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ungodliness. At the age of 65 Enoch had a son, and God gave him the name for the boy, Methuselah, which means ‘When he dies it will happen’. So both Methuselah and Enoch knew that when Enoch’s son died God would judge the world.

      We know that God was patient, because Methuselah lived longer than anybody else who has ever lived – 969 years. When Methuselah died it began to rain heavily. Methuselah’s grandson was called Noah. He and his three sons had spent 12 months building a huge covered raft according to God’s specifications. Just one family, a preacher and his three boys, three daughters-in-law and his wife, were saved.

      After the Flood, God promised never to repeat such a thing as long as the earth remained. He made a covenant, a sacred promise with the whole human race: not only would he never destroy the human race again, but he would support them by providing enough food. He would ensure that summer, winter, springtime and harvest came regularly. At a time when famine is common in various parts of the world, this promise may seem to have been ignored. But there is far more corn in the world than we need – it is just not evenly distributed. Everyone could be fed if the political will existed.

      God put a rainbow in the sky to signify this covenant. The two things we need for life on earth are sunlight and water, and when they come together the rainbow is visible.

      When God made this promise he also demanded something of mankind. He commanded that we must treat human life as sacred and therefore punish murder with execution. When a nation abolishes capital punishment, it says something about its view of human life.

      3. Babel

      The next incident that affected God deeply was the building of the Tower of Babel. People wanted to build a tower that reached into God’s sphere of heaven, effectively to ‘challenge heaven’. The text says that they wanted to build a name for themselves. We know roughly what the tower would have looked like: such a tower was called a ziggurat, a great brick structure with staircases extending heavenwards. On the top of such towers there were usually astrological signs. But it was not so much for worshipping stars that Nimrod (king of Babylon, or Babel) built that tower – it was more to express his own power and grandeur.

      The Tower of Babel offended God very profoundly. He said that if he let them continue there was no telling where it would end. So God gave the gift of tongues for the first time, to confuse the people. They could no longer understand each other. From then on humanity split, scattering and speaking different languages.

      There is an interesting footnote to the story of Babel. Among the people scattered at Babel were a group who climbed over the mountains to the east and eventually settled when they reached the sea. They became the great nation of China. Chinese culture goes right back to that day. They left the area of Babel before the Cuneiform alphabet replaced the picture language of ancient Egypt. All languages were pictorial right up to the time of Babel. The language they took to China they put down in picture form. The amazing thing is that it is possible to reconstruct the story from Genesis 1 to 11 by looking at the symbols which the Chinese use to describe different words.

      The Chinese word for ‘create’, for example, is made up of the pictures for mud, life and someone walking. Their word for ‘devil’ is made up of a man, a garden, and the picture for secret. So the devil is a secret person in the garden. Their word for ‘tempter’ is made up of the word for ‘devil’ plus two trees and the picture for cover. Their word for ‘boat’ is made up of container, mouth and eight, so a boat in the Chinese language is a vessel for eight people, as was Noah’s ark.

      We can reconstruct the whole of Genesis 1–11 from the picture language in China. When these people first arrived in China, therefore, they believed in one God, the maker of heaven and earth. It was only after Confucius and Buddha that they got involved in idolatry. The Chinese language is an independent confirmation from outside the Bible that these things happened and were carried in the memories of people scattered at Babel, who then settled in China.

      JUSTICE AND MERCY

      Two themes predominate in these chapters: from the Fall of Adam onwards we see both human pride and God’s response of justice and mercy. He showed justice to Adam and Eve in banishing them from the garden and telling them that they would one day die, but also mercy in providing a covering for them. He showed justice to Cain in condemning him to be a wanderer, but mercy in placing a mark on him so that no one would kill him. He punished the generation of Enoch (although not Enoch himself), but we see his mercy in saving Noah and his family and his patience in waiting, as he gave Methuselah such a long life. What does the rest of Genesis tell us about God? Let us look further, and see what kind of relationship he had with his people through the generations and events which followed.

      The sovereign God

      There is a double thread running right through the portrayal of God in the Old Testament which requires an explanation. It is a juxtaposition which only becomes clear through reading the book of Genesis.

      The God of the whole universe

      On the one side the Old Testament claims that the God of the Jews is the God of the whole universe. In those days every nation had its own god, whether it was Baal, or Isis, or Molech, and religion was strictly national. All wars were religious wars, between nations with different gods. Israel’s God (Yahweh) was considered by other nations to be just the national god of Israel. But Israel herself claimed that her God was ‘the God above all Gods’. Indeed, the Israelites went even further, asserting that their God was the only God who really existed. He had made the entire universe. All the other gods were figments of human imagination. These claims were, of course, extremely offensive to the other nations. You can read of them in Isaiah 40, in the book of Job and in many of the psalms.

      The God of the Jews

      The other side of the picture painted in the Old Testament is that the God of the whole universe is the God of the Jews. They were claiming that the creator of everything had a very personal and intimate relationship with them, one little group of people on earth. In fact, they were claiming that he had identified himself with one family; with a grandfather, a father and a son. According to them, the God of the entire universe called himself ‘the God of Abraham, Isaac and Jacob’. It was an incredible claim.

      God’s plan

      This astonishing two-fold truth that the God of the Jews is the God of the universe, and the God of the universe is especially the God of the Jews, is explained for us in Genesis – indeed, without this book we would have no ground for believing it.

      The book of Genesis covers more time than the whole of the rest of the Bible put together. The beginning of Exodus to the end of Revelation covers around 1,500 years, a millennium and a half, whereas Genesis alone covers the entire history of the world from its beginning right through to the time of Joseph. So when we read the Bible we must realize that time has been compressed, and that Genesis covers many centuries compared to the rest of the Bible.

      This time compression is also true within Genesis itself. We have noted already that Chapters 1–11 form a quarter of the book and yet cover a very long period and a considerable breadth of people and nations. The second ‘part’ of Genesis, Chapters 12–50, is a much longer section taking up three-quarters of the book, yet it only covers a relatively few years and a few people – just one family and only four generations of that family. This seems to be a huge disproportion of space if Genesis is claiming to tell the history of our whole world.

      It is clear, however, that this difference in proportions is quite deliberate. There is a deliberate move away from looking at the whole world to focus in on one particular family as if they were the most important family ever to have lived. In one sense they were, for they were part of that very special line from Seth of people who called on the name of the Lord. As far as God was concerned, the people who called on him were more important than anyone else because they were the people through whom he could fulfil his plans and purposes.

      This approach serves to remind us that the Bible is not God’s answers to our problems; it is God’s answer to God’s problem. God’s problem was: ‘What do you do with a race that doesn’t want to know you or love you or obey you?’ One solution was to wipe them out and start again. He tried

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