I have yet to meet a person who loves snakes. Possessing fangs, venom, and an ability to suffocate makes snakes simply sinister. Moreover, the lack of limbs to their deadly array of weapons further add to the peculiarity of snakes! Throughout history snakes appear in a majority of creation stories. The Bible is not exception.
A contextual reading of Genesis and Revelation opened my eyes to the genius of the Holy Spirit in ordering and confirming the canon of Scripture. Conflict with a serpent occurs at the beginning and end of the Bible!
According to Genesis 3:14 God places the following curse on the serpent, “Because you have done this [led Eve into sin], cursed are you above all cattle, and above all wild animals; upon your belly you shall go, and dust you shall eat all the days of your life.” Immediately following in verse 15 predicts Satan’s animus towards the Woman. According to the Catechism of the Catholic Church paragraph 410, “This passage in Genesis is called the Protoevangelium (‘first gospel’): the first announcement of the Messiah and Redeemer, of a battle between the serpent and the Woman, and of the final victory of a descendant of hers. Fast forwarding to the end of the Bible a similar opposition occurs.
Revelation 12 describes in vivid symbolic language a battle between a woman and a dragon. The writer of Revelation identifies the dragon as the Devil and Satan in verse 9. It is interesting to note that the bible is book-ended by this theme of the battle between a woman [Mary] and the dragon [Satan]. According to Alice Camille in her U.S. Catholic article In the Garden of Good and Evil,
In the Bible, snakes appear at the launch of creation and again just before the apocalypse. The first serpent is really a proto-snake: He only loses his legs after enticing the first couple to sin. The final serpent is a full-blown dragon, which in ancient mythology was just a snake with wings. These biblical book-end snakes are no accident. The story in Revelation of the woman snatched away from the dragon’s harm is a conscious reenactment of the creation story, with happier results the second time around (U.S. Catholic September 2014, page 45).
Without reading the Bible through an A.D.D. contextual lens, I would not notice the perfect book-ending of theme. There is a logical flow and order to the canon of Scripture and it is an amazing experience to discover. I hope that you found today’s topic to be interesting and I continue to challenge you to find connections between the Old and New Testaments!
This is the third installment of my series Why Catholics Must Have Bible A.D.D and I am excited! The Gospel of John is probably my favorite gospel. Genesis’ creation story always fascinated me as well.
Today I am going to examine the direct connection the evangelist makes between the first book of the Bible and the first chapter in his gospel. I came across this revelation a few years ago while I was planning a lesson on John for my high school students. Here are three ways to show how John’s Gospel is the fulfillment of Genesis.
Presence of the Trinity
Both Genesis 1 and John 1 start with the phrase, “In the beginning” and both make reference to God being preexistent before the creation of the world. Not only is God referenced in both chapters, but the revelation of God as a commune of Persons is also present. The writers of Genesis in verse 2 state, “while a mighty wind swept over the waters”. Translated literally, this phrase refers to the spirit of God or the hinting at of the Holy Spirit—the Third Person of the Trinity.
Another foreshadowing of the Trinity occurs in Genesis 1:26 when God says, “Let us make man in our image, after our likeness.” The usages of the first person pronoun strongly hints at the Triune God fully revealed in the New Testament.Compare this with the first words of John’s Gospel, “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God; all things were made through him” (1:1-3). I do not think it was a coincidence for John to invoke the first words of Genesis to begin his Gospel.
Count the Days
There are six days of creation within the first creation story of Genesis. Interestingly enough John starts his gospel using a similar chronology. The evangelist starts his gospel with the words, “In the beginning” so let’s make that day 1. When we get to 1:29 it states, “the next day”. This is day 2. Verses 35 and 43 also have the phrase “the next day” so those verses correspond to days 3 and 4.
Chapter 2 begins with the following words, “On the third day there was a marriage at Cana in Galilee, and the mother of Jesus was there; Jesus was also invited to the marriage, with his disciples.”
Notice he says on the third day which in contextually reading with John 1 the wedding at Cana occurs at the 7th day of the week. In other words, John is mirroring the chronology of Genesis 1 to begin his gospel.
Wine Leads to Rest
Perhaps the greatest two words parents hear at the end of a long week both at work and home is rest and wine. John, inspired by the Holy Spirit, placed Jesus’ first miracle at the end of the New Creation week. The first miracle was not the curing of a blind man or healing or a leper. It was multiplication of alcohol at a wedding. It seems like a trivial use of God’s power!
At first it seems so, but a deeper look at John’s connection with the creation story and the history of the Catholic Church tells otherwise. First of all, it is Mary who intercedes on behalf of the wedding couple to her Son to perform the miracle. While the first woman [Eve] fell into sin, Mary conceived free from sin was instrumental in the miracle of Jesus’ public ministry. Secondly, the resting of God on the 7th day of the initial creation week is a sort of celebration and similarly the wedding at Cana on the 7th day of the new creation week is celebratory in nature as well.
Finally, the Catholic Church’s liturgy is a combination of the Old Testament “resting on the Sabbath” when we rest in the pews and contemplate God’s word in the readings and homily along with the celebration akin to the Wedding at Cana banquet when we arise for Communion to eat at the Eucharistic feast.
My view of the relationship of the Old and New Testament transformed after I learned about the connections between Genesis and the Gospel of John. I hope that in reading this post you gain a greater interest for the Holy Scriptures.