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Genesis 2:4-25 serves as the backdrop for the tragic stories that occur in Genesis 3-4. It is important that we begin here so that the temptation stories of Adam/Eve and Cain come into full view.

Scholars typically identify Genesis 2:4-25 as the second of two Creation stories in Genesis. The other, of course, is Genesis 1:1-2:3. The author of Genesis links the second story to the first by means of verse 2:4 “These are the generations of the heavens and the earth…” In other words, we are invited to read the second story as the sequel to the first. Although there is overlap in these stories, Genesis 2 provides a fuller treatment of the creation of humanity. In fact, Genesis two centers on the role of humanity in the world.

Genesis two paints a picture of an idyllic paradise in which God and humanity interact freely and naturally. Moreover, humanity lives at peace with the environment. The first man spends time naming the other animals in the Garden which God had created. The highpoint of the narrative occurs in the creation of the first woman out of the first man. The woman is created as the man’s perfect helper and partner, not subservient or inferior in any way. The man is so excited by the sight of the woman that he exclaims, “This at last is bone of my bones and flesh of my flesh; this one shall be called Woman for out of Man this one was taken.” The story reaches its zenith at this moment. Verses 24-25 describe the first marriage and the narrative, which has been read aloud at countless weddings through the millennia, serves to root the institution of marriage in the perfection of God’s original creative order.

What a beautiful story! Humanity enjoys an unfettered and perfect relationship with God, with the environment, and between the sexes. There is an abundance of food which is “pleasing to the eye and good to eat” (v. 9). Humanity enjoys a blissful existence in a garden where there is only one explicit curb on behavior: the humans are simply not to eat from the tree of the knowledge of good and evil (v. 17). Even this prohibition is couched in terms of protection and concern. They are to avoid consuming the fruit of this tree because if they do so, they will die. Thus, even the Creator’s rule serves not as an infringement on their freedom as much as it is a safeguard for their own well being.

This story, however, is no stand alone tale of Creation. Within the book of Genesis, it serves as the introduction to the story of the entrance of human disobedience into the world. The juxtaposition of the idyllic harmony of the world in Genesis 2 with the fractured world in Genesis 3 and 4 is striking. Yet, even more striking is the realization that temptation came and won the day in the midst of a perfect world. It did not strike at a moment of weakness or stress. When Genesis 3 opens, it is following the climactic scene in Genesis 2 in which husband and wife enjoy perfect intimacy with one another.

This then stands as a warning to future generations. The Apostle Paul’s caution to the Corinthian church is an apt one for us as well: “So if you think you are standing, watch out, lest you fall” (1 Cor 10:12). As Christian leaders, we no longer live in paradise. How much more at risk are we?

Reflection:
Where are you in your walk with God today?
What safeguards do you maintain in your life with God?
When do you face your deepest struggles?
Do they occur during the good times or primarily during tough times?
What lessons can we glean from Genesis 2?

© 2005 Brian D. Russell

I am going to begin a series of reflections on the narratives in Genesis 2-4. Genesis 2 describes the creation of humanity in the midst of a beautiful and wondrous garden. Genesis 3 is most commonly called “The Fall” narrative. The Apostle Paul picks up the tragedy of human sin in Romans 5 by painting a contrast between the way of Adam which leads to death and the way of Jesus Christ which leads to life. Thus, this text is important theologically as an explanation for the ways of the world. Church tradition has based doctrines of original sin on it. On a darker side, some traditions have used Genesis 3 as a means to argue for the subordination of women. One of my students this week shared with me that this semester in my Pentateuch course was the first time in her life in which she was able to read Genesis 3 in any way other than a text against women. Wow! Genesis 4 follows the next generation after Adam and Eve. Most tragically and memorably it tells the story of the murder of Abel by the hands of his own brother Cain.

It is important to read all of these chapters together because this is precisely the desire of the author of Genesis. Why do I say this? Look at Genesis 2:4 “This is the account of the heavens and the earth when they were created.” Genesis is structured through a series of references to the generations. The author of Genesis uses “account” language to link the various sections of Genesis together. The next such reference occurs in 5:1 (if interested the other markes occur at 6:9, 10:1, 11:10, 11:27, 25:12, 25:19, 36:1a & 9a,and 37:2a). Thus, Genesis 2:4-4:26 is a unified section of the book. As we will see, there are connections within these chapters.

Without denying the larger importance of these narratives theologically in terms of a Doctrine of Creation or a Doctrine of Original Sin, I want to reflect on these stories as they speak to us as individual believers. In other words, I want to suggest that these stories in Genesis do more than explain the world into which we were born. They explain our current lives and actions as well. They challenge us to look at our own lives and reflect on the ways in which we have the followed ways of Adam, Eve, Cain and Abel.

For the many persons who read these words who are servant leaders within communities of faith, these texts model what happens when we seek to live apart from a moment by moment relationship with God. Temptations come in various forms and at various times, but at its root temptation invites us to replace God’s good purposes and God’s agenda with our own. It is the temptation to substitute our own talents, will, desires, and needs for God’s agenda. It is the temptation to substitute trust in ourselves for trust in the Living Creator. In his classic devotional My Upmost for His Highest, Oswald Chambers defined sin this way: “Sin is my claim to my right to myself.”

What do you think? In what ways are these stories indicative of our own lives and ministries for God? I invite you to join me in reading through Genesis 2-4 over the next week or so.

What questions do you have about these chapters?
What is their purpose within the Bible as a whole?

© 2005 Brian D. Russell

Warren Bennis, eminent expert on leadership, describes a triad of key traits of effective leaders: drive, competence, and moral compass. He stresses the need for the integration of all three. Although effective leaders possess high levels of all three, Bennis argues in his writings for the crucial role played by character. I find Bennis schema compelling, but in terms of Christian leadership, I think that character must trump all others. It is not enough for Christian leaders to be gifted communicators, skilled interpreters, creative administrators, or omnipresent pastors. They must embody and reflect the character of Jesus Christ. There is simply too much at stake.

In the business world in past weeks, we have seen the conviction of one CEO for financial shenanigans and the resignation of another because of an extra-marital affair. In both of these cases, we have witnessed gifted persons who fall, not because of a lack of commitment or competence. They failed because of a lack of character. I think that we have yet to witness the full fall-out of the crisis of character in the business world.

How does all of this relate to the Christian leader? The character of the Christian leader will prove to be the chief influencing factor of the ultimate success of his or her leadership. By success, I am not talking about numbers (attendance or financial). A successful leader is one who influences others to become fully devoted followers of Jesus Christ and in so doing to become persons whose lives are shaped more and more by the values of the Kingdom of God. Such leaders embody a life lived by faith in God, including the courage to follow Jesus when doing so is costly. Successful leaders exert their authority not through power games or manipulation but by using their position as a platform to model a self-giving, other-oriented love. Kingdom leaders also inspire those around them to dream big dreams and to surrender these to God so that God can unleash them to use their talents, their creativity, and their passions to touch others.

John Maxwell defines leadership simply as “influence. Nothing more. Nothing less.” He’s right. The question for us as Christians is this: What ethos is created by our influence? If it isn’t one that motivates the Church to faithful service in mission to the world, it may be time to take a look in mirror. Character counts.

© 2005 Brian D. Russell

Who is Still Holding the Reins

A friend of mine shared this story with me this week. It was originally included in an article “Dan, Done” by Jonah Goldberg in National Review (March 28, 2005). In its original context, the story was used to illustrate the backwardness of network news. Of course, I wondered about its implications for the church.

At the beginning of World War Two, as the great powers of Europe were scrambling to mobilize their forces. Britain pulled out of the mothballs some light artillery that had been used in the late 19th century during the Boer War in South Africa. This piece required a five-man crew in order to operate it according to 19th century standards. However, when the piece was fired, two the crew members would perform an odd ritual. Three seconds before the weapon would be fired, two of the crew members standing behind the cannon would snap to attention and they would remain in this position until it was quiet again. None of the current crop of artillery officers could figure out the point of the actions of the two crew members. The crew members themselves did not know the reason either. You see, artillery pieces always required five members to operate them. Finally, an old retired artillery colonel was brought in to observe the ritual. He watched the crew fire the weapon and the power of his recollection brought the truth to light. He announced, “I have it. They are holding the horses.” You see back in the Boer War horses were used to move the artillery pieces into firing position so each horse had a crew member who was responsible for keeping the horse from bolting at the sound of the cannon firing. Over time, horses were phased out of the military, but the five man crew was not. Since only three men were actually needed to fire the weapon, two members of the crew became “mere place-holders.” This story illustrates the power of tradition and the inability of institutions to adapt quickly and efficiently to a new day.

In their book Built to Last, Jim Collins and Jerry Porras studied companies that had proven to be visionary and successful over the long haul. One of the principles that they deduced from their research is this: great organizations learn to preserve their core values and principles and to adapt everything else continually to a changing world.

How are we doing in the Church? Do we know how to distinguish bedrock biblical principles and essential doctrine from the trappings of tradition? The above story left me with this question: What represents the two men pointlessly standing at attention in our churches today? Who is still holding the reins?

© 2005 Brian D Russell