BibleProject - Two Kinds of Work - 7th Day Rest E3

Episode Date: October 28, 2019

QUOTE“So once [the fall] happened, we go to Genesis 3, and all of a sudden the ground that was the source of humanity’s life as a gift from God—‘cursed is the ground because of you.’ So all of a sudden, we’ve lost the seventh-day ideal and not attained it.”KEY TAKEAWAYSAfter the fall, there was a change in the fundamental nature of humanity’s work. Before the fall, it was enjoyable by default. After the fall, work becomes a task done for survival.God calls Abraham in Genesis 12 with a seven line poem. This is a symbolic use of the number seven and meant to tie in with the Genesis creation narrative.In Genesis 2:15 a keyword is introduced to the story. That word is nuakh, “rested him” (וינחהו / nuakh) and it is meant to portray an act of full abiding residence. Humanity was meant to be fully present and abide in the garden that God created.SHOW NOTESWelcome to episode three in our series on the theme of the seventh-day rest in the Bible.In part 1 (0-21:45), Tim comments on Genesis 2:15.Genesis 2:15Then the Lord God took the human and ‘rested him’ (וינחהו / nuakh) into the garden of Eden to work it and keep it.God “rests” the human in the garden so that he can “work” it. Tim notes that this is the first appearance of the Hebrew word nuakh in the Bible. This becomes an important word in the theme of seventh-day rest. Tim says that this word can be understood as “to dwell,” or “to abide and rest in.” Humanity is to be fully present in the garden (Heb. nuakh = “to take up residence”).Tim also says that this abiding rest is conditional. Will humans obey God and not take of the tree of the knowledge of good and bad? Answer: no. So what happens? Humanity rebels and is exiled from the heaven and earth Eden mountain, sent to “work/labor” the ground.Genesis 3:17-19Cursed is the ground because of you;through painful toil you will eat food from itall the days of your life.It will produce thorns and thistles for you,and you will eat the plants of the field.By the sweat of your browyou will eat your fooduntil you return to the ground,since from it you were taken;for dust you areand to dust you will return.Tim says that this is a change in the nature of our work. The work is no longer enjoyable by default; instead, work becomes a task done for survival.In part 2 (21:45-33:20), Jon asks how this idea fits with God’s call for humanity to tend and maintain the garden. Wouldn’t ruling and subduing creation take work?Tim responds by talking about two different types of work. Humanity was created to work, but the original work they were destined for was fundamentally different from the post-fall, post-eden work. Tim quotes from Abraham Joshua Heschel, a famous 20th century Jewish rabbi and his book The Sabbath.“We are all infatuated with the splendor of space and the grandeur of the things of space. Thing is a category that lays heavy on our mind, tyrannizing all our thoughts. In our daily lives we attend primarily to that which are senses are spelling out for us. Reality to us is thinghood, consisting of substances that occupy space. Even God is perceived by most of us as a thing. The result of our thinginess is a blindness to all realities that fail to identify itself as a thing. This is obvious in our understanding of time, which being thingless and unsubstantial appears to us as having no reality. Indeed we know what to do with space but do not know what to do with time, except to make it subservient to space. Most of us seem to labor for the sake of things of space. As a result we suffer from a deeply rooted dread of time and stand aghast when compelled to look into its face. Time to us is sarcasm. A slick treacherous monster with a jaw like a furnace incinerating every moment of our lives. Shrinking therefore from facing time, we escape for shelter to things of space.” (Abraham Joshua Heschel, The Sabbath, prologue)In part 3 (33:20-40:45), Tim focuses on Psalm 90.Lord, you have been our dwelling placein all generations.Before the mountains were brought forth,or ever you had formed the earth and the world,from everlasting to everlasting you are God.You return man to dustand say, “Return, O children of man!”For a thousand years in your sightare but as yesterday when it is past,or as a watch in the night.You sweep them away as with a flood; they are like a dream,like grass that is renewed in the morning:in the morning it flourishes and is renewed;in the evening it fades and withers.For we are brought to an end by your anger;by your wrath we are dismayed.You have set our iniquities before you,our secret sins in the light of your presence.For all our days pass away under your wrath;we bring our years to an end like a sigh.The years of our life are seventy,or even by reason of strength eighty;yet their span is but toil and trouble;they are soon gone, and we fly away.Who considers the power of your anger,and your wrath according to the fear of you?So teach us to number our daysthat we may get a heart of wisdom.Return, O Lord! How long?Have pity on your servants!Satisfy us in the morning with your steadfast love,that we may rejoice and be glad all our days.Make us glad for as many days as you have afflicted us,and for as many years as we have seen evil.Let your work be shown to your servants,and your glorious power to their children.Let the favor of the Lord our God be upon us,and establish the work of our hands upon us;yes, establish the work of our hands!Tim notes that in verse 14, the English word “satisfy” is the Hebrew word for seven. So the writer is asking God for a completeness that only he can give.In part 4 (40:45-49:30), Tim looks at the calling of Abraham in Genesis 12. Tim says that this is a seven-lined poem, and there are five promises of blessing which match the five curses earlier in Genesis 3-11. Jon notes that the conversation is actually looking at new creation through the lens of the sabbath and seventh-day rest.In part 5 (49:30-55:45), Tim dives into a story about Abraham in Genesis 21.Genesis 21:22-34Now it came about at that time that Abimelech and Phicol, the commander of his army, spoke to Abraham, saying, “God is with you in all that you do; now therefore, swear to me here by God that you will not deal falsely with me or with my offspring or with my posterity, but according to the kindness that I have shown to you, you shall show to me and to the land in which you have sojourned.” Abraham said, “I swear it.”But Abraham complained to Abimelech because of the well of water which the servants of Abimelech had seized. And Abimelech said, “I do not know who has done this thing; you did not tell me, nor did I hear of it until today.” Abraham took sheep and oxen and gave them to Abimelech, and the two of them made a covenant. Then Abraham set seven ewe lambs of the flock by themselves. Abimelech said to Abraham, “What do these seven ewe lambs mean, which you have set by themselves?” He said, “You shall take these seven ewe lambs from my hand so that it may be a witness to me, that I dug this well.” Therefore he called that place Beersheba, because there the two of them took an oath. So they made a covenant at Beersheba; and Abimelech and Phicol, the commander of his army, arose and returned to the land of the Philistines. Abraham planted a tamarisk tree at Beersheba, and there he called on the name of the Lord, the Everlasting God. And Abraham sojourned in the land of the Philistines for many days.Tim notes that this story is symbolic on many levels. Tim notes that the Hebrew word sheba can be translated as both “seven” and “oath.” So the story represents Abraham making a “seven” oath with Abimelech, who symbolically represents the nations. This oath results in peace and abundance for all people involved. Tim and Jon both agree that once you start to look for it, the themes of seven, completeness, and seventh-day rest are all over the Bible.In part 6 (44:45-end), Tim and Jon recap the episode and preview the next part of the story, which is Israel’s enslavement in Egypt and the Exodus story.Show Music:Defender Instrumental by TentsOcean by KVBlue VHS by Lofi Type BeatLevitating by InventionMind Your Time by Me.SoThe Truth About Flight, Love and BB Guns by ForeknownShow Produced by:Dan GummelShow Resources:Abraham Joshua Heschel, The SabbathPowered 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.

This is John Collins at the Bible Project, and we're working through a biblical theme about the seventh day rest. God created, and six days, and on the seventh day, he stopped. He rested in his creation to rule it with humanity. And to remember this, and to anticipate happening, once again, God gave Israel a weekly practice called the Sabbath. On the Sabbath, you acknowledge seventh day rest by stopping from your work. But does that mean that work is bad? And if so, stopping from your worth. But does that mean that work is bad? And if so, why did God put Adam and Eve in the garden to work it? Humanity here is being put into a garden, whereas we're going to see, you know, they're taking strolls with God. It's this image where this is an environment designed and cultivated for God

and humans to exist together where humans can be fruitful and multiply. So humans have to work the garden, but they're in a place where it's a different kind of work. For most of us work is work. It feels like two steps forward, three steps back. But what if the problem isn't the work is bad? The problem is the way we work and the things we have to work with are fundamentally broken. And if that's the case, what if work doesn't have to be work? You're a piece with your environment and your environment just provides for you because that's how God designed it. It's work that simultaneously enjoyment.

This was the opportunity presented to humanity on page two of the Bible. But something else looked even better. We wanted to work on our own terms without God. So, once that's happened, we go to Genesis 3, and all of a sudden the ground that was the source of humanity's life as a gift from God, Genesis 3, verse 17, cursed is the ground because of you. Through painful toil you will eat food from it all the 3, verse 17. Curst is the ground because of you. Through painful toil, you will eat food from it

all the days of your life. Instead of producing fruit trees for you to eat freely from, now it produces the inverted tree, thorns and tisels. So all of a sudden, we've lost the seventh day ideal or humanity has not attained to it. In spite of this, God still wants humanity to experience this seventh day ideal, this destiny of experiencing restful work with him.

So what is he gonna do? Here's what God does. He calls one human out of the realm of laboring onto death and he makes them a promise. And that promise is what God says to Abraham in Genesis 12. And what God says to Abraham in Genesis 12. And what God says to Abraham in Genesis 12 is a seven-line poem. Two biblical portraits of work and God's plan to bring seventh day rest to humanity through the family of Abraham.

Thanks for joining us. Here we go. This is our third section, third episode, talking about the Sabbath. Yes, yes. And not just the day, which you rest, but the whole idea of time culminating in a seventh day. In a seventh day. Yeah, the many meanings of that seventh day. Yeah.

In the biblical story. Well, specifically two meanings, which we've kind of narrowed down. Yeah. In the biblical story. Well, specifically two meanings, which we've kind of narrowed down on, which is that the seventh day is about completeness and fullness and abundance. It's something that we all desire. And then the seventh day is also about finding that fullness in spite of or coming out of a broken, disordered, dark reality.

Yeah. The seventh day is something you have to wait for and anticipate as you go through days one through six. Yeah. It's the end of the journey, and then that end of the journey is the full completion and abundance of God's good idea world. And we talk about two Hebrew words. One is Jabat, which means to cease or to stop.

For example, the manna stopped coming once the Israelites passed the Jordan. It's Jabat. And then there's a related word, which is often translated rest. It's Noah. Right? Noah? Noah. Yeah, Noah. word which is often translated rest, it's nuaach. Nuaach? Nuaach? Nuaach? Nuaach? Nuaach? Nuaach? Nuaach in Hebrew and it's the name derived from nuaach. And it means to rest but actually more specifically,

it means to settle in. Settle in and take up residence in a stable secure safe place. And these two ideas are related, because the settle-in, you have the first stop. You have to stop from all the order you're trying to create, and then just be and settle-in. And in the creation narrative, God Shabbats, he stops for creating, which means ordering and organizing.

He stops ordering and organizing the created order. He's done it all. It's complete. But then we also see him come and rest. He kind of fills creation. And that's what we're actually going to probably look at more in Genesis 2. Correct. So he comes in, it settles in. Correct. And all of this is connected to this temple theme, which is if creation is a temple, and God comes to rest in creation like a king resting in his palace, that the work of creating the palace and creating all the order of the kingdom has been done, and now you get to just settle in. Yeah, yeah, and experience the fruit of all of that work

that now it can just operate and you oversee it in God's presence. And in a perfect world, if everything was ordered well, and everyone's getting along, reigning at that moment is just gonna be an abundant, awesome, joyful, exciting experience. But that's not the world we live in. One of the questions that was going through my mind

as we've been talking about this, especially last hour, was, you know, I kept saying, like, well, raining is a type of work. And so, like, settling in to your new job, right? Sure. Sure, you're settling in, but you're settling in in order to work. And then you said, well, there's different types of work.

There's the work of Genesis 1 to get the thing ready. And then there's your building a vacation home in a tropical island. Takes a lot of organization, especially if you don't live on the island. A lot of work. But then it's done. And then you go take your first week of vacation there.

You know what, you gotta go get some groceries. You gotta prepare the meal. Yeah. You know, you gotta maybe do some laundry after a couple of days for the second half of vacation. But that's a different kind of work than getting the house built and doing that. Well, this is what we're gonna talk about.

Okay, Genesis 2 and 3. Yeah, because in Genesis 2, they're put in the garden to work. Yes, actually, here. The line that you just alluded to in Genesis 2, let's read it. Genesis 2 15. Let's just get the sequence of events. Genesis 2.

Genesis 2. Takes us back in verse 5, begins a new narrative movement. Yeah, for those following along who aren't familiar with Genesis 1 and 2, Genesis 1 is a creation story. Yeah. Seven day structure, we talked about in detail. Yep. Last episode. Yep. Genesis 2, verse 4 begins a new story.

Literary unit. New literary unit. And it's another creation story. It's connected to but different from the first one. That's right. Yeah, so it goes all the way from Genesis 2, verse 4, although the narrative proper begins in Genesis 2 for 5. And then it goes through to the, actually to the end of chapter 3.

Okay. Is all a narrative unit? Yep. And it begins with a parallel image to the darkness and disorder of Genesis 1, except here it's un- Uncultivated. Uncultivated lack of fertility. So no shrub of the field, no plant of the field

for the Lord God, first of all, had in sent rain. That's anticipating the flood narrative. Second, there was no human to work the ground. Ah, that's key. There's no human, the word work is avad, or working as a noun is avodah. Okay. These are the same words as to be a slave and slavery.

Oh, really? Yes. There was no one to slave the ground. Yep, to be a slave and slavery. Oh really? Yes. There was no one to slave the ground. Yep. To be slave of the ground. Yeah, totally. All kinds of productive interconnections between labor and slavery and work, especially in this narrative. Is there a Hebrew word for work that doesn't is connected to slavery? Uh-huh. Yeah, in the Melachah. Melachah. It's usually in the Sabbath instructions, you shall do no Melachah. Oh, okay. But Shabbat or Noah. Okay.

But Avodah is more about labor. Well. And then you get verse seven, the Lord God formed human from the dust of the ground. So you get human. Yep. And then, verse eight, Yahweh God planted a garden. Yep. Toward the east in Eden.

So Eden is a whole region. Mm-hmm. And in that region that's in the east is a garden. And then verse 8 he placed the man there and then caused to grow all the trees. Now pause let me tell you about some rivers. Yeah, it's verse 10 through 14. Okay. We'll have a long conversation about that another day. Then look at verse 15, after we've digressed about the rivers, we come back and restate God putting the man in the garden. Do you see this? Verse 15. Yeah. The Lord God took the man and put him in the garden.

And for some people, that's a hiccup in the narrative. Yeah. Because you're like, wait, he already put him there. He put him there in verse 8. Yeah. It was a very common narrative technique. We've gotten to one point in the narrative. In verses 8 and 9, God put the man in the garden. Verse 10 actually broke the narrative flow. Yeah, a little parentheses.

And even in the Hebrew grammar, it tells you like, hey, there's no side. Okay. Versus 10 through 14, all about these rivers. Verse 15 is a way of taking you back up to the last moment of action and restating it. Okay. To get the story going again. Okay, now Lord God, remember, he had taken, took the man, but the vocabulary's different this time. In chapter two, verse 15, it's, the Lord God took the human and knewach him, rested him in the garden, to work it and to keep it.

He rested him and the, well, he settled him in. Yeah, that makes perfect sense. It makes perfect sense. He settled him and said, Well, he settled him in. Yeah, that makes perfect sense. It makes perfect sense. He settled him in. That's right. This is the first appearance of the word nuach, of this word for rest in the storyline. So what that does is active,

even though it's different than shabbat, but it's a synonym. It's a related synonym. Again, meditation literature. If you've read through the Hebrew Bible, you go, I say what's going on. It's a related synonym. Again, meditation literature. If you've read through the Hebrew Bible, you go, I say what's going on. So God Shabbatid, at the end of on the seventh day, then God new ox, the human into the garden. And I think it's supposed to activate the Shabbat seventh day ideal to be like, okay, here we are. Here we are.

God Shabbatid and filled the temple with his presence. We've got an abundant garden. Now we've got the humans, new octin the garden. We're set up. We're ready to rock the seventh day forever. I think that's the idea. We're ready to realize that seventh day ideal, the opening story. I mean, he's going to newach in the garden. This is great.

Great news for everyone involved. So then isn't that a contradiction to new York him in the garden to work it? Okay. This is why I brought this up. Yeah, and this is my hang up, I guess. Yeah, well, so the idea of these cultivated gardens, in a garden, you have to work it, but the idea of a garden is that it's a environment cultivated for you. You don't have, you're're not gonna die in hard labor

scratching out an existence in a garden. Because the image of a garden is just all this life coming into existence around you that you hardly had to work for it, but it's like the fruit, the fruit's just there. People who garden would probably tell you, it's a lot of work. It's a ton of work.

Oh my wife, it's a serious gardener, and it's a lot of work. It's a ton of work. Oh my wife, the serious gardener, and it's a lot of work. We're saying this is an image of a type of garden. Yeah. Where, because the seventh day was blessed, there's an abundance, there's like this, it's just kind of, it's not a typical kind of garden we're talking about here.

Yeah, I think we're meant to see humanity here is being put into a garden, whereas we're gonna know, they're taking strolls with God like that walking with him in the garden. That comes from Genesis 3, but it's this image where this is an environment designed and cultivated for God and humans to exist together where humans can be fruitful and multiply. Remember in chapter 1, he gives them all the seed-bearing plants for you to you for food.

And they just generate themselves. So humans have to work the garden, but they're in a place where it's a different kind of work. You've described it once before in the sense of it's like, it's the kind of work where it's like, oops, drop the seed there. Whoa, look at all this abundance. It's like, it's kind of like, it's just happening. It's like not in spite of you, but just in a way that's just, like,

yeah, like really easy. Yes, yes. I mean, a good analogy, again, just because I read so much CS Lewis in my early years of reading the Bible, but in Parallandra, in the space trilogy, when ransom lands on, you can forget the name of the world that he lands on right now. Oh, Parallandra. Oh yeah, yeah, so the name of the book. He lands and then he encounters these floating islands that are in the narrative world and equivalent of Eden. And he's just encountering, there's always pages and pages

about him encountering all the plants there for the first time. And there's just food all around him. There's always pages and pages about him encountering all the plants there for the first time and There's just food all around him and he picks one of these fruits off a tree and it just changes his life forever And so I think that he's trying to translate the eat an ideal of Peace with the animals, though that's the Son of Man video But you're a piece with your environment and your environment just provides for you because that's how God is designed it to be. And you've also mentioned that this phrase to work and take care of it is a priestly phrase. It's like almost like an idea. This is a hyperlanc from numbers or two numbers, chapter three and eight.

This is what the priests do in the tabernacle and temple. Yeah, they're priestly work. But I remember this was really important to me to realize that the purpose of humanity in the garden wasn't just to chill. I see. But was to work. That's right, yeah. But you don't have to survive on the seventh day.

But it's not work for the sake of survival. Correct. That's right. That comes when to exiled from the garden. It's work for the sake of achievement, cup your joy of creation. Yeah, it's work that simultaneously enjoyment. Well, I guess I'm kind of obsessing about it a little bit because if Sabbath is the idea of stopping from working, I understand.

Then what kind of work are we talking about? Yeah, yeah, yeah. Okay, let's push Paz on it. We may be able to answer it better once we see the next step in the story. Okay. Okay. So humans are no, a new act in the garden, a new act in the garden, right? I think it's supposed to activate the Shabbat in the seventh day and awesome.

Eden, this is it, man. Humans are set up and creation. The, yep. Yeah, the sacred, beautiful, abundant creation. Totally. Totally. The next line after God new-awking them in the garden is, eat freely. Yeah. Just eat.

It's all here for you. Yep. Any tree. But from the tree of knowing good and evil don't eat, because you'll die, it will kill you. Boys and trees. So we've talked at length. We've decided to make, at some point, a year or two from now.

A video just about the trees. Let's just get to it. Finally, let's just nail down what's going on with these trees. But this represents the test. So this becomes the moment of, oh, the rest with God in the seventh day environment is contingent, it's conditional, it could all go terribly wrong. And it all depends on whether they're going to trust God's knowing of good evil and not take it, or if they're going to take it for themselves.

And so from here, that begins the drama of what are the humans gonna do. Yeah. Seven-day rest requires spying from the humans. Correct. Yeah, you're right. You're not a lot. Yeah, okay.

It's not like some big thing. This is important for how the pattern's gonna work out throughout the story. Trust and an obedient response to God's will is necessary for humans to experience the ultimate Sabbath rest. When human scheme and try to, by their own wisdom, no good and evil, what they end up doing

is creating pseudo-sabaths, pseudo-sabath environments, where they are trying to create their own stability and safety, and it never worked. And the stories, that's what the story's about. Yeah. So as if Genesis 1 gives you the full story of how things could go from darkness and disorder to the ultimate seventh day.

Genesis 2 says, all right, here we are, God and humans, new-ach in the garden, with a new twist now. That seventh day isn't just going to come by itself, it's going to come through a cooperation of God and humans together and humans trusting God. And so what happens in Genesis 3, they are deceived and take the knowing of good Nephul on their own time and in their own way. And it goes terribly wrong. So once that's happened, we go to Genesis 3 and all of a sudden the ground that was the source of humanity's life as a gift from God, right? Eat from the trees. God just says, trees grow.

There's trees everywhere. Trees everywhere. They'll provide food for you. Food everywhere. Eat all the meat. Yeah, all of a sudden they're exiled from that, the land of the blessed seventh day. The land of the light. Yeah.

And now they're exiled to Genesis 3 verse 17. Curst is the ground because of you. Through painful toil, you will eat food from it all the days of your life. Instead of producing fruit trees for you to eat freely from, now it produces the inverted tree, thorns and tisels, you'll eat the plants of the field. By the sweat of your brow, you'll eat food until you return to the Adamah. For from it you were taken, for you are a far dust and to a far you shall return. So now you're like, oh, toil and death.

Back to the land of disorder and death. So all of a sudden we've lost the seventh day ideal. Or humanity has not attained to it. It's kind of two ways to think about it, losing it has not attained to it. It's kind of two ways to think about it, losing it or not attained to it. I mean, in the logic of the narrative, it was there. It was there. Yep. Yeah. They were in it. And then they lost it. And then they forfeited. But in another sense, what God wanted was not just some great creation. He wanted humanity ruling with him. And that was never actually attained. Yeah. Yeah. Yeah. Those are interesting the Sabbath

Ideal yeah ruling with him which means to oversee and enjoy it Which requires a kind of work But also that the garden ideal is that the garden God provides it for you by growing it up out of the ground for you Right, so your work is really just to kind of oversee this abundance that you don't have any power over that's a gift from God. Maybe that's the different kind of work. There's a work where you think you have to supply your own existence. And there's a work of the seventh day, which is just, it's all a gift, and really all

I'm doing is just organizing all these gifts that are given to me by the tree. It's like the work of organizing your Halloween candy. Yeah. Hahaha. Titsy Roles over here. Hahaha. That's exactly right.

Yeah. Oh, sorry. I'm laughing so hard because I have little kids and like, that's a thing. Oh man, it's so enjoyable. For days. No, it's like, my boys will organize it and then put it all back in the container and then get out the next day and reorganize it. That's it.

Halloween night is the work of getting all that candy. Get the work of getting the candy. But on the seventh day, if they just poured on the floor and just like putting, like, But even the work of getting the candy is kind of an eating kind of work. That's true, it's dropping out of your neighbor's front doors. That's a great point.

They're what a wonderful image. That's the kind of work that you do in the garden. Work outside the seventh day blessing is just, it's Genesis 3, it's painful toil that kills you. It's Halloween an American thing. Oh. I'm gonna be so American. Well, it's from a all-how-os-eave, which is not an American thing, that's it.

For international listeners, it's a day we bug our neighbors for candy. 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1%, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1%, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1 %, 1%, 1 %, 1 %, 1 %, 1 %, 1%, 1 %, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, 1%, I mean, this is important to me in just the fact that I know that there's a strict adherence to the Sabbath and not working. That's right. So what is that about? What that's about is disappointing myself to have a day out of seven where I inconveniently interrupt my life. Remember that Matasyafu Savak concept of interrupting your week to remind you that my efforts and labors to secure my own existence are actually not the real thing

keeping me alive. The real thing, sustaining my existence and supplying for me, is the sovereignty and rule and generosity of God. And ultimately, so it's both you remember that truth, but also in the Sabbath day, you're pointing forward to a hope that one day God will be the one solely providing for all of us in the great culmination of history in the ultimate Sabbath that never ends. Where I never have to worry about scratching out my existence. Yeah, and not only does God say to work the garden and take care of it, but before that the commission is to subdue the earth. Yeah, rule and so that's right.

That would take work. Yes, it would. Yeah. And so when I link those two things together in my mind, I actually get a picture of humanity expanding the like borderlines of the garden. Yeah. Like, garden was put in the east towards east and Eden. Oh, but like the idea is that humanity is supposed to do the whole earth all the way.

That's right. And how would you do that? We got to, well, let's, let's grow this garden. Let's keep pushing the boundaries of this garden now. Is that, is that something I'm supposed to be? Yeah, let's nail this down. This is not even clear in my own thinking. So maybe this conversation can help us both. Once humans are exiled from the chance that the seven day rest in Eden, it's only in the post fall world that the Sabbath command comes to observe now the Sabbath every seven today. Okay, right. Why? Well, it reminds me of a truth, right? Well, we just talked about that I'm not autonomous. I don't actually supply my own existence. But it's also pointing forward, it's a foretaste.

It's a symbolic recreation of my hope that the whole all of history is headed towards an ultimate seventh day. And so in that ultimate seventh day, I will cease from my labor to secure my own existence. But there's a whole new creation to be explored and cultivated. But if the ideal there is life with God forever, it's not a labor that my life depends on. It's a labor that's just pure creation and cultivation. There is that different word for labor versus work. And that's true. Yeah, that's right.

There's Avodah, there's Avod, which is this, you'll work the ground, Avodah, which is the same word as slavery. But it is the word Avod that's used in the garden, got arrested him and said to work it and to keep it. That's the slavery word. It's just the word Avod. Labor.

It just means labor. Yeah, labor. So I think there's work and then there's work. There's work in the post-fall world and then there's the work of labor. It just means labor. Yeah, labor. So I think there's work and then there's work. There's work in the post-fall world, and then there's the work of the Sabbath world, which is a different kind of work because I'm not working to secure my life existence. Yeah.

Maybe you could say that the prohibition on working on the Sabbath day is a post-fall necessity to remind people in a fallen world of something. That's at the center of this. In Eden, it's not that they've ceased from working. In Eden, they're working. But their lives don't depend on their work. Their lives don't depend on it. So it's a different kind of work, same quality work. But then you get to post-eating, and then you get the command of the Sabbath. And you're saying the Sabbath is connected to, remember that this is all heading somewhere.

It's all heading towards rest. And it's culminating in that, we can trust that, and we can anticipate that, and we can even practice that now. That's right. But one of the ways I want you to practice it is deceased from working. And that's where it's like, well, wait,

but they were working. Yeah, that's right. Sabbath was work. Yeah. And then actually fast forward to revelation. Yeah. And what are they doing? Yeah, they're raining.

Yes, they are. They're raining, which requires work. Because you require work. And who knows what kind of work? But I mean, it's not like we're just going to be sitting around watching Netflix. Yeah, that's right. The real difference between the work of pre-eaten

and of new creation and the post-eaten work is does my life depend on it. And maybe, and so maybe what you're saying is, we're so addicted to thinking that our life depends on our own labor, that in order to really anticipate the Sabbath, you just have to stop. Stop. It's a cool turkey for the stuff.

Stop. Yes. Don't try to like rethink work, just stop working. That's right. And I imagine a whole day where I get to exist just as a sheer gift from God and where I don't trick myself into thinking that my work is what gives me value and what makes me safe today. It's a work of your imagination to practice the stuff. It's a work!

Well, this is the thing, I mean, it gets really philosophical in a way, and I've thought about this before, and in terms of like, what's the difference between work and play? Oh, yeah. If you watch your kids, when they're playing, they're training their brains how to deal in social environments, they're coordinating their body, they're doing a lot of work. That's right.

They're learning about the world, kinesthetics, everything. But for them, it's just pure joy, but it's work. I haven't yet quoted from one of the most classic works on the topic, Abraham Joshua Heschel, 20th century rabbi and philosopher and biblical scholar. He did it all. One of, yeah, his most classic works is just called the Sabbath.

So in the opening in the prologue, he's talking about how humans create and organize our spaces around us as if we are its masters in the modern world. He's writing in the mid 20th century. This is still in intoxication with technology and progress. We're building skyscrapers. Yeah, look at the Empire State Building. This kind of thing.

So we are infatuated with the splendor of space, with grandeur of things of space. Our imagination can mold all concepts into images in space. So he's living in this day. Look what humans can do. In our daily lives, we attend primarily to that which our senses are spelling out for us. Reality is to us, thinghood, consisting of substances that occupy space. Even God is now conceived by most of us as a thing in our world that we can choose to believe or disbelieve in. And object we could put in our space or not. Yeah, totally. Yeah. The result of our obsession with thingness is our blindness to all realities

that do not identify as things, such as time. So we've tricked ourselves into that we're masters of space, that it's a way of displacing our fear of death and our slavery to time. So he goes on, he says, so we know what to do with space. Yeah. Most of us don't know what to do about time. Interesting. Most of us labor for the sake of recreating space. As a result, we suffer from a deeply rooted dread of time and stand a gas when compelled to look into its face. That's what I would say, I've ever earlier. Yes, he goes on. Time to us is sarcasm. A slick, treacherous monster with a jaw like a furnace

incinerating every moment of our lives. Oh my goodness. Shrinking, therefore, from facing time, we escape for shelter to the things of our created space. Yeah, what an image. Oh, Jesus. Basically, just saying death is a monster. Death and aging.

The March of time. The March of time is consuming all of us, and we arrange our physical spaces and bodies. That's why we hate turning like certain decades. I think it's when it hits us the most. We were just talking about this about different people that we've met who as they age, they don't even want you to know how old they are. They don't want you to know how old they are. Like what's your birthday?

How old are you turning? How it doesn't matter. You don't wanna know. You don't wanna know. And I don't wanna tell you. Yeah. Because I don't want it to even speak it out loud. Yeah, that I'm dying.

Yeah. And so his point is where my way to the grave. Yeah, we're like preoccupying ourselves with working and working to create some little pseudo-edin in my home, in my gaming world, in my career. Right. When in fact all I'm doing is like arranging furniture on the sinking ship that is my body. Yeah. And a treacherous monster with a jaw like a furnace incinerating my life.

What does he say? His time is sarcastic. It's time to us as sarcasm. Sarcasm. It's making fun of us. It, but it's, when you're sarcastic, it allows us enough time to think that we could live forever and that we can really be masters of our lives. 70 years, you know, it gives you long enough to think that you're responsible for your own life, but in reality you're just getting eaten alive. There's people who have like a clock that like tells them how many hours they have left Based off of the average lifespan. Oh wow. He's put on your desktop. That's intense. That's that's there in the fiery furnace. It totally is face This is interesting.

This actually, this turned in the biblical story of mortality and of the clock ticking on our lives. This is a major sub-themed throughout the biblical story, especially in the wisdom literature. Yeah, clearly. So just check out Psalm 90. Okay. This is a good meditation here. Oh Yahweh, you have been our dwelling place in all generations.

And there's that term dwelling place again. He told it, yep. So it's different than rest, but it's related image, the place where God lives. So throughout all generations that come and go, there's Yahweh, He's... He's our home. He's our home. Before mountains were born, before you gave birth to the world. How's that image? Mm-hmm. It is. It's the word for labor before you gave birth to the land and the inhabited world from everlasting from age to age

You are Elohim you Returned human back to the dust and say go back. Oh sons of humanity. It's God's Sentence. Yeah, and Genesis reflecting on Genesis 3 go back to the dust and say, go back, oh, sons of humanity. It's God's sentence. Human and genesis. He's reflecting on Genesis 3. Go back to the dust, you know. Yes. To dust you will return. A thousand years in your eyes are like yesterday passing by, like a couple hours in the watch of a night. You sweep them away like a flood. You can see Genesis 1 through 11 here. They fall asleep death. Death is like a flood. Like the flood. In the morning, humans, they're like grass. Spring back up. Spring's back up. In the

morning, it flourishes, sprouts anew, but in the evening, the sun's too hot. It whithers away. Then look at where he goes now. You know why are we all dying out here? Well, it's because of God's judgment, right? The exile from Eden. We've been consumed by your anger, by your wrath, we're dismayed. You've placed our iniquities before you. It's sin and death. We have returned us back to darkness and disorder.

Our days decline and in your wrath, we finish our years like a sigh. Dude, that word sigh. Hold on, one second. Mone and envy. Yeah, hega. Yes, but moaning. This is what the Israelites do and their slavery in Egypt. Mone, yeah. Their groaning. Grown. As for the days of our life, 70 years. If you're strong, 80. If you're strong, 80, yet their pride is but labor and grief. Soon it's gone and we fly off and that doesn't mean fly to heaven. It's like a metaphor of like your years just like evaporate and you're gone. Who understands the power of your anger and your wrath according to the fear that's do you? anger and your wrath according to the fear that's due you. So here's, look, this is the

image. Teach us to number our days. That we may teach us to number our days. Yeah, that we may offer or bring to you a heart of wisdom. Oh, such an interesting line. Offer a heart of wisdom. Mm-hmm. Yeah. Maybe he's gain. Gain? Yeah. Navi, that's interesting. And then look, return. Literally, turn. Back. Yahweh.

How long? Nacham. Shauke, mercy on your servants. He's asking for God, how long will the sentence of death be over humanity? Exiled from Eden. Returning to the dust. Labyrinth under the shadow of death be over humanity, exiled from Eden, returning to the dust, laboring under the shadow of death. So we asked for God to repent, shoof, to return back.

And bring new creation. Yeah, totally. And Nacham, sorry, we didn't register. This prayer is the only poem in the book of Psalms connected to Moses. Oh, yeah. It's a only poem in the book of Psalms connected to Moses. Oh yeah. It's a prayer of Moses. And these lines right here are all hyperlink to Moses' intercession on Mount Sinai after the story of the Golden Caff.

So this poem pictures Moses now doing what he did for Israel, but now doing it for all humanity, dying outside of Eden. That's cool. Isn't this interesting? So he's asking God, we're just puny, little dirt creatures. We're dying out here. And we earned it. We've created this terrible world of exile, but show mercy. Your anger's justified.

But, can you show mercy? Look what he says. So, satisfy us, verse 14. Yeah, dude, it's the word. Holy cow. I've never noticed this. Sab anu. It's the word seven. Oh, seven us. So it's literally it's Savah to satisfy us. Fill us up. But dude, by this point, all there's all these narratives in the Pentateuch that have made these word plays on the seventh day is when God's people are satisfied and savad. Holy cow.

So yeah, yes, seven us in the morning with your covenant faithfulness. The morning of the Sabbath day. Yes, totally. And the think of darkness and disorder and let there be light. Yeah. Days one, four and seven. Yeah. Genesis one. It, and seven, and Genesis one, it's all about morning and evening.

So make us glad according to the days you've afflicted us. We've had the season of being exiled and to death, so give us as many days and even more of joy for all the years that we've seen evil. Let your work, so we've been out here working and dying. So now you do your work to bring about the new creation. Let your work appear to your servants, your majesty to their children. Let the favor of the Lord our God be upon us,

and confirm for us the work of our hands. Yes, confirm the work of our hands. It repeats the same line twice. Confirm the work. Make firm. Make firm. Make it so that our work actually lasts and does something. Yes. I think so. Yeah. So turn our work into something that actually works. To that actually. Yeah. Tolly, what a great final line you just ponder at. Most of our work like withers and fades and goes away just like our lives.

But when God satisfies us with the morning, with the new day of creation, new creation, imagine doing work that doesn't fade. Imagine the life of the new creation that doesn't fade. I think that's what if God returns and has mercy and brings about the new creation that doesn't fade. I think that that's what if God returns and has mercy and brings about the new creation, that's what he's praying for here. This is a profound poem, Psalm 90. It's worth many cups of tea and long walks. And it's all reflecting on Genesis 3. I'm going to do a little bit of the same thing. I'm going to do a little bit of the same thing. I'm going to do a little bit of the same thing.

I'm going to do a little bit of the same thing. I'm going to go to the beach. So we walk out of Genesis 2 and 3, going, oh man, the seventh day was out there, was out there to be had for humans and God, but humanity has forfeited the Sabbath, ultimate seventh day rest. And now we're exiled to the land of labor and work, and even that doesn't secure our lives because we die. Yeah. So what do we do? What do we do? We call out to God. We're waiting for God to do something that will bring about the seventh day that never actually

was. What do you do? Do you work harder? Yeah. And obsess more. Mm-hmm. Mm-hmm. Okay.

So the next movement forward is going to be the calling of Abraham. And God's setting in motion through Israel planned to restore the power of the Abraham. And God's setting in motion through Israel going to be the calling of Abraham and God setting in motion through Israel a plan to restore blessing to all of the nations. Abundance. Abundance. But how is humanity going to get to the Sabbath rest? Well, here's what God does. He calls one human out of the realm of laboring unto death and he makes them a promise. And that promise is, when God says to Abraham and Genesis 12, and what God says to Abraham and Genesis 12 is a seven-line

poem. Well, Genesis 12 versus 1 through 3. I will make a view of great nation, 2, I will bless you, 3, I will make your name name great four, so that you will be a blessing. Five, I will bless those who bless you. Six, those who curse you, I will curse. Seven, in you will be blessed all the families of the earth to seven line poem. Man, that works almost perfectly in this version. Yeah. And I have to accept the last two, the last lines broken in two, it looks like an eight line poem. Yeah. And once again, this is, I was first drawn attention to this by that Italian Jewish commentator

who noted all those sevens in Genesis 1. So he's, he's counting. Yeah, totally. He's out there counting. Yeah, and he was raised knowing Hebrew. Yeah. You know, so like, he's never read the Bible in English like he reads in Hebrew now Here's what Kassoud also notes. There's five the word blessing

Which remember the seventh day was blessed in Genesis one. He notes that there the word blessing occurs five times in this poem the poem Abraham the word curse occurs five times in Genesis 3 to 11. Oh really? Yes, yes. Wow. So he thinks that it's... It's reversing the curse. It's reversing the curses that have been laid on right now,

God's putting in motion a plan to reverse all the curses of Genesis 3 through 11. Do you think that's a coincidence? I don't know, man. Anymore, I just... These authors are so sophisticated. Jesus. So sophisticated. So in Genesis 3 through 11, there's five times word curse is used. Correct. The first one is he curses the snake and then he curses the ground. Yep. And then Cain is cursed. Cain is cursed. The ground is cursed. Chapter 5. We recall the curse on the ground.

And chapter 5, Cainan is cursed. Cainan. So there's just kind of this compounding of cursing. Yep. And then the word blessing appears five times in the promise. I mean, it's just, you just point it out. It's cool. And you just go, yeah.

And clearly, the poet, the author, has made sure there's seven lines in God's words, Dave, Abraham, for sure. There's no way that's a coincidence. So get the art here. This is where we begin to pick up the narrative pattern of how this video can work. You can see Genesis 1, we're going, creations liberated from darkness and disorder,

unto the completeness of the seventh day. God wants to rest and rule with humans as presence filling the world with the humans. That's the seventh day ideal. The seventh day ideal. Genesis 2 gives it from another angle. Humanities knowachn and a garden that's designed to give him life. It's all contingent on. Will humans trust and submit to God's wisdom and participate

with him? No, they don't. Oh, the seventh day ideal is lost. Into the realm of labor unto death, toil and curse. And so what's going to happen? Well, a lot's going to happen. Just three to 11. There's a lot in there. Lots of curse. But the ultimate way, well, it's more rebellion and cursing and a guy named Rest, who saves the world in his own body and family. I mean, there's a lot we could do with the Noah's story. His name is Noah.

His name means rest. Well, maybe we should talk about it, but I think in the video we need to go. Yeah, I don't think we'll talk about it. From exile, from Eden to what's going to God's going to do. He calls one, you know, mortal dying human, an old man, dying. Yeah, about to be dust.

Yeah, he and his wife. He's around in the corner of the dust. And he says, I'm going to give you the Sabbath blessing of Eden. And to you and your family, through you and your family, the Sabbath blessing of Eden will be restored to all the nations of the earth. In a seven line poem, I mean, to just, you can just see it, what's happening here.

And so now, if I said in, you're like, okay, the Sabbath, Eden, blessing is now entrusted to this family. And you're just gonna watch through the all of Genesis, wherever this family goes, there's just, there's gardens following them around. They're constantly hanging out by trees and wells and rivers and they have great crops. Like Isaac, he gets this hundredfold of crops

and all the people around are like, wow, the guy's so, God took him to the sky. And so they become this little channel of Sabbath blessing to the nations and they keep ruining it, so God has to save them. But that's where it's all going. So it's cool. It's totally cool.

This is occurring to me. Is this the new creation video? Um, yes. Yeah, the seventh day is new creation. Yeah, because on the list, on your original list, is the new creation video. Oh, I see. Is that, is there a place for that video

that's separate from this video? I think so. Oh, okay. Though to be honest, by the time we get there, we've made so many videos that end in new creation. It just might. What else do you have to say? Yeah, totally.

But this is particularly focused on the structure of seven. The culmination. But the seventh day, seven's all about completion and liberation. Mm-hmm. That just is new creation. Mm-hmm. Yeah, that's true. Are you beginning to think we should just call this video the seventh day?

Well, I mean, we have been saying that a little bit, but. It kind of makes sense. I mean, at least I have to be doing that for myself. Otherwise, I keep thinking, I have to just talk about the Sabbath in terms of the actual, yeah, that day. By calling it the seventh day, thinking of it more as a new creation video, that Sabbath day becomes just a piece of the whole thing.

Mm-hmm. I understand. Well, that's what we said earlier. The actual practice of the Sabbath day is just one expression of this bigger theme of the seventh day, new creation, eaten, new eaten hope for humans who are laboring unto death. Yeah. It's a new creation through the lens of seven. Yeah, that's right. Yeah, as we're going see it's not even just the seventh day. Once we get into the laws, this idea was expressed every Sabbath, but also every seventh year of

release, and also every 49th year. Every seven days, every seven years, every seven. Yes, and every seventh month. And the feasts. With the feasts of the seventh month. And about a whole bunch of seven day feasts. And yeah, that's right. Yeah. So you're right. It actually, this is bigger than the Sabbath, but the Sabbath is just was kind of the launching point because it's on, it's

Genesis one culminates in the sound. It's kind of how it first appears. That's right. 1.0% 1.0% 1.0% 1.0% 1.0% 1.0% 1.0% 1.0%

1.0% 1.0% 1.0% 1.0% 1.0% 1.0% ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ ʻ‿ʻ‿ʻ ʻ‿ʻ‿ʻ ʻ‿ʻ‿ So one story in Abraham's life to just see how it works in the Abraham story. It's in Genesis 21, verse 22. So it came about around that time that uh, Abimelek, Abimelek and Fiko, the commander of his army, spoke to Abraham.

So Abimelek, Abraham met him in the previous chapter, chapter 20, and he is the king of a city called Gerar. And uh, Abraham actually previously lied to him about his wife. Mm-hmm. And then- My sister. Yep. That's- in the second time to him about his wife. And then... And my sister. Yep. That's it. And it's the second time Abraham lied about his wife.

So Abraham's, you know, he wronged this guy. And, you know, he made it right, but there's just going on. So he says to Abraham, God is with you in all that you do. So therefore, swear to me. And the word swear and oath to me, it's the word shav'a, which is spelled with the same three letters of seven. Yeah. So, swear and oath with me here by God that you won't deal falsely with me or with my offspring, with my posterity, but show me kindness. The same kindness I've showed to you. You shall show to me in the land where you so churned

Abraham said I Shiva I shiva I shiva but Abraham had a complaint with a bimolek because there's this well of water I remember water is supplied from It's a gift of God from the care the deep abysmal waters beneath. Whenever biblical writers are talking about wells, they're not just talking about wells. Yeah, it's a symbol of a gift of Eden life springing out from the ground. Yeah, so again, remember, Abraham's

this gonna be the source of the new Eden blessing to the nations around him. So Abraham says, hey, you know, there's this well that your servants seized. Yeah. We there's this well that your servants seized. Yeah. We were using this well and your servants took it. It took over. You took it.

And obviously, I didn't know about that. And you didn't tell me, I'm just hearing about it today. Yeah. I didn't know. You're going to blame me for it. I didn't know. You know, you just imagine the scene. So Abraham took sheep and oxen.

Oxen and he gave them to a binocaine. And the two of them made a covenant. So it's interesting. So Abraham and the nations, there's this problem over water. Yeah. And so how are they going to solve it? Well, I see God is with you. So the nations are going to make a covenant with the fam with Abraham. Okay. So Abraham gets out, seven lambs. So this is all a word play through the story. Making oath with me is the word Shava.

So Abraham got out Shava lambs. This is the number seven, it's the same three letters. I've been like, said to Abraham, what are these Shava lambs? What do they mean? Why have you set them apart? He said, well, I want you to take these chivalams from my hand so that it may be a witness to me that I'm the one who dug this well.

You took it from me. I dug it. You have these lambs now to remember that this is my well. Therefore, he called the name of that place, Be'er, cheva. Be'er, cheva. The word be'er is the word for well. The word cheva is the three letters that spell oath and seven.

So the word, you can see wordplay coming out here. And seven. Well, no, that's cheva. This is just cheva. But isn't the same three words? Seven. No, it's Shabbat. This is just Shabbat. But isn't the same three words? Seven. No, no. Shabbat is also the same three letters as complete or fullness.

Complete fullness. You got it. So he named it Be'er Shabbat, because there, the two of them made a Shabbat. Yeah, a Shabbat. So they made a covenant and Avimelec and Fikoil and the commander of his army. They went back to their land. And you know what Abraham did by that well, the well of seven. He planted a tree at bear Shava. And he worshipped on worship, called on the name of Yahweh, the everlasting God.

So the story, here's Abraham at conflict with the nations. And then the nations come. He makes a covenant with them. There's peace now between Abraham and the nations. Nations come. He makes a covenant with them. There's peace now between Abraham and the nations. And it's not a well where then he plants a tree and he's living by the well of seven under his tree. At peace now with God and with the nations. It's a little story about a little micro. It's a little micro Sabbath Eden that just got created here. Peace with God, peace with man. I'm living by a well of seven under a tree. It's not just a random story of making good or something. Yeah, these are how these narratives work.

These are all little hints back at Eden. But now it's out in the wilderness of Garar. And it's a story about Abraham at peace with God and man by a well named the well of seven, where he lives under his tree now. Is this what you're saying? I mean, you said before to me, before we started recording, that once you start looking for it, like Sabbath is everywhere, seven is everywhere. That's what, yes, that's what I mean.

It's like in one of these narratives. Yeah. It seems like such a mundane narrative. Yeah, why is the story in here? Yeah, why is it in here? Yes. And, yes. Yeah.

Yeah, it's about God giving Abraham a little gift of Eden and Sabbath rest as he's going through his journeys and people bumping into each other, crashing into each other. But when Abraham is able to peacefully by a means of a covenant resolve his conflicts with people, it creates a little moment of Eden rest. Rest. The big story is God wants to liberate creation is a form of liberation from darkness and disorder in Genesis 1 into a land of completeness and wholeness and blessing and divine presence and abundance, and all that is on the day of seven. Genesis 2 shows us God creating and placing, new-awking, resting humanity in a garden designed for a God and man to live together in abundance,

but it's conditional. Well, humanity's trust, they don't. They fort itfeit this wonderful opportunity and find themselves exiled to the land of curse and laboring onto death. But God promises that through the family of Abraham through a seven-line poem that there will be the blessing of Eden and Sabbath

restored to all the nations now through this family. And then all throughout the story is of Abraham. You find these little moments where he gets a little taste of the Sabbath Eden ideal, like for example, when he settles a conflict. That normally people go to war over water, access to water. But Abraham, he's a man of peace. He's able to resolve it through negotiation and a covenant. And then all of a sudden, God's chosen one is able to create peace with the nations and then he enjoys life under a tree by a well of seven, which is a typical biblical narrative way of alluding back to the Garden of seven. Which is a typical biblical narrative way of alluding back to the Garden of Eden.

So the question is, how will that Eden blessing and Sabbath blessing be restored ultimately? To all creation through this family, you gotta keep reading. Yeah, it's a great summer. All right. And then the family goes down to Egypt and they get enslaved to slave labor. Same word, Avalda, in Egypt. They become slaves. And they're not working in a garden. They're exiled from the Promised Land down in Egypt.

Yeah, they're exiled from the land of delight to the Promised Land. And they're in another place and they're digging pitches, building bricks. Yes, that's right. Making bricks. So they're in another, the slavery in Egypt becomes this intensified version of the curse of Genesis 3 of labor unto death. Labor unto death. It's a very literalized version of the. Labyrinth to death as slaves.

And there's someone else's empire. Yeah, that's right. Someone else who is pretty cruel, doesn't care about you. That's right. We'll use you and abuse you. Yeah, that's right. And it only is interested in their own self-interest. That's right.

How is Eden ever going to break out? That's right. So, yeah, that's our next conversation. The Exodus story and Passover is a liberation from slavery unto a Sabbath rest, and the Exodus story culminates with Israel celebrating a seven-day feast to celebrate their liberation from slavery. It's a Genesis 1 played out in a whole narrative form with all these new ideas introduced.

Thanks for listening to this episode of the Bible Project Podcast. We are going to be taking questions for this entire conversation around 7th day rest. We're going to do three, maybe even four, question response episodes. These episodes are gonna be extra episodes in your feed. They'll be additional episodes during the weeks to follow. If you have a question pertaining to this conversation, please send it to us. You can email it to info at jointhebibleproject.com.

If you are able, record your audio, use your phone or whatever you have. Try to keep it to around 20 seconds and also let us know your name and where you're from. If you're new to this podcast, we have a lot of conversations on different themes throughout the Bible. And many of these conversations have videos that accompany them. You can learn all about the podcast series, the videos, it's all at thebibletproject.com.

Today's show is produced by Dan Gummel. Our theme music comes from the bandProject.com. Today's show is produced by Dan Gummel. Our theme music comes from the band Tets. We're crowdfunded nonprofit in Portland, Oregon, and we make all these free resources to experience the Bible as a unified story that leads to Jesus. Thank you so much for being a part of this with us. Hi, this is Ray Abrodan.

I'm from Romania, and I first heard about the Bible project from my daughter in Laura Beca. I about the Bible project from my daughter in Laura Becah. I use the Bible project in my preaching, in my church, in Via Church, in Romania, Kluzna Pocah. My favorite thing about the Bible project is its clarity and the fact that it's memorable. We believe the Bible is a unified story that leads to Jesus. We are a crowd-founded project by people like me. in fost story, atunci în cici. Aici, în acest project, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce mea, încălce Siiți videoclipuri gratis, notice, podcastor și mult mai multe la TheBibleProject.com you