The Missing Verse in the Creation Account

The Missing Verse in the Creation Account

On Easter, Jesus finally finished writing Genesis 1-2. He stepped out of the tomb, took pen in hand, and wrote on the Torah scroll, “And there was evening, and there was morning, the seventh day.” He began the eighth day, after which there is no other.

Where’s Drunk, Naked Noah on the Sunday School Felt Board?

Perhaps you can help me. I’ve visited every church website I can think of in search of a felt board for Sunday School that includes the story of Noah from start to finish. There’s plenty of them, but they all are missing a piece of the story. They have the little figures of Noah and his sons; cows and camels and goats and other animals; the water and the ark and, of course, the rainbow. And they’re all very cute. Children can reenact the story by putting the figures on the felt board. What I’m missing, however, are the pieces from the last part of the Flood account. All I need to complete the story is the little felt tent, and the little felt figure of a drunk, naked Noah that the kids can place inside the tent.

Where is the drunk, naked Noah for the Sunday School felt board? He’s probably in the same place as the little felt figures of Lot’s two daughters getting their dad drunk and having sex with him while they were hiding out in the mountains after Sodom was destroyed (Gen 19:30-38). Or maybe it’s in the same place as the felt figure of the Levite who chopped his dead concubine into a dozen pieces after the men of the city had gang-raped her all night (Judges 19). Or it could be where the felt figure of Elisha is when he sicced the two momma bears on the forty two boys who mocked him as a baldhead (2 Kings 2:23-25). Come to think of it, there are lots of missing felt figures. Where could they be?

They are all in the same place: they are boxed away in a secret place lest children, and adults, get the impression that the Good Book is stuffed with stories of bad people doing bad things. And this is truly a shame. For the less we tell these stories of sin, the more it seems we are ashamed of the Gospel, for it is the power of God for the salvation of bad people.

Yes, Noah was a righteous man, blameless in his generation; he walked with God (Gen 6:9). And through God, Noah did some great, holy things. Most notably, he was a “herald of righteousness” (2 Peter 2:5) and “by faith…he constructed an ark for the salvation of his household,” (Heb 11:7). But after the waters of the flood had dried up, Noah planted a vineyard, drank of the wine, became drunk, and lay naked in his tent (Gen 9:20-21). So was Noah an ark-builder or a wine-bibber? Was he a righteous man or a drunk man? Was he a saint or a sinner?

Yes, he was. He was all of the above. And so is every believer.

But you wouldn’t know that from Sunday School felt boards. Nor from the sections of Scripture that many churches choose to read during worship. Nor from the content of many adult Bible studies. And you certainly wouldn’t know it from listening to the majority of songs and hymns based on biblical stories.

And in so far as that is true, we have deprived the children of God of much comfort. The comfort is not in knowing that bad people do bad things, but that our Father is not a deity that trashes people when they do. Rather, he is patient with them, seeks them out, calls them to repentance, and embraces them with his forgiving love in Jesus.

Speaking of Noah’s drunkenness, Martin Luther notes this story is recorded because God wanted those who “know their weakness and for this reason are disheartened, to take comfort in the offense that comes from the account of the lapses among the holiest and more perfect patriarchs.” In the stories of men like drunk Noah we “find sure proof of our own weakness and therefore bow down in humble confession, not only to ask for forgiveness but also to hope for it.” To hope for forgiveness, and to be certain that in Christ all is forgiven, all is well.

If we’re going to focus on any stories in the Scriptures, let us highlight those in which the weakness of people and the forgiveness of God in Christ are made manifest. Given the choice, I’d rather my children learn in Sunday School that drunk, naked Noah was forgiven than that the animals came into the ark two by two. I’d rather them, from the earliest age, learn that the Scriptures are not a long story of good people doing good things for a good God, but that the Scriptures are the story of God in Christ reconciling the world to himself, not counting our trespasses against us.

If we are not ashamed of the Gospel, then let us not be ashamed of teaching that God forgives the shameful acts of all those who are in Christ, including me and you and our friend—drunk, naked Noah.

Bows, Arrows, and Baptismal Fonts: The Significance of the Rainbow in the Bible

One of the perks of growing up in the Texas Panhandle was that I could see most of the United States from my front porch. It was that flat. Sunsets transform the whole horizon into a vast canvas of color. And if you’ve ever wanted to actually find the end of a rainbow, then that’s the place to be. You can spot where both ends of the arch kiss the earth.

Speaking of rainbows, they were the stuff of my Sunday School years, along with candy and campfire songs. Noah, the animals two-by-two, and finally the multicolored memento that God wouldn’t liquidate the earth again. The rainbow made for a pretty ending to an ugly story, but, honestly, I’d lost as much sleep fretting about worldwide flooding as I had about being mauled by a Texas polar bear. The rainbow was just one more biblical footnote in that jumbled mess of story after disconnected story in the Old Testament.

Or so I thought it was. Now, when the rain has ceased, and I happen to spy that bright bridge shining in the sky, I see God at work, finger-painting in the heavens a picture of salvation. Here’s why.

The Old Testament, which was written in Hebrew, has no word for rainbow. Yes, I realize that in your translation of Genesis, it might read something like, “I have set my rainbow in the clouds, and it will be the sign of the covenant between me and the earth.” (NIV, 9:13). But the word often translated as rainbow, keshet, simply means a bow.

What we see in the heavens is none other than a weapon of war.

But this weapon of war, two peculiarities set it apart. First, the bow is not drawn back. It’s suspended there, hanging in the heavens. Second, even as it hangs there, it’s pointed upward, not earthward. The bow of the divine warrior, the almighty judge, by which he shot oceans of arrows into the rebellious human race, has been retired. The instrument of execution has been changed into an emblem of peace--a hawk become a dove, a sword hammered into a plowshare. Now every time God sees His bow, He who never forgets will nevertheless remember His oath never to draw it again to punish the earth by a cosmopolitan flood.

But hold on, because the story gets even better. In two prophetic visions, Jesus appears wrapped in the radiance of this beautiful bow of peace. Ezekiel saw Him first, a man-like God, whose radiance was like “the bow in the clouds on a rainy day,” (1:26). John also saw Him, this God-become-man, enveloped by a rainbow that surrounded the throne of God (Revelation 4:2-3). Thus, as the story in Scripture unfolds, not only does the bow remain a token of God’s promise, iconic in the heavens; it also becomes associated with the manifestation of Jesus Christ, enthroned in glory.

And there’s yet one more wrinkle to this story. That ancient flood, which drowned the unbelieving world, but through which Noah and his household were saved, was a foreshadowing of the flood of regeneration and renewal which God works in the font. Peter says that “baptism, which corresponds to this [flood], now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ,” (1 Peter 3). The flood, which both killed and kept alive, was a predecessor to baptism, which drowns the old Adam within us and makes us alive by uniting us to Jesus Christ.

Now when we assemble all these parts of the biblical narrative, we see that, unlike I supposed in my Sunday School days, the rainbow is not just one more biblical footnote, disconnected from a seemingly disconnected story. In many ways, the two ends of the rainbow join together the two ends of the Bible, uniting Genesis to Revelation, and everything in between. When you are baptized, the Lord drowns you in that flood, but then raises you alive out of those waters to enter a new and better ark, the door of which was hewn open by a Roman spear in the side of Jesus the crucified. A rainbow envelops with its radiance our saving Lord. This colored arc betokens that He is the one who has put an end to the wrath of the Father, made peace between God and man, and ushered you into a new creation.

I’ve never walked into a church in which the baptismal font is adorned with a bow, pointing heavenward, hanging above it. But if I ever do, if you ever do, then we’ll know why.