Making hasty promises to God?

I have been reading the book of Ecclesiastes 5. In verse 2 he says ‘Don’t make rash promises and don’t be hasty in bringing matters to God…’ This seems counterintuitive. How am I to understand that passage?

The passage seems counterintuitive as any promise made to God would be something good.  Why the warning then? It is so because many times a promise is made with the lips only. A promise that seems to serve as an easy escape, a quick exchange mainly to your advantage. And, in honesty, when someone uses the Lord’s name or makes the promise in the church, it looks rock solid while it may be just vain words. Let me detail:

Many times people go through tense situations where they say words they regret, they make promises they will not be able to keep, they take oaths that would prove unbearable etc.

Especially in the realm of spirituality, when a person is in danger and suddenly prays to God “Lord, if you save me I will do this or that…” Remember your last crisis? We have all been through something like this. We know the story and most of the times our plea looks like this “Lord, if you save me this time only, and so I promise is the last time, I will….”

Accordingly, when coming to the Lord one should not rush – that is the message of the verse. 

When you come to the Lord, to His temple, you are not in front of a counter, or booth, or office, where you have just a quick exchange of papers, money, signatures. The Lord invites you to spend time with Him. To check the matters thoroughly, to search your soul deep enough. And then to make a promise based not on your urgency but on His stability. Not on what you can do for Him but on what He can do for you.

Please read in the context (as this is always very, very important) and you will see that the space and time of making the promise is in God’s house, the temple. 

Verse 1 warns us to guard our steps. Step calmly, not in a rush. You are in a church, not in the market place. And then come to listen instead of talking. Many come to God or to church to say things. Probably God wants us more like the listening Mary instead of the busy being Martha (Luke 10:38-42). When you take time to listen you don’t rush into promises. By the way, it seems that talking too much in the temple is similar to those worshipping idols – see a connection with what Jesus said about our prayers (Matthew 6:7-8), that should be much different than those of pagans who use many/vain words.

Now comes verse 2, where the reader is advised not to make any utterance in a haste. That is like an expedient prayer or agreement, where your urgent need goes way before your heart. Once again, there is this difference made: you are on earth, but God is in heaven. He is not rushing, you are. “Therefore let your words be few.” 

You can make a hasty promise in the market place, to a man. But in the church, be aware to the third commandment (Exodus 20). Do not take the Lord’s name in vain.

In verse 3, a comparison is made between those who have dreams and those who are talkative. A wise man will have many thoughts but few words, while a fool will have few thoughts and a lot of words. The same with the dreams, too many worries will disturb the brain so, during the night, the mind goes astray in dreaming and taking for real all kind of fantasies. One who talks much in the temple is like one who tells everyone his dreams. Who cares?

The following verses (4 to 7) keep on the same vein: (a) don’t delay in paying, as a delay will prove that you have rushed into promising; (b) better not to vow than not to bring to fulfilment your own words (counterintuitive also, right?); (c) why say “it was a mistake”, – that is when a reality check will force you to stand still and think (not talk), once again a proof that you rushed in before.

My answer in short 🙂 :

When coming in front of the Lord, we first listen to Him. He is more interested in us knowing Him than in us making ourselves known to Him. He knows us. Accordingly, don’t rush into promising Him things you may not be able to do. You are on earth, He is in heaven. Guess who has the bigger picture.

10 thoughts from Daniel 1

Please read the chapter. If you don’t have a Bible handy, read it or listen it here –

„One passage studied until its significance is clear to the mind and its relation to the plan of salvation is evident, is of more value than the perusal of many chapters with no definite purpose in view and no positive instruction gained.” (Steps to Christ, chapter 10 – A Knowledge of God).

1. While being a slave, in a far away and pagan country, suffering as innocent for the sins of others, Daniel still sees God. And sees Him active, as in v. 2, “the Lord gave”, in v. 9, “God gave”, and in v. 17, “God gave”. In the setting, during the trial, to the victory… God is in there. Giving. Providing.

2. You are being offered “the king’s food” (v. 5), and yet you know that is going to defile you. Don’t aim for king’s stuff. Still be open: you can serve (as a minister) a defiled king without defiling yourself.

3. Three steps in Daniel’s trial (v. 8):

  • resolved, in his heart and mind,
  • asked, the right step before the next,
  • not to be forced to defile himself.

Many times people jump to the 3rd, saying “I was forced, I had no choice”. What about your first choice, to resolve in your mind? What about asking (to man and to God)? What about testing God, and let Him handle your challenge?

4. Food & Education. That is what is put in (vs. 4-5), for the body and for the mind. It is the same challenge today – what do you feed your body and mind with? Is it the defiling king’s food, the junk of the world?

5. Change of identity (v. 7). The Babylonians changed the names of the young Jewish men to erase the memory of their God and become „new Babylonians”. But they couldn’t change their God. He was more into their life than just a name…

6. When serving God, when giving testimony for Him and His providence, we should not be “in worse condition” than the others of our own generation (vs. 10, 15).

7. Ten days (v. 12). A short-term test with consequences for life. And a real daily test – abstinence from what is harmful.

8. Found x10 better (v. 20). Not fatter, nor richer etc. Just better in the tasks you were given. But wait… 10x better? That is amazing. Unbelievable!

9. Why not saying anything against the “education” – learning of literature and language of the Chaldeans (v. 4)? Wasn’t it a danger all along? How come that we talk about Daniel’s diet but not about his education? As v. 17 shows, it was God who gave them skills for proper education so that they can go all the way to the top hierarchy (v. 19) and witness to the most noble officials in the kingdom against the magicians (v. 20).

10. Daniel stays while Babylon goes away (v. 27). Read it again. Don’t pass over it too soon. Daniel comes in as a slave of a superpower, and he ends alive while Babylon falls. What a better before/after image? That is a miracle. Showing again God’s hand.

What are the sins that don’t lead to death?

A student of our Essential series (lesson #3), after reading the first epistle of John, and taking the quiz which follows the lesson, asked: From 1 John 5:17, what are the sins that don’t lead to death? 

Evidently, there’s some kind of paradox here, a sin that does not lead to death?!… As usual, let’s read the entire passage:

If anyone sees his brother committing a sin not leading to death, he shall ask, and God will give him life—to those who commit sins that do not lead to death. There is sin that leads to death; I do not say that one should pray for that. All wrongdoing is sin, but there is sin that does not lead to death. We know that everyone who has been born of God does not keep on sinning, but he who was born of God protects him, and the evil one does not touch him. We know that we are from God, and the whole world lies in the power of the evil one. (1 John 5:16-19)

We must be fair – reading the text of John we cannot point out to a specific sin, or sins. Why? Simply, because he doesn’t do it himself, in the first place. It would be quite speculative then to read our views in the text.

What is clear, though, is that for John there are some sins (he is using a generic singular) that lead unto death and some other sins that don’t. A smart reader will immediately sense something here. No wonder your question then…

Sin does bring death!

Now, from other places in the Bible we know that sin, entering this world through Adam, brought death (Genesis 3:19). It is a physical death that takes us to the grave. And it will also bring eternal death for those who do not repent, as they will be separated from God ( Isaiah 59:1-2, Revelation 21:27).

From the reflections of apostle Paul, we know also that the wage of sin is death (Romans 6:23). Most probably, the apostle refers to the second death, the eternal one, since the opposite of it is “eternal life”.

All of us know that Jesus Christ, the Son of God was sent to this world to take away the sins of the world – thus preached the Baptist (John 1:29). Finally, from the golden verse of Scriptures, we know that whoever believes in Jesus should not perish but have everlasting life (John 3:16).

So, with this background, we might ask again, what are the sins that don’t lead to death?

It is obvious that every sin has the potential to lead to death. And, for that matter, surely none of them leads to life. However, some of them will not lead to that awful fruition – death. How? By repentance.

From sin to life

There’s probably no better way to explain John that to use his own writings, the same epistle, the same topic. Just a few chapters back… He wrote:

My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous. He is the propitiation for our sins, and not for ours only but also for the sins of the whole world. (1 John 2:1-2)

Evidently, we do sin. Yet we should not despair, but repent. Jesus is our advocate. He, being righteous, is our ransom. And then to all of us, being forgiven, death and sin have no power toward condemnation.

“Healthy awareness of sin”

That is how a commentary sums up the entire issue. I presume that’s what you have. And all of us should. The commentary says:

“The sins committed by those who are genuinely anxious to serve God, but who suffer from a weak will and strong habits, are very different from those sins that are deliberately committed in brazen and willful defiance of God. It is more the attitude and the motive that determine the difference, than the act of sin itself. In this sense, there are distinctions in sins. The minor error, quickly repented of and forgiven, is a sin not unto death. The grievous sin, fallen into suddenly through failure to maintain spiritual power, is still not a sin unto death, if followed by genuine repentance; but refusal to repent makes ultimate death certain.”

Why do you ask, anyway?

I presume you are not asking the starting question in order to find out which sins can be committed, that is to get the pleasures of this world and yet escape the death penalty!

Generally speaking, the faithful people who ask it fear they might commit the unpardonable sin. For it is clear – there’s a sin that leads to death and one that doesn’t.

Once again, the unpardonable sin is when the One who can convict you of sin has no way of entrance to your heart.

Our text, illustrated

Let’s read the text with some in-between-the-lines tentative add-ons (trying not to read our views into it, but to illustrate):

If anyone sees his brother committing a sin not leading to death, {and that brother fights with it, repents of it, is ashamed of it and tries to conquer it}, he shall ask, and God will give him life.

{Again, it is about} those who commit sins that do not lead to death.

{Make no mistake,} there is a sin that leads to death {that one where the person has no regard to it, the Holy Spirit can not move him/her anymore. Is that the case? Then…}

I do not say that one should pray for that {as no one prayed for Pilate to repent of his sin, no prayer for Ananias and Sapphira, no prayer for Judas (man, don’t hang yourself!). Some people have chosen their paths and nothing, not even the Holy Spirit can move them. Yes, God can send affliction and troubles, to awaken them. Yet, as in the end-times, there will be people who will refuse to repent no matter what. That is a sin that leads to death. Don’t waste any time praying. No one prays for the repentance of… Satan.}

{Otherwise, let’s make it clear:} all wrongdoing is sin! {Stay away from that. And if you sin, read again first verses of 1 John, chapter 2 – there’s a way to life, through the blood of Jesus Christ.} But there is sin that does not lead to death. {the one you’ve just repented of}

We know that everyone who has been born of God does not keep on sinning. {Are you born of God? Then you stay away from sin. Resist the devil and he will flee from you.} but he who was born of God {that is Jesus Christ} protects him, {God can protect us} and the evil one cannot touch us.

{Let’s be open:} the world around us lies in the power of the evil one. But we know that we are from God.

“Any sin we commit that we are, by grace, capable of truly confessing and repenting from does not lead to death.”

John Piper


Should I pray then for someone sinning?

We all do sin. The difference is in the attitude. There’s one thing for a former smoker to ask the doctor for a saving surgery on his lungs or even a transplant for a fresh set of healthy lungs. And there is quite outrageous for a smoker to do it while still smoking and planning to continue the awful habit…

A commentary continues:

“This does not mean that we should not continue to pray for those who have drifted from the way of righteousness, or who have never surrendered to the Saviour. It does not mean that there will not be many remarkable conversions as a sequel to long and earnest praying by faithful hearts. But John is showing that there is no use praying for forgiveness for a sinner so long as he refuses to repent of his sin. Yet, while there are any grounds for hope, we should continue to pray, for we cannot tell with certainly when a man has gone too far.”

Sign of Jonah

What is the sign of Jonah that Jesus is speaking about?

When reading the Gospels, we see that on more than one occasion Jesus was challenged to make a sign, perform a miracle. Now such a sign or miracle was to be the proof of his identity, of his call and mission. However Jesus knew that such a sign would not trigger faith.

Let’s read then the event regarding Jonah, where it first comes to our attention in the Gospels, Matthew 12:38-40.

Then some of the scribes and Pharisees answered him, saying, “Teacher, we wish to see a sign from you.” But he answered them, “An evil and adulterous generation seeks for a sign, but no sign will be given to it except the sign of the prophet Jonah. For just as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth.

Here we have the first clues for the context – story of Jonah, three days and nights… Immediately we see a parallel with Jesus’ experience of death and resurrection. For this to be a sign, it should happen first, so Jesus foresees His suffering, and talks about a time when people will reflect on His suffering and resurrection. The calming of the storm came only when Jonah was thrown in the water to die, as outcast, as guilty, even as cursed.

Jonah is not the perfect model for Jesus. Accordingly, some things might be parralel, while other will not be. We can expect even a huge difference between the two. However, Jesus choses this unlikely propeht as an object lesson for a strange generation pretending to be the people of God.

If we read the same dialogue of Jesus, as presented in Luke, things get perfectly clear.

When the crowds were increasing, he began to say, “This generation is an evil generation. It seeks for a sign, but no sign will be given to it except the sign of Jonah. For as Jonah became a sign to the people of Nineveh, so will the Son of Man be to this generation.” (Luke 11:29-30)

What is the sign? Or the better question is who is the sign? Jonah himself was (“became”) a sign for the people of Nineveh.

He did not do any miracle, he was only subject to miracles: calming of the storm, staying alive in the fish’s belly, seeing the plant growing overnight. Probably the greatest miracle was witnessing how the people of Nineveh converted to his message, how the king himself and the nobles came down from their positions of power to listen to God’s message sent via a humble “ressurected” messenger. In other words, there was no miracle performed by Jonah (like healing the sick, for example, or raising the dead), it was only preaching the word, God’s word. And preaching it from his own experience.

Jonah was a strange man for the people of Nineveh, coming with a radical message from God. He got this courage and determination after being rescued himself from a three days and three nights imprisonment in the belly of the fish. And later delivered a message of 40 days of grace until a potential destruction would come over Nineveh. His personal story of repentance and coming from the dead was to be the object lesson for the people of Nineveh to return from their rebellion and come to a better life.

Probably we can draw now some parallels. The axis is clear: Jesus says “so will the Son of Man be to this generation”. The sign itself is Himself. Nothing more, nothing less. His presence in their midst was a sign in itself.

Jonah did no miracle except probably telling them his own miraculous story. Jesus did all the miracles, and yet they did not believe him. No wonder (if you read on) Jesus continues saying that at the judgment day, people of Nineveh will condemn people of Jerusalem…

The men of Nineveh will rise up at the judgment with this generation and condemn it, for they repented at the preaching of Jonah, and behold, something greater than Jonah is here. (Matthew 12:41)

Jonah preached to the Gentiles and they listened, Jesus preached to His own and they did not. Nineveh was a great city, a three days journey was needed to cover it all (all the streets) – Jesus’ Mission was also for three years, going all places from Judeea to Galilee and Samaria. Jonah preached a message of warning, a destruction coming in 40 days. Jesus warned the same and the destruction of Jerusalem came exactly after 40 years. It was indeed “this generation”.

People of Nineveh repented. People of Israel were still on probation time. We are also.

Can we imagine the Gospel writers, inking these words… seeing the actual fulfilment in their own personal story, in the story of the city and nation they loved, in the story of their resurrected Lord? Preaching the same message while time lasts. We need no signs, nor a greater sign, we need no more prophets or miracles. The more we get these, the more we are condemned by our own rebellion.

Just believe Him and His word. He is greater than Jonah.

You are gods. Really?

“Is it not written in your Law, ‘I said, you are gods’?” (John 10:34) Questions: Who are these “gods”? Are there more “gods”? How do you explain this Bible text?

The context of Jesus’ words – John 10

Reading the whole passage of John 10:22-39, we discover that Jesus was being pressed to give a clear-cut answer to the question – “Are you the Messiah?” (v. 24). So, we have to keep in mind that such a context was a highly explosive one as the Messiah was the fulfillment of the Jewish aspirations and expectations (Matthew 11:3), the One sent by God as His representative. Accordingly, one either was the Messiah, or was just claiming such a title, by blasphemy.

Evidently, Jesus was fully aware He is the Messiah, as He confirmed that to others – for example to the Samaritan woman (John 4:25-26); to the group of the twelve apostles (Matthew 16:16-17); later on, to the council of the high priests and elders (and this claim led Him directly to death, Mark 14:61-64). In the same time, Jesus knew that such a claim from Him, without the proper context, will have a side effect – unbelief and continuous hardening of the heart (see also the high tensions in Luke 22:66-71). This was already obvious many times before (John 10:25-26). They did not believe him because of the prejudices they had against Him, that is against His way of showing how Messiah would really look and act like (the same can be seen in Peter’s reaction when Jesus spoke about a suffering Messiah, Matthew 16:20-23).

Jesus then pushes the discussion by saying “I and the Father are one” (v. 30). In His mind, that meant that His plans and the plans of His Father are one, that He is following the directions of His Father (see also John 5:19). However, taking it as an assertion, the Jews were ready to stone Him (John 10:31). Questioned by Jesus about their intentions, they justified their anger by indicating a blasphemy in Jesus’ sayings (v. 33). The main accusation was clear – “You, being a man, make yourself God”.

Here Jesus confronts them on their field of expertise – the Scriptures. Quoting a verse in Psalms, He points out that the Scriptures spoke like He did, calling some humans “gods”. Let’s get there and see the passage for ourselves – Psalm 82 (please take your Bible and read it).

The context of Jesus’ quote – Psalm 82

Psalm 82 presents a heavenly setting, a “divine council” where God sits in the midst of some “gods” (v. 1).

However, these so-called “gods” are being judged by God (v. 1-2) and even accused for showing partiality to the wicked (v. 2). Furthermore, they are being urged to do justice, to rescue, to deliver the ones oppressed (vs. 3-4). The conclusion is that such judges have no knowledge and are walking in the darkness (v. 5).

Then, God speaks to them as in a review: He commends them for being “gods”, for being “sons of the Most High” (v. 6). Yet, due to their faulty judgment, He says, they are going to die like “men” and fall like any human “prince” (v. 7).

In the end, the psalmist speaks again, as he puts all his trust in God, who is going to rightly judge the whole earth (v. 8).

As this was the psalm Jesus quoted, let us see what’s about this expression “you are gods”.

What does it mean – “you are gods”?

In Jesus’ own words, He explains that “He” (God) named these persons as “gods”, as they were the ones to whom “the word of God came” (John 10:34). It is evident that God sees His representatives on earth as “gods”, as “sons of the Most High”, as they are to judge and make justice according to His will.

The word for “gods” is “elohim”, which is used also in Exodus 7:1, where God makes Moses “a god” for Pharaoh. In other words, by receiving his message from the God of heavens, and now presenting it to the ruler of the nation, Moses acts to Pharaoh like a god speaking to a human. Moses is a man, no doubt about it. But he acts like a god to the ruler of the nation.

The same perspective as in Psalm 82 is to be found in Psalm 58, where in verse 1 the psalmist calls the judges/rulers also “gods”. As the psalm continues it is evidently that these “gods” are not ruling the way God wants – see the solution in verse 11, where in the end God is the one who judges on earth.

Again, the same setting is to be seen in Isaiah 3:13-15, where these corrupt judges are confirmed to be “elders and princes of the people”.

It becomes clear that these “gods” are not true to their calling. In the same time, some true “gods” would be the ones that follow their heaven commissioned task, that is fulfilling the will of the Father, the Most High, the Lord God of hosts.

Jesus as a Son of God

There is no question that Jesus really fulfilled such a task from His Father, as it is evident in texts like Luke 4:18-21, when preaching in Nazareth, or the one in Matthew 11:2-6, with a message to John the Baptist. While the rulers of this earth, be they kings, judges, priests, are not ruling according to God’s will, Jesus was one that did, as He was the one “consecrated” by the Father and thus “sent into the world” (John 10:36). He plainly told them: “I have shown you many good works from the Father” (John 10:32).

He admits having said that “I am the Son of God” (v. 36). There is absolutely no question about it. He did it. He believed it. He was indeed!

In the same time, He urges them to review what they perceived as an assertion and even blasphemy, to judge it objectively and see if He was doing or not “the works of My Father”. Evidently, He was a “god”, was a “son of the Most High”, because He was consecrated, sent into the world and here He fulfilled His Father’s will up to the end (see John 17:4 and Luke 22:42).

The passage moves toward an abrupt ending with Jesus affirming again His special and close relation to the Father, by using a language that in their uncircumcised ears was like another blasphemy: “the Father is in me and I am in the Father” (John 10:38). The story ends with Jews ready again to arrest Him…


We can step on sure grounds saying that Jesus acted like a real Son of God, He was right in presenting Himself as a Son of God. The accusers could not understand because they were not His sheep (John 10:26) – not listening, not discerning His voice, not knowing Him nor His Father.

The passage does not speak about humans becoming divine, about men becoming gods. However, in representing and reflecting God’s character on earth, humans are seen and appointed by God the Most High as “gods” (Exodus 7:1). Remember Matthew 5:9? (please open your Bible and read it).

If God’s word is spoken to you, then you become a “god” to our fellow men, with such a heavenly task of showing the character of the Father, doing His will, making justice the way He would. On the contrary, be you a “god”, if you are corrupt and departing from the plans of the One that called you, then you are surely to end like any mortal, falling to the ground (Psalms 82:6-7).

„We should be called the children of God; and so we are. The reason why the world does not know us is that is did not know him. Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him.” (1 John 3:1-2)

Census in the Bible, a blessing or a curse?

Hi. Having read in the Bible about census, I found it out repeatedly and I remember sometimes being mentioned as a sin. Why would it be so?

Census in the Bible is basically counting heads of people, men, for different purposes:

  • knowing the number size of each tribe or clan (Numbers 1:2),
  • having the numbers of all who serviced for the Lord at the temple (1 Chronicles 23:24);
  • taxing those of a certain age (Exodus 30:12)
  • making aware of military force, men of war able or missing (Numbers 26:2; 31:49; 2 Chronicles 25:5);
  • strangers living in the people of Israel (2 Chronicles 2:17);
  • Jews living in Israel, subject to Roman forces (Luke 2:1-5; Acts 5:37).

A census would be ordered by God, or by kings, (see Roman ruler in Luke 2:1-5), and observed to fulfillment by the military (1 Chronicles 21:6), or religious leaders (Numbers 7:2).

The first census was ordered by God (Exodus 30:12), and each was to pay a ransom for himself. It was a proof that God knew each and everyone of them, as they were being covered, protected by Him. However, the tribe of Levi was not to be counted along with the others (Numbers 1:49), but separate (Numbers 3:39), counted against the first-borns of every family (Numbers 3:40-51).

One census event stands out in the Bible (2 Samuel 24). King David was the one ordering it, and commander of special forces Joab was to arrange it. The king said he wanted to “be made aware of the total number” (24:2). The results of the census included 1,100,000 men who drew the sword in Israel, and 470,000 in Judah (21:5), without counting Levi and Benjamin as “what the king had commanded was unethical to Joab” (21:6).

“Unethical to Joab”? We all know how ruthless was Joab himself – killing Abner by deceit (2 Samuel 3:27), covering David in killing Uriah (2 Samuel 11:6).

What seems to us normal, even strategically for any war commander, it was in fact an act of unfaithfulness, defiant to God’s providence. If we read the same story from Chronicles, it is clear that “Satan attacked Israel by inciting David to enumerate a census” (1 Chronicles 21:1).

Where was the problem?

Counting and evaluating the results would most probably lead to one of the two dangerous paths:

  • having great numbers, the kings would boast about it, weighing human powers and leaving God outside of the picture; the same for any tribe that might pretend supremacy, or for any leader, political, religious, tempted by numbers and multitudes.
  • on the other hand, having low numbers would mean that God had not been providing for them as promised – “the Lord had said he would make Israel as numerous as the stars of heaven” (1 Chronicles 27:23).

As David was wrong, yet a sincere man, soon after that “David’s conscience troubled him after he had taken a census” (24:10), acknowledging he had been “very foolish”, and had “sinned greatly”; or “acted wickedly” (1 Chronicles 21:17).

Aware of this situation, and the two dangerous paths, we should be mindful that God counts each one of our very hairs (Matthew 10:29-31), as a sign of powerful and all-covering protection. As for the seen human forces, they are always outnumbered by the unseen, heavenly sent ones, as we read in 2 Kings 6:14-17:

“Therefore sent he thither horses, and chariots, and a great host: and they came by night, and compassed the city about. And when the servant of the man of God was risen early, and gone forth, behold, an host compassed the city both with horses and chariots. And his servant said unto him, Alas, my master! how shall we do?

And he answered, Fear not: for they that be with us are more than they that be with them. And Elisha prayed, and said, LORD, I pray thee, open his eyes, that he may see. And the LORD opened the eyes of the young man; and he saw: and, behold, the mountain was full of horses and chariots of fire round about Elisha.”

Top 10 from Genesis 1

Reading Genesis again? Take the following ten short ideas as a draft for your personal in-depth study of Genesis 1.

1. The Bible begins with God. Introducing the Creation, it reflects toward intelligent design.

2. God made the light first, and the Sun later (on the fourth day). Where did that first light come from?

3. All Creation days are reckoned as beginning at sunset, and ending at sunset.  Remember the Sabbath?

4. First three days of Creation introduce the framework: space, sea, land. Next three days see the inhabiting of these spaces with celestial bodies and living creatures.

5. Did Adam have a belly button 😊? Most probably not. He was created as a mature being. The same for the stars, being made to appear for terrestrial view on the fourth day.

6. Other worlds and beings were created before us. Details in Job 38:4-7.

7. While for all things created God said: “let there be…”, for humans He said: “Let us make…” That’s a different order and relationship.

8. Man was created in the image of God. Forget about the apes…

9. Noticed the plural in God’s first talk about the humans (“let us make”, “in our image”. To whom was He speaking?

10. Everything made by God was good. By the end of the first week it was all very good. That’s perfection.

Got questions?

If you have questions about Genesis 1, use the Comments section below. We’ll try to answer, bringing some lights on!