GEC RE 001

GOD’S SAVING ACTIONS IN HISTORY, OUR STORY: FROM

ABRAHAM TO JESUS

TOPIC 1
CREATION AND THE FALL OF MAN
GENESIS ACCOUNT

INTRODUCTION
God, infinitely perfect and blessed in himself, in a plan of sheer goodness freely created man to
make him share in his own blessed life. For this reason, at every time and in every place, God
draws close to man. He calls man to seek him, to know him, to love him with all his strength. He
calls together all men, scattered and divided by sin, into the unity of his family, the Church. To
accomplish this, when the fullness of time had come, God sent his Son as Redeemer and Savior.
In his Son and through him, he invites men to become, in the Holy Spirit, his adopted children
and thus heirs of his blessed life. (1CCC #1)

Learning Outcomes
At the end of this module, you are expected to:
1. Give and explain the causes of temptation committed by Adam and Eve.
2. Develop their own story of creation based from the creation account from the Book of
Genesis.
1. Identify and explain the key points of creation story in relation to their life.
2. Understand and explain their being created as an image and likeness of God.
3. Understand and appreciate their having a dignity as rooted in their being an image and
likeness of God.
4. Explain the cause of the fall of the first parents.
5. Identify and understand what sin is and its consequences to man’s life.

1
CCC is the abbreviation of the Catechism of the Catholic Church.
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CREATION AND THE FALL OF MAN

Some theories about the creation of the world:

Pantheism – everything is God.
Gnosticism – the world comes from and returns to God, and Is inherently evil.
Dualism/Manichaeism – permanent conflict of good and evil.
Deism – God made the world and then left it to itself.
Materialism – world is an interplay of matter that has always existed

Creation Story: Fundamental Belief

 The world was created for the glory of God
 God is the author and origin of life. He created the world in wisdom and love. Gen 1-2, CCC
279-354
 The universe is not by chance. He created the universe out of nothing. CCC 290, 296, 318
 Creation has its good origin (versus the idea that reality as dual nature: good and evil), CCC
339-342
 God created a visible and an invisible world
 Man was created according to His image and likeness
 Man and woman: the summit of the Creator’s work. Because of this, human has three
essential qualities:
 sanctity of human life,
 dignity of human labor;
 sacredness of family love
 union of body and soul
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 Man and woman have been created and willed by God: in perfect equality as human persons,
yet in their respective beings as man and woman.
 By nature, we are God’s creatures and servants and are given sanctity of life, dignity of labor
and sacredness of family love, so we can live, work and love like God. Gen 1:26-27
 Creation is not yet complete, but in a journey towards perfection.
 Fall of Man: Disobedience and Pride
 Sin is an abuse of the freedom God has given to man. Because we have the freedom to
choose “not God”, sin enters the world. Sin causes a break in our relationship with God.
 Because we have the freedom to choose “not God”, sin enters the world. Sin causes a break
in our relationship with God.
 The commandment: Thou shall not eat of the tree of the knowledge of good and evil.
 God made a covenant with man in creation: a sacred kinship bond having blessings and
curses, rights and responsibilities (“[God] invited them to intimate communion with himself
and clothed them with resplendent grace and justice).
 Consequences of Adam’s and Eve’s Sin
 They lost God’s divine life – spiritual death
 Disharmony enters their relationship with each other, with
 creation and in their ability to control their own faculties
 They are wounded with ignorance, malice, concupiscence
 and hardship (e.g. pain in childbirth and toil in work)
 They are subject to suffering and death
 They are cast out of Paradise
 Fallen human nature is wounded, not intrinsically corrupted
 Baptism “washes” away original sin, imparts God’s divine life and begins to heal the
wounds of original sin.

*READ GENESIS NARRATIVE: GENESIS 1:1-30, GENESIS 2:4-25

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 In the Old testament, The Genesis account of creation does not attempt to provide scientific
explanation or information of the origin of the world, but it gives us the truth that there is
only one God who is the source of everything. He created everything, and everything. He
created is good. The greatest of his creation is man whom He made in His own image and
likeness.

MAN IS CREATED IN THE IMAGE AND LIKENESS OF GOD

 Then God said, “ Let us make man in our
image and likeness, and let them rule over the
fish of the sea and the birds of the air, over the
livestock, over all the earth , and all over the
creatures that moves along the ground. “ So
God created man in his own image, in the
image of God He created Him; male and
female He created them.

 The highest point of God’s creation is man: “ created in God’s image and likeness…”does
not mean equal to God. But it says that God gives man the spiritual power of thinking and
willing similar to His own mind and will. In humanity God has developed a being that is
capable of developing a personal, spiritual relationship with Him. In all of creation, we alone
have been blessed with this wonderful ability and opportunity to have a unique personal
spiritual relationships that bonds us with God.

Read CFC # 310-346, CCC # 279-379

*CCC Catechism for Catholic Church, CFC Catechism for Filipino Catholic

Read Genesis 3; 4; 6:5-7:24; 11

 The account describes in figurative language how man and woman began to turn away from
God in disobedience and pride and its consequences for humanity. This is a biblical religious
explanation of the presence of sin in human history and the experience of evil and suffering
in the world. The account of the fall if full of symbolism: The tree of life, The tree of the
knowledge of good and evil, the fruit, the serpent, etc.

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GENESIS
What the book of Genesis present to us, then, is the story of the Fall of human race within God’s
plan of creation and redemption. Genesis is describes, how at the origin of our human race, man
and woman turned away from God their creator in disobedience and pride, thus rejecting God’s
friendship. They wanted to be “ like God “ ( Gn. 3:5 ), but “without God, ahead of God and not
according to God “ ( CCC 398 )

Behind the disobedient choice by our first parents, Scripture and Church Tradition see imaged in
“the serpent” (Gn.3:1-5), an evil forced called “Satan” or the “devil.” Jesus himself was tempted
by the devil (Mat. 4:1-11) whom he called “ murderer from the beginning . a liar and the father
of lies.” ( Jn.8:44) The devil and the other demons were indeed created naturally good by God,
but they become evil their own doing. Scripture give witness to the disastrous influence of these
created personal being called also “fallen angels.” Their power is limited by the providence of
God who makes “all things work together for the good of those who have been called according
to his purpose.”( rom.8:28) (CCC391-39500

In rebelling against God, man and woman destroyed their original harmony with:
Each other (“they realized they were naked”)
Others ( Cain murdered his brother Abel)
The community ( Tower of Babel )
Nature (“ cursed be the ground )
Finally, since man and his wife were not excluded from partaking the fruit of the tree of
Life(Gen.3:22-24) death will be theirs, “For you are dirt, and to dirt you shall return” (Ge.3:19)

The Genesis narrative presents three moments with which we are all very familiar:
temptation, sin and judgment. But we must not imagine that the author of genesis was somehow
present in the Garden of Eden. Rather his account is a divinely inspired interpretation of the
situation of sin in the world of his own day. Where did all this evil come from/ What is the origin
of this condition of universal sinfulness? ( CCC 401 )

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The Genesis narrative of “The Fall” is the inspired Scriptural response to this fundamental
human question of every age. Not God, but the original man and woman are the source of moral
evil. And not just “ Everyman “ like the Medieval plays, but the first members, the origin, of our
human race. This alone can explain the universality of evil in our race, and the moral evil which
we experience in our world today. Yet the final biblical word is not that “ human being are evil”
but that “God is Savior.”

In addition to Genesis account of the Fall, St. Paul insist strongly on the fact that “All have
sinned deprived of the glory of God.”( Rom.3:23 ). But he is equally insistent that “ Just as in
Adam all die, so in Christ all will come to life again.’( ! Cor.15:22 ). “ For if by the offense of
the one person all died, much more did the grace of God and the gracious gift of the one person
Jesus Christ abound for all. “ ( Rom. 5:15; cf. CCC 399-401 )

CHURCH TEACHING ON ORIGINAL SIN

From biblical source of the Church
teaches that “ Adam, the first man, by
transgressing God’s commandment in
paradise, at once lost the holiness and
justice in which he had been constituted;
and drew upon himself…death.” The
holiness and justice received from God
was lost not only for him but also for his
descendants (CCC404). We Filipino
today, as members of the race of Adam,
do not inherit his personal sin, but rather the sinful condition started by his “originating sin.” It is
a condition in which each of us is personally involved. What we inherit. The “kasalanang mana,”
is the state of sinfulness in which weall are born.

This is universal sinfulness is confirmed by the clear Gospel proclamation that all are redeemed
by Christ. Put briefly, it is a dogma of our Christian faith that we all need to be redeemed.

First of all in describing original sin today we speak the “sin of the world’ ( Jn.1:29; CCC 408 ).
This means that “ polluted atmosphere “ into which we all are born. It is a social dimension of
original sin; the “ sinful structure “ of injustice. Oppression and exploitation that PCP II so
emphasizes today in each thrust for social renewal and transformation. ([Link] II 261-271 )
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Second, there is the personal interior dimension of original sin, the “heart of darkness within us”
which is “ in all men proper to each.” We experience this aspect of original sin especially in one
of its effects that remains even after Baptism, called concupiscence.

The sins usually identified as “capital” include: pride – exalting oneself beyond what is due and
true; lust – disordered desire for, or inordinate enjoyment of sexual pleasure; anger – destructive
aggressiveness; gluttony – excessive indulgence in food or drink, envy – begrudging others their
talents, success and wishing them evil, covetousness – desiring what belongs to others, leading to
dishonesty, stealing and injustice, and sloth – laziness and escape from exerting due effort.

Descriptive Definition of Original Sin

Original sin can be described as the state in which we are born as a member of the human race.
We are thus situated in a sinful history that affects our capacity to love God above all, to become
our true full selves and achieve our destiny.

It is called original since it dates from the origin of our human race. This meants it is universal:
all need to be redeemed.

It is called “sin “not because it is personal sinful thought, word, or action on our part, but
because it is a state contrary to God’s will. It is an obstacle to that positive loving relation to Him
and His whole creation for which we are created.

TOPIC 2
GOD’S PLAN OF SALVATION
COVENANT AND REVELATION

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GOD’S PLAN OF SALVATION

Learning Outcomes:
At the end of this module you are expected to:
1. Discuss the correlation between these two big ideas: God’s attributes and the salvation of
humanity.
2. Identify some factors on how you help others attain their salvation.

THE CALL AND PROMISES: THE PATRIARCHS

PATRIARCH MEANS:
Head of family – a man who is the head of a family or group.
Respected Senior – a respected and experienced senior man within a group or family.
Biblical Ancestor – in the bible a figure mentioned as the ancestor of the whole human race.
Hebrew Leader – in the Hebrew Scripture especially the book of Genesis, an ancestor or
religious leader of the Hebrew people e.g. Abraham, Isaac or Jacob.

Read the book of Genesis 12: 1-20 (Abraham’s call)

Genesis 18: 1-15 (The birth of Isaac)
To bless “all the families of the earth” through him.
Genesis 37: 1-36 (Call of Joseph)
Genesis 25: 27-34, Genesis 27:1-40 (Call of Jacob)

The call of Abraham (Gen. 12:1-20)

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God asks Abraham to leave his country and go to the land of Canaan. God makes 3 promises to
him:
To make of him a great nation;
To make his “name” great;

Faith is Tested ( Gen 22:1-14 )

God tests Abraham by asking him to offer Isaac on Mt. Moriah. Isaac carries the wood for the
burnt offering. Abraham assures Isaac that God will provide the lamb for the offering

“By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises
offered up his only begotten son… concluding that God was able to raise him up, even from the
dead.” Heb. 11:17-19

FAITH – A gift from God, Act by which man entrust to God his whole self and offering. A
whole submission. Confidently entrusting one’s self to God saving love, present in the Holy
Spirit, and celebrating in prayer and liturgical worship.

GOD’S GLOBAL PLAN OF SALVATION

Christianity is a message of salvation for all people groups around the world. The heart of
the Christian gospel is rescue, for all peoples at all times. Yet this is often not understood. For
example, a common objection to Christianity in some parts of the world is that it is a “white
man’s religion”—it is the religion of the missionaries, and therefore irrelevant. Some have raised
the question of how an African, for example, can relate to Jesus when Jesus is not from his own
tribe. Yet the same cultures seek answers to the questions that Christianity addresses. Everyone
wants to know how man, who is a sinner, can relate to God, who is holy.

Common to all mankind is the awareness that something is wrong with the world and in our
personal lives that cuts us off us from our Creator. The Bible explains that we are objects of
God’s wrath (Eph. 2:1–3). Our greatest need is salvation from this just wrath (Col. 3:6). In his
mercy, God has set in place a plan to save us from his wrath. Through this plan of grace, God is
restoring the world to the way it was originally intended to be.

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We will seek to understand God’s global plan of salvation from two perspectives: horizontally
and vertically. We will first consider the Bible horizontally, as an unfolding narrative down
through history. This will involve viewing God’s plan of salvation in terms of creation, fall,
redemption, and consummation. Then we will consider God’s plan of salvation vertically,
looking down on the Bible from above. This will be done by centering upon God, man, Christ,
and repentance and faith, in that order.

UNDERSTANDING GOD’S PLAN OF SALVATION HORIZONTALLY

Creation
God made the world and all that is in it (Gen. 1:1). He created Adam and Eve, the first man and
the first woman, in his own image (Gen. 1:26–28), giving them the task of populating the world
and subduing it (Gen. 1:28). All of God’s creation was “very good” (Gen. 1:31). The world is
neither a haphazard collection of atoms, nor is it inherently bad. God created the world and it
was good.

The Fall
Adam and Eve rejected God’s good rule, determining to be their own lords (Gen. 3:1–7). This
rebellion plunged all of humanity into sin, darkness, misery, and death, for Adam represented,
and thus involved, the entire human race in his actions (Rom. 5:12; 1 Cor. 15:21–22 ). Since the
fall, human history has been ravaged with the carnage of sickness, selfishness, strife, and other
manifestations of Adam’s horrific rebellion—and we are unable, in ourselves, to set things right.

Redemption
Even in Eden, God began to promise that sin and Satan would not get the last word (Gen. 3:15).
And indeed, in the fullness of time, God sent his own Son to deliver his people from bondage to
sin and death (Gal. 4:4–5). Through the Son’s atoning death on the cross and resurrection from
the grave, redemption was accomplished and the decisive fulfillment of all the Old Testament
promises has been launched (Mark 1:14–15; 2 Cor. 1:20 ). Through the work of the Holy Spirit,
opening the eyes of the spiritually blind and bringing life, redemption is applied (Rom. 8:1–11; 1
Cor. 2:10–16).

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Consummation
One day God’s Son will come to earth again, this time openly and without any question as to
who he is (Phil 2:10–11; Rev. 19:11–16). He will come in final judgment and restore the earth to
what it was always meant to be, only this time without any threat of Satan, sin, and death (Rev.
21:1–22:5). What God intended according to the first two chapters of the Bible appears as his
final and glorious achievement in the last two chapters of the Bible. Christ will establish what the
Bible calls the new heavens and the new earth (e.g., Isa. 65:17), where the original goodness and
perfection of Eden will be restored and humanity will flourish in a renewed creation that has
been set free from its bondage to decay (Rom. 8:21).

UNDERSTANDING GOD’S PLAN OF SALVATION VERTICALLY

God
God created human beings to bring him glory (Isa. 43:6–7; 1 Cor. 10:31). Anyone who seeks
his own glory, as Adam did, sins against God and is subject to God’s judgment (Acts 12:20–23).
All things happen according to God’s plan and serve to glorify him (Eph. 1:11–12). Every
culture has a view of its god or gods that affects how people conduct their lives, but the Bible
says that there is only one true God (Deut. 6:4; Jer. 14:22). It is idolatry to worship any other
god (Ex. 20:3–6). God is the absolutely transcendent governor of the universe.

God is also holy, meaning that he is utterly pure and incapable of sin or evil (Isa. 6:1–5). He
likewise calls his people be holy (1 Pet. 1:15–16). God is just, meaning that he is unswerving in
doing what is morally right. The Bible expresses this absolute moral purity and righteousness by
saying that “God is light” (1 John 1:5).

The Bible also teaches that “God is love”—lovingkindness is the very heart of who God is (Ex.
34:6–7; Matt. 11:29). He is “the God of all grace” (1 Pet. 5:10). God is not only supremely
other in purity but also supremely merciful in impulse.

Recognizing who God is, we realize that there is a massive problem facing mankind. We can
understand the nature of this problem by looking at who man is in relation to who God is.

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Man
Having been created in God’s image and yet having chosen to break free from trusting
submission to him, Adam rebelled, and through him sin entered the world (Rom. 5:12–14). All
human beings continue to bear the image of God in some sense (Gen. 9:5–6), though we are now
marred by sin. As God-resisting sinners we are born with an inherent spiritual blindness and
hostility to God (Rom. 3:9–19). We are his settled enemies,

We need, therefore, to be reconciled to him. We require a mediator to bridge the humanly

unbridgeable gap between our sinfulness and God’s holiness (1 Tim. 2:5–6 ). We are unable to
glorify God as he created us to do (Rom. 3:23). God is rightly angry with us, and we cannot save
ourselves from his wrath—that is, his judicial retribution (John 3:18; Eph. 2:1–3). If we are to
be saved at all, it will have to be by the work of someone else, someone who is qualified to save
us. Sacrificing to spirits, appeasing ancestors, and cultural rituals to ward off evil spirits cannot
save us from the coming wrath.

Jesus Christ
In his great mercy, God sent his Son to bear the wrath that must fall on human sin (John 3:16; 1
John 4:10). How is it that Jesus saves us from the wrath of God? Here we consider who Jesus
is (his person) and what he did (his work).

Jesus is fully God, equal with the Father. To see him is to see God the Father (John 10:30). It is
necessary that Jesus, if he is to save us, be fully divine because the payment for sin is one that
mere mortals cannot pay—for their sin is against an infinitely beautiful and glorious God, and so
they are infinitely guilty. As God, however, Jesus is qualified to pay the penalty for sins
committed against God. Yet Jesus is also fully man (Gal. 4:4). He became like us in every way,
yet without sinning (Heb. 2:16–18). Jesus is therefore uniquely fitted to pay the penalty we owe.

This is who Jesus is.

What did Jesus do? As the second Adam, he succeeded where Adam failed (Rom. 5:12–19).
This is supremely seen in Jesus’ death and resurrection. On the cross, Jesus took our place,
suffering and dying for us, so that we might be restored to our Creator (Isa. 53:4–6; 1 Pet. 2:24;
3:18; 1 Cor. 15:3–4). God poured out all his holy wrath on his beloved Son and judged him in
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our place so that we can be set free (2 Cor. 5:21; Gal. 3:13). United with him not only in his
death but also in his resurrection, we are given new life (Rom. 6:4; 1 Pet. 1:3). Jesus’ bodily
resurrection means that the final resurrection has, in him, already begun (1 Cor. 15:20–22 ).
Jesus’ earthly life, too, is relevant to our salvation.

For Jesus obeyed God perfectly in our place (Heb. 4:15), so that God sees his obedience as our
own. Because of Jesus’ perfect righteousness, those who are in Christ stand righteous before God
(1 Cor. 1:30; 2 Cor. 5:21). Jesus is the Savior we need to rescue us from God’s wrath. How then
does his saving work become reality for any one of us?

Repentance and Faith

The proper response to the work of Christ on our behalf is repentance and faith (Mark 1:15; Acts
2:37–38; 20:21). These twin heart-responses together form the healthy, biblical, Spirit-led
activity of those who have understood God, their sin, and Jesus as Savior. Repentance is a
turning from sin and idolatry to serve the true and living God (Ezek. 14:6; 1 Thess. 1:9 ). This
does not mean that believers will not struggle with sin anymore but rather that sin no longer has
dominion over us (Rom. 6:12). Sin no longer sits on the throne of the believer’s heart.

If repentance is a turning from, faith is a turning to—from sin, to Christ. Faith is trusting Christ
as our Savior and confessing him as Lord (Rom. 10:9–10). It is believing that God exists and is
near to those who seek him wholeheartedly (Heb. 11:6). Faith is our glad receiving and resting
in the work of Christ. It means that we cast ourselves on Christ alone for the forgiveness of our
sins and the fulfillment of all God’s promises for us in Christ (Titus 3:4–7).

Everyone must exercise faith in Christ to be saved. Even faith, however, is a gift from God (Eph.
2:8–9; Phil. 1:29). True faith results in a life of loving obedience (Eph. 2:8–10; James 2:14–26)
as the Holy Spirit produces Christlike fruit in the believer (Gal. 5:22–25). This obedience never
earns God’s approval, for Christ has already earned God’s approval for us. At the same time, the
Bible is clear that while obedience does not win our salvation, the absence of grateful obedience
indicates the absence of salvation (Eph. 5:1–2; Col. 3:1).

Conclusion

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In the end, God himself is supremely glorified in his great plan of salvation. One day every knee
will bow and every tongue will confess Jesus as Lord to the glory of God the Father (Phil. 2:10–
11). When the plan of God is complete, we will surely see God as he is and will be like him (1
John 3:2). We will join with millions of believers from all over the world, “from every tribe and
language and people and nation” (Rev. 5:9), who have put their faith in Christ for salvation. We
will all worship God forever, with the angels saying “Amen” to our worship (Rev. 7:9–12). On
that day, the glory of the Lord will fill the earth as the waters fill the sea (Hab. 2:14).

The Promise of Salvation through all Generations

Salvation is not only the forgiveness of sin received at one point in time, but the restoration of
man to God’s image over a whole lifetime.

GOD’S PLAN OF SALVATION

The Call of Moses (Read Exodus 20:1-17)

 After the Israelites multiply in Egypt, they are enslaved by Pharaoh who makes their lives
bitter with hard bondage. Ex 1:1-14
 Pharaoh orders that all Hebrew sons be cast into the river. Moses miraculously escapes death
and is adopted by Pharaoh’s daughter. Ex 15 – 2:10
 After killing an Egyptian, Moses flees to Midian, where he marries Zipporah, daughter of
Reuel Ex 2:11-22
 The children of Israel cry out to God, and he remembers his covenant with Abraham, Isaac
and Jacob. Ex 2:23-24
 God reveals himself to Moses at the burning bush and sends him and Aaron to Pharaoh to
lead Israel out of Egypt. Ex 3:1 – 4:17

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 God afflicts the Egyptians with ten plagues, bringing judgment upon their gods: 1) the Nile
turns to blood; 2) frogs; 3) lice; 4) swarms of flies; 5) cattle dies; 6) boils; 7) hail; 8) locusts;
9) darkness Ex 7:14 – 10:29

The Passover and 10th plague: every Israelite family is to kill a lamb and spread its blood on the
doorposts of their house. The angel of death kills all the firstborn of Egypt. The Israelites are
protected by the blood on their doorposts. Ex 12
Pharaoh releases the Israelites, after 430 years in Egypt. Ex 12:31
God’s story of his people Israel goes all the way back to his call of Abraham and his promise that
he will make him into a great nation and lead his descendants into the Promised Land (Genesis
12:1–3 ). Over half a millennium later, however, we find Israel chafing in Egypt, oppressed as
slave laborers for Pharaoh, King of Egypt! So what happened to God’s promise? Had it been
forgotten? At the outset of the story of Moses’ call, we read, “But God remembered his covenant
with Abraham, with Isaac, and with Jacob” (Exodus 2:24 ).

Moses is an 80 year-old man, advanced in age

(see Acts 7:30 cf. v. 23 ) at the time of the
call. He is a mere shepherd living in exile,
keeping the flock of his father-in-law Jethro,
priest of Midian, near Mt. Horeb (Sinai) at the
time. Having been miraculously preserved at
birth and having grown up in Pharaoh’s (the
oppressor’s) court, he later identifies with his
people by killing an Egyptian and thus becomes a
fugitive sojourner in the land of [Link]
angel of the LORD manifests God’s presence in
a burning bush (a theophany; v. 1).
The Exodus from Egypt headed by Moses.

The first miracle we see is that the bush is aflame but doesn’t burn up (v. 2)! This certainly gets
Moses’ attention (v. 3). Even more miraculously, God calls Moses out of the bush—by name (v.
4)! God proceeds to impress upon Moses his holiness, telling him to take off his sandals, because
the ground on which he is standing is holy (v. 5). Identifying himself to Moses as the “God of
Abraham, Isaac, and Jacob” (v. 6), he tell him that he is aware of Israel’s affliction in Egypt. He
has heard people’s cry and will deliver them and bring them to the Promised Land—through
Moses (vv. 7–9)!Moses responds by saying, “Who am I … ?” (v. 11), but God counters, “… I
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will be with you” (v. 12). This indicates the importance, not of who Moses is in and of himself,
but of who it is who calls him! Moses then demands a second ID from the God of Israel’s
forefathers: “If … they ask me what is his name, what shall I say to them?” God’s response is
this: “I AM WHO I AM.” Tell Israel: “I AM has sent me to you.”

The Call of Moses: Some Insights

[Link]

God’s Deliverer – Israel was powerless to save themselves. God sent Moses with signs and
wonders to set them free (Ex 7:1-7). Likewise, we too were powerless to free ourselves from sin
and Satan’s grip. God saved us by sending Christ who died and was raised from the dead (cf.
Eph 2:4-10)

Delivered by blood - Moses told the people to slay a lamb and paint their door posts with the
blood (Ex 12:21-28). When they did, the death angel passed over them. Jesus Christ is our
Passover Lamb. His sacrifice and blood save us (cf. Heb 10:19-23)

God’s Cloud Led the Way

The Holy Spirit manifested as a huge cloud that led Israel (at
night it was a pillar of fire). It stood between them and
Pharaoh’s army to protect their exodus (Ex 14:19-22). The same
Holy Spirit can lead us too (Rom 8:14). Additionally, Paul
compares passing through the Red Sea and the cloud, to water
baptism and baptism in the Spirit. 1 Corinthians 10:2 says, “And
they were all baptized unto Moses in the cloud (the Holy Spirit)
and in the sea (water).”

The Israelites’ Journey in the Desert:

[Link]

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And your children shall be shepherds in the wilderness forty years and shall suffer for your
faithlessness, until the last of your dead bodies lies in the wilderness. According to the number of
the days in which you spied out the land, forty days, a year for each day, you shall bear your
iniquity forty years, and you shall know my displeasure. I the Lord have spoken; surely I will do
thus to all this wicked congregation gathered together against me: in this wilderness they shall
come to a full end, and there they shall die. Num. 14: 33-35
General Insight:
Once Moses led the people out of Egypt, the next area in their journey was the WILDERNESS
(see diagram). In reality, they could have crossed the Wilderness in about 40 days -- but the
Bible says they wandered in circles for 40 years! The people were disobedient, lacked faith, and
in general had rebellious attitudes. In every way, the Wilderness describes the aimless life of a
carnal Christian. It is a picture of “self-effort” vs. walking in the Spirit.
Further Insights:
God desires a covenant relationship - God led Israel to Mount Sinai where He declared His
desire to walk in covenant relationship (Ex 19:4-6). Israel failed to obey – thus, God sent the
Messiah, Jesus Christ, to establish a New Covenant based on His own obedience (cf. Hebrews 10
Delays due to sin - Paul tells us that Israel’s progress was delayed due to various sins. He lists
disobedience, lack of faith, rebellion, and sexual sins (1 Cor 10:5-14). These sins delayed Israel’s
progress and caused them to go in circles for 40 years. The Bible tells us to lay down our sins
too, lest they hold us back (cf. Hebrews 12:1)

Murmuring and complaining - Paul identifies these sins of Israel as important lessons (1 Cor
10:10). Israel wearied God through their constant complaining. Complaining is a form of doubt
and unbelief. It’s like saying, “God, I don’t think you’re going to come through in this situation.”
You must guard against this sin that will erode your faith (cf. James 3)
Miracle provision - Paul gives us an unusual insight. He says that a Rock followed Israel in the
wilderness, and that Rock was Christ (1 Cor 10:4). God provided water from the Rock and
manna from heaven. God has miracle provision for us today when we trust Him (cf. Ps 103:1-5)

*Read Exodus 20:2–17, Deuteronomy 5:6–21

 Ten Commandments of God

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PROMISED LAND: LESSONS OF FAITH

[Link]
Land of milk and honey – God promised Israel
a land abundant in all kinds of resources (Deut
6:4-12). He called it a “land of milk and
honey” – which is an idiom for prosperity. In
Christ, all the promises of God are “Yes” and
“Amen.” You have a rich inheritance in Christ!
(cf. 2 Cor 1:20 / Rom 8:31-32)

Deut 6:4-12
Enter by faith - this is one of the most
important lessons. The first generation missed
their opportunity to enter the Promised Land because they lacked aggressive faith. Only Joshua
and Caleb had faith (Num 13 / 14:6). Because of it, God allowed Joshua and Caleb to survive the
40 years of wandering and they eventually led the second generation in. Hebrews chapter 4 is
dedicated to this comparison for NT believers and warns us to use our faith to enter our Promised
Land.
Giants in the land – though the land was “promised” to Israel, they still had to “possess” it. In
other words, it was a cooperative effort between God and Israel. The Bible says that there were
various races of large people living in the land that had to be driven out (Josh 1). The lesson for
believers is obvious – we have to “fight” the good fight of faith to lay hold of our inheritance.
Just because God promises something doesn’t mean that it will be easy. Hebrews 6:12 says that
through “faith and patience” we inherit God’s promises.
Be strong and courageous - God commanded Joshua – “Be strong and courageous” (Josh 1:7). In
Josh 1:7Caleb said, “Give me this mountain!” He said that when he was 85 years old! Your faith
must have an “aggressive” aspect to it, like a soldier determined to win the battle. This will help
you accomplish your goals and win your battles.

Possessing your promised Land: Some Insights

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[Link]

Live by faith in God’s Word – one of the most important keys for possessing your Promised
Land is the habit of putting faith in God’s promises. God told Joshua that the source of His
courage would be meditating in God’s Word (Joshua 1:8). God’s Word is filled with awesome
promises for every imaginable need.

Walk in the Spirit – another vital key for possessing your Promised Land is walking in the
Spirit vs. the flesh (Rom 8:1-6). Walking in the “flesh” is when you do what “you” want, when
you want, and how you want. It includes everything from what some might call gross sins to an
attitude of just “doing your own thing.”

Let the grace of God increase more and more in your life – 2 Peter 1:3 says, “Grace and
peace be multiplied unto you.” The concept of “grace” can be defined in a number of ways. Here
are two definitions that I like: 1) Grace is God’s unmerited favor, and 2) Grace is God’s ability
and enabling power.

Trust in the promise of Heaven and Resurrection - as we conclude our study, let me say that
the biggest part of our Promised Land is heaven and the resurrection (1 Cor 15:49-58). Certainly
we want to experience God’s blessings in the “here and now” – but the older I get the more I
realize what an awesome future awaits us! Christianity is not a “self-help” program just to make
us feel better in this life. No, we have the promise of eternal life, resurrection, and heaven to look
forward to! We are promised to rule and reign with Christ over a new heaven and earth (Rev 21-
22).

God Leads His People Through Judges

The Lord raises up judges to deliver them from their oppressors. The Israelites live in Canaan
under a loose tribal system ruled by judges for the next four hundred years.

Roles of Judges
Deliverers: freedom fighters who overcome the enemies of God & of Israel and liberate their
people from oppression;
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Civil Rulers: acting as magistrates, settling disputes, dispensing justice, etc.

God Chooses David As King

After King Saul’s death, Samuel anoints David, a man after God’s own heart, to be King of
Israel. The tribes of Israel proclaim David as King of Israel in Hebron. 2 Sam. 5:1-5

God Chooses Solomon As King

Solomon is anointed King of Israel by Nathan the prophet and Zadok the priest. His mother,
Bathsheba, reigns as Queen Mother beside him.
Solomon pleases God by asking not for riches or earthly power, but for wisdom to rule the
nations. People from all the nations come to hear Solomon’s wisdom.
Solomon builds the Temple and dedicates it to the Lord. The temple replaces the tabernacle as
Israel’s place of worship. It also becomes the place of worship for all the nations. 1 Kgs. 5-7; 2
Chr 7

Israel: The Divided Kingdom

Solomon breaks the Davidic covenant by
violating the “law of the king” and by building
idolatrous altars. God tells Solomon that He
will take the kingdom away from him, from the
hand of his son. 1 Kgs. 11:5-8, 9-43

After Solomon dies, the Davidic Kingdom is

split. The ten northern tribes follow Jeroboam
and form the northern kingdom of Israel. The
tribe of Benjamin stays with Judah in Jerusalem
under the rule of Rehoboam (southern
kingdom). Civil war ensues.

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TOPIC 3
JEWISH DIASPORA (CONTINUOUS STRUGGLE)

JEWISH DIASPORA

DIASPORA
It is the dispersion of Jews among the Gentiles after the Babylonian Exile or
the aggregate of Jews or Jewish communities scattered “in exile” outside Palestine or
present-day Israel. Although the term refers to the physical dispersal of Jews throughout the
world, it also carries religious, philosophical, political, and eschatological connotations,
inasmuch as the Jews perceive a special relationship between the land of Israel and themselves.
Interpretations of this relationship range from the messianic hope of traditional Judaism for the
eventual “ingathering of the exiles” to the view of Reform Judaism that the dispersal of the Jews
was providentially arranged by God to foster pure monotheism throughout the world.

HISTORICAL OVERVIEW OF JEWISH DIASPORA

The Jewish state comes to an end in 70 AD, when the Romans begin to actively drive Jews from
the home they had lived in for over a millennium. But the Jewish Diaspora ("diaspora"
="dispersion, scattering") had begun long before the Romans had even dreamed of Judaea.
When the Assyrians conquered Israel in 722, the Hebrew inhabitants were scattered all over the
Middle East; these early victims of the dispersion disappeared utterly from the pages of history.
However, when Nebuchadnezzar deported the Judaeans in 597 and 586 BC, he allowed them to
remain in a unified community in Babylon. Another group of Judaeans fled to Egypt, where they
settled in the Nile delta. So from 597 onwards, there were three distinct groups of Hebrews: a
group in Babylon and other parts of the Middle East, a group in Judaea, and another group in
Egypt.
Thus, 597 is considered the beginning date of the Jewish Diaspora. While Cyrus the Persian
allowed the Judaeans to return to their homeland in 538 BC, most chose to remain in Babylon. A

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large number of Jews in Egypt became mercenaries in Upper Egypt on an island called the
Elephantine.
All of these Jews retained their religion, identity, and social customs; both under the Persians and
the Greeks, they were allowed to run their lives under their own laws. Some converted to other
religions; still others combined the Yahweh cult with local cults; but the majority clung to the
Hebraic religion and its new-found core document, the Torah.
In 63 BC, Judaea became a protectorate of Rome. Coming under the administration of a
governor, Judaea was allowed a king; the governor's business was to regulate trade and
maximize tax revenue.
While the Jews despised the Greeks, the Romans were a nightmare. Governorships were bought
at high prices; the governors would attempt to squeeze as much revenue as possible from their
regions and pocket as much as they could. Even with a Jewish king, the Judaeans revolted in 70
AD, a desperate revolt that ended tragically.
In 73 AD, the last of the revolutionaries were holed
up in a mountain fort called Masada;
the Romans had besieged the fort for two years, and
the 1,000 men, women, and children inside were
beginning to starve. In desperation, the Jewish
revolutionaries killed themselves rather than
surrender to the Romans. The Romans then
destroyed Jerusalem, annexed Judaea as a Roman
province, and systematically drove the Jews
from Palestine. After 73 AD, Hebrew history would
only be the history of the Diaspora as the Jews and
their world view spread over Africa, Asia, and Europe.
MASADA (SUMMIT)

What caused the Jewish exile?

Throughout the Hebrew Bible, the prophets argued that the exile happened because the people
failed to follow God's instructions. God gave the people specific instructions in order to be
faithful to the Lord. God believed the people had properly listened to the instructions God gave
them.

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TIMELINE OF JEWISH DIASPORA (CONTIOUS STRUGGLE)

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Why did God allow Israel to go into captivity?

The land of Canaan was given to the people of Israel under the condition of obedience to God's
law. The history of Israel is a sad story of continuous sin. God had to punish the people for their
unfaithfulness and sent them into exile for seventy years. The problem of sin was solved by
Jesus on the cross.

When did the Jewish exile begin and end?

Babylonian Captivity, the forced detention of Jews in Babylonia following the Neo-Babylonian
Empire's conquest of the kingdom of Judah in 598/7 and 587/6 BCE. The captivity formally
ended in 538 BCE, when the Persian conqueror of Babylonia, Cyrus the Great, gave the Jews
permission to return to Palestine.

PLEASER READ:
[Link]
persian-eras/

TOPIC 4
PROPHETIC LIFE OF VOCATION
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PROPHETIC LIFE

Learning Outcomes:
At the end of this module you are expected to:
1. Choose your most favorite prophet and make a reflection on how this prophet is connected to
you and affects you in every aspect of your life especially on human, social and spiritual
aspects.
2. Be able to discuss major theological and ethical themes in the prophetic literature and critically
evaluate their contemporary relevance.

THEMES OF THE PROPHETS

Failure to keep the covenant will result in judgment and punishment in the form of exile. In 722
BC, Assyria conquers Samaria and deports the people of the northern kingdom. Samaria is
repopulated with foreigners who become the Samaritans King Nebuchadnezzar besieges
Jerusalem in 605 BC, takes king Jehoiachin into captivity in 597, and destroys the city and
deports the population in 586 BC. Jer. 1:14-16, 2 Kgs. 17, 2 Kgs. 24-25

The Remnant
 God preserves and purifies a remnant to bring his salvation to others
 The Messianic Hope
 God will establish his kingdom in Israel and in the world and bring a state of perfect peace
and happiness through the coming Messiah. Is 11:1-9

The New Exodus

God will use the Messiah to bring about a new and greater Exodus, bringing the tribes of Israel
out of all the nations in which they have been scattered, with gentiles with them.

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 The Pilgrimage to Zion. Jer 16:14-15

 The New Exodus will bring the 12 tribes with gentiles on an eschatological pilgrimage to
Zion.
 The Restoration of the Davidic Kingdom
 The return to Zion will bring a restoration of the Davidic kingdom that will reunite all 12
tribes and the faithful from every nation under the Davidic messiah-king. Ezek 37:21-25
 The Day of the Lord
 God will judge his people. After he has purged them through suffering, he will restore them
in glory. Destruction and ruin will be followed by deliverance.
 The Day of the Lord
 God will judge his people. After he has purged them through suffering, he will restore them
in glory. Destruction and ruin will be followed by deliverance. Joel 2:1-2, 10-11

Crisis of Faith-Life
Unfaithfulness
Insecurity and doubt
Personal weaknesses
Social-structural influences

Consequences of Infidelity

The Kingdom Divided

After Solomon dies, the Davidic Kingdom is split. The ten northern tribes follow Jeroboam and
form the northern kingdom of Israel. The tribe of Benjamin stays with Judah in Jerusalem under
the rule of Rehoboam (southern kingdom). Civil war ensues.

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Northern Kingdom (Israel)

Jeroboam erects golden calves. Every king in
the northern kingdom is evil, despite prophets
such as Elijah who warn them. In 722 BC,
Assyria conquers Samaria and deports the
people of the northern kingdom. Samaria is
repopulated with foreigners who become the
Samaritans. 1 Kgs 12:28-33

Southern Kingdom (Judah)

Most kings are sinful, but some are righteous
and bring religious reform (Asa, Jehoshaphat).
Hezekiah brings reform in Judah, but his son
Manasseh does great evil, even sacrificing
children to Molech. Because of this God will
bring disaster upon Jerusalem. King Josiah
delays judgment by destroying shrines to the
pagan gods. 2 Kgs 18-23

King Nebuchadnezzar besieges Jerusalem in 605 BC, takes king Jehoiachin into captivity in 597,
and destroys the city and deports the population in 586 BC. 2 Kgs 24-25

TOPIC 5
SURVEY OF THE NEW TESTAMENT FROM MALACHI TO MATHEW

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MALACHI (OLD TESTAMENT) TO MATHEW (NEW

TESTAMENT)

The Old Testament ends with the book of Malachi, but the New Testament does not begin
until the book of Matthew.
This leaves a gap of
approximately 400 years,
known as the "silent years."
During this period, there is a
lack of historical and scriptural
records, leaving many questions
unanswered.
 What happened
during this time?
 What historical events
took place?
 Did God continue to
speak to his people?
We will dive into this mysterious period, exploring what is known about the events that
transpired and what potential explanations and theories exist for the silence.
We will also examine the possible impact of these "silent years" on the Jewish people and their
faith, as well as how it may have influenced the arrival of Jesus and the start of the New
Testament. It is a fascinating journey as we unveil the silent years and uncover the hidden truths
of this enigmatic time period.

THE SILENT YEARS AND THEIR SIGNIFICANCE

The period between the last book of the Old Testament, Malachi, and the first book of the New
Testament, Matthew, is often referred to as the "Silent Years." This era, spanning approximately
four centuries, is a perplexing and intriguing time in biblical history.

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It is marked by the absence of any recorded

prophetic messages or divine revelations, leaving
historians and theologians to grapple with the
question of what exactly occurred during this
seemingly silent period.
While the silence may lead some to dismiss this
period as inconsequential, it holds immense
significance in understanding the historical and
cultural context in which Jesus Christ was born.
The Silent Years serve as a bridge between the
final prophecies of the Old Testament and the
unfolding of the New Testament narrative.
During this time, the Jewish people were under the rule of various empires, including the
Persians, Greeks, and ultimately the Romans. This period witnessed significant political, social,
and cultural shifts that shaped the world into which Jesus was born.
It was a time of cultural assimilation, religious syncretism, and political unrest.
Exploring the Silent Years allows us to gain insights into the spiritual and intellectual climate
that set the stage for the arrival of the long-awaited Messiah. It invites us to delve into the
historical records and extra-biblical sources, piecing together the events and ideas that shaped the
Jewish people's religious practices and beliefs during this period.

THE PERSIAN AND HELLENISTIC PERIODS (539 BC)

These eras marked a significant transformation not only in political power but also in culture and
religious practices.
The Persian period, which began with the conquest of the Babylonian Empire by Cyrus the Great
in 539 BC, brought about a shift in power and allowed the Jewish people to return to their
homeland from exile. Under Persian rule, the Jews experienced relative freedom and were
granted permission to rebuild their temple in Jerusalem. This period witnessed the completion of
the Second Temple and the reestablishment of Jewish religious practices.
However, the Persian period was not without its challenges. The Jewish community faced
ongoing tensions with neighboring nations, which sometimes resulted in conflicts and social
unrest. Additionally, the influence of Persian culture and religion introduced new elements that
would shape the Jewish identity and belief systems.

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Following the Persian period, the Hellenistic era dawned with the conquests of Alexander the
Great in the 4th century BC. The spread of Greek culture and language across the vast empire
had a profound impact on the Jewish people. Greek philosophy, literature, and artistic
expressions permeated the social fabric, leading to a fusion of Hellenistic and Jewish traditions.
During this period, the Jewish community experienced a clash of ideologies as some embraced
Greek customs, while others fervently clung to their traditional beliefs. This cultural assimilation
gave rise to conflicts and debates within Jewish society, ultimately shaping the development of
various religious sects and movements.
Understanding the historical context of the Persian and Hellenistic periods provides valuable
insights into the societal and religious dynamics that unfolded during the silent years. It sheds
light on the factors that influenced the emergence of different religious groups, the evolving
nature of Jewish identity, and the anticipation for a Messiah who would deliver them from
political and spiritual oppression.

EXAMINING THE LAST PROPHETIC MESSAGE, THE BOOK OF MALACHI

Malachi, whose name means "my messenger," delivers a powerful message to the Israelites,
addressing their complacency, religious corruption, and lack of reverence for God. His words
carry a sense of urgency, calling the people to repentance and reminding them of their
covenant with God.

Through the Book of Malachi, we gain insight into the challenges faced by the Israelites during
this transitional period. The spiritual decline and moral decay that Malachi confronts
foreshadow the need for a Messiah, a savior who would come to restore and redeem
humanity.
As we delve into the pages of Malachi, we uncover themes of faithfulness, justice, and the
importance of pure worship. Malachi's prophecies not only provide historical context but also
offer timeless lessons applicable to our lives today.

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Exploring the last prophetic message of

Malachi allows us to bridge the gap
between the Old and New Testaments,
shedding light on the spiritual climate
and setting the stage for the arrival of
Jesus Christ. It serves as a valuable
stepping stone in understanding the
significance of the Silent Years and
the anticipation for the coming
Messiah.

TRANSITIONING INTO THE SILENT YEARS, THE END OF THE OLD TESTAMENT
ERA
During the Silent Years, there was a notable absence of prophetic voices and divine
revelation recorded in the biblical canon. The last prophetic message from Malachi ends
with the promise of a coming messenger, leaving the Jewish people eagerly anticipating the
fulfillment of this prophecy. However, as time passed, the anticipation turned into a sense of
longing and questions about God's silence.

THE RISE OF THE PHARISEES, SADDUCEES, AND ESSENES

During the period between the last book of the Old Testament, Malachi, and the first book of the
New Testament, Matthew, significant religious developments were taking place within Judaism.
These developments shaped the cultural and religious landscape that Jesus would encounter
during his ministry.
One of the prominent movements that emerged during this time was the rise of the Pharisees.
The Pharisees were a sect known for their strict adherence to the Jewish law and traditions. They
focused on interpreting and applying the laws to daily life, seeking to lead a righteous and holy
lifestyle.
Their influence grew, and they became influential religious leaders and teachers within Jewish
society.
Contrasting the Pharisees were the Sadducees, another influential group during this period. The
Sadducees were primarily composed of the priestly elite and aristocracy. They held positions of
power within the Jewish temple and were more concerned with political and social matters rather
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than strict adherence to religious laws. The Sadducees rejected certain beliefs and practices that
the Pharisees upheld, leading to theological and ideological differences between the two groups.
In addition to the Pharisees and Sadducees, the
Essenes were another significant religious sect that
emerged during the silent years. The Essenes were
a more ascetic and separatist group, choosing to
live in isolated communities, such as Qumran near
the Dead Sea. They focused on strict observance
of religious laws, ritual purity, and the study of
sacred texts.
The discovery of the Dead Sea Scrolls in the mid-
20th century provided valuable insights into the
religious practices and beliefs of the Essenes.

THE ANTICIPATION AND ARRIVAL OF THE MESSIAH IN THE NEW TESTAMENT

This period is often referred to as the "silent years" or the "intertestamental period."
During these silent years, the Jewish people eagerly anticipated the arrival of the promised
Messiah. The prophets of the Old Testament had foretold the coming of a savior who would
bring salvation, deliverance, and establish God's kingdom on earth.
The hope of the Messiah's arrival was deeply ingrained in the hearts and minds of the Jewish
nation.
As the silent years unfolded, various events and historical shifts shaped the world in which Jesus
would eventually be born. The conquests of Alexander the Great, the subsequent rule of the
Greek Seleucid Empire, and the rise of the Roman Empire all played significant roles in setting
the stage for the Messiah's arrival.
While the Old Testament did not provide a detailed account of the events during this gap,
historical records, apocryphal writings, and other sources shed some light on the religious,
cultural, and political landscape of the time. These sources help connect the dots between the
anticipation of the Messiah in the Old Testament and the fulfillment of those prophecies in the
New Testament.
The arrival of John the Baptist, who served as the forerunner of Jesus, marked the end of
the silent years and the beginning of a new era. John's preaching and baptism stirred the hearts
of the people, rekindling their anticipation for the long-awaited Messiah.

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Finally, in the opening chapters of the Gospel of Matthew, the arrival of Jesus is
announced, and the stage is set for the fulfillment of countless prophecies and the beginning
of a remarkable ministry that would forever change the course of human history.
Exploring this gap between Malachi and Matthew allows us to better understand the historical
context surrounding THE BIRTH OF JESUS. It illuminates the significance of his coming, the
anticipation that preceded it, and the fulfillment of God's promises to His people.

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OF REPRODUCTION, DISTRIBUTION, UPLOADING, OR POSTING ONLINE IN ANY FORM OR BY ANY
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