SCRIPTURES: 
Old Testament 
Gen. 1:26-31, Gen. 2:8-20, Gen. 3:22-24, Gen. 4:16, Ex. 19:16, Dt. 4:11-12, Ezek. 28:1-17, Is. 51:16, Ps. 115:16 
New Testament 
Mt. 3:2, Mt. 4:17, Rev. 15:7, Rev. 21:3

Tim Miller

Creation

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<li>Concept of “Kingdom” assumed from Hebrew Scriptures</li>
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1 In those days John the Baptist came, preaching in the Desert of Judea 2 and saying, “Repent, for the kingdom of heaven is at hand.” (Mt. 3:2, ESV)
17 From that time Jesus began to preach, “Repent, for the kingdom of heaven is at hand.” (Mt. 4:17, ESV)
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<li>Last session: Kingdom of Creation (foundational); today, Kingdom of Eden</li>
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OT BACKGROUND

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<li>Rulers
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<li>Supreme ruler—the LORD God</li>
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8 And the Lord God (Heb.Yahweh elōhȋm; all powerful creator, who is and causes to be; possessing power to fulfill all His covenant promises) planted (Heb. nāṭǎʿ; cf. Is. 51:16) a garden (“an orchard” [NET]) in Eden, in the east, and there he put the man whom he had formed. 9 And out of the ground the Lord God made to spring up (Heb.—hifil of ṣāmǎḥ; “caused to grow” [HCSB]; “made…grow” [NET, NIV] , every tree that is pleasant to the sight and good for food. The tree of life was in the midst of the garden, and the tree of the knowledge of good and evil. (Gen. 2:8-9, ESV)
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<li>51:16 I commission you as my spokesman; I cover you with the palm of my hand, to establish (Heb. nāṭǎʿ ) the sky (“to plant the heavens” [LEB, HCSB]; i.e., “fix the sky in its place” [NET Bible Notes, Is . 51:16) and to found (“laying the foundations of” [ESV, NRSV]) the earth, to say to Zion, ‘You are my people.’ ” (Is. 51:16, NET)</li>
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<li>Two central truths all in Eden need to see and remember: Life is a free gift from God, and God is in charge (God is the one in authority, who sets the terms and limits)</li>
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<li>Lesser Authorities
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<li>Human beings</li>
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1:26 Then God said, “Let us make humankind in our image, after our likeness, so they may rule over the fish of the sea and the birds of the air, over the cattle, and over all the earth, and over all the creatures that move on the earth.” 1:28 God blessed them and said to them, “Be fruitful and multiply! Fill the earth and subdue it (Heb. kā·ḇǎš; “govern it” [NLT]; “be its master” [NCV]; “bring it under control” [TEV]).! Rule over the fish of the sea and the birds of the air and every creature that moves on the ground.” (Gen. 1:26, 28, NET)
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<li>“The general meaning of the verb appears to be ‘to bring under one’s control for one’s advantage.’ In Gen 1:28 one might paraphrase it as follows: ‘harness its potential and use its resources for your benefit.’ In an ancient Israelite context this would suggest cultivating its fields, mining its mineral riches, using its trees for construction, and domesticating its animals.”</li>
<li>Earth the context for creative expression, exploration, servanthood, and loving governance</li>
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15 The Lord God took the man and put him in the Garden of Eden to work it and take care of it….19 Now the Lord God had formed out of the ground all the beasts of the field and all the birds of the air. He brought them to the man to see what he would name them; and whatever the man called each living creature, that was its name. (Gen. 2:15, 19-20, NIV)
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<li>Guardian Cherub/Serpent</li>
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1 The word of the Lord came to me: 2 “Son of man, say to the ruler of Tyre, ‘This is what the Sovereign Lord says: “ ‘In the pride of your heart you say, “I am a god; I sit on the throne of a god in the heart of the seas (“surrounded by the seas” [TEV]). ”…11 The word of the Lord came to me: 12 “Son of man, take up a lament (“funeral son” [NCV, NLT) concerning the king of Tyre and say to him: ‘This is what the Sovereign Lord says: “ ‘You were (metaphor) the model of perfection (“signet of perfection” [ESV, NRSV]; “sealer of perfection” [NET]; “you put the seal on perfection” [CJB]; “an example of perfection” [NCV, TEV]), full of wisdom and perfect in beauty. 13 You were in Eden, the garden of God; every precious stone adorned you: ruby, topaz and emerald, chrysolite, onyx and jasper, sapphire, turquoise and beryl. Your settings and mountings (“your jewelry” [NCV]; “ornaments” [TEV]) were made of gold; on the day you were created they were prepared (“made for you” [TEV]). 14 You were anointed as a guardian cherub (“as the mighty angelic guardian” [NLT]; guarding the tree of knowledge of good and evil?), for so I ordained you. You were on the holy mount of God (“holy mountain of God” [HCSB, NET]); you walked among the fiery stones (“stones of fire” [ESV, LEB, NASB]; “gems that shined like fire” [NCV]; “gems that dazzled like fire” [CEV]). 15 You were blameless in your ways from the day you were created till wickedness (“evil” [NCV, NLT, TEV]; “iniquity” [NRSV, RSV]; “unrighteousness” [ESV, NASB]; cf. Gen. 3:1-5, Ps. 82) was found in you. 16 Through your widespread trade you were filled with violence, and you sinned. So I drove you in disgrace from the mount of God, and I expelled you, O guardian cherub, from among the fiery stones. 17 Your heart became proud on account of your beauty, and you corrupted your wisdom because of your splendor. So I threw you to the earth (“to the ground” [NET]; Heb. ʾereṣ—ground, land, earth) I made a spectacle of you before kings (“your example taught a lesson to other kings” [NCV]; “left you as a warning to other kings” [TEV]). (Ezk. 28:1-2, 11-17, NIV)
1 Now the serpent (Heb. nachash; other words derived from this root include: practice divination, omen, bronze; shining creature, claiming to have access to and communicate divine knowledge) was more crafty (“the most cunning” [HCSB, TEV]; “the shrewdest” [NLT]) than any of the wild animals the Lord God had made. He said to the woman, “Did God really say, ‘You must not eat from any tree in the garden’?” (Gen. 3:1, NIV)
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<li>“The Hebrew word used here, nachash, means ‘snake’ or ‘serpent.’ The Hebrew word satan does not appear in this passage, but the nt associates the events recorded here with Satan (Rev 12:9; 20:2). The attribution of human characteristics (cleverness and speech) to the nachash suggests it is more than an ordinary member of the animal kingdom. Proper nouns of people or cities that include the Hebrew nachash indicate that the term may also mean “bronze” or “diviner.” Conceptual parallels between Gen 3 and ancient Near Eastern material—which also forms the backdrop of passages with similar language (Isa 14; Ezek 28)—suggests that the nachash in Gen 3 could be understood in two ways. The narrative may refer to a shining divine being—a member of God’s heavenly host or council (compare note on 1:26)—in serpentine appearance. In addition, the serpentine imagery may be used to convey the motif of threatening disorder associated with other serpentine figures in the ot (see Pss 74:13–14; 104:26 and note; Job 26:12 and note; Job 41:1 and note).”</li>
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28 God blessed them and said to them, “Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish of the sea and the birds of the air and over every living creature that moves on the ground.” (Gen. 1:28, NIV; cf. Ps. 8)

WHO?

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<li>Authority (right and just claim) and power to govern
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<li>God created all things, planted the Garden (see above), therefore rightful Possessor, Law-Giver, and Judge</li>
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16The Lord God (Heb.Yahweh elōhȋm) commanded (authority) the man, saying, “From any tree of the garden you may eat freely; 17but from the tree of the knowledge of good and evil you shall not eat (law/statute/command), for in the day that you eat from it you will surely die (penalty/consequence).” (Gen. 2:16-17, NASB)
7 …So she took some of its fruit and ate it; she also gave some to her husband, who was with her, and he ate it. 8 Then the man and his wife heard the sound of the Lord God (Heb.Yahweh elōhȋm) walking in the garden at the time of the evening breeze (Heb. lerûaḥ hayyôm, lit. “at the wind of the day”; “walking in the garden at the windy time of day” [LEB]); “moving about in the orchard at the breezy time of the day” [NET]), and they hid themselves from the Lord God among the trees of the garden.  9 So the Lord God called out to the man and said to him, “Where are you?” (Gen. 3:8-9, HCSB)
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<li>“J. J. Niehaus (God at Sinai [SOTBT], 155–57) offers a different interpretation of the phrase, relating יוֹם (yom, usually understood as “day”) to an Akkadian cognate umu (‘storm’) and translates the phrase ‘in the wind of the storm.’ If Niehaus is correct, then God is not pictured as taking an afternoon stroll through the orchard, but as coming in a powerful windstorm to confront the man and woman with their rebellion. In this case קוֹל יְהוָה (qol yéhvah, ‘sound of the Lord’) may refer to God’s thunderous roar, which typically accompanies his appearance in the storm to do battle or render judgment (e.g., see Ps 29).”
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<li>I.e., “Then the man and his wife heard the thunderous shout of the Lord in the wind of the storm”</li>
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<li>16 On the morning of the third day there were thunders and lightnings and a thick cloud on the mountain and a very loud trumpet blast, so that all the people in the camp trembled. (Ex. 19:16, ESV)</li>
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<li>11 And you came near and stood at the foot of the mountain, while the mountain burned with fire to the heart of heaven, wrapped in darkness, cloud, and gloom. 12 Then the Lord spoke to you out of the midst of the fire. You heard the sound of words, but saw no form; there was only a voice. (Dt. 4:11-12, ESV)</li>
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<li>7 And one of the four living creatures gave to the seven angels seven golden bowls full of the wrath of God who lives forever and ever, 8 and the sanctuary was filled with smoke from the glory of God and from his power, and no one could enter the sanctuary until the seven plagues of the seven angels were finished. (Rev. 15:7, ESV)</li>
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<li>Human beings and heavenly beings—authority and power from God</li>
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16 The heavens are the Lord’s, but the earth He has given to the human race (as a gift/stewardship/assignment, etc.; cf., e.g., Lv. 25:23; Dt. 10:14; close connection with Kingdom of Creation). (Ps. 115:16, HCSB)

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