September 3, 2025 • 69 mins
What was society really like in the days of Noah? Was it just violence, or something far more sinister?
Join Christopher Enoch for Part 10 of the Genesis series for an exhaustive deep dive into Genesis 6:11-12. In this study, we go beyond the surface-level reading to uncover the true nature of the corruption that led to the great flood. We compare ancient manuscripts like the Masoretic Text, the Septuagint, and the Syriac to understand the critical difference between "violence" and "iniquity."
Discover what ancient Jewish scholars like Rashi and Ibn Ezra, and texts like the Book of Jubilees and the Sibylline Oracles, reveal about the extreme lewdness, idolatry, and unnatural perversions of that time. We also explore the evidence for Noah being a "preacher of righteousness" and uncover the powerful message of repentance he delivered to a world that would not listen.
If you're ready for the most thorough study of Genesis on Earth, this episode is for you!
Chapters: 00:00:00 Introduction: The Days of Noah 00:01:56 A Humble Approach to Scripture 00:03:37 Overview of Sources: Septuagint, Enoch, Jubilees & More 00:04:44 Reading Genesis 6:9-11: Masoretic vs. Septuagint 00:05:55 Violence vs. Iniquity: Comparing the Manuscripts 00:10:00 "God Looked Upon the Earth": A Glimpse into Divine Knowledge 00:12:47 What Kind of Corruption Was It? 00:15:43 Ancient Jewish Commentary: Rashi on Genesis 6 00:18:50 Ibn Ezra: Sinning "Before the Face of God" 00:20:54 All Flesh Corrupted: Unnatural Sexual Acts 00:27:26 Were Noah & His Family the Only Righteous People? 00:30:53 Methuselah & Lamech: The Righteous Died Before the Flood 00:37:22 Isaiah 57: The Righteous "Taken Away" to Be Spared 00:40:20 Reading from the Sibylline Oracles 00:48:11 The Sibylline Oracles: Noah's Sermon of Repentance 00:56:30 Genesis Rabbah: Corruption Among Animals & The Earth 01:04:27 Noah, Preacher of Righteousness (2 Peter 2:5) 01:07:32 Where Did the Author of 2 Peter Get This Idea? 01:11:15 The Book of Jubilees on Noah's Preaching 01:18:49 1st Clement: Noah Preached Repentance & Regeneration 01:22:04 Recap & Preview for Tomorrow: The Shape of the Ark 01:28:21 Closing Remarks & Blessings
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Transcript
Episode Transcript
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(00:00):
Tonight we are goingto get into a very,
(00:04):
becausewe're going to be
talking about Noah,what he preached,
who he was,
what was happeningin the days of Noah
that would causeGod to, to to decree
that a flood wouldcome.
Did the flood come?
Did it was itwas it a local flood?
Was ita global flood?
Why did God decideto do this?
(00:25):
What was Noah's Arklike?
What did Noah's arklook like?
All of that. All ofthose kind of things.
So welcome.
Blessings, everyone.
We got a big one.
Big topic hereto discuss tonight.
So as always,I hope and pray that,
if if you hear mesay something
(00:45):
that you don't like,let's not reject it.
Just becauseyou don't like it,
just becauseit may not
feel right to you.
Because it may not
feel likethe truth to you.
But let's come
to the table, so tospeak, with humility.
All of
us, including myself,
to cometo the table, say,
this is what I thinkis the truth.
This is whatI believe.
(01:06):
And this is whyI believe it.
I could be wrong.
I think we should all
come to the tablewith this attitude
to sayI could be wrong
instead of I am right
and you're wrong,I am right.
Listen to me.
No, but rather
this is whatI believe.
This is whyI believe it
and I could be wrong.Show me evidence.
And if the evidence
is strong,then I am willing.
(01:29):
And this is the key
to be willingto change your mind
in regardsto some of your
dearly held beliefs.
So I implore you
to be willingto change your mind.
We're going to betalking about
a lot of things,
and I know at leastone of these things,
(01:51):
maybe a coupleis going to be
steppingon some toes so
So...
that the bottom lineis this
Are you willing to
accept the truth,
even if it goes
against your dearlyheld beliefs?
Okay.
See what we have herein the live chat?
Clemento says Shabbat
Shalom to allthis is true.
Says good eveningbrother.
I am goingto be reading
(02:12):
from Genesischapter six.
I read, a couple of
these verseslast night.
I'll start off
with the last
few verses
that I readfrom last night,
and then we're going
to take itfrom there.
What I'm going to do
a little bitof an overview.
I am going to begetting
into the messagereading text,
the Samaritan text,the Syriac,
the Vulgate, the,the Septuagint.
(02:34):
I'm also going to be
speaking intothe Book of Enoch,
the Book of Jubilees,
the sibling oracles,and also
the Bookof Clement. To name.
I think there'sa couple more,
1 or 2 more Clement.
The peseta. Yes.
So we'll get intoall this stuff.
We're going to beanswering questions
and talking about,the subject of
(02:57):
what did Noahactually preach?
What did he dowhen he was on earth
here, when he lived?What did he do?
What was the messagethat he preached?
What?
It says thathe built an ark.
What did the arklook like?
Why did he have tobuild the ark?
Why did God decree,
accordingto the scriptures
that a floodshould come?
And was this
flood localor was it global?
(03:17):
All of these things
we're going to talkabout.
Let's do it.
This is Genesischapter six.
I'm going to startwith verse nine.
I'm going to bereading here
from the English,
from an Englishtranslation
of these,messianic text
first on your left
from the Mesolithic.
It says this is thegenealogy of Noah.
Noah wasn't just man
perfectin his generations.
Noah walked with God
and Noah begotthree sons Shem, Ham
(03:39):
and Japheth.
Okay, so we readthose last night.
Now let's see.
It says where it says
the earth also wascorrupt before God,
and the earth wasfilled with violence.
So God looked upon
the earth, and indeedit was corrupt
for all fleshand corrupted their
way on the earth.
Okay, the Septuagint,
(04:01):
it says the earthwas corrupted
before Godand the earth was
filled with iniquity.Now look at,
right away we have a
a variance here,if you will.
We havea discrepancy,
in the messianic text
that saysall the earth was
filled with violence,
but the Septuagintand much older text
and arguably the,
(04:23):
the authors of theNew Testament used
either a Hebrew text
that was more
like the Septuagint,
or they use theSeptuagint itself,
as we can see thatif if you
if you
actually take a lotof the quotations
from the NewTestament in which
the authorsquote the quote,
unquoteOld Testament, and,
(04:44):
and you compare itwith your message.
Reddick, KingJames King,
New King James,NIV, NASB.
Text.
You'll noticethat many times
it doesn't match up,
and sometimes it'svery different.
And this isthe reason.
One of the reasons isbecause,
we have the NewTestament
authors that
frequently quotefrom a text
(05:05):
that is more likethe Septuagint,
as opposed tothe messianic text,
So, right away
we see there'sa difference
between violenceand iniquity.
So what's.What is it?
Who in the earth,was it
in the days of Noah
that it was filledwith violence?
Or was itfilled with iniquity?
And somebody might
say, well, both.
But what was the wound? What was the real,
what was the originalhere?
(05:27):
What did theoriginal say?
Because of course,it wouldn't say both.
It would have to sayone or the other.
Now, it's possible
that both of themare true,
but nevertheless,one manuscript
says violenceand the other
one says iniquity.
So we'll answer thisquestion
in just a moment.
In the Syriacor Pashto
(05:49):
we read thatthe earth
was corruptedbefore God
and the earthwas filled with evil.
So now we got threedifferent words.
We got violence,
we got iniquity,
and then we gotevil now.
And iniquityand evil are more
related as opposed
to iniquityand violence,
iniquity, meaning,lawlessness or sin.
(06:12):
And that would beevil.
And the Vulgate
says the earth wascorrupted before God.
This is again
Genesis chaptersix, verse 11,
and was filledwith iniquity.
So notice so farwith the Septuagint,
the Syriac
or the Ishitaand the Vulgate.
None of them agree
(06:32):
with the messianictext.
None of them agree
that it was quoteunquote violence,
but rather simplyiniquity or evil.
In the Samaritantext.
The Samaritan text.
Now this isdifferent.
This is this one here
does agreewith the message.
It says violenceinstead of
instead ofiniquity or evil.
So the Samaritan,for once agrees
(06:55):
with the messianicagainst this, against
the Septuagint,Syriac and Vulgate.
Okay.
Let's readone more verse
and we'llcompare one,
one more verse,
because the nextverse, verse 12 goes
a little bitmore into this
topic as well.
And then I'm goingto pull out
a couple things.
The sibling oracles
I'm going to bereading from, Rashi,
we're goingto be reading
from Genesis Rabbah,
(07:16):
a couple of theancient Jewish texts.
The Book of Enoch.
So next verse
this is from themessianic verse 12.
So Godlooked upon the earth
and indeedit was corrupt.
So Godlooked upon the earth
and indeedit was corrupt.
So it sounds like
God is like saying,
oh, well,
you know, basically
it's thesame kind of thing.
I hear it'scorrupted.
(07:37):
So I'm going to have
a lookand see if it is.
Oh yeah. God saw thatit was corrupt.
Okay. Confirmationverse 12.
And God saw this isfrom the Syriac.
Now Godsaw the earth.
That it wasit was corrupted.
The Septuagint says,and the Lord
God againdifference here,
Lord God versussimply God.
Lord,God saw the earth
(07:58):
that it wascorrupted.
And the Samaritan.
Says.
And God looked uponthe earth,
and behold,it was corrupt.
Okay,so very similar.
The Vulgate.
This is verse12 here, right here.
When God had seen
that the earthwas corrupted
for all flesh
and corrupted its wayupon the earth.
(08:19):
So when God had seen
that the earthwas corrupted.
So again,the way this is
wordedis if he didn't
initially see it,
he didn'tinitially know it.
But there was a point
in time whenhe actually found out
when God had seen
that the earthwas corrupted,
so that it's like
on the wayto the corruption.
(08:40):
It's almost likeas if God didn't
know about it.
I'm just sayingit's almost as if
he didn't knowabout it.
The last half ofverse 12
from the messianic,
it says,
for all fleshhad corrupted their
way on the earth.
The Septuagint says,
because all fleshhad corrupted
its way on the earth.
The Syriac says,
because everybody
had corruptedhis way on the earth.
(09:02):
And we readthe Vulgate already.
The, Samaritan
all flesh had
corrupted their wayupon the earth.
So very, very,very similar.
So here'sthe question.
Here's the questionwhat is what is it?
What does itmean? Corrupted.
And sowhat's the deal
with this violence?
Was it violenceor was it iniquity?
Was it evil?Was it all the above?
(09:23):
What's the deal here?
What kind ofcorruption?
What did it looklike, per se?
Now, I know, thatwe have.
So I've been taught
in, you know,
back in the dayfrom Bible prophecy,
Bible
prophecy, teachersand the
fundamentalist,Protestants,
(09:44):
they really gohard on
this violence thing.
So I remember backin the days when,
this was backin 1992, 1993,
I actually tooka course
in Bible prophecy.
And this is one of
the sticking pointsthey use.
This is one of the
it's like, well,you know, Jesus said,
as it wasin the days of Noah,
so shall itbe in the in the days
of the comingof the Son of Man.
And sowhat was it like
(10:05):
in the days of Noah?
Well, look,
there waslots of violence
we'll look at today
where there isn't
so much more violencetoday
then they providedstatistics.
Well, you know,look at how
the violenceincreased.
The problemwith that view now
like I usedto believe in that.
But the problem, the
problemwith that view is
it's anecdotaland it is
limited to a certainkind of a certain
(10:27):
geographical areaor a certain country
or, stateor province,
because of course,
in certainparts of the world,
it's betterthan it used to be.
Other partsof the world,
it's worsethan it used to be.
And the problemwith that not only is
the anecdotalevidence,
that it'skind of like
(10:48):
an anecdotal fallacy
because it's solimited to experience
in one particulargeographical location
as opposed to the
whole entire Earth,but rather this
they ride off of one
English translationof one manuscript
that is younger
than the othermanuscripts.
(11:11):
In other words,
going with the oldermanuscripts.
It says evil, it says
iniquity.
You know,Vulgate says
iniquity, evil,iniquity,
evil, iniquity,and iniquity.
And then there'sis like this
odd one outthat says, violence.
So what's thewhat's the deal here?
(11:31):
Is itreally violence,
or is it justsimply iniquity?
I'm going to start
by readingfrom one of the.
One of the most.
Famous and trusted
Jewish commentatorsand sages,
if you will.Scholars.
The, ancient scholar
by the name of Rashi.
Okay,
so this is I'm
going to be readingfrom Safari Dawg.
(11:55):
And this is the entrywe find in
Genesis chapter six,verse 11.
Okay, so we'll startwith verse 11.
And if you click oncommentary,
you'll seeunder Rashi
it says the earthwas corrupt.
So let's seewhat Rashi says
about whatthis corrupt means.
Now notice here,
here's a here'sanother thing.
Notice that it says
it doesn'tsay iniquity.
(12:17):
Well,
I guess you could sayit means iniquity.
It doesn't sayviolence,
it doesn't say evilper se.
It says lawlessness.
Lawlessness.
So the JewishPublication Society
version of thisscripture
does not sayviolence.
It says lawlessness,
which is very muchlike iniquity or,
(12:38):
you know, evil.
Anyways, let's goback to Rashi here.
Rashi says it
means lewdnessand idolatry,
as in Deuteronomychapter four verse
16, lest you dealcorruptly.
Okay,so Rashi connects.
He draws a connectionbetween Deuteronomy
(12:59):
416 and Genesis 611,
saying that
this same corruptly,this same word per
se corrupt
in inDeuteronomy 416,
which is talking
about lewdnessand idolatry.
This is the same wordthat's used,
or this isthe same idea,
at least that's used
in Genesischapter six.
(13:21):
Right?
So we'regetting somewhere
here, right?
So it's notit doesn't
talk about violenceper se.
It's talking aboutlewdness, idolatry.
This is true, saysI lean more
towards the scenarios
in the extremebiblical text
descriptionof the chaos
at that time.
Okay, so. Let'slet's move on here.
See what Rashihas to say.
It says the followingwords.
Now, again,for those of you
who are watching
this, I'm, I'mreading from the far
(13:44):
rightside of the screen.
The right columnhere,
which is the entryfrom Rashi.
The Rashi commentary
says the followingwords
show that this refersto idolatry.
For all flesh hadbeen corrupted, etc..
In the next verseof this chapter,
where Rashi states
that this has
referenceto lewdness,
and that'sfrom Sanhedrin
(14:06):
57, a
now, it sayshere the earth was
filled with violence.
So it doesquote violence
here from the,
the King JamesVersion.
New KingJames Version,
but Rashi saysit means robbery.
It means robbery.
Okay,so let's let's read
what Ibn Ezra sayshere.
Says the earthwas corrupt.
(14:28):
The people ofthe Earth
were corrupt.
Similarly,when a land sins
against me,Ezekiel 1413
and all the countriescame into Egypt,
that's Genesis 4157before God,
okay, so corruptbefore God.
So why would it saycorrupt before God?
Ibn Ezra sayssome say this means
they send in public.
(14:49):
Others say it means
people wereprivately corrupt
with regard
to their secretaffairs,
so that only God wasaware of their sins
in my opinion,the Torah speaks
the language of menso that people will
understandwhat is being said.
The meaning of quoteunquote
before God
is that
they acted
like a
servant who is in
(15:09):
who, in the presence
of his master,disobeys him
and thereby shows
that he doesnot fear him.
Oh, isn'tthat interesting?
So there's thisthere's this idea
that the earth wascorrupt before God,
or the earth wasfilled with iniquity,
or lewdnessor lawlessness
or idolatry
before God, meaning
that they did notfear him.
(15:30):
There was there was
a void.
There was a lackof the fear of God.
Isn't that truetoday,
especiallyin the West?
Isn't that true?
A lot of peopledon't fear God.
Even churches,
pastors, leadersdo not fear God.
And then they
downplay it, saying,
well, yeah, it justmeans to respect him.
(15:52):
Well, yeah, it
certainly does meanto respect him.
But I think it means
a little bitmore than just that.
Okay, moving on here,
Minister says thosewho say that Elohim
God does not refer to
the Almighty arespeaking nonsense.
All right.
And then
and then again,
we have a secondwitness here
that says thatthe word violence,
when the whole earth
is filledwith violence
(16:12):
and some translations
meaning theftor oppression
by taking womenagainst their will,
oppression and taking
womenagainst their will.
Now that'seven a little bit
more there, isn't it?
So that sheds
a little bitmore light on it.
Let'sgo to the next verse
here in the JewishPublication Society
it says when
(16:33):
God saw how corruptthe earth was,
for all fleshhad been corrupted,
had corruptedhis ways on earth.
Okay.
So again, let's
see what Rashi hasto say.
Says, for all fleshhad corrupted
even cattle.
So apparently
Rashi takes this
very literallythat all flesh
is literallyall flesh.
(16:54):
Meaning cattle,
animals, beasts,fowl did not consort
with their ownspecies.
GenesisRabbah 28 eight.
So we're goingto. We're going
to go therein just a moment.
Now, this opens upa whole new door,
becausethis is talking about
really like sexualimmorality too.
It's to it to the nthdegree.
(17:15):
Right?
This is talking about
like even cattle,
beasts and fowldo not consort with
their own species.
So this isreally corrupt.
Let'ssee what Ebenezer
has to say herebefore we get too far
with, Genesis Rabbah.
Even Ezra, it
even Ezra says
our sages are correctin interpreting.
For all flesh
has corruptedtheir way to mean
that all fleshengaged in unnatural,
(17:38):
unnatural,and perverted
sexual acts.
This is even so.
Okay, so this takesit even further.
We're getting moreand more in into the
into the thick of it,aren't we here?
So it's
not just
so the first part ofthe verse
is talkingabout idolatry.
You know,
the corrupt,you know, when
(17:58):
God saw how corruptthe earth was.
So the first partof the verse
and verse
11 talkingabout idolatry,
talkingabout lewdness,
talking about
lawlessness,talking about evil,
talkingabout iniquity.
And then verse 12,
especiallywhen it says,
for all fleshhad corrupted sway.
It's talking about
as, as Ebenezersays here, unnatural
(18:20):
and pervertedsexual acts.
Wow. So it's a lot
more than just quoteunquote violence,
a lot more than justthat.
We have
we have this kind ofunnatural
and perversion,unnatural sexual,
actionsand perversion.
Wow. So, yeah,
we're really gettinginto it, aren't we?
(18:40):
This is this is truesays doesn't
the Hebrew beforeGod referred to
in his face.
Oh, very goodquestion.
Let's have a quick
peek in the Hebrewhere.
On the lefthand side,
guys, I gotthe interlinear.
The earth was corrupt
before God punish himin the face of God.
So yeah,these people were
(19:01):
were sinning before
in the face of Godbasically.
Well, actually,you know,
we could actually,let me take it
just a little stepfurther.
Okay. Babiesstep further.
It's like they were
flyingin the face of God.
You know,I know that's a
figure speech,but, you know,
grant me that.
Grant me that. But,you know.
It's a figureof speech.
So inthe face of God,
these peopledid not fear God.
(19:23):
So they were fullof lawlessness,
lewdness, idolatry,
sexual immorality,unnatural
and perverted sexualacts. They did.
And they didall this stuff
in the face of God,basically flying
in the face of God,if you will.
Or they did it
withoutthe fear of God,
(19:43):
because if they knew
that they weredoing it
in the face of God,then why did they do it
at all? Right?
Why did they do itat all? Just.
Okay, so let'sgo back to Safari.
Yeah.
Statute of the Lord
says flesh corruptedits way.
Is humans
amalgamatingwith animals. Yeah.
You know,
we're goingto get into that
(20:03):
in just a moment,
especiallywhen we get into,
the Genesis Roband some of
the other stuff.
Yes. Statutesof the Lord. Amazing.
Thank you.
So. Back to Ebenezerhere on verse 12.
It says. Indeed.
How precious
is theirinterpretation
to the effectthat they
they excuse methat they corrupted
with waterand were punished
by God with water.
Just as they place
(20:25):
their watersabove and below.
So God punish themby a flood
whose waters camefrom above and below.
It says an allusionto semen.
Sanhedrin 108, verse108 b okay, okay.
And it says here,according to this.
And now again,this is from
(20:46):
Ibn Ezra,
very highlyrespected, well-known
Jewish commentatorand and scholar.
And sage
says an allusionto homosexuality.
According to Krinsky.
Krinsky.
Okay, so, hey,we got a lot to do.
We got a lotto talk about here.
And so as you
as you can see,the more we read
about the readabout this stuff
(21:07):
and read
from these ancientcommentaries,
the more we arelearning about,
about the extentof the corruption
in the days of Noah.
Very,very interesting.
And, you know,
I do have to saythis, this concept
that even Ezra bringsforth
this concept that.
That they werecorrupted
with water andand then they were
(21:29):
punishedby God with water.
And it kindof reminds me of,
I'm trying to thinkof where I read it.
And we we read somany things here now,
when it comes tothe story of Sodom,
Sodom and Gomorrah,we'll get to that.
By the way.
But where was that?
That I read this.
It may have been thelegends of the Jews,
where it talksabout how
in Sodom and Gomorrahthey were corrupted
(21:52):
throughthe fires of their
illicit passions.
And so therefore
God destroyed themby fire,
like.
And so this isthe thing as well.
of all is well.
John askedthe question
when the flood came,were Noah
and those with him
the only righteouspeople around?
(22:12):
Another very goodquestion, John.
Thank youfor the question.
It's awesome.
Well,
that depends on what
you mean by only
if you mean the onlyones on earth,
then that leadsinto the question
of whether or notthe flood
was local or global,if it was global,
and Noah
and his family
were the only ones
that weresaved, then,
(22:33):
then it wouldseem to be that
Noah was the only
Noah and his family
would be the only
righteouspeople around.
If it was local,
then you can say thatNoah and his family
were the only
righteous peoplewithin that locality.
Wherever you wantto draw
the line of wherethat locality
ends,be at the entire
Middle East or
beyondwent way beyond that.
(22:54):
Whatever the case is,
we'll,we'll get into more
of thatin just a little bit,
whether it was localor global.
And that'swhere it all lies.
John.
So, yeah, it's,Noah was
definitely declaredto be righteous.
And this is whyhe was,
he was savedwith his family.
All right.
So thank you forasking that question.
And, once we get intothe question about
(23:17):
being a local
or global thing,we'll talk about
the implicationsof that.
Okay. So,
Let's read
a little bit morefrom some of these
ancientJewish scholars.
ROM bond,rom bond says,
and this is on verse12 of Genesis six.
(23:38):
He's, he's
he's Commenting on
the phrase,for all flesh
had corruptedtheir way.
And he says,if we were to explain
all flesh
in its usual sense,and thus say
that even cattle,
beasts, and fowlcorrupted their way
by consorting
with other species,as Rashi
has explained,
we must then say thatthe expression
(23:59):
for the earthis filled
with violencethrough them
does not mean
becauseof all of them,
but only because ofsome of them.
Since violencedoes not apply
to beasts and cattle,
and Scripture
tells us ofthe punishment of man
alone,even though all flesh
corrupted their way.
Or we may say thatthe cattle, beasts,
(24:19):
and fowl
also did not
follow theirnatural instincts,
and all cattle seizedprey, and all fowl
became birds of prey.
Thus to come inand violence.
By wayof their simple
of the simplemeaning of Scripture,
all fleshmeans all men.
Furthermore,on Scripture
says explicitlyor excuse me
(24:41):
further on Scripturesaid,
let me say thisagain.
Further on.
Scripture
says explicitlyall flesh,
wherein isthe breath of life,
and that is foundin Genesis 715,
and of every living
thing of all flesh,and that is.
Event, event, chaptersix, verse 19.
Says meaningall living bodies.
(25:02):
But here it says
all flesh, meaningall people.
Similarly, we find
the verse isall flesh
shall come to worshipbefore me,
meaning all people,or when the flesh
has in the skinthereof.
But where again
referencesonly to people.
Okay,
mama says Shabbatshalom.
(25:25):
Shabbat shalom may.
Well,good to see you.
Blessings, blessings.
Hope all is
going well with you.John says I was
thinkingof Methuselah.
Would he beconsidered righteous?
Yes, he would be,John says.
But I don't know
if he diedbefore the flood
or as a resultof the flood.
Now. Here's
the question.Which of the
(25:46):
manuscriptsare correct?
When did hewhen did he die?
Was it justbefore the flood?
The name itself,
I think,
kind of gives usa pretty good idea
of the answerto this question.
The name means here
his deathshall bring.
Okay.
And the story goesthat it was Enoch
that actuallynamed him Methuselah,
(26:08):
or Enoch was hadhis hand in it anyway
to name him
Methuselah,because Enoch
prophesiedthat in his day
when he died,his death
shall bring literallyMethuselah.
His death shallbring the flood.
So in the book ofJoshua, chapter four,
I'm thinking,verse 20, I'm
(26:28):
just trying to goby memory here,
and the book ofJoshua,
chapterfive, verse five.
It says that Godwaited
for all ofthe righteous people
on earthto die first,
and thenhe sent the flood
so the righteouswere to die off.
First he hit.
It was his willto take them away to
(26:50):
for them
to be taken awayby death
before they they wereto see the evil
or the wrath of God,
that whatthat would be poured,
poured outupon the earth. So.
So the idea isMethuselah was
the last one to die,
if not one ofthe last ones to die
(27:12):
before the flood,as God waited
for all the righteousto die first,
except forNoah's family,
no one, his family.
And thenhe sent the flood.
S f o r and o.
Here is something
a little bitdifferent,
he said, withoutinternal external
influences as anatural consequence,
(27:32):
not due to man's
ecologicallycriminal behavior,
although onthe surface
there appearedto be no connection.
Got a man's
corruption resulted
in the corruptionof his habitat.
The language usedhere by
the Torahis comparable
to Isaiah chapter 47,verse two,
quote and grindmill, unquote.
(27:56):
One does notgrind flour,
but one grindsgrain into flour.
The prophets spoke about the end product.
The Torahalso spoke about
the end product
of man's corruptionbringing in its wake,
thoughinvisibly, the dust,
the destructionof the earth's crust.
As of the Lord says,and that is
(28:16):
a prophecyfor the end times.
Just beforeJesus comes,
many of the righteous
will be mercifullylaid in the grave
in order
to avoid them going
throughthe time of trouble.
I love it, I love it.
Statutes of the Lord,I love it.
It took mea long time, to even
to even think
or even acceptof that
particular concept.
John says,
(28:36):
any idea where Noahsupposedly lived
before the floodor after the flood?
Very,very good question.
There, John,
where did Noah live?
Before the flood.
So. Specifically,it doesn't.
As far as I know.
It doesn't give us aspecific like, city.
We can't really puta pin.
(28:57):
I can pin it onGoogle Maps
or anythinglike that,
but, it's basicallythe Mesopotamian,
Mesopotamian,region, and,
Which would be
somewheres around
the area where Iraq,Iraq is today,
between the Tigris
River and the Euphrates River. Okay.
(29:19):
This is be of
the same kind of,the same area as
we we're goingto read
a little bit lateron in Genesis
talking about Shinaror Shinar
and, you know, where
the tower of Tower
of Babel was built,this kind of area.
So. Yeah. Right.
Right around there
in, in, aroundthe Middle East.
Thank you foryour question, John.
The sibling oracles.
(29:40):
The sibling oracles.
So here,the sibling oracles.
I do give you
a little bit
of a background
of thisparticular document.
It is not thatnot that old, okay.
Like 14,
1500 years old,but not that old.
One could argue.
Perhapsit's older than
the messianic text
(30:01):
around the six
seventh century,they figure,
although it could be
older than not,
depending on
whether or not
you want to say that
it was the actual
copies that they can
trace it back to,
or whether
it was the original
that they can traceit back to. Okay.
So I'mgoing to be reading
from the siblingoracles here, and, I,
So I was talking
about Adamhere in verse 104.
(30:22):
Adam, having tasteddeath, went first
and earth encompassedhim around.
And thereforeall men born
upon the earth are,
in abodes of Hades,called to go.
But even in Hades,all these,
when they came,had honor,
since they werethe earliest race.
But when Hadesreceive these.
(30:44):
Secondly, on
the survivingand most righteous
of the surviving
and most righteousman, God
formed anothervery subtle race
that caredfor lovely works
and nobletoils, distinguished
reverenceand solid wisdom.
And they were trained
in artsof every kind,
finding inventionsby their
lack of means,
and one devised to
(31:05):
till the landwith plows
and other workedin the in wood.
Another
cared for sailing,
and another
watched the stars
and practiced augurywith winged fowls
and use of drugsand interest for one,
while another magic
had a charm,
while for anothermagic had a charm.
(31:26):
And others were
in everyand every other art
which men care for,instructed,
wide awake,
industrious, worthyof that opinion,
because they hada sleepless mind
within a huge body,stout
with mighty form.
They werebut notwithstanding
(31:47):
down they went into
Tatooine chamber.
Terrible.
Went, kept in firmchains to pay
full penalty.
So this reminds me of
what it saysin, second Peter
talkingabout the angels
being kept in chains,
says here in Gahannaof strong,
(32:07):
furiousquench lest fire.
Verse 130.
After these, a thirdstrong minded race
appeared,
a race of overbearingmen and terrible,
who wroughtthemselves
many an evil
and fights, homicidesand battles did
continually destroythose
those men possessedof overweening heart.
(32:30):
And from theseafterward
another race
proceededwhile irksome here
late completed,youngest born,
bloodstained,perverse,
and council of men.
These were these werein the fourth race.
Much of the blood
they spilled
nor fearedthey God, nor
(32:52):
had regard for men
for maddening wrath,
and saw impietywere sent upon them,
and wars, homicides,and battles sent
some into yourneighbor's. Erebus,
since theywere overweening,
impious men.
But the rest did
the heavenlyGod himself, in anger
(33:12):
afterwards changefrom his world.
Cast,
casting them intomighty Tartarus down
under the foundationof the earth.
And later, yet
another racemuch worse of men
he made, to whomno good.
Thereafterthe immortal formed.
Since they wroughtmany evils,
(33:33):
for they were muchmore violent
than those giants.
Perverse
foul languagepouring out
single among all men.
Most just and truewas the most faithful
Noah, full of carefor noblest works.
And to himGod himself from
(33:54):
from heaven.
Thus spoke quoteNoah,
be of good cheerin yourself,
and to all the peoplepreach repentance,
so that they
so that they oh,
so that theymay all be saved.
So again,there's the message
of repentance,which is the gospel.
(34:16):
Repent. Verse 160
but ifwith shameless soul
they heed me,not the whole race,
I will
utterly destroy
with mighty floods ofwaters.
Quickly now.
And un
decaying house
I bid, I bid
the frame of planksstrong and impervious
(34:38):
to the wet.To the water.
That would be.
I will putunderstanding
in your heart
and subtle skill andrule of measurement
and order.
And for all thingswill I care that
you be saved, and allwho dwell with you.
And I am he whowho is,
and in your heartdo you discern
(35:01):
and do discern?
I, I clothe mewith the heaven
and castthe sea around me,
and for meearth is a footstool,
and the earthis poured
around my body,
and on every sidearound me runs
the chorusof the stars.
Nine letters haveI of four syllables
I am discern me.
(35:23):
The first three have
each two letters,
the remaining onethe rest.
The five are mates,
and of the entire sum
the hundreds
are twice eightand thrice three.
Tens alongwas along with seven.
Now knowing
who I am, be thou
not uninitiatedin my law.
(35:46):
Thus he spoke a great
trembling
seized on himat what he heard,
and then withinhis mind,
having contrivedeach matter,
he besoughtthe people,
and began with wordslike this, O men,
in satiate andwith madness great!
Whatsoeverthings you practiced,
(36:09):
they shall not escapeGod's notice.
For he knowsall things
immortal Savior,overseeing all
who bade me warn youthat you perish, not
be sober,cut off badness.
Do not fight perforceeach other
with bloodguilty heart,
nor irrigate muchland with human gore.
(36:31):
Revere all mortals,the supremely great
and fearlessheavenly creator,
God imperishable,
whose dwelling isthe sky.
And doall entreat him.
He is kind
for life of cities,
and of all the world,and of four footed
beastsand flying fowls.
(36:52):
Entreat him tobe gracious unto all
their words.
Beg him for mercy.
For whenthe whole unbounded
world of menshall be destroyed
by waters, loud
you'llraise a fearful cry.
And suddenly for you
the air shall bedisordered.
And from heaventhe fury of the
mighty Godshall come upon you.
(37:13):
And it certainlyshall be that
the immortal Savioragainst men
will send wrath.
If you do notplacate God.
And from this time
repent,and nothing more,
fretful and evil,lawless.
Lee, shallyou one to another do
but let there bea guarding of one's
self by holy life.
(37:35):
Now this is
this isreally interesting
becausewe read about it
in the New Testament
where it says
that Noah was
a preacherof righteousness,
but it doesn't reallygive us any kind of
details. Likewhat did he preach?
What did he say?
What kind of messagedid he had?
Who did he preach to?When did he preach?
This gives us allthese details
(37:55):
that we don't have
in quote unquote,the Bible.
Destiny says,hi there.
Hello Destiny,welcome and blessings
multiplied toyou and your family.
Yeah. So moving onhere, it says.
But when they
heard himeach turning up his.
But excuse me,but when they
heard him, eachhe got excuse me.
The the,
(38:15):
I thinkthe punctuation here
is a little bit off,don't you think?
And the inthe wording is
a little bit weird.
That's whyit's hard for me
to readsome of the stuff.
Says whenthey heard him.
This is verse 210.
When they heard him,
each turned uphis nose, calling him
mad. A frenzied,smitten man.
And they againdid know a sound,
(38:37):
and then againdidn't know a sound.
This strain.So no one goes on.
It keeps onpreaching, saying,
oh, men
exceeding
a wretched baseand heart unstable,
leaving modestybehind
and lovingshamelessness,
rapacious lords,fierce sinners, false
and satiate,mischievous
in nothing true.
(38:59):
Stealthy murderers,flippant in language,
pouring forthfoul words.
The wrath ofGod Most High.
Not fearing.
I love that the wrathof God Most High.
Not fearing,
kept to the fifthgeneration to atone.
Interesting.
Because you know
it says thathe keeps mercy
(39:20):
to the thirdand fourth
generation, right?
Oh no, wait a second.
Visitingthe iniquity of the,
of the children
of the fathersupon the third
and fourthgeneration.
That's whatI'm thinking about.
So this is verythis is very, very,
what wouldwhat would you say?
Very technical in
in sayingthe fifth generation
to the fifthgeneration to atone.
(39:41):
In no waydo you or where
I'm here, inno way do you.
Well,harsh men, but laugh,
sardonic smile.
Shall you laugh?
When shall come?
When shall come thatI speak?
God's direin incoming flood.
So sounds likesomething you would,
(40:01):
you know,if a computer
or some incomingflood
processing,downloading, flood,
incoming flood.
When Eve's pollutedrace in the great
earth,blooming perennial
and impervious stemshall root and branch
in onenight disappear.
And the cities andcities, men and all,
(40:22):
shall the earthshake her
from the depths.
Scatter
from the depthsscatter
and their wallsdestroy.
And then the wholeworld
be unnumbered
of unnumberedmen shall die.
But how shall I weep,
and how lamentin wooden house.
(40:42):
How mingled tearswith waves.
For if this water
bidding of Godshall come,
earth shall float,hills float,
and even skyshall float.
Everythingshall be water,
and all things
shall be destroyedby waters.
And the windsshall stand still.
And the second ageshall come.
Oh, Phrygia,
(41:02):
you shallfrom the waters
crest first rise up.
And and you first.
Another race of menshall nourish
once againanew. Beginning.
Excuse me. Once againa new beginning.
And you shall benurse for all.
And when?
Now to the lawlessgeneration
he has thus vainlyspoken.
(41:23):
The Most Highappeared,
and once more criedaloud, and said,
and said.The time is now.
Come, Noah,
to proclaim eachthing, even all which
I that day
to you did promise
and confirm,and to complete,
because of a peopledisobedient
(41:43):
throughoutthe boundless world,
even all things
which generationsof a former time
did practice evilthings innumerable.
But youbut but do quickly
enter with your sonsand the wives.
Call as manyas I bid of tribes
of beasts,
and creeping thingsand birds,
and in as many asI ordained for life
(42:06):
will I then put awillingness to go.
Then then spokehe forth.
Then thus spokehe forth went Noah,
and aloud cried out,and called.
Then and then wife,sons, and brides
enteredthe house of wood.
House of wood.
Notice it doesn't saya boat.
I'll get back to thatin a moment.
(42:27):
House of wood.
Then also went
other things,
as many as God
willed to shut in,
but when fittingbought
was putabout the land,
and in its polished
place was fittedsideways,
then was brought to
pass forthwith the purpose
of God of heaven.
And he massed clouds,
(42:48):
and been thesun's bright disc,
and moon
and stars,
and the circleof the heaven
obscuring all thingsround.
He thundered
loud terrorof mortals
sending lightnings
forth,and all the winds
togetherwere aroused,
and all the veins ofwater were on loosed
by opening
the great cataractsfrom heaven
and from earth's
(43:10):
caverns,and the tireless deep
appearedthe myriad of waters
in the whole
Illimitable earthwas covered over.
But on the water swim
that wondrous house.
And torn by manyfurious waves.
And struck
by force of winds,
it rushed onfearfully.
(43:32):
Okay, so.
I'm going to stopreading that there.
I'm going to readone more thing
before I move on tothe next topic here.
So I saidthis earlier,
I want to read the,Genesis Rabbah
in regards to thiswhole story of Noah.
So what I'm doinghere is I am
putting it all on thetable for you guys
(43:55):
in the best waypossible,
so we can geta full picture
not only of what
the canonicalscriptures say,
but also the extra
canonical scriptures,
other writings
such as thesibling oracles
and the, of course,the Jewish as the
the ancient
Jewish scholars
Rashi and Ezraand all these
other ones from Bonn.
And now Genesis Rama.
(44:16):
So we want to
what we're doing here
is we're tryingto take in
as much information
as possible
to fully understand
what this whole storyis all about.
What what what was itlike, on Earth back
in the days of Noah?
Because Genesis,as I said before,
Genesis isnot very informative.
You know, the first
four chapters ofGenesis
(44:37):
is veryuninformative.
We're on the sixthchapter now.
It is a little bit
more informative,but still,
it doesn't give us
a wholelot of detail,
especially in this,
you know,in these regards.
So Genesis Rabbah28 eight.
Rabbi Azaria
said in the name of
Rabbi Yehuda barSimon Shimon,
(44:58):
they all corruptedtheir actions
in the general.
In the generationof the flood,
the dog would consortwith the wolf
and the chicken.
When consortwith the peacock,
this iswhat is written.
Quote.
As all flesh
has corruptedits path
on the earth,unquote.
Genesis 612it is not written.
(45:21):
All of mankindhas had corrupted,
but rather all fleshhad corrupted.
Rabbi Liliana
Bar, having
said in the nameof Rabbi Yitzhak.
The earth itselfalso strayed.
People would sowwheat,
(45:41):
and it would produceDano.
Dano here it says,
which is unfitfor consumption.
This Dano
that grows today,
its origins are are
with the generationof the flood.
Okay. So verse nine.
Rabbi,you hone on your hone
in on your hotnun said the sentence
of the
generationof the flood
lasted over thecourse of 12 months.
(46:02):
And he wrote to ten.
It says here
they received
their fullpunishment,
and they will havea share in the
world to come. It is.
It is,
as Rabbi,you hope on said each
and every dropthat the Holy One,
blessed be he.
He rained downupon them.
(46:24):
He would boil it inGahanna
and take it out
and rain it downupon them.
That iswhat is written.
When scorchedthey disappear. Job.
Chapter six,verse 17.
There scorchingwas absolute.
Even their love.
Ecclesiastes nine six
(46:46):
as they lovetheir idol worship,
even their hatred.
Ecclesiastes nine sixas they hated
the Holy One, blessedbe even their fury.
Ecclesiastesnine six as
they would infuriatethe Holy One.
Blessed be
he with their idolworship,
they have alreadyperished.
Ecclesiastes nine six
and they have noshare in the world,
(47:07):
referring to anything
that takes placeunder the sun.
Again, Ecclesiastesnine six.
Rabbi ABBA barBohannan said, quote,
as I regretthat I made them.
But Noah found favor
in God's eyes,unquote.
Genesissix seven and eight.
(47:28):
This is bewildering.
However, even Noah,
who alone remainedfrom them.
It is not thathe was worthy, but
rather he found favorin God's eyes.
Genesis Robert,chapter 29.
But Noah found.
So this is, quoting
Genesis six,verse eight,
(47:48):
but Noah found favor
in the eyes of the
Lord,
says,Noah found favor
in the eyesof the Lord.
It is writtenthat he will
rescue the unclean,and he will escape
by the pureness ofyour of your hands.
Job 2230 RabbiHannah, of an untold
said Noah had only
(48:10):
one ounce of virtuein his to his credit.
if so,why was he spared?
It was causedby the pureness
of your hands,unquote.
And again,this is found
since Noah was saved
only by God's grace,
the purenessof his hands,
not by his own merit.
This is in accordancewith what
Rabbi Abubakar Canaan
(48:33):
said, for I regretthat I made them.
And Noah in Genesissix seven and eight,
even Noah, who aloneremained from them.
It was not thathe was worthy,
but rather
that he found favorin the
eyes of the Lord,
as it is asit is stated. Quote.
But Noah found favor
in the eyesof the Lord.
(48:54):
Okay.
Okay, so I'm going to
I'm going to stopreading Genesis.
Robert there.
So this is Genesis,
Robert 28,verse eight
especiallythis is where we get,
one of the
sources of the idea
that the corruptionon the earth,
all flesh,has corrupted,
which included
the, the animals,
even the animalswere even corrupted
as well as the humans
(49:16):
and all fleshcorrupted,
according to GenesisRabbah 28 eight
and accordingto Rashi,
Kubert says,Shabbat shalom,
Shabbatshalom, kibbutz
welcome andblessings.
Blessingsmultiplied to you.
Okay,so a little bit of a
recap of whatwe just read here.
I'm going to read ona little bit more
before the endof the night here.
But we've we readGenesis six verse
11 and 12 inall the manuscripts,
(49:39):
all the majormanuscripts,
that is themessianic,
the Septuagint,the Syriac,
the Vulgateand the Samaritan.
And we read
the sibling
oracles,we read Rashi
and Ebenezerand Ramon and even
Spano on this,
this whole
about their takeon the corruption
(49:59):
that was in the earthin those days.
We read GenesisRabbah 28 eight
all the way throughto Genesis Rabbah 29.
Verse one.
Now there are
a few other thingsI want to
I want to talkabout here
before we move ontoo much,
beforewe get to further,
too much, too far,I should say.
So we read all that,
(50:20):
and I want to justkind of
expand uponthe idea of Noah
being a preacherof righteousness.
So we have this.
In the.
New Testament, SecondPeter chapter two,
verse five.
And he did not sparethe ancient world,
but saved
Noah, one of eightpeople, a preacher
of righteousness.
(50:41):
Bringing in the flood
on the worldof the ungodly.
So here'sthe question.
And this hasalways been
this is alwaysjust intrigued
me to no end.
How did the authorof Second Peter,
which I believe isprobably not Peter,
neither didPeter, dictate this.
And I again,
we have lotsof content on this
(51:02):
as to whywhat evidence
that we havethat second Peter is
likely a forgery.
Whatever the case,
being the
the author of SecondPeter, said
that Noahwas a preacher
of righteousness.
Where did he get thisfrom?
Because we don't get
this from the Tanakhat all.
We don't get thisfrom the Torah.
We don't get thisfrom this prophets.
Nothing.
None of the canonical
scripturestell us this.
(51:24):
So where did theauthor get this from?
And I'm surewe'll have some
overly simplistic,
you know, evangelical
watching thissomewhere,
somewherein the world saying,
oh, but it's Godinspired.
You know,
the authorof Second Peter,
he got itfrom the Holy Spirit.
Nice try,but where did the
where does it say,
(51:44):
where didthe author say
that he got this fromthe Lord directly.
When and wheredoes it say that?
And Iask the question
because in the Torah,in the
in the Torah,
in the prophets,in the law
and the prophets,in the of him,
in the writings,
in, you know, manybooks of Scripture,
we have the prophetsexplicitly
telling us,
(52:05):
you know,the Lord spoke to me
and saidthus and thus.
Thus saysthe Lord, quote,
and unquote,
the Lord Godof Israel spoke to me
and said,quote, and unquote,
or the the word ofthe Lord came to me,
quote, and unquote,you know, so.
When God
speaks,
revealssomething directly
(52:27):
to an author ofScripture,
almost alwayswe have that author.
Certifyingand legitimizing
their claimby claiming that,
or certifying and
legitimizingthe word by saying,
claiming that
this is what they
hearddirectly from God.
You know,
thus saith the Lord,
(52:48):
the LordGod of Israel
spoke to me and saidthis.
God said this to me.
God showed this me,this to me, I.
I saw a vision.
The Lord appearedto me
in a visionof the night.
You know,an angel came to me
and said, thus andthus. But the the,
the author of Second
Peter saysnothing of the sort.
He just
he just likejust throws that out
(53:10):
there, throwsthis idea out there
as if it's a commonI, you know, it's
if it's
a commonlyknown thing like,
oh yeah, Noahwas a preacher
of righteousness,
but how did he
wheredo you get this from?
As he didn'tget it from
the book of Genesis,
nor did he get itfrom the prophets.
In order to tell
where he gotthis idea from,
we must do a little
(53:30):
bit of chronologicalsequencing here.
The Book of SecondPeter is well known
to be a latebook written.
This is one ofthe reasons why,
scholars believe
that it wasn'twritten by,
writtenor dictated by Peter,
because it's datedafter the Peter,
after the deathof Peter, by the way,
in the laterof the first century.
And evensome of them say
(53:51):
the second century,
the second Peterwas written
way, way laterthan you know,
afterthe death of Peter.
So. Let's just say
SecondPeter was written
at the endof the first century.
I knowthere are scholars
who say that it was
it was written inthe second century,
which probably,
I don't know,couldn't be the case.
I'm not, I'm not I'mnot debating that.
Second.
Peter could be fromthe second century.
(54:13):
I'm not saying itwasn't, but I'm just.
Just forthe sake of argument,
just for the sake of
thoughtand conversation.
Let's just
let's just give ita generous first.
Like the endof the first century
and generousdating here.
Okay,so the question is,
where did you getthis idea from?
I think the
possibilityof the author
(54:34):
getting this directly
from God
is next to nil,
because he doesn'tclaim
he doesn't makeany such claim.
He didn't saythe Lord showed him.
He didn't sayGod showed him
anything like this.
He just spoke itlike as if it's,
you know,just like how Jude
speaks about theprophecy of Enoch.
Okay.
We spoke about thisthe other day.
The other day.
So the question is,
the wayhe speaks like this.
(54:54):
If this werea new concept,
the author should.
Give some credibility
to this new concept.
In other words,if this is a concept
that nobody else knewuntil this time.
Then the author ofSecond Peter should
give it some weight.
Okay? Like,okay, God showed me.
God spoke to me.
The Holy Spiritspoke to me.
(55:14):
You know,an angel came to me.
Thus says the Lord,the Lord said,
the Lord came to meand told me
that that Noah was
a preacherof righteousness.
At least there'd besome kind of a claim
of credibility there.
But there's nothing
so theway this is written
on the left sideof your screen here,
second Peter 225when it just
(55:35):
it just goes onto say,
Noah, you know,
one of eight people,a preacher
of righteousness,it's almost like,
yeah,just nonchalantly,
you know,like nonchalantly,
as if the readerswould
already know this.
And indeed,I think that
the readers alreadydid know this.
So how would youknow?
How do I know thatthe readers
(55:57):
probably already knewthis?
Well,
we have the
sibling oracles,
and I knowthat this dates after
the, this datesafter, the,
The writingof Second Peter.
But the the questionis, is sibling
oracles twowhere did the sibling
oracles get this idea
and where do they get
the all the details
of exactlywhat Noah preached
(56:17):
and how he preached
his message,very detailed,
very forth with her,very explicit,
exactly whatNoah preached.
So I do believe thatthe sibling oracles,
Had theirown source as well,
which could have beensecond
Peter two five,but maybe, maybe not.
And probablymore than that,
(56:38):
if you were togo back in.
Back in time before
second way beforehundreds of years
before secondPeter was written.
You will find inthe Book of Jubilees
you say, oh,
but the Book ofJubilees
is not in the Bible.
Well,I don't care if it's
not in the Bible.
It was found inthe Dead Sea Scrolls
and that proves to usthat the
(56:59):
Book of Jubileespredated
the New Testament,
predated the authorof Second Peter.
And it also provesto us that
the Book of Jubileeswas in circulation
in the Holy Landin those days,
being read, studied,read alongside
with all the otherbooks of Scripture.
That that'swhat it proves to us.
So the Book of Jubileesdoes give us a hint
(57:22):
that Noah was a
preacherof righteousness.
So I'm reading fromthe Book of Jubilees.
I believe this ischapter seven.
And this will beverse 20.
It says, in the 28thJubilee, Noah began
to enjoin his sons,
sons the ordinancesand commandments.
Say, what do you meanordinances?
(57:43):
The commandments
didn't the didn't
the lawcome with Moses?
How did Noah havethe ordinances
of commandments?
Well, he did, he did.
We again,
we have evidenceof this as well
in the book ofGenesis.
We'll read this
a little bitlater as well.
He knewthe difference
between the cleanand unclean animals.
He knew all about thesacrificial system.
(58:03):
He knew about sin.
He knew aboutrighteousness.
In fact, it says,we read this just,
just yesterday thatNoah was righteous.
He was a Siddiq.
There'sno way for you
to be righteouswithout a law.
You're righteous
because youobey the law.
Okay,so he was righteous.
It was.
It's a lawthat actually,
as Paul says,which is true.
(58:25):
It it's is a law
that actuallydetermines
the differencebetween righteousness
and and wickedness.
So Noah knewrighteousness
becausehe knew the law
and he knew
about thesacrificial system,
not just about the
sacrificial systemin general,
but he knew specifics
how to buildan altar.
What kind ofan altar,
what kind of stones,
what kind of animals
(58:46):
to sacrifice,what animals?
What the firstborn?The second?
The what?
How did he knownot to sacrifice?
You know, a snake?
How did he knowto sacrifice
a certainkind of animal?
How did he know aboutall of this stuff?
Because the Torah iseternal.
It is timeless.
(59:07):
The Torah
existedas long as God
existed,and will exist
as longas God exists.
Because the Torah
is the representationof God.
The law, any lawis, is a reflection
of the law giver.
You cannothave a king.
And I tellyou, God is King.
(59:27):
You cannot havea king without a law.
You cannot havea kingdom
without a law.
And God'skingdom existed from,
you know, from the
from thevery beginning.
And then some.
So Noah was inGod's kingdom.
He was a snake.He was righteous.
He knew God's law.
He knewthe ordinances
and commandmentsof God and this also,
if you think aboutit, second
Peter chapter two,verse five,
(59:48):
it's impossible
for Noah to preachrighteousness
without a law.
So it's notnecessarily,
you know, the Lawof Moses per se,
but it isthe same law.
It is fromthe same source,
in the same Godas the law of Moses.
It's just, a applied,different things
applied to,
to Noahas opposed to Moses,
because Noah was nota leader of a
(01:00:10):
of an entire nation,and it wasn't
his duty in callingto, to,
you know, to call in,
to set up a judicial,
a judicial systemfor an entire nation.
Whereas Moses was.
So, yes, the Torah.
You know,
the way I look at
it is this,
you know,you think about it
in terms of thetechnology of today.
(01:00:31):
You know,you get the cloud,
there's a lot of talk
about the cloudin the
last couple decades,especially,
you know, the cloudyou can upload to
the cloud,you can download
from the cloud.
You know, basicallyjust like computers,
internet storage,
you know,computer system.
So in the same way
I look at the Torah
as the heavenlycloud,
(01:00:51):
it is stored in theheavenly cloud.
And you download
the lawthat applies to you.
Adam had it, lawsapplied to him.
Abel had a lawthat applied to him.
Again,that's how he knew
to sacrificethe firstborn
of his flock of hissheep.
Noah had a law
and it all comefrom the same source.
It's allfrom the law of God.
(01:01:12):
Same with Moses.
It came fromthe law of God.
He downloadedwhat applied to him.
Noah downloaded whatit applied to him.
And it doesn'tcontradict Noah's.
The law of Noah perse does
not contradictthe law of Moses.
It's just
part from it's part
and parcelof the same cloud.
It's part and parcelof the same Torah,
just different laws
(01:01:33):
applied to different
people
because ofthe different
circumstancesthat they're in.
You know, there's
this overarching
conceptwithin the Torah
that you are
only requiredto obey the laws that
that apply to youif you're a man.
Of course,
the laws for womendo not apply to you
if you're invice versa.
If you're a woman,the laws for men
only don'tapply to you
(01:01:53):
if you're a farmer.
Well,
the laws for those
living in the citydo not,
does not apply to
if you if you livein the city,
if you're
you know urbanthen laws
for the farmersdon't apply to you.
Of course.
I mean not all the
not all of the lawof God
appliesto all people.
Just depends
on what circumstanceyou're in.
Noah was in a certaincircumstance.
So the
the dietary lawsof God applied to him
(01:02:16):
the lawsof what clean and
unclean animals
appliedto him, the laws of,
sacrifice, of course,repentance,
you know, definitelyapplied to him
everything that would
apply to himfrom the law,
from the Torahapplied to him.
So he was
knowledgeableof the Torah
long before Moses.
It says he enjoinedhis sons.
(01:02:38):
Sons,his grandchildren.
The ordinancesand the commandments
and all the judgmentsthat he knew.
And he exhortedhis sons
to observerighteousness.
There you go.
Right there,right there.
We have
record from hundreds
of yearsbefore second Peter,
that Noah was a
(01:02:58):
preacherof righteousness.
Specificallyto cover the
shame of their flesh.
To bless the creator,
to honorfather and mother,
and to lovetheir neighbor,
to guard their soulsfrom fornication
and uncleannessand all iniquity.
It says in verse 21,
for owing tothese three things
came the flood uponthe earth, namely,
owingto the fornication,
wherein the watchers
against the law
(01:03:19):
of their ordinanceswent a whoring
afterthe daughters of men,
and took them,
took themselveswives of all
which they chose,
and they made
the beginningof uncleanness.
In they begatsons. The nough,
nef, and demon.
This wouldbe the Nephilim,
and they wereall unlike.
And they theydevoured one another.
(01:03:42):
And the giantsslew the Nephilim.
Nashville and the NFLslew the the Leo
and the Leo.
Mankindand one man another.
And everyonesold himself
to work iniquity andto shed much blood.
And the earth wasfilled with iniquity.
After this
(01:04:02):
they sinned
against the beastsand the birds,
and all that moves
and walkson the earth.
And much blood wasshed on the earth,
and every imaginationand desire of men.
Imagine, and desireof men imagined
iniquity and evilcontinually.
Okay, so again,this is very much
in accordance
with everything
(01:04:23):
that we read fromRashi and even Ezra
and all theseother guys,
and assemblingoracles.
So. Back to the ideathat no one
was a preacher ofrighteousness.
We get it here
from Jubilees.
That's not it.There's another one.
We have. First,Clement.
FirstClement is dated,
believe it or not.
(01:04:44):
First,Clement is dated
in the first century.
You know,
you thinkthe first Clement one
would be inthe second century,
a third
third century,
but now it'sdated back
to the first century,which is probable
to have been writtenbefore second
Peter was written.
So again,the author of Second
Peter not only hadthe Jubilees,
(01:05:04):
the Book of Jubilees,
to draw from his idea
that Noah preachedrighteousness,
but also
there'sa good possibility
that the
that the authorof Second
Peter alsohad first Clement.
So I got first
Clement on the righthand side,
it says
very explicitly Noahpreached repentance,
and they.
And they that obeyedwere saved.
(01:05:24):
Noah preachedrepentance.
First Clement,
chapter nine, versefour also says, Noah
being found faithfulby his ministration,
preached regenerationunto the world,
and through him
the master saved
the living creaturesthat entered
into the arkincarnate in concord.
So. Here it says thatNoah preached
(01:05:47):
regeneration.What's this?
What's thisall about?
Repentance.Being born again.
Basicallythe regeneration
of the spirit.
Beautiful stuff here.
So this is alsoanother source
that at leastpossibly,
if not probablypredated.
Second Peter.
tonightwe did a little
(01:06:08):
bit of recaphere. We ran.
It was only a coupleverses right.
Just a couple verseswe read tonight.
We read Genesischapter six.
And you know,
we're read from last
night in verse 11,but then also verse
two, verse,
excuse me, verse ten,
verse 11
and 12, talkingabout the corruption
(01:06:30):
of the earthand how people,
how societywent so bad
and what that meant.
So we.
Establishedthat the ancient
Jewish scholars,Rashi ibn Ezra,
Ramon Spano,these scholars,
expoundupon the word corrupt
(01:06:51):
and what that meant,saying
basicallythat it means,
especially violenceas well, that it
means inequity,lawlessness,
evil.
It doesn'tnecessarily mean
mean violence.You know,
it doesn'tnecessarily
it's not necessarilylimited to violence,
but rather
(01:07:12):
all kinds of
lawlessnessin the eyes of God.
That which
goes against the lawof God, especially
in terms of thecorruption of DNA,
sexual immoralityof all sorts.
And as we havesome, of these
sourcesthat we read tonight
that would
(01:07:32):
they even believe
that that even goesinto the animal world
as well asthe human world.
So we read from.
The Book of Jubilees,
we read the oracles.
We read againfrom, the
the JewishPublication Society,
from Safari,
those and those,
Jewish scholarsthat I just mentioned
(01:07:52):
as well as FirstClaimant,
and comparing
all the manuscripts,we did that as well.
So we covereda lot of
ground here tonight.
We covereda lot of ground.
I, you know, I,
I believe thata lot of people,
for those of you
who are listeningto this
and those who will
listen to thisin the future,
you'll listento a replay of it.
Lord willing,I'm going to show
(01:08:14):
you some,some sources that,
that substantiatesmy claim
that the Ark of Godwas not a boat shape,
but rather was moreof like a box of.
We read this in the
and oracles that itwas called a house,
a floating house,basically.
Not necessarilya floating ship
or a boat,but a house.
(01:08:36):
So we'll talk aboutthis as well.
I knowa lot of people,
when I say somethinglike that and say,
you know,Short circuit,
I don't understand.
Doesn't Arkmean ship?
No, it doesn'tas an ark mean boat.
No one does. Doesn't.
Did you know this isone more thing?
One more thingbefore we close out
a little bit of a
preview of,preview on tomorrow.
(01:08:57):
Did you know thatthe word ark
that's used here,Noah's Ark,
is the exact sameHebrew word
that's used
to describethe vessel
in which baby Moseswas placed
in, in the RiverNile?
Tonight we are goingto get into a very,
(00:04):
becausewe're going to be
talking about Noah,what he preached,
who he was,
what was happeningin the days of Noah
that would causeGod to, to to decree
that a flood wouldcome.
Did the flood come?
Did it was itwas it a local flood?
Was ita global flood?
Why did God decideto do this?
(00:25):
What was Noah's Arklike?
What did Noah's arklook like?
All of that. All ofthose kind of things.
So welcome.
Blessings, everyone.
We got a big one.
Big topic hereto discuss tonight.
So as always,I hope and pray that,
if if you hear mesay something
(00:45):
that you don't like,let's not reject it.
Just becauseyou don't like it,
just becauseit may not
feel right to you.
Because it may not
feel likethe truth to you.
But let's come
to the table, so tospeak, with humility.
All of
us, including myself,
to cometo the table, say,
this is what I thinkis the truth.
This is whatI believe.
(01:06):
And this is whyI believe it.
I could be wrong.
I think we should all
come to the tablewith this attitude
to sayI could be wrong
instead of I am right
and you're wrong,I am right.
Listen to me.
No, but rather
this is whatI believe.
This is whyI believe it
and I could be wrong.Show me evidence.
And if the evidence
is strong,then I am willing.
(01:29):
And this is the key
to be willingto change your mind
in regardsto some of your
dearly held beliefs.
So I implore you
to be willingto change your mind.
We're going to betalking about
a lot of things,
and I know at leastone of these things,
(01:51):
maybe a coupleis going to be
steppingon some toes so
So...
that the bottom lineis this
Are you willing to
accept the truth,
even if it goes
against your dearlyheld beliefs?
Okay.
See what we have herein the live chat?
Clemento says Shabbat
Shalom to allthis is true.
Says good eveningbrother.
I am goingto be reading
(02:12):
from Genesischapter six.
I read, a couple of
these verseslast night.
I'll start off
with the last
few verses
that I readfrom last night,
and then we're going
to take itfrom there.
What I'm going to do
a little bitof an overview.
I am going to begetting
into the messagereading text,
the Samaritan text,the Syriac,
the Vulgate, the,the Septuagint.
(02:34):
I'm also going to be
speaking intothe Book of Enoch,
the Book of Jubilees,
the sibling oracles,and also
the Bookof Clement. To name.
I think there'sa couple more,
1 or 2 more Clement.
The peseta. Yes.
So we'll get intoall this stuff.
We're going to beanswering questions
and talking about,the subject of
(02:57):
what did Noahactually preach?
What did he dowhen he was on earth
here, when he lived?What did he do?
What was the messagethat he preached?
What?
It says thathe built an ark.
What did the arklook like?
Why did he have tobuild the ark?
Why did God decree,
accordingto the scriptures
that a floodshould come?
And was this
flood localor was it global?
(03:17):
All of these things
we're going to talkabout.
Let's do it.
This is Genesischapter six.
I'm going to startwith verse nine.
I'm going to bereading here
from the English,
from an Englishtranslation
of these,messianic text
first on your left
from the Mesolithic.
It says this is thegenealogy of Noah.
Noah wasn't just man
perfectin his generations.
Noah walked with God
and Noah begotthree sons Shem, Ham
(03:39):
and Japheth.
Okay, so we readthose last night.
Now let's see.
It says where it says
the earth also wascorrupt before God,
and the earth wasfilled with violence.
So God looked upon
the earth, and indeedit was corrupt
for all fleshand corrupted their
way on the earth.
Okay, the Septuagint,
(04:01):
it says the earthwas corrupted
before Godand the earth was
filled with iniquity.Now look at,
right away we have a
a variance here,if you will.
We havea discrepancy,
in the messianic text
that saysall the earth was
filled with violence,
but the Septuagintand much older text
and arguably the,
(04:23):
the authors of theNew Testament used
either a Hebrew text
that was more
like the Septuagint,
or they use theSeptuagint itself,
as we can see thatif if you
if you
actually take a lotof the quotations
from the NewTestament in which
the authorsquote the quote,
unquoteOld Testament, and,
(04:44):
and you compare itwith your message.
Reddick, KingJames King,
New King James,NIV, NASB.
Text.
You'll noticethat many times
it doesn't match up,
and sometimes it'svery different.
And this isthe reason.
One of the reasons isbecause,
we have the NewTestament
authors that
frequently quotefrom a text
(05:05):
that is more likethe Septuagint,
as opposed tothe messianic text,
So, right away
we see there'sa difference
between violenceand iniquity.
So what's.What is it?
Who in the earth,was it
in the days of Noah
that it was filledwith violence?
Or was itfilled with iniquity?
And somebody might
say, well, both.
But what was the wound? What was the real,
what was the originalhere?
(05:27):
What did theoriginal say?
Because of course,it wouldn't say both.
It would have to sayone or the other.
Now, it's possible
that both of themare true,
but nevertheless,one manuscript
says violenceand the other
one says iniquity.
So we'll answer thisquestion
in just a moment.
In the Syriacor Pashto
(05:49):
we read thatthe earth
was corruptedbefore God
and the earthwas filled with evil.
So now we got threedifferent words.
We got violence,
we got iniquity,
and then we gotevil now.
And iniquityand evil are more
related as opposed
to iniquityand violence,
iniquity, meaning,lawlessness or sin.
(06:12):
And that would beevil.
And the Vulgate
says the earth wascorrupted before God.
This is again
Genesis chaptersix, verse 11,
and was filledwith iniquity.
So notice so farwith the Septuagint,
the Syriac
or the Ishitaand the Vulgate.
None of them agree
(06:32):
with the messianictext.
None of them agree
that it was quoteunquote violence,
but rather simplyiniquity or evil.
In the Samaritantext.
The Samaritan text.
Now this isdifferent.
This is this one here
does agreewith the message.
It says violenceinstead of
instead ofiniquity or evil.
So the Samaritan,for once agrees
(06:55):
with the messianicagainst this, against
the Septuagint,Syriac and Vulgate.
Okay.
Let's readone more verse
and we'llcompare one,
one more verse,
because the nextverse, verse 12 goes
a little bitmore into this
topic as well.
And then I'm goingto pull out
a couple things.
The sibling oracles
I'm going to bereading from, Rashi,
we're goingto be reading
from Genesis Rabbah,
(07:16):
a couple of theancient Jewish texts.
The Book of Enoch.
So next verse
this is from themessianic verse 12.
So Godlooked upon the earth
and indeedit was corrupt.
So Godlooked upon the earth
and indeedit was corrupt.
So it sounds like
God is like saying,
oh, well,
you know, basically
it's thesame kind of thing.
I hear it'scorrupted.
(07:37):
So I'm going to have
a lookand see if it is.
Oh yeah. God saw thatit was corrupt.
Okay. Confirmationverse 12.
And God saw this isfrom the Syriac.
Now Godsaw the earth.
That it wasit was corrupted.
The Septuagint says,and the Lord
God againdifference here,
Lord God versussimply God.
Lord,God saw the earth
(07:58):
that it wascorrupted.
And the Samaritan.
Says.
And God looked uponthe earth,
and behold,it was corrupt.
Okay,so very similar.
The Vulgate.
This is verse12 here, right here.
When God had seen
that the earthwas corrupted
for all flesh
and corrupted its wayupon the earth.
(08:19):
So when God had seen
that the earthwas corrupted.
So again,the way this is
wordedis if he didn't
initially see it,
he didn'tinitially know it.
But there was a point
in time whenhe actually found out
when God had seen
that the earthwas corrupted,
so that it's like
on the wayto the corruption.
(08:40):
It's almost likeas if God didn't
know about it.
I'm just sayingit's almost as if
he didn't knowabout it.
The last half ofverse 12
from the messianic,
it says,
for all fleshhad corrupted their
way on the earth.
The Septuagint says,
because all fleshhad corrupted
its way on the earth.
The Syriac says,
because everybody
had corruptedhis way on the earth.
(09:02):
And we readthe Vulgate already.
The, Samaritan
all flesh had
corrupted their wayupon the earth.
So very, very,very similar.
So here'sthe question.
Here's the questionwhat is what is it?
What does itmean? Corrupted.
And sowhat's the deal
with this violence?
Was it violenceor was it iniquity?
Was it evil?Was it all the above?
(09:23):
What's the deal here?
What kind ofcorruption?
What did it looklike, per se?
Now, I know, thatwe have.
So I've been taught
in, you know,
back in the dayfrom Bible prophecy,
Bible
prophecy, teachersand the
fundamentalist,Protestants,
(09:44):
they really gohard on
this violence thing.
So I remember backin the days when,
this was backin 1992, 1993,
I actually tooka course
in Bible prophecy.
And this is one of
the sticking pointsthey use.
This is one of the
it's like, well,you know, Jesus said,
as it wasin the days of Noah,
so shall itbe in the in the days
of the comingof the Son of Man.
And sowhat was it like
(10:05):
in the days of Noah?
Well, look,
there waslots of violence
we'll look at today
where there isn't
so much more violencetoday
then they providedstatistics.
Well, you know,look at how
the violenceincreased.
The problemwith that view now
like I usedto believe in that.
But the problem, the
problemwith that view is
it's anecdotaland it is
limited to a certainkind of a certain
(10:27):
geographical areaor a certain country
or, stateor province,
because of course,
in certainparts of the world,
it's betterthan it used to be.
Other partsof the world,
it's worsethan it used to be.
And the problemwith that not only is
the anecdotalevidence,
that it'skind of like
(10:48):
an anecdotal fallacy
because it's solimited to experience
in one particulargeographical location
as opposed to the
whole entire Earth,but rather this
they ride off of one
English translationof one manuscript
that is younger
than the othermanuscripts.
(11:11):
In other words,
going with the oldermanuscripts.
It says evil, it says
iniquity.
You know,Vulgate says
iniquity, evil,iniquity,
evil, iniquity,and iniquity.
And then there'sis like this
odd one outthat says, violence.
So what's thewhat's the deal here?
(11:31):
Is itreally violence,
or is it justsimply iniquity?
I'm going to start
by readingfrom one of the.
One of the most.
Famous and trusted
Jewish commentatorsand sages,
if you will.Scholars.
The, ancient scholar
by the name of Rashi.
Okay,
so this is I'm
going to be readingfrom Safari Dawg.
(11:55):
And this is the entrywe find in
Genesis chapter six,verse 11.
Okay, so we'll startwith verse 11.
And if you click oncommentary,
you'll seeunder Rashi
it says the earthwas corrupt.
So let's seewhat Rashi says
about whatthis corrupt means.
Now notice here,
here's a here'sanother thing.
Notice that it says
it doesn'tsay iniquity.
(12:17):
Well,
I guess you could sayit means iniquity.
It doesn't sayviolence,
it doesn't say evilper se.
It says lawlessness.
Lawlessness.
So the JewishPublication Society
version of thisscripture
does not sayviolence.
It says lawlessness,
which is very muchlike iniquity or,
(12:38):
you know, evil.
Anyways, let's goback to Rashi here.
Rashi says it
means lewdnessand idolatry,
as in Deuteronomychapter four verse
16, lest you dealcorruptly.
Okay,so Rashi connects.
He draws a connectionbetween Deuteronomy
(12:59):
416 and Genesis 611,
saying that
this same corruptly,this same word per
se corrupt
in inDeuteronomy 416,
which is talking
about lewdnessand idolatry.
This is the same wordthat's used,
or this isthe same idea,
at least that's used
in Genesischapter six.
(13:21):
Right?
So we'regetting somewhere
here, right?
So it's notit doesn't
talk about violenceper se.
It's talking aboutlewdness, idolatry.
This is true, saysI lean more
towards the scenarios
in the extremebiblical text
descriptionof the chaos
at that time.
Okay, so. Let'slet's move on here.
See what Rashihas to say.
It says the followingwords.
Now, again,for those of you
who are watching
this, I'm, I'mreading from the far
(13:44):
rightside of the screen.
The right columnhere,
which is the entryfrom Rashi.
The Rashi commentary
says the followingwords
show that this refersto idolatry.
For all flesh hadbeen corrupted, etc..
In the next verseof this chapter,
where Rashi states
that this has
referenceto lewdness,
and that'sfrom Sanhedrin
(14:06):
57, a
now, it sayshere the earth was
filled with violence.
So it doesquote violence
here from the,
the King JamesVersion.
New KingJames Version,
but Rashi saysit means robbery.
It means robbery.
Okay,so let's let's read
what Ibn Ezra sayshere.
Says the earthwas corrupt.
(14:28):
The people ofthe Earth
were corrupt.
Similarly,when a land sins
against me,Ezekiel 1413
and all the countriescame into Egypt,
that's Genesis 4157before God,
okay, so corruptbefore God.
So why would it saycorrupt before God?
Ibn Ezra sayssome say this means
they send in public.
(14:49):
Others say it means
people wereprivately corrupt
with regard
to their secretaffairs,
so that only God wasaware of their sins
in my opinion,the Torah speaks
the language of menso that people will
understandwhat is being said.
The meaning of quoteunquote
before God
is that
they acted
like a
servant who is in
(15:09):
who, in the presence
of his master,disobeys him
and thereby shows
that he doesnot fear him.
Oh, isn'tthat interesting?
So there's thisthere's this idea
that the earth wascorrupt before God,
or the earth wasfilled with iniquity,
or lewdnessor lawlessness
or idolatry
before God, meaning
that they did notfear him.
(15:30):
There was there was
a void.
There was a lackof the fear of God.
Isn't that truetoday,
especiallyin the West?
Isn't that true?
A lot of peopledon't fear God.
Even churches,
pastors, leadersdo not fear God.
And then they
downplay it, saying,
well, yeah, it justmeans to respect him.
(15:52):
Well, yeah, it
certainly does meanto respect him.
But I think it means
a little bitmore than just that.
Okay, moving on here,
Minister says thosewho say that Elohim
God does not refer to
the Almighty arespeaking nonsense.
All right.
And then
and then again,
we have a secondwitness here
that says thatthe word violence,
when the whole earth
is filledwith violence
(16:12):
and some translations
meaning theftor oppression
by taking womenagainst their will,
oppression and taking
womenagainst their will.
Now that'seven a little bit
more there, isn't it?
So that sheds
a little bitmore light on it.
Let'sgo to the next verse
here in the JewishPublication Society
it says when
(16:33):
God saw how corruptthe earth was,
for all fleshhad been corrupted,
had corruptedhis ways on earth.
Okay.
So again, let's
see what Rashi hasto say.
Says, for all fleshhad corrupted
even cattle.
So apparently
Rashi takes this
very literallythat all flesh
is literallyall flesh.
(16:54):
Meaning cattle,
animals, beasts,fowl did not consort
with their ownspecies.
GenesisRabbah 28 eight.
So we're goingto. We're going
to go therein just a moment.
Now, this opens upa whole new door,
becausethis is talking about
really like sexualimmorality too.
It's to it to the nthdegree.
(17:15):
Right?
This is talking about
like even cattle,
beasts and fowldo not consort with
their own species.
So this isreally corrupt.
Let'ssee what Ebenezer
has to say herebefore we get too far
with, Genesis Rabbah.
Even Ezra, it
even Ezra says
our sages are correctin interpreting.
For all flesh
has corruptedtheir way to mean
that all fleshengaged in unnatural,
(17:38):
unnatural,and perverted
sexual acts.
This is even so.
Okay, so this takesit even further.
We're getting moreand more in into the
into the thick of it,aren't we here?
So it's
not just
so the first part ofthe verse
is talkingabout idolatry.
You know,
the corrupt,you know, when
(17:58):
God saw how corruptthe earth was.
So the first partof the verse
and verse
11 talkingabout idolatry,
talkingabout lewdness,
talking about
lawlessness,talking about evil,
talkingabout iniquity.
And then verse 12,
especiallywhen it says,
for all fleshhad corrupted sway.
It's talking about
as, as Ebenezersays here, unnatural
(18:20):
and pervertedsexual acts.
Wow. So it's a lot
more than just quoteunquote violence,
a lot more than justthat.
We have
we have this kind ofunnatural
and perversion,unnatural sexual,
actionsand perversion.
Wow. So, yeah,
we're really gettinginto it, aren't we?
(18:40):
This is this is truesays doesn't
the Hebrew beforeGod referred to
in his face.
Oh, very goodquestion.
Let's have a quick
peek in the Hebrewhere.
On the lefthand side,
guys, I gotthe interlinear.
The earth was corrupt
before God punish himin the face of God.
So yeah,these people were
(19:01):
were sinning before
in the face of Godbasically.
Well, actually,you know,
we could actually,let me take it
just a little stepfurther.
Okay. Babiesstep further.
It's like they were
flyingin the face of God.
You know,I know that's a
figure speech,but, you know,
grant me that.
Grant me that. But,you know.
It's a figureof speech.
So inthe face of God,
these peopledid not fear God.
(19:23):
So they were fullof lawlessness,
lewdness, idolatry,
sexual immorality,unnatural
and perverted sexualacts. They did.
And they didall this stuff
in the face of God,basically flying
in the face of God,if you will.
Or they did it
withoutthe fear of God,
(19:43):
because if they knew
that they weredoing it
in the face of God,then why did they do it
at all? Right?
Why did they do itat all? Just.
Okay, so let'sgo back to Safari.
Yeah.
Statute of the Lord
says flesh corruptedits way.
Is humans
amalgamatingwith animals. Yeah.
You know,
we're goingto get into that
(20:03):
in just a moment,
especiallywhen we get into,
the Genesis Roband some of
the other stuff.
Yes. Statutesof the Lord. Amazing.
Thank you.
So. Back to Ebenezerhere on verse 12.
It says. Indeed.
How precious
is theirinterpretation
to the effectthat they
they excuse methat they corrupted
with waterand were punished
by God with water.
Just as they place
(20:25):
their watersabove and below.
So God punish themby a flood
whose waters camefrom above and below.
It says an allusionto semen.
Sanhedrin 108, verse108 b okay, okay.
And it says here,according to this.
And now again,this is from
(20:46):
Ibn Ezra,
very highlyrespected, well-known
Jewish commentatorand and scholar.
And sage
says an allusionto homosexuality.
According to Krinsky.
Krinsky.
Okay, so, hey,we got a lot to do.
We got a lotto talk about here.
And so as you
as you can see,the more we read
about the readabout this stuff
(21:07):
and read
from these ancientcommentaries,
the more we arelearning about,
about the extentof the corruption
in the days of Noah.
Very,very interesting.
And, you know,
I do have to saythis, this concept
that even Ezra bringsforth
this concept that.
That they werecorrupted
with water andand then they were
(21:29):
punishedby God with water.
And it kindof reminds me of,
I'm trying to thinkof where I read it.
And we we read somany things here now,
when it comes tothe story of Sodom,
Sodom and Gomorrah,we'll get to that.
By the way.
But where was that?
That I read this.
It may have been thelegends of the Jews,
where it talksabout how
in Sodom and Gomorrahthey were corrupted
(21:52):
throughthe fires of their
illicit passions.
And so therefore
God destroyed themby fire,
like.
And so this isthe thing as well.
of all is well.
John askedthe question
when the flood came,were Noah
and those with him
the only righteouspeople around?
(22:12):
Another very goodquestion, John.
Thank youfor the question.
It's awesome.
Well,
that depends on what
you mean by only
if you mean the onlyones on earth,
then that leadsinto the question
of whether or notthe flood
was local or global,if it was global,
and Noah
and his family
were the only ones
that weresaved, then,
(22:33):
then it wouldseem to be that
Noah was the only
Noah and his family
would be the only
righteouspeople around.
If it was local,
then you can say thatNoah and his family
were the only
righteous peoplewithin that locality.
Wherever you wantto draw
the line of wherethat locality
ends,be at the entire
Middle East or
beyondwent way beyond that.
(22:54):
Whatever the case is,
we'll,we'll get into more
of thatin just a little bit,
whether it was localor global.
And that'swhere it all lies.
John.
So, yeah, it's,Noah was
definitely declaredto be righteous.
And this is whyhe was,
he was savedwith his family.
All right.
So thank you forasking that question.
And, once we get intothe question about
(23:17):
being a local
or global thing,we'll talk about
the implicationsof that.
Okay. So,
Let's read
a little bit morefrom some of these
ancientJewish scholars.
ROM bond,rom bond says,
and this is on verse12 of Genesis six.
(23:38):
He's, he's
he's Commenting on
the phrase,for all flesh
had corruptedtheir way.
And he says,if we were to explain
all flesh
in its usual sense,and thus say
that even cattle,
beasts, and fowlcorrupted their way
by consorting
with other species,as Rashi
has explained,
we must then say thatthe expression
(23:59):
for the earthis filled
with violencethrough them
does not mean
becauseof all of them,
but only because ofsome of them.
Since violencedoes not apply
to beasts and cattle,
and Scripture
tells us ofthe punishment of man
alone,even though all flesh
corrupted their way.
Or we may say thatthe cattle, beasts,
(24:19):
and fowl
also did not
follow theirnatural instincts,
and all cattle seizedprey, and all fowl
became birds of prey.
Thus to come inand violence.
By wayof their simple
of the simplemeaning of Scripture,
all fleshmeans all men.
Furthermore,on Scripture
says explicitlyor excuse me
(24:41):
further on Scripturesaid,
let me say thisagain.
Further on.
Scripture
says explicitlyall flesh,
wherein isthe breath of life,
and that is foundin Genesis 715,
and of every living
thing of all flesh,and that is.
Event, event, chaptersix, verse 19.
Says meaningall living bodies.
(25:02):
But here it says
all flesh, meaningall people.
Similarly, we find
the verse isall flesh
shall come to worshipbefore me,
meaning all people,or when the flesh
has in the skinthereof.
But where again
referencesonly to people.
Okay,
mama says Shabbatshalom.
(25:25):
Shabbat shalom may.
Well,good to see you.
Blessings, blessings.
Hope all is
going well with you.John says I was
thinkingof Methuselah.
Would he beconsidered righteous?
Yes, he would be,John says.
But I don't know
if he diedbefore the flood
or as a resultof the flood.
Now. Here's
the question.Which of the
(25:46):
manuscriptsare correct?
When did hewhen did he die?
Was it justbefore the flood?
The name itself,
I think,
kind of gives usa pretty good idea
of the answerto this question.
The name means here
his deathshall bring.
Okay.
And the story goesthat it was Enoch
that actuallynamed him Methuselah,
(26:08):
or Enoch was hadhis hand in it anyway
to name him
Methuselah,because Enoch
prophesiedthat in his day
when he died,his death
shall bring literallyMethuselah.
His death shallbring the flood.
So in the book ofJoshua, chapter four,
I'm thinking,verse 20, I'm
(26:28):
just trying to goby memory here,
and the book ofJoshua,
chapterfive, verse five.
It says that Godwaited
for all ofthe righteous people
on earthto die first,
and thenhe sent the flood
so the righteouswere to die off.
First he hit.
It was his willto take them away to
(26:50):
for them
to be taken awayby death
before they they wereto see the evil
or the wrath of God,
that whatthat would be poured,
poured outupon the earth. So.
So the idea isMethuselah was
the last one to die,
if not one ofthe last ones to die
(27:12):
before the flood,as God waited
for all the righteousto die first,
except forNoah's family,
no one, his family.
And thenhe sent the flood.
S f o r and o.
Here is something
a little bitdifferent,
he said, withoutinternal external
influences as anatural consequence,
(27:32):
not due to man's
ecologicallycriminal behavior,
although onthe surface
there appearedto be no connection.
Got a man's
corruption resulted
in the corruptionof his habitat.
The language usedhere by
the Torahis comparable
to Isaiah chapter 47,verse two,
quote and grindmill, unquote.
(27:56):
One does notgrind flour,
but one grindsgrain into flour.
The prophets spoke about the end product.
The Torahalso spoke about
the end product
of man's corruptionbringing in its wake,
thoughinvisibly, the dust,
the destructionof the earth's crust.
As of the Lord says,and that is
(28:16):
a prophecyfor the end times.
Just beforeJesus comes,
many of the righteous
will be mercifullylaid in the grave
in order
to avoid them going
throughthe time of trouble.
I love it, I love it.
Statutes of the Lord,I love it.
It took mea long time, to even
to even think
or even acceptof that
particular concept.
John says,
(28:36):
any idea where Noahsupposedly lived
before the floodor after the flood?
Very,very good question.
There, John,
where did Noah live?
Before the flood.
So. Specifically,it doesn't.
As far as I know.
It doesn't give us aspecific like, city.
We can't really puta pin.
(28:57):
I can pin it onGoogle Maps
or anythinglike that,
but, it's basicallythe Mesopotamian,
Mesopotamian,region, and,
Which would be
somewheres around
the area where Iraq,Iraq is today,
between the Tigris
River and the Euphrates River. Okay.
(29:19):
This is be of
the same kind of,the same area as
we we're goingto read
a little bit lateron in Genesis
talking about Shinaror Shinar
and, you know, where
the tower of Tower
of Babel was built,this kind of area.
So. Yeah. Right.
Right around there
in, in, aroundthe Middle East.
Thank you foryour question, John.
The sibling oracles.
(29:40):
The sibling oracles.
So here,the sibling oracles.
I do give you
a little bit
of a background
of thisparticular document.
It is not thatnot that old, okay.
Like 14,
1500 years old,but not that old.
One could argue.
Perhapsit's older than
the messianic text
(30:01):
around the six
seventh century,they figure,
although it could be
older than not,
depending on
whether or not
you want to say that
it was the actual
copies that they can
trace it back to,
or whether
it was the original
that they can traceit back to. Okay.
So I'mgoing to be reading
from the siblingoracles here, and, I,
So I was talking
about Adamhere in verse 104.
(30:22):
Adam, having tasteddeath, went first
and earth encompassedhim around.
And thereforeall men born
upon the earth are,
in abodes of Hades,called to go.
But even in Hades,all these,
when they came,had honor,
since they werethe earliest race.
But when Hadesreceive these.
(30:44):
Secondly, on
the survivingand most righteous
of the surviving
and most righteousman, God
formed anothervery subtle race
that caredfor lovely works
and nobletoils, distinguished
reverenceand solid wisdom.
And they were trained
in artsof every kind,
finding inventionsby their
lack of means,
and one devised to
(31:05):
till the landwith plows
and other workedin the in wood.
Another
cared for sailing,
and another
watched the stars
and practiced augurywith winged fowls
and use of drugsand interest for one,
while another magic
had a charm,
while for anothermagic had a charm.
(31:26):
And others were
in everyand every other art
which men care for,instructed,
wide awake,
industrious, worthyof that opinion,
because they hada sleepless mind
within a huge body,stout
with mighty form.
They werebut notwithstanding
(31:47):
down they went into
Tatooine chamber.
Terrible.
Went, kept in firmchains to pay
full penalty.
So this reminds me of
what it saysin, second Peter
talkingabout the angels
being kept in chains,
says here in Gahannaof strong,
(32:07):
furiousquench lest fire.
Verse 130.
After these, a thirdstrong minded race
appeared,
a race of overbearingmen and terrible,
who wroughtthemselves
many an evil
and fights, homicidesand battles did
continually destroythose
those men possessedof overweening heart.
(32:30):
And from theseafterward
another race
proceededwhile irksome here
late completed,youngest born,
bloodstained,perverse,
and council of men.
These were these werein the fourth race.
Much of the blood
they spilled
nor fearedthey God, nor
(32:52):
had regard for men
for maddening wrath,
and saw impietywere sent upon them,
and wars, homicides,and battles sent
some into yourneighbor's. Erebus,
since theywere overweening,
impious men.
But the rest did
the heavenlyGod himself, in anger
(33:12):
afterwards changefrom his world.
Cast,
casting them intomighty Tartarus down
under the foundationof the earth.
And later, yet
another racemuch worse of men
he made, to whomno good.
Thereafterthe immortal formed.
Since they wroughtmany evils,
(33:33):
for they were muchmore violent
than those giants.
Perverse
foul languagepouring out
single among all men.
Most just and truewas the most faithful
Noah, full of carefor noblest works.
And to himGod himself from
(33:54):
from heaven.
Thus spoke quoteNoah,
be of good cheerin yourself,
and to all the peoplepreach repentance,
so that they
so that they oh,
so that theymay all be saved.
So again,there's the message
of repentance,which is the gospel.
(34:16):
Repent. Verse 160
but ifwith shameless soul
they heed me,not the whole race,
I will
utterly destroy
with mighty floods ofwaters.
Quickly now.
And un
decaying house
I bid, I bid
the frame of planksstrong and impervious
(34:38):
to the wet.To the water.
That would be.
I will putunderstanding
in your heart
and subtle skill andrule of measurement
and order.
And for all thingswill I care that
you be saved, and allwho dwell with you.
And I am he whowho is,
and in your heartdo you discern
(35:01):
and do discern?
I, I clothe mewith the heaven
and castthe sea around me,
and for meearth is a footstool,
and the earthis poured
around my body,
and on every sidearound me runs
the chorusof the stars.
Nine letters haveI of four syllables
I am discern me.
(35:23):
The first three have
each two letters,
the remaining onethe rest.
The five are mates,
and of the entire sum
the hundreds
are twice eightand thrice three.
Tens alongwas along with seven.
Now knowing
who I am, be thou
not uninitiatedin my law.
(35:46):
Thus he spoke a great
trembling
seized on himat what he heard,
and then withinhis mind,
having contrivedeach matter,
he besoughtthe people,
and began with wordslike this, O men,
in satiate andwith madness great!
Whatsoeverthings you practiced,
(36:09):
they shall not escapeGod's notice.
For he knowsall things
immortal Savior,overseeing all
who bade me warn youthat you perish, not
be sober,cut off badness.
Do not fight perforceeach other
with bloodguilty heart,
nor irrigate muchland with human gore.
(36:31):
Revere all mortals,the supremely great
and fearlessheavenly creator,
God imperishable,
whose dwelling isthe sky.
And doall entreat him.
He is kind
for life of cities,
and of all the world,and of four footed
beastsand flying fowls.
(36:52):
Entreat him tobe gracious unto all
their words.
Beg him for mercy.
For whenthe whole unbounded
world of menshall be destroyed
by waters, loud
you'llraise a fearful cry.
And suddenly for you
the air shall bedisordered.
And from heaventhe fury of the
mighty Godshall come upon you.
(37:13):
And it certainlyshall be that
the immortal Savioragainst men
will send wrath.
If you do notplacate God.
And from this time
repent,and nothing more,
fretful and evil,lawless.
Lee, shallyou one to another do
but let there bea guarding of one's
self by holy life.
(37:35):
Now this is
this isreally interesting
becausewe read about it
in the New Testament
where it says
that Noah was
a preacherof righteousness,
but it doesn't reallygive us any kind of
details. Likewhat did he preach?
What did he say?
What kind of messagedid he had?
Who did he preach to?When did he preach?
This gives us allthese details
(37:55):
that we don't have
in quote unquote,the Bible.
Destiny says,hi there.
Hello Destiny,welcome and blessings
multiplied toyou and your family.
Yeah. So moving onhere, it says.
But when they
heard himeach turning up his.
But excuse me,but when they
heard him, eachhe got excuse me.
The the,
(38:15):
I thinkthe punctuation here
is a little bit off,don't you think?
And the inthe wording is
a little bit weird.
That's whyit's hard for me
to readsome of the stuff.
Says whenthey heard him.
This is verse 210.
When they heard him,
each turned uphis nose, calling him
mad. A frenzied,smitten man.
And they againdid know a sound,
(38:37):
and then againdidn't know a sound.
This strain.So no one goes on.
It keeps onpreaching, saying,
oh, men
exceeding
a wretched baseand heart unstable,
leaving modestybehind
and lovingshamelessness,
rapacious lords,fierce sinners, false
and satiate,mischievous
in nothing true.
(38:59):
Stealthy murderers,flippant in language,
pouring forthfoul words.
The wrath ofGod Most High.
Not fearing.
I love that the wrathof God Most High.
Not fearing,
kept to the fifthgeneration to atone.
Interesting.
Because you know
it says thathe keeps mercy
(39:20):
to the thirdand fourth
generation, right?
Oh no, wait a second.
Visitingthe iniquity of the,
of the children
of the fathersupon the third
and fourthgeneration.
That's whatI'm thinking about.
So this is verythis is very, very,
what wouldwhat would you say?
Very technical in
in sayingthe fifth generation
to the fifthgeneration to atone.
(39:41):
In no waydo you or where
I'm here, inno way do you.
Well,harsh men, but laugh,
sardonic smile.
Shall you laugh?
When shall come?
When shall come thatI speak?
God's direin incoming flood.
So sounds likesomething you would,
(40:01):
you know,if a computer
or some incomingflood
processing,downloading, flood,
incoming flood.
When Eve's pollutedrace in the great
earth,blooming perennial
and impervious stemshall root and branch
in onenight disappear.
And the cities andcities, men and all,
(40:22):
shall the earthshake her
from the depths.
Scatter
from the depthsscatter
and their wallsdestroy.
And then the wholeworld
be unnumbered
of unnumberedmen shall die.
But how shall I weep,
and how lamentin wooden house.
(40:42):
How mingled tearswith waves.
For if this water
bidding of Godshall come,
earth shall float,hills float,
and even skyshall float.
Everythingshall be water,
and all things
shall be destroyedby waters.
And the windsshall stand still.
And the second ageshall come.
Oh, Phrygia,
(41:02):
you shallfrom the waters
crest first rise up.
And and you first.
Another race of menshall nourish
once againanew. Beginning.
Excuse me. Once againa new beginning.
And you shall benurse for all.
And when?
Now to the lawlessgeneration
he has thus vainlyspoken.
(41:23):
The Most Highappeared,
and once more criedaloud, and said,
and said.The time is now.
Come, Noah,
to proclaim eachthing, even all which
I that day
to you did promise
and confirm,and to complete,
because of a peopledisobedient
(41:43):
throughoutthe boundless world,
even all things
which generationsof a former time
did practice evilthings innumerable.
But youbut but do quickly
enter with your sonsand the wives.
Call as manyas I bid of tribes
of beasts,
and creeping thingsand birds,
and in as many asI ordained for life
(42:06):
will I then put awillingness to go.
Then then spokehe forth.
Then thus spokehe forth went Noah,
and aloud cried out,and called.
Then and then wife,sons, and brides
enteredthe house of wood.
House of wood.
Notice it doesn't saya boat.
I'll get back to thatin a moment.
(42:27):
House of wood.
Then also went
other things,
as many as God
willed to shut in,
but when fittingbought
was putabout the land,
and in its polished
place was fittedsideways,
then was brought to
pass forthwith the purpose
of God of heaven.
And he massed clouds,
(42:48):
and been thesun's bright disc,
and moon
and stars,
and the circleof the heaven
obscuring all thingsround.
He thundered
loud terrorof mortals
sending lightnings
forth,and all the winds
togetherwere aroused,
and all the veins ofwater were on loosed
by opening
the great cataractsfrom heaven
and from earth's
(43:10):
caverns,and the tireless deep
appearedthe myriad of waters
in the whole
Illimitable earthwas covered over.
But on the water swim
that wondrous house.
And torn by manyfurious waves.
And struck
by force of winds,
it rushed onfearfully.
(43:32):
Okay, so.
I'm going to stopreading that there.
I'm going to readone more thing
before I move on tothe next topic here.
So I saidthis earlier,
I want to read the,Genesis Rabbah
in regards to thiswhole story of Noah.
So what I'm doinghere is I am
putting it all on thetable for you guys
(43:55):
in the best waypossible,
so we can geta full picture
not only of what
the canonicalscriptures say,
but also the extra
canonical scriptures,
other writings
such as thesibling oracles
and the, of course,the Jewish as the
the ancient
Jewish scholars
Rashi and Ezraand all these
other ones from Bonn.
And now Genesis Rama.
(44:16):
So we want to
what we're doing here
is we're tryingto take in
as much information
as possible
to fully understand
what this whole storyis all about.
What what what was itlike, on Earth back
in the days of Noah?
Because Genesis,as I said before,
Genesis isnot very informative.
You know, the first
four chapters ofGenesis
(44:37):
is veryuninformative.
We're on the sixthchapter now.
It is a little bit
more informative,but still,
it doesn't give us
a wholelot of detail,
especially in this,
you know,in these regards.
So Genesis Rabbah28 eight.
Rabbi Azaria
said in the name of
Rabbi Yehuda barSimon Shimon,
(44:58):
they all corruptedtheir actions
in the general.
In the generationof the flood,
the dog would consortwith the wolf
and the chicken.
When consortwith the peacock,
this iswhat is written.
Quote.
As all flesh
has corruptedits path
on the earth,unquote.
Genesis 612it is not written.
(45:21):
All of mankindhas had corrupted,
but rather all fleshhad corrupted.
Rabbi Liliana
Bar, having
said in the nameof Rabbi Yitzhak.
The earth itselfalso strayed.
People would sowwheat,
(45:41):
and it would produceDano.
Dano here it says,
which is unfitfor consumption.
This Dano
that grows today,
its origins are are
with the generationof the flood.
Okay. So verse nine.
Rabbi,you hone on your hone
in on your hotnun said the sentence
of the
generationof the flood
lasted over thecourse of 12 months.
(46:02):
And he wrote to ten.
It says here
they received
their fullpunishment,
and they will havea share in the
world to come. It is.
It is,
as Rabbi,you hope on said each
and every dropthat the Holy One,
blessed be he.
He rained downupon them.
(46:24):
He would boil it inGahanna
and take it out
and rain it downupon them.
That iswhat is written.
When scorchedthey disappear. Job.
Chapter six,verse 17.
There scorchingwas absolute.
Even their love.
Ecclesiastes nine six
(46:46):
as they lovetheir idol worship,
even their hatred.
Ecclesiastes nine sixas they hated
the Holy One, blessedbe even their fury.
Ecclesiastesnine six as
they would infuriatethe Holy One.
Blessed be
he with their idolworship,
they have alreadyperished.
Ecclesiastes nine six
and they have noshare in the world,
(47:07):
referring to anything
that takes placeunder the sun.
Again, Ecclesiastesnine six.
Rabbi ABBA barBohannan said, quote,
as I regretthat I made them.
But Noah found favor
in God's eyes,unquote.
Genesissix seven and eight.
(47:28):
This is bewildering.
However, even Noah,
who alone remainedfrom them.
It is not thathe was worthy, but
rather he found favorin God's eyes.
Genesis Robert,chapter 29.
But Noah found.
So this is, quoting
Genesis six,verse eight,
(47:48):
but Noah found favor
in the eyes of the
Lord,
says,Noah found favor
in the eyesof the Lord.
It is writtenthat he will
rescue the unclean,and he will escape
by the pureness ofyour of your hands.
Job 2230 RabbiHannah, of an untold
said Noah had only
(48:10):
one ounce of virtuein his to his credit.
if so,why was he spared?
It was causedby the pureness
of your hands,unquote.
And again,this is found
since Noah was saved
only by God's grace,
the purenessof his hands,
not by his own merit.
This is in accordancewith what
Rabbi Abubakar Canaan
(48:33):
said, for I regretthat I made them.
And Noah in Genesissix seven and eight,
even Noah, who aloneremained from them.
It was not thathe was worthy,
but rather
that he found favorin the
eyes of the Lord,
as it is asit is stated. Quote.
But Noah found favor
in the eyesof the Lord.
(48:54):
Okay.
Okay, so I'm going to
I'm going to stopreading Genesis.
Robert there.
So this is Genesis,
Robert 28,verse eight
especiallythis is where we get,
one of the
sources of the idea
that the corruptionon the earth,
all flesh,has corrupted,
which included
the, the animals,
even the animalswere even corrupted
as well as the humans
(49:16):
and all fleshcorrupted,
according to GenesisRabbah 28 eight
and accordingto Rashi,
Kubert says,Shabbat shalom,
Shabbatshalom, kibbutz
welcome andblessings.
Blessingsmultiplied to you.
Okay,so a little bit of a
recap of whatwe just read here.
I'm going to read ona little bit more
before the endof the night here.
But we've we readGenesis six verse
11 and 12 inall the manuscripts,
(49:39):
all the majormanuscripts,
that is themessianic,
the Septuagint,the Syriac,
the Vulgateand the Samaritan.
And we read
the sibling
oracles,we read Rashi
and Ebenezerand Ramon and even
Spano on this,
this whole
about their takeon the corruption
(49:59):
that was in the earthin those days.
We read GenesisRabbah 28 eight
all the way throughto Genesis Rabbah 29.
Verse one.
Now there are
a few other thingsI want to
I want to talkabout here
before we move ontoo much,
beforewe get to further,
too much, too far,I should say.
So we read all that,
(50:20):
and I want to justkind of
expand uponthe idea of Noah
being a preacherof righteousness.
So we have this.
In the.
New Testament, SecondPeter chapter two,
verse five.
And he did not sparethe ancient world,
but saved
Noah, one of eightpeople, a preacher
of righteousness.
(50:41):
Bringing in the flood
on the worldof the ungodly.
So here'sthe question.
And this hasalways been
this is alwaysjust intrigued
me to no end.
How did the authorof Second Peter,
which I believe isprobably not Peter,
neither didPeter, dictate this.
And I again,
we have lotsof content on this
(51:02):
as to whywhat evidence
that we havethat second Peter is
likely a forgery.
Whatever the case,
being the
the author of SecondPeter, said
that Noahwas a preacher
of righteousness.
Where did he get thisfrom?
Because we don't get
this from the Tanakhat all.
We don't get thisfrom the Torah.
We don't get thisfrom this prophets.
Nothing.
None of the canonical
scripturestell us this.
(51:24):
So where did theauthor get this from?
And I'm surewe'll have some
overly simplistic,
you know, evangelical
watching thissomewhere,
somewherein the world saying,
oh, but it's Godinspired.
You know,
the authorof Second Peter,
he got itfrom the Holy Spirit.
Nice try,but where did the
where does it say,
(51:44):
where didthe author say
that he got this fromthe Lord directly.
When and wheredoes it say that?
And Iask the question
because in the Torah,in the
in the Torah,
in the prophets,in the law
and the prophets,in the of him,
in the writings,
in, you know, manybooks of Scripture,
we have the prophetsexplicitly
telling us,
(52:05):
you know,the Lord spoke to me
and saidthus and thus.
Thus saysthe Lord, quote,
and unquote,
the Lord Godof Israel spoke to me
and said,quote, and unquote,
or the the word ofthe Lord came to me,
quote, and unquote,you know, so.
When God
speaks,
revealssomething directly
(52:27):
to an author ofScripture,
almost alwayswe have that author.
Certifyingand legitimizing
their claimby claiming that,
or certifying and
legitimizingthe word by saying,
claiming that
this is what they
hearddirectly from God.
You know,
thus saith the Lord,
(52:48):
the LordGod of Israel
spoke to me and saidthis.
God said this to me.
God showed this me,this to me, I.
I saw a vision.
The Lord appearedto me
in a visionof the night.
You know,an angel came to me
and said, thus andthus. But the the,
the author of Second
Peter saysnothing of the sort.
He just
he just likejust throws that out
(53:10):
there, throwsthis idea out there
as if it's a commonI, you know, it's
if it's
a commonlyknown thing like,
oh yeah, Noahwas a preacher
of righteousness,
but how did he
wheredo you get this from?
As he didn'tget it from
the book of Genesis,
nor did he get itfrom the prophets.
In order to tell
where he gotthis idea from,
we must do a little
(53:30):
bit of chronologicalsequencing here.
The Book of SecondPeter is well known
to be a latebook written.
This is one ofthe reasons why,
scholars believe
that it wasn'twritten by,
writtenor dictated by Peter,
because it's datedafter the Peter,
after the deathof Peter, by the way,
in the laterof the first century.
And evensome of them say
(53:51):
the second century,
the second Peterwas written
way, way laterthan you know,
afterthe death of Peter.
So. Let's just say
SecondPeter was written
at the endof the first century.
I knowthere are scholars
who say that it was
it was written inthe second century,
which probably,
I don't know,couldn't be the case.
I'm not, I'm not I'mnot debating that.
Second.
Peter could be fromthe second century.
(54:13):
I'm not saying itwasn't, but I'm just.
Just forthe sake of argument,
just for the sake of
thoughtand conversation.
Let's just
let's just give ita generous first.
Like the endof the first century
and generousdating here.
Okay,so the question is,
where did you getthis idea from?
I think the
possibilityof the author
(54:34):
getting this directly
from God
is next to nil,
because he doesn'tclaim
he doesn't makeany such claim.
He didn't saythe Lord showed him.
He didn't sayGod showed him
anything like this.
He just spoke itlike as if it's,
you know,just like how Jude
speaks about theprophecy of Enoch.
Okay.
We spoke about thisthe other day.
The other day.
So the question is,
the wayhe speaks like this.
(54:54):
If this werea new concept,
the author should.
Give some credibility
to this new concept.
In other words,if this is a concept
that nobody else knewuntil this time.
Then the author ofSecond Peter should
give it some weight.
Okay? Like,okay, God showed me.
God spoke to me.
The Holy Spiritspoke to me.
(55:14):
You know,an angel came to me.
Thus says the Lord,the Lord said,
the Lord came to meand told me
that that Noah was
a preacherof righteousness.
At least there'd besome kind of a claim
of credibility there.
But there's nothing
so theway this is written
on the left sideof your screen here,
second Peter 225when it just
(55:35):
it just goes onto say,
Noah, you know,
one of eight people,a preacher
of righteousness,it's almost like,
yeah,just nonchalantly,
you know,like nonchalantly,
as if the readerswould
already know this.
And indeed,I think that
the readers alreadydid know this.
So how would youknow?
How do I know thatthe readers
(55:57):
probably already knewthis?
Well,
we have the
sibling oracles,
and I knowthat this dates after
the, this datesafter, the,
The writingof Second Peter.
But the the questionis, is sibling
oracles twowhere did the sibling
oracles get this idea
and where do they get
the all the details
of exactlywhat Noah preached
(56:17):
and how he preached
his message,very detailed,
very forth with her,very explicit,
exactly whatNoah preached.
So I do believe thatthe sibling oracles,
Had theirown source as well,
which could have beensecond
Peter two five,but maybe, maybe not.
And probablymore than that,
(56:38):
if you were togo back in.
Back in time before
second way beforehundreds of years
before secondPeter was written.
You will find inthe Book of Jubilees
you say, oh,
but the Book ofJubilees
is not in the Bible.
Well,I don't care if it's
not in the Bible.
It was found inthe Dead Sea Scrolls
and that proves to usthat the
(56:59):
Book of Jubileespredated
the New Testament,
predated the authorof Second Peter.
And it also provesto us that
the Book of Jubileeswas in circulation
in the Holy Landin those days,
being read, studied,read alongside
with all the otherbooks of Scripture.
That that'swhat it proves to us.
So the Book of Jubileesdoes give us a hint
(57:22):
that Noah was a
preacherof righteousness.
So I'm reading fromthe Book of Jubilees.
I believe this ischapter seven.
And this will beverse 20.
It says, in the 28thJubilee, Noah began
to enjoin his sons,
sons the ordinancesand commandments.
Say, what do you meanordinances?
(57:43):
The commandments
didn't the didn't
the lawcome with Moses?
How did Noah havethe ordinances
of commandments?
Well, he did, he did.
We again,
we have evidenceof this as well
in the book ofGenesis.
We'll read this
a little bitlater as well.
He knewthe difference
between the cleanand unclean animals.
He knew all about thesacrificial system.
(58:03):
He knew about sin.
He knew aboutrighteousness.
In fact, it says,we read this just,
just yesterday thatNoah was righteous.
He was a Siddiq.
There'sno way for you
to be righteouswithout a law.
You're righteous
because youobey the law.
Okay,so he was righteous.
It was.
It's a lawthat actually,
as Paul says,which is true.
(58:25):
It it's is a law
that actuallydetermines
the differencebetween righteousness
and and wickedness.
So Noah knewrighteousness
becausehe knew the law
and he knew
about thesacrificial system,
not just about the
sacrificial systemin general,
but he knew specifics
how to buildan altar.
What kind ofan altar,
what kind of stones,
what kind of animals
(58:46):
to sacrifice,what animals?
What the firstborn?The second?
The what?
How did he knownot to sacrifice?
You know, a snake?
How did he knowto sacrifice
a certainkind of animal?
How did he know aboutall of this stuff?
Because the Torah iseternal.
It is timeless.
(59:07):
The Torah
existedas long as God
existed,and will exist
as longas God exists.
Because the Torah
is the representationof God.
The law, any lawis, is a reflection
of the law giver.
You cannothave a king.
And I tellyou, God is King.
(59:27):
You cannot havea king without a law.
You cannot havea kingdom
without a law.
And God'skingdom existed from,
you know, from the
from thevery beginning.
And then some.
So Noah was inGod's kingdom.
He was a snake.He was righteous.
He knew God's law.
He knewthe ordinances
and commandmentsof God and this also,
if you think aboutit, second
Peter chapter two,verse five,
(59:48):
it's impossible
for Noah to preachrighteousness
without a law.
So it's notnecessarily,
you know, the Lawof Moses per se,
but it isthe same law.
It is fromthe same source,
in the same Godas the law of Moses.
It's just, a applied,different things
applied to,
to Noahas opposed to Moses,
because Noah was nota leader of a
(01:00:10):
of an entire nation,and it wasn't
his duty in callingto, to,
you know, to call in,
to set up a judicial,
a judicial systemfor an entire nation.
Whereas Moses was.
So, yes, the Torah.
You know,
the way I look at
it is this,
you know,you think about it
in terms of thetechnology of today.
(01:00:31):
You know,you get the cloud,
there's a lot of talk
about the cloudin the
last couple decades,especially,
you know, the cloudyou can upload to
the cloud,you can download
from the cloud.
You know, basicallyjust like computers,
internet storage,
you know,computer system.
So in the same way
I look at the Torah
as the heavenlycloud,
(01:00:51):
it is stored in theheavenly cloud.
And you download
the lawthat applies to you.
Adam had it, lawsapplied to him.
Abel had a lawthat applied to him.
Again,that's how he knew
to sacrificethe firstborn
of his flock of hissheep.
Noah had a law
and it all comefrom the same source.
It's allfrom the law of God.
(01:01:12):
Same with Moses.
It came fromthe law of God.
He downloadedwhat applied to him.
Noah downloaded whatit applied to him.
And it doesn'tcontradict Noah's.
The law of Noah perse does
not contradictthe law of Moses.
It's just
part from it's part
and parcelof the same cloud.
It's part and parcelof the same Torah,
just different laws
(01:01:33):
applied to different
people
because ofthe different
circumstancesthat they're in.
You know, there's
this overarching
conceptwithin the Torah
that you are
only requiredto obey the laws that
that apply to youif you're a man.
Of course,
the laws for womendo not apply to you
if you're invice versa.
If you're a woman,the laws for men
only don'tapply to you
(01:01:53):
if you're a farmer.
Well,
the laws for those
living in the citydo not,
does not apply to
if you if you livein the city,
if you're
you know urbanthen laws
for the farmersdon't apply to you.
Of course.
I mean not all the
not all of the lawof God
appliesto all people.
Just depends
on what circumstanceyou're in.
Noah was in a certaincircumstance.
So the
the dietary lawsof God applied to him
(01:02:16):
the lawsof what clean and
unclean animals
appliedto him, the laws of,
sacrifice, of course,repentance,
you know, definitelyapplied to him
everything that would
apply to himfrom the law,
from the Torahapplied to him.
So he was
knowledgeableof the Torah
long before Moses.
It says he enjoinedhis sons.
(01:02:38):
Sons,his grandchildren.
The ordinancesand the commandments
and all the judgmentsthat he knew.
And he exhortedhis sons
to observerighteousness.
There you go.
Right there,right there.
We have
record from hundreds
of yearsbefore second Peter,
that Noah was a
(01:02:58):
preacherof righteousness.
Specificallyto cover the
shame of their flesh.
To bless the creator,
to honorfather and mother,
and to lovetheir neighbor,
to guard their soulsfrom fornication
and uncleannessand all iniquity.
It says in verse 21,
for owing tothese three things
came the flood uponthe earth, namely,
owingto the fornication,
wherein the watchers
against the law
(01:03:19):
of their ordinanceswent a whoring
afterthe daughters of men,
and took them,
took themselveswives of all
which they chose,
and they made
the beginningof uncleanness.
In they begatsons. The nough,
nef, and demon.
This wouldbe the Nephilim,
and they wereall unlike.
And they theydevoured one another.
(01:03:42):
And the giantsslew the Nephilim.
Nashville and the NFLslew the the Leo
and the Leo.
Mankindand one man another.
And everyonesold himself
to work iniquity andto shed much blood.
And the earth wasfilled with iniquity.
After this
(01:04:02):
they sinned
against the beastsand the birds,
and all that moves
and walkson the earth.
And much blood wasshed on the earth,
and every imaginationand desire of men.
Imagine, and desireof men imagined
iniquity and evilcontinually.
Okay, so again,this is very much
in accordance
with everything
(01:04:23):
that we read fromRashi and even Ezra
and all theseother guys,
and assemblingoracles.
So. Back to the ideathat no one
was a preacher ofrighteousness.
We get it here
from Jubilees.
That's not it.There's another one.
We have. First,Clement.
FirstClement is dated,
believe it or not.
(01:04:44):
First,Clement is dated
in the first century.
You know,
you thinkthe first Clement one
would be inthe second century,
a third
third century,
but now it'sdated back
to the first century,which is probable
to have been writtenbefore second
Peter was written.
So again,the author of Second
Peter not only hadthe Jubilees,
(01:05:04):
the Book of Jubilees,
to draw from his idea
that Noah preachedrighteousness,
but also
there'sa good possibility
that the
that the authorof Second
Peter alsohad first Clement.
So I got first
Clement on the righthand side,
it says
very explicitly Noahpreached repentance,
and they.
And they that obeyedwere saved.
(01:05:24):
Noah preachedrepentance.
First Clement,
chapter nine, versefour also says, Noah
being found faithfulby his ministration,
preached regenerationunto the world,
and through him
the master saved
the living creaturesthat entered
into the arkincarnate in concord.
So. Here it says thatNoah preached
(01:05:47):
regeneration.What's this?
What's thisall about?
Repentance.Being born again.
Basicallythe regeneration
of the spirit.
Beautiful stuff here.
So this is alsoanother source
that at leastpossibly,
if not probablypredated.
Second Peter.
tonightwe did a little
(01:06:08):
bit of recaphere. We ran.
It was only a coupleverses right.
Just a couple verseswe read tonight.
We read Genesischapter six.
And you know,
we're read from last
night in verse 11,but then also verse
two, verse,
excuse me, verse ten,
verse 11
and 12, talkingabout the corruption
(01:06:30):
of the earthand how people,
how societywent so bad
and what that meant.
So we.
Establishedthat the ancient
Jewish scholars,Rashi ibn Ezra,
Ramon Spano,these scholars,
expoundupon the word corrupt
(01:06:51):
and what that meant,saying
basicallythat it means,
especially violenceas well, that it
means inequity,lawlessness,
evil.
It doesn'tnecessarily mean
mean violence.You know,
it doesn'tnecessarily
it's not necessarilylimited to violence,
but rather
(01:07:12):
all kinds of
lawlessnessin the eyes of God.
That which
goes against the lawof God, especially
in terms of thecorruption of DNA,
sexual immoralityof all sorts.
And as we havesome, of these
sourcesthat we read tonight
that would
(01:07:32):
they even believe
that that even goesinto the animal world
as well asthe human world.
So we read from.
The Book of Jubilees,
we read the oracles.
We read againfrom, the
the JewishPublication Society,
from Safari,
those and those,
Jewish scholarsthat I just mentioned
(01:07:52):
as well as FirstClaimant,
and comparing
all the manuscripts,we did that as well.
So we covereda lot of
ground here tonight.
We covereda lot of ground.
I, you know, I,
I believe thata lot of people,
for those of you
who are listeningto this
and those who will
listen to thisin the future,
you'll listento a replay of it.
Lord willing,I'm going to show
(01:08:14):
you some,some sources that,
that substantiatesmy claim
that the Ark of Godwas not a boat shape,
but rather was moreof like a box of.
We read this in the
and oracles that itwas called a house,
a floating house,basically.
Not necessarilya floating ship
or a boat,but a house.
(01:08:36):
So we'll talk aboutthis as well.
I knowa lot of people,
when I say somethinglike that and say,
you know,Short circuit,
I don't understand.
Doesn't Arkmean ship?
No, it doesn'tas an ark mean boat.
No one does. Doesn't.
Did you know this isone more thing?
One more thingbefore we close out
a little bit of a
preview of,preview on tomorrow.
(01:08:57):
Did you know thatthe word ark
that's used here,Noah's Ark,
is the exact sameHebrew word
that's used
to describethe vessel
in which baby Moseswas placed
in, in the RiverNile?
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