounter a man blind from birth. The

disciples ask Jesus who sinned this man or his parents. Is this a reference to Exodus 34-7 and the idea of visiting the iniquities of the Father on the Son and can this first be traced to and be the foundation of the idea of generational curses? Love what you guys do. Thank you. You know, it's really cool about both of these questions is that they both are people who are recognizing patterns in scripture or looking to find repetitions. I thought that was really cool.

Yeah, totally. Yeah, so these are both later biblical passages that address the very topic that's raised in Exodus 34, 7. Gold Star, double high five, Johnny, Internet. So maybe first to summarize what we talked about or what our remember us talking about, the three of us in our conversation, our first conversation about it was one. Exodus 347, this line about God visiting the equities of the fathers and the children. This is not the first time that that line appears.

That's actually a restatement, a second restatement of something that God said in the 10 Commandments. And the more I thought about that, the more I realized how significant that is, because it's kind of like uploading again, but assuming you remember the first statement of yeah. So I'm just gonna read it again, it's Exodus 20 verses 5 and 6, but this is the first statement of this idea, and it clarifies in a big way the questions that are

often raised of restatement, Exodus 3, 4, 7. So he's saying, don't make any idols, this is verse 4 of Exodus 20. Verse 5, don't worship those idols or serve them. I, Yahweh, are God, am a passionate God, visiting the iniquities of the fathers, on the children, on the third and the fourth generation of those who hate me. But showing loyal love to thousands of those who love me and keep my commands. So just the main difference, you can hear the difference, is that what it's saying is that these third and fourth generations, it's talking about a generation where every generation is perpetuating the idolatry of their ancestors. And contrast, the thousands of generations are the enduring generations of which everyone

loves me and keeps my commands. In other words, you're summary of what you just said a moment ago, John, isn't just our interpretation, just because we think that that's the right thing to say. It is actually what... Preloaded in this. The statements are me and the first time they appear. So that's a first statement to make.

Well, it's just a reality that if all somebody knows is the wording of these from XR34, I think you're gonna miss an important part of what being said here. Yeah, so that clarifies a lot because you're saying that actually it's defined right here in the text that God's response is based on that person or that individual or that individual generations sin. It's not something that he's holding against future generations. Correct. And the third and fourth is Interesting, you know, we talked about the comparison between a little number of holding accountable For each generation that repeats the sin stated in the Ten Commandments is hating God

Mm-hmm. And then thousands being the Comparison yeah, you also told us how how third and fourth is a Hebrew idiom, meaning however many needed. And that was really interesting. And then you also mentioned that third and fourth has another embedded meaning by the time you get here. Totally. Yes. And actually, I've now since we've had our conversation whenever that was back in April or something

Yeah, I've thought about this more and I think it's actually really really significant This is found in the second book of the Torah Exodus Which means in theory you've already read if you're the ideal Psalm 1 meditator You're reading through the to knock multiple times over your life. You've already encountered the Book of Genesis, the Genesis scroll. The first book. The first book. The first book. The second.

And this multi-generational repetition of the sins of the ancestors is what the whole Book of Genesis is about, especially recounting three even four generations. But for example, we've talked about this before, the way that the Cain enables story, the decision before Cain, the wording of that story, is all picking up. Which is the second generation of humanity. The second generation is all picking up language of Adam and Eve's temptation and failure in Genesis 3. So they repeat the sins of their father. He's repeating the sins of his ancestors, even though he's not eating from a tree, he's killing his brother. But it's the narrative about Cain is

worded in a way to show that it's a repetition. And then Cain has multiple generations of sons, and then he has a son who's the seventh generation from Adam, a guy named Lemek, and he is seven times ten times worse of a murderer than his ancestor, Kane. And so the Genesis narrative is already telling you that humans are actually pretty predictable in how they fail. That's one. And then you actually, the main drama of Genesis is Abraham, Isaac, Jacob, and his 12 sons. Yeah. So Abraham and his three generations after him.

Exactly. For three, even for four. And it's the fourth generation. So Abraham gives his wife away two times the safest neck. There's a narrative about Isaac doing the same thing. Jacob deceives his brother and father with this deceptive cloak from the skin of a goat. And he makes a fake meal and brings it to his dad. Jacob's sons deceive him by selling their brother as a slave and bringing a deceptive cloak, dipped in the blood of a goat to deceive their father. About his favorite son being dead. About his favorite son being dead.

So, the whole point is that Genesis is actually, I think it's saying both things. The message of Genesis and the message of Exodus 347 is saying, one, each generation and is truly accountable before God for its own choices. He will deal with each generation in a just and right way. But it's also saying the narrative argument of Genesis is saying the apple doesn't fall far each generation

Almost certainly in some way will replay or Recycle some of the sins of their ancestors and so in a way it is what my parents failures do in some way set me up Yeah, right to fail in a way that's kind of similar to them, but never identical. So Trinette also asked about John 9 when the disciples and Jesus encountered this man who's blind from birth and the disciples asked Jesus, who sinned this man or his parents? So they're asking a question, assuming that sin caused this man's blindness, but they want to know if it's this person's sin or his parents' sin, which kinda relates to what we're talking about in Exodus 34. So, Trinets' question is whether this verse

can be traced back to Exodus 34. Yeah, in other words, the assumption that disciples have is if somebody is blind or in some kind of bad situation in life, is suffering in any way. Suffering in any way. It's either because they wronged God or neighbor in some kind of bad situation in life. Yes, suffering in any way. Suffering in any way. Yeah, it's either because they wronged God or neighbor in some way or their parents did. So certainly the assumption under their question is based on the idea of children's suffering,

but in this case it would fit into that category of suffering innocently because of the sins of their ancestors. And I think Jesus disagrees with that. He says, no, that's not an adequate explanation. That also disagrees with what we are saying is one of the main points of Exodus 34, 6 and 7. So the disciples asking that question, where did they get that idea? Correct.

It was the question again. Yeah I guess it's the question again. Yeah, clearly it's in the air. You know what it reminded me of is the retribution, principle, and proverbs. Well, throughout other places too in the Torah, but especially in proverbs that if you do good, you'll be rewarded, if you are wicked, you'll be punished.

Just that idea of there's a predictability to life and this is how God acts justly or this is wisdom. This is living wisely. And then how Job contrasts with that perspective, the book of Job by showing that actually like suffering comes on people even if they are super righteous and you can't use that principle to explain their suffering. To me, it seems like this John IX passage is addressing that kind of idea that maybe was in the air because of even because of that sort of wisdom, which is wisdom, it's just not the only way of viewing the world. Yeah, that's right. Yeah. Yeah, there may be times where yeah, parents do something that's really, really dumb, and it sets their children up for...

Makes a lot of sense. Tell me if you're parents that made some really bad mistakes, you're going to pay for it. That's right. They will pay for it and likely they're family in the future. Pay for it too. So there is an interlogic to it, but that's different than this understanding. I feel like the most frequent misunderstanding of X Exodus 347 is innocent, like an innocent next generation

that shouldn't have to be held responsible, but God's gonna hold them responsible. I'm so angry what your parents did. I'm gonna keep punishing you. So we're agreeing that we don't think that is a faithful or sensible. So wherever the disciples got this, it wasn't from meditating on those firsts.

I think so the 30s aren't. Yeah, not on that level. However, what I was just trying to bring up with the multi-generational sin repetitions of the generations and genesis is saying, there are ways that sins of parents can be experienced by their children, but it's not as if the children are innocent or exempt. They are also end up being contributors

to this cascade of generational sin. Although sometimes they don't like in this next question from Thomas, I think he gives us a good example of a generation suffering when they are innocent. Because of the parents. Yeah, let's listen to Thomas' question and take that on board. My name is Thomas from Auburn, Washington. When you all explained the latter half of God's announcement about himself in Exodus 34, you made it seem like God will visit the iniquity on each generation for their own sins and failures. But this has not been my experience.

My biological grandfather was an alcoholic who left his family when my father was very young. The ripple effects of his sins have been felt by my father, my siblings and I, and my own children. This is how I've always understood these verses. My sin will bring suffering to those who come after me. Is there anything to this concept or am I just way off? Yeah, and thank you for sharing Thomas with a vivid personal example. Thank clearly your own experience bears out a really common pattern in human families

about later generation suffering. I think what we're after is not just the suffering or pain that grandchildren might experience, for example, for something their grandfather did, but X is 347 is talking about God's role in that process. We'll only visit the inequity. Yeah, that's interesting. Yeah, so I think it clearly is true in human experience

and it's what the biblical narratives are trying to show by so many narratives where, following generations, repeat the sins of their ancestors. And in a way, that's also saying that they are suffering from the sins of their ancestors if they repeat them. Yeah, that's a part of suffering. It's easier to repeat the sins of your fathers

than other sins. Totally, yeah. Absolutely. That's how you learn how to live in the world easy or to repeat the sins of your fathers than other sins. Totally. Yeah. That's how you learn how to live in the world from your parents. Yeah. What love is like, what family relationships are like. Yeah.

So I think maybe one challenge here is that there's a really complex reality in human experience about the history of families and the ricochet of act and consequence, the chain of right act and consequence throughout multiple generations. And so that's such a complex reality and naturally the biblical story speaks to that. What's highlighted in Exodus 34, 6 and 7 is about what is God's role or what how does God work with all of that? Especially in light of him wanting to have a covenant relationship with humanity. Correct. That's right. And so the idea is that God will be just in how he treats every generation, though when multiple generations keep repeating, then I think that's part of what's reflected in this phrase, visiting the iniquity. And remember, we actually's part of what's reflected in this phrase,

visiting the iniquity. And remember, we actually have a video on the word iniquity. But the word iniquity in Hebrew can refer to both the act of failure and the consequence. Yeah. Truly isn't true in English. It's not true in English. What's the significance of that? It's that this is a very logical consequence for an action. So like somebody commits a bone and equity and then iniquity, their iniquity is just visited back on them. Kind of like if I tell Serena, my daughter, hey, if you climb up that thing, you could fall and get hurt and then she does and then she gets hurt. Yeah. Her iniquity is being visited upon her. Yeah. In that fall.

Yeah. The act has created its own consequence. And the word Hebrew word iniquity are on the accounts of both of those. Yeah, I just keep thinking the way that the Joseph story, the story of Joseph and his brothers culminates, actually Abraham, Sins, Isaac Sins, and Jacob Sins. It's making this point.

Three generations. Regeneration. It's making this point. Three generations. Three generations. Get to the fourth. They get to the fourth and it's like an explosion of all of the sins of the ancestors in one generation. But it ends with God using the brother's evil. That's the culminating line of Genesis. Y'all, Joseph speaking to his brothers, y'all planned evil.

Rafa. And in response to your planning, evil, God planned. Toath, he planned good. And it doesn't mean that the brothers are innocent. It's not as though, oh, God, hijacked my brain and made me sin. And so the book of Genesis is very much Exploring as its main point, then same thing that these verses are about. Yeah, it's interesting. This three and third and fourth generation as it pertains to Genesis as a commentary on Genesis. Yeah.

Even makes that fourth generation idea pop even more in that. Correct. God could have just continued to be like, if you guys are going to keep going this way, you can get an earlier and an earlier for you. Yeah. But on that fourth generation,

what this accumulation of raw, God turns into something good. So as a commentary on that, it's kind of beautiful to see God saying, I'm going to hold you accountable to the third and even the fourth, but for those who turn to me, there's thousands of generations. So like, I don't have a limit there. That's right. It's almost putting a limiter a little bit on his own sense of, like, how long am I going to let this go on before I intervene? Yeah. And key to the Genesis story is that Joseph is the most consistently righteous person in

the whole book. Oh, okay. You know, he seems to be a little bit of a punk when he has his dreams. When he's a kid. But after that, he's consistently does right by God and others. And God honors that by elevating him to become. And he's a part, the way who Joseph is, how a story fits in fits into the messianic strategy

of the book of Genesis, which is to say, if humanity has a righteous representative, a Joseph-like figure, then all of a sudden, the chain of cycling, generational sin, can be reversed and redeemed. So these verses in Exodus 3, 4 also aren't the final word. They're a part of creating the narrative tension that keeps driving you forward to look for the Messiah and to look for that righteous representative who will love God and keep us commandments. Yeah. To summarize this question about the sin of a father affecting the children and their children,

what it seems like the biblical story is saying is that God is not the one who punishes. God doesn't bring punishment on children for the Father's sins, but that certainly children experience the consequences of the actions of their family. Yes. And we see that in our world easily, you know, when there's a family member that's addicted or abusive or anything like that affects the children and their children ongoing. But what we're saying is that we don't see that in the text as God's punishment. Correct. That it's a consequence and that God wants people to find refuge in him and turn to him in that.

Yeah, I think it would be off track and some traditions in the Christian tradition have gone this direction, talk about generational curses. And what they do is equate that generational repetition of suffering with God's judgment, as though it's a curse of sorts. And it certainly is the natural outworking of God, handing a family over to the consequences of its decisions. But that doesn't, I just think calling it the generational curse, we're not using the language of the Bible at that point. We're creating some new concept that I don't think is helpful because God's response to any of these generations is to want to redeem it. Right.

Based on the behavior and choices of that generation. And so. And not this sense of, you guys are screwed already. Totally. Yeah. Your parents, yeah. Yep. Your parents determined.

I know this has been a long discussion, but this is the complex that it versus. Or in the earlier question, Johnny brought up brought up Ezekiel, chapter 18. Yeah. And we didn't talk about it. But actually, it is a super important commentary on this whole theme in the Bible. I just noticed something really cool. Yeah, sure.

It sure will help us. Okay, so Ezekiel 18 fits into a whole section of Ezekiel that we don't have time to talk about. It's an oracle that begins by God bringing up to a Zekial, this saying, it calls it a proverb, a little analogy that's floating around Israel. The saying of the proverb is,

the fathers eat sour grapes, but the children's teeth are, and there's different translations, are set on edge or are doled or blunted. Have you ever eaten something that's super starchy and it makes your teeth feel sticky like they're grinding on each other? That's it. That's a horrible feeling to imagine.

It's like nails on a chalkboard, but it's your teeth. Yeah, especially in a culture where wine making was, you know, really common. This is a common experience people have. Ooh, bad grapes, bad wine did that thing to your teeth. So the logic of the proverb is the fathers, the parents do something, but it's the children who experience the direct consequences. And so what it goes on to say is, God goes on to say, nope, that's not how I deal with Israel. And this is all set in exile.

This is exiles, sitting in exile, saying this proverb, the implication being, why am I sitting here in Babylon? Well, my parents were the idolaters. We're the righteous Daniels who just now are sufferings for our parents in. And so God's whole responses, no, actually, I deal with each individual generation on its own. And so what he whole response is, no, actually, ideal with each individual generation on its own.

And so what he goes on to paint is a story of three generations of a righteous, righteous grandfather, a really violent son who becomes the father, who becomes a father of a really righteous grandson. So it's like the righteous, no it's unrighteous sandwich. Totally. With righteous bread. With a sour grape in the middle. Yeah, the sour grape. Yeah, the sour grape in the middle.

So it's about the vertical, and what he goes on to say is that this vertical chain of guilt is not a thing in God's evaluation. He evaluates each generation by its own merits. And so in a, what in essence, what we're saying is, that's exactly what X is 34, 6, and 7 in context. And Genesis is saying as well. But notice it's about three generations. What he then goes on to do is paint a story of how also,

there's no horizontal transfer of merit, which is really interesting. So let's say this is starting down in... Is it if the wicked man turns? Yes. 21, yeah. So starting at verse 21, he just talks about not even generations in terms of the life of one person.

Let's say we have a really bad guy, but then he becomes a really good guy. God won't punish the redeemed guy for the stuff he did before. And then vice versa. Let's say you have a righteous guy who does bad. Then he's not going to be vindicated before God because of the stuff he did righteous long time ago. So it's really exploring this idea.

It's cool. It is. And it all begins with a parable about parents failing when it comes to a vineyard. Well, the children. Well, the children. Face the consequences. Think through. parents failing when it comes to a vineyard. Well, the children. Well, the children. Face the consequences.

Face the consequences. Think through. A parent failing in a garden vineyard with the children. Adam and Eve, Noah. Specifically, it's merging the Adam and Eve failure replayed by Cain with Noah's failure that's connected to wine.

But then his son is the one who wrongs him, ham, but that it's ham's descendants, the Canaanites, who end up replaying the sin of ham, but even more so. Yeah, or a lot, and his daughters. Yes, his daughters taking advantage of him. Yeah, in other words, this little proverb is itself worded in such a way as to summarize all these generational failures passed on through the book of Genesis.

There's a Jewish scholar who calls this theme in the Bible, he calls it the karmic rikashay of the parents failure in the book of Genesis. And I think that's such a good summary. So does it elevate to be a theme? Oh, the cosmic rikashay. Wait, did you say cosmic or karmic? I think that's such a good summary. That is cool. So does it elevate to be a theme? Oh. The cosmic kaka shae. Wait, did you say cosmic or karmic?

Karmic. He called the karmic. Ricochet. Borrowing the karmic. Yeah. Karmic. Anyway. You know, it's cool to think about that theme because, I mean, it's encouraging to me

when I hear you talk about that because it means that at no point should I ever be thinking, I'm still being punished for something I did before. Or maybe I'm experiencing this or maybe God's upset with me for this thing that I did a long time ago and that's the horizontal freedom from guilt that you're talking about. Or maybe I'm being punished for my parents' sins, maybe God was just really upset with them. If we ever like catch ourselves thinking that way, it's like, that's right. But that's, and remember, that's different

than experiencing the consequences. Exactly. Right. I'm not sure if it's the consequences, but it's not a form of punishment, but it's not a form of divine punishment. At least that's what these texts, all of them, I guess the difference there

is that it's all about God's disposition in those moments. So it's all about where God is in those moments is he punishing or is he saying, hey, I'm here in this consequence in the suffering that you're suffering. Yeah, suffering doesn't always equal divine punishment. And prosperity doesn't always equal divine reward. Welcome to the book of Job. And prosperity doesn't always equal divine reward. Welcome to the Book of Job. There's the whole message of the Book of Job. So, it's interesting when you just won verse. Raises a question, though, of sudden you realize

it's like one of the main themes in the whole Bible. Yeah, that's cool. Yeah. I feel like this happens to us often. Well, and it seems like, at least from a couple of the questions we got that Exodus 34 has been used as a proof text to facilitate this idea that God will judge kids for the sins of their fathers.

Because it is an intuitive thing, it was to the disciples when they were talking about Jesus about the blind man. And it's the sense of am I getting punished for something my dad did or his dad did, it's intuitive because we are facing the consequences of our generation. Every generation. And you look at just a biblical narrative,

and these sins do seem to escalate from one generation X and repeat. But in spite of all that, what we see reading this verse in context of Ezekiel in context of the Ten Commandments, which came in verse before it, is that God isn't hovering around trying to just punish people for what their parents did.

He seems to be hovering around like in Genesis 1, waiting to bring order to chaos when people turn back. You know, like that's his, like I like how you said Chris, his predisposition. Yeah. Well that's great. We've done almost an hour I think, but I think we have time to maybe do one of these. Just dip in a little bit to there was some questions around Moses as an intercessor. Yeah. Let's talk about a question from Chris Law in England talking about Moses. Hi Tim, John and Chris. This is Chris from Winchester, England. When Moses was reminding God of his character

because God wanted to leave these rights, do you think there is any indication that this was God's plan all along, that he was playing hard to draw a response of compassion out of Moses. Maybe a test to see if Moses would consider God's character and plead for these rights rather than to seek his own legacy. Thank you for all you do. I love listening along with your conversations. Thanks for listening along.

Chris. Yeah, Chris. It's honored to have you on the journey. So what you're expressing, Chris, is what many people feel. It's out of an experience of turmoil that a lot of people have when pondering God's character and in this intercession narrative. So God says he wants to do one thing, destroy the people, and Moses steps in. We talked about his five acts of intercession.

Moses lays down his own life. God says, no thanks, it won't be necessary. And then in three more times, Moses draws God back into the covenant partnership and to go along with the people. And so the question is, well, the question is, how seriously do I take God's words and purposes that seem to turn a corner precisely because of Moses was this God teaching Moses something? That's what you're pondering Chris or is there a different way to think about this long together? And really this raises the ultimate questions about divine the purpose, God's eternal purpose in relation to finite humans and their purposes. And how God relates to humans, and also more broadly what the purpose of this story is. And it's spot.

So is it the purpose of the story to show an example of testing? It could be multiple multipurpose. Yeah, that's right. Yeah. Or is it something else? Yeah. Certainly, this is a development in Moses's character in a positive direction. And he will intercede on behalf of rebellious people,

even laying down his own life for people who don't deserve it. So certainly it's a story about exalting Moses in this moment. Yeah. It's being a righteous example. Which is what we've been looking for is this righteous intercessor. That's totally right. However, whether God's ultimate purpose was to prove Moses's character, I have a harder time getting there. Not that you are there, Chris, seem like you're just pondering it as a possible explanation. Ask me in two years, I might have a harder time getting there. Not that you are there, Chris, seem like you're just pondering at as a possible explanation. Asked me in two years, I might have a different way of thinking about it.

At this moment, I would reframe it and say it's less about God teaching Moses something. And it's more about the narrator trying to teach the reader something about how God relates to people. Namely, that God truly wants to partner with humans and that God has made his own purpose vulnerable to human action. And I think that's the nature of God is revealed in this story, is that at least in interacting with creation, he self-limits to make his purposes

truly relational. And that's actually dangerous because humans in this story... It's dangerous for God. Yeah. Well, it's dangerous for humans. Or both. Or both. I don't know if it's dangerous for God.

Or for his purposes. Yeah, it certainly God makes his own purpose vulnerable. But it makes humans extremely vulnerable because we keep failing and it puts us in danger. But that's the whole point of this narrative, I think, is to drive that point home about the need for the ultimate righteous intercessor. And I think that's ultimately one of the main themes of this narrative.

What is it communicating to the reader? What is it communicating to the reader as What is it communicating to the reader as opposed to what is God doing with Moses? Well, if you were going to think about Moses and God, and you kind of, it's almost like game theory a little bit, in that trying to see what God's motives were at that moment, because if it was just simply a test, like then in a way Moses is calling God's bluff because God wasn't you know, gonna walk away from his covenant first place. On that interpretation. On that interpretation.

Correct. And so I think there's maybe a sense of wanting to smooth out the narrative a little bit by kind of saying, well maybe it was just a test. Yeah. What I hear you saying is we can't really go and infer that. Are you don't feel comfortable doing that? But what we can do is sit in the logic of the whole narrative, getting to this point, and God's kind of this relentless pursuit of partnering with humanity, and then letting this moment speak to us and let us know how in this with us God is that he would be

influenced by Moses. Yeah, and again, I think this is part of what means it means to read the Hebrew Bible, the way Jesus read it, as Messianic wisdom literature. These stories are trying to show the need for someone to come and do the thing that knowing that in the story seems to be able to do. But that Moses does really well at this moment. Exactly. But then even he fails. But then he fails. Creating the need for someone later. While it is telling me about God's relationship to humans in general,

it's actually even more specifically painting a story about the divine human relationship, the creative problem that has to get solved and that Jesus claimed to be resolving himself. So when I read this story as a follower of that Jesus, I think what I ought to be doing is saying, I am so glad Jesus is interceding for me right now in this moment, and that God has met the need of that human partner by becoming that human partner in the person of Jesus. I mean, I think that's where Christians' imaginations supposed to go in reading this story. Yeah. Because Jesus is a human. For a great high priest. Who's-

Who's interceding on every half? The interceded and has been for two thousand years now. I think that's part of what it means to be a Christianist, believe that. To believe that. That Jesus stands in this position like Moses was of saying, take my life instead and be true to your commitment. Yeah. I think where this story has ongoing truths to teach me, it's about how God truly

honors the decisions and intercession and prayers of his own people. Yeah. Because if I am a Christian, at least my, I think my own prayer life, it's one of the most difficult parts of being a Christian for me is understanding prayer. But stories like this, I think, are actually meant to really bolster our confidence and boldness to say that we are invited like Moses and because of Jesus to come before God and intercede, but not always knowing or being guaranteed of what those results might be. So when we come to the story, we're asking the question, what the purpose of the story is. Yeah.

One of the purposes is to show what God is like that he's responsive to humans and that he partners with humans, that he invites humans to intercede. And the story also is purpose toward foreshadowing this future person who will be an intercessor for the many. So the one righteous person who intercedes for the many. So it's kind of a twofold purpose. And back to that question of whether God is genuine in this moment or not, it seems in the narrative that he's portrayed as really hurt, really upset. And like his emotions are described in a way that seems like he's being portrayed as genuine in his response, and it's a true intercessory act of Moses that changes his mind.

Yeah, and so to take this up into a whole biblical theology then is to say that same tension of justice and intercession towards mercy is a conversation happening within God's own self. Like this is what it means to believe that Jesus has God become human to be that intercessor, to say within the community that is God's own self, there's that same dialogue taking place even right now. Yeah. It's complex. Yeah.

That's complex. Totally. Yeah. At least it seemed so to me. Who am I? But Dustin Ashes for the Abraham and the Seabirds. There you go. Well, we just didn't wrap any of those up. But that was a great summary. Chris said that was like you could have said that at the beginning.

We could have left it there. Well, yeah, thank you for all your questions and wrestling along with us as we think through this. We're going to continue this dialogue about attributes of God. And actually next is diving in deep into God's anger. Yep. And that he has slowed it anger. But what does that mean to be slow to anger? Why does God of the University of England first place?

And we're diving in deep with that for the next few weeks. Yeah. I think it ended up being our most thorough treatment of both divine anger, but also divine judgment and even stories about divine violence. Which is good because I think a lot of these questions that have come up already, touch on that idea of anger, judgment, maybe even changing once mind. Yeah, so we're going there. We're going there.

And we'll probably create more questions, but also some new thoughts. And I look forward to those episodes. So thank you for being a part of this with us. Bauer Project is a nonprofit, Winportland, Oregon. Our mission is to experience the Bible as a unified story that leads to Jesus. This podcast is one manifestation of that. It is edited by Dan Dumbled, and the show notes are by Camden McAfee, and the theme music is by the band Tents. This is a crowdfund project, and we're grateful for all of you who are part of it with us, so thank

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