I really look forward to this, I enjoyed teaching it, I hope we'll have fun together. Now, the equivalent of this course is one that I teach you all the time, the seminaries, and when I teach in California, we have 56 hours around high, I cover the material that's on your syllabus online, and here we have about half of those hours, and when I have 56 hours, my problem already is to try to squeeze it out within the 56 hours, and so now I work it into these 25 hours, it's going to be quite something, so as we move along, I'm just going to have to make a judgment in that syllabus online, and you see four, you may be dropping out at night, or two or three or anything, so you can see how the time is working out, we'll do one of the best we can, not tonight, we're going to be starting with the data structure of the book of Genesis, the abstract structure of Genesis, and for that purpose, there are some outlines that are from the book of Genesis. We'll just try to work through the outline, and then in the process of doing that, trying to achieve an overview of the whole message of the book. In fact, the first week or two, we will be involved in sort of overviews of one of the main purposes of what we're trying to do in physical theology, is to provide people with that big overview of the savings, of the forest, of the woods, and access to individual trees, and so like that, tonight in the process of going through this structure of the book of Genesis, we'll be giving an overview of a great deal, and we'll be doing it more detail as we work through the rest of the course, and then I think we'll get to it tonight, the next thing on your outline, I'll probably list it for the second week there, with the subject of the covenant, and there my policy to it is, to start with, again, a big overview of the whole subject, and then to back up and work through the details of the thing. Now, we work through the structure of the book of Genesis then, as I say one thing we have in mind is to get the large view of the whole development of God's covenant, the administrative kingdom, throughout this basalt period recorded in the book of Genesis, I'm talking with prologue and just what the significance of that time is, I think we'll be merged by the time it's done with the top line. One other thing that I'm trying to achieve as we work through this structural outline of the book of Genesis is to get us a feeling, from the way in which Moses, I believe, and the more day of oxygen for the covenant of the book of Genesis, to get us a feeling for the way in which Moses, or Genesis, is narrative, and in studying the Bible, there are the literary features of it that are important, that we appreciate, not just the study of the thing. Do you want me to stay fairly near this object? But also because the meaning of the text is going to, the exegesis of the solving of various problems is going to depend on having some understanding of the literary techniques of the author. For example, as we work through this outline, I'll be trying to make the point that as Moses describes this whole history from the creation right up through the patriarchal age, he does not just move along in a straightforward chronological line all the way, but on the contrary, he develops the story in terms of various themes, and he'll treat one thing up to a certain point, and then he backtracks to the beginning and goes to that same chronological period again, but from a point of view of another theme, and so that's one thing I want you to be into to develop a feeling for is the way the biblical authors organize their material, and another thing that emerges here in the structure of the book of Genesis is how you have certain numerical patterns. I don't want to go overboard with all kinds of numerical symbolism, but you can observe as you go through the structure in a moment that the thing is organized not just in a long string of subjects without any other patterns to them, but after the prologue we'll see there are ten sections to the book, and these ten sections are arranged in sets of three. The first triad went through three, the next triad four through six, and then into a couple of pairs at the end. So there are literary interests that Moses has in his mind as he works through, and let's see how that works out then. The book then begins with what we can call the prologue. It's the creation prologue. Genesis one, one, through two, three, and we'll be going back and spending more time, of course, looking at that prologue. It's so rich and such large questions he emerged there, but for the moment then that's the opening of the book. And then following that, the rest of the book is outline four, it's by the author, by the use of a certain heading. In Hebrew the heading is Aila, Tolodon, which is variously translated, the King James version. These are the generations of. So that's familiar heading. These are the generations of Isaac, Jacob, whatever. Or sometimes it might be translated. This is the story of it. This is the history of. And so here is this heading. And it is used ten times. Actually, there is an 11th. One of the sections is subdivided. I would call it the one on Esau. It's subdivided at the point. At a certain point in Esau is the development. There are ten sections then. And now in your kingdom prologue, if you have that handy, what we are doing right at this point, and discussing this heading, is treated right up near the front and paid six, okay? So what I'm going to be covering now, if I'm going to fast or whatever, you can then have a chance on your own when you're reading through kingdom prologue more leisurely to catch up on this. And by the way, this will be true with a lot of what we're doing. That I'll be covering rapidly. Thing is that that are covered more fully in kingdom prologue. So I will be depending on you to keep up with the reading in kingdom prologue. And the syllabus, we've actually given you the pages in kingdom prologue, which correspond to each subject a lot of the line. So you will have a chance then at home, at your leisure, to be reading more fully about this. And I think then that will help the understanding process. So what I'll be doing in classes is just sort of underscoring high points, maybe giving some occasion for discussion. But don't despair if it's going too fast because you can catch up on it in the text itself. I won't say everything that I have on pages 6 and 7 about this subject. But here is this formula. These are the generations of. And as I just said, I regard it as a heading for the material that follows. The first one appears in chapter 2 verse 4, next in 5, 1, the next in 6, 9, and so on. Ten of them throughout the book. And I'm regarding these as a super inscription, a heading that describes the material that follows it. Now in Kingdom Prologue on those pages, I do bring to your attention that there has been another view of this heading, which regards it not as a heading for what follows, but as a subscription referring to what goes before. And I think that new simply is not valid for the reason that I do sketch for you on those pages. There are some, for example, one of the common introductions that we've often used is that by R.K. Harrison and R.K. Harrison in his introduction assumes that these things I'm calling a heading are actually subscriptions for. Thank you. What precedes the thought is that when Moses was writing a book of Genesis that he had various sources available to him. And now this is not the same as the higher critical view that the Pentateau consists of various sources, all of which are after Moses and so on. That's not that higher critical view. But it is the thought that there were various sources available to Moses for the history he was recording. And in ancient documents that they would end up with what is called a call upon, C-O-L-O-P-H-O-N, a little subscription at the end, which might tell you something about the document which was thought it was or what the subject was and so on. And so that is the assumption that some of these scholars are working with that we can see here by means of these headings, the seams in the several documents that Moses used and was weaving together. So that's what lies behind it. And now there are various, I think, major problems that indicate that that's really not a viable position at all. Because you can't take these headings in any consistent ways. Someone is named in each of the headings. And on this other view that is a subscript, there's no consistent way of understanding why this particular person is named. Sometimes he's supposed to be the hero of the preceding narrative. Sometimes he's supposed to be the author of the preceding narrative, or the one who's library, this particular document, supposed document was found. And then there are other cases where none of these suggestions, so work and, for example, it would turn out that the history of, let's say, e-salton. Let's take the whichever one that is down there toward the end. What would be the history of e-salton would end up with a heading in which the name of Jacob is found. And on the view that we're trying to refute, that would mean that Jacob was the hero of this preceding history, which as a matter of fact is a genealogy of e-salton. And this doesn't make any sense. It's also a fact that this particular heading, which appears ten times in Genesis, also appears elsewhere in the Bible, in the book of Ruth, and very important, in Matthew. The New Testament opens with this heading we're talking about. This is the book of the generations of Jesus Christ. That's the formula we're talking about that appears ten times in Genesis. And that particular heading, obviously in Matthew 1-1, is not a caliph on a subscription print. What's gone before, nothing has gone before. It's a heading for a man. So there's a whole bunch of considerations of that sort that rule out this alternative. So let's just suggest a gear if that is a heading for what follows. Okay. So ten sections now. Ten sections after the prologue, each with this particular heading, except for the first one, which is the generations of the heavens and the earth, the heavens and the earth, all the others have the name of some individual associated with them. All right. But the first one, then, in chapter two, verse four, you can see on your outline, if I forget the particular verses, you can check on your outline and see which is the proper verse. This is the book of the generations of the heavens and the earth and the day that the Lord God created the heavens and the earth. All right. That's section one. Now, what we're going to be proposing is then that of the ten sections, they divide into one, two, three, one triad, then four, five, six, another triad. So here is the first block of material. And now we want to see what is the subject matter under each of these three. And what we're going to find out is, and you can look at your outline, the subject matter in the first one, is I think I call it the entrance and the escalation of sams. All right. It's in the two, four, through the end of chapter four. Now, just think about that material in your Bible. What do you find there? Well, of course, this is a very rich one, and it begins, of course, with the whole scene in the garden of Eden and the God's covenantal dealings with them there. But that story quickly then comes to a crisis in the fall of man. So the entrance of sin, and then as you move on beyond chapter three into chapter four, what is the theme there? Remember, chapter four, very interesting story of how things developed among the descendants of Adam, not all of them, but in one particular line, the line of Cain. And so in the line of Cain, we find that sin, which has entered the world in Adam, is escalating now in the line of Cain. What's happening in the line of Cain as you read through chapter four? Well, in God's gifts of common grace, he is enabling even this rejected line. And of course, Cain is the rejected line. You have started with a covenantal situation. And now out of the covenant family, there are those who are disowned and are rejected and going their own way. And we find the developments that take place there in the line of Cain. And for one thing, what happens is that as they develop, as they exercise their various cultural talents, it describes their achievements in technology and the arts and the crafts and so on. And along with that, there's the actual introduction of the political institution of the state. Now we'll be talking a lot more about the various institutions like the state and the church and so on as we go along. And when we come to talk about the state, we'll be making the point that it isn't correct as is usually assumed that the institution of the state was first established after the flood in Genesis 9, after the flood. We do have that common grace covenant, which does speak about how God did institute the state with the right of capital punishment, whoever sheds man's blood by mansions, his blood be shed. And that is usually thought of as the beginning of the state. But as a matter of fact, no, some years ago wrote an article on Genesis 415 trying to demonstrate that in the history before the flood, in response to the complaint of Cain, right earlier on in the story, God comes to him and gives him what I call the charter of the city, where Cain is afraid that all hell is going to break out and everything is going to be anarchy, every when it comes down the turnpike is going to kill me because I killed my brother and God assures him. No, that things aren't going to be complete anarchy. There will be an order of justice and there will be deterrence then for killing and murder. And in effect, then what God does is to provide for the institution of the state, which we may call the city, the city of man, right? The emergence in this fallen world of this organized expression of human life in the city, the city of man. And we'll be studying that and we'll be saying that in itself it's a perfectly good thing, it's a legitimate thing, it's a good gift of God's common praise. But the unhappy thing is that man perverts these good gifts of God and the political institution of the state or the city of man soon is terribly perverted. And that's what we find then as we go on in chapter 4, there's a list of names, well it says in chapter 4 verse 17, that after God comes to him and provides the authority to establish the city, the two verses later it tells us that came built the city, he built the city and he names it after his son. Now you're beginning to get a feeling for what this escalation of sin is all about. And the theme is developing a band is all fired interested in his own name instead of being interested in the name of God. And so here's the founder of the first city, the beginning of the state. And he names it virtually after himself and after his own future, which he sees in the form of his son of his, after whom he names the city. And then within this city here are the different rulers. I take it that the list of names is virtually the dynasty, it's the dynasty of Cain as he ruled in the city of man. And that's the story of Hacens to a climax in this figure of Lamek here and after for Lamek. And Lamek is guilty of sins on three fronts. He is despising the marriage institution that God has set up because he's practicing bigame and he sings this song to his two wives we see. So he is despising all of the good ordinances of God, first of all the family. Then of course he's also despising and trampling upon the institution of the state itself because the state is set up as an institution for law and order and an eye for an eye and a tooth for a tooth, that's justice. But Lamek is boasting not an eye for an eye and a tooth for a tooth and a life for a life but if someone bruises me I kill him. So here he is the king and his arrogance he is boasting of his practice of justice is that if anyone offense him in some slight way he puts him to death for it. So in other words Lamek is abusing the institution of the family, he's also abusing the institution of the state but this is not the height of his cry of the escalation of sin. The escalation of sin here finds its worst expression in his blasphemy against God. In what we can call, he adopts a certain ideology which we find in the Near East and elsewhere the ideology of divine kingship where the human kings began to conceive of themselves and to proclaim themselves to be divine figures. So how does Lamek do it? Well he does it by claiming to be super God. Now God had promised to Cain when God was founding the city back there that if anyone would kill Cain there would be the divine administration of justice. The administration of justice there would be seven full vengeance that would be executed, it wouldn't be complete anarchy. There would be a divine Imperium there would be an administration of divine justice, seven full vengeance. Lamek says if the supposed creator was able to avenge Cain seven full what is that? I can avenge myself seventy and seven full. I am super God. We have here, I think what you can call the anti-Christ syndrome, the anti-Christ syndrome. This is what anti-Christ is. He is the one who exalts himself above God. And in the escalation of sin here in the early city of Manion before the flood this is how terrible things had been going. And that brings you up then to the climax of this development of evil in the early age. Now let me just back off for a moment and say this, that as we work through this first triad and we have now traced the story of the city of Man and we are going to find next that we are going to be tracing the city of God in the second section. And then having traced both of those from Adam up to the flood because that's where we have actually come then in the third section. We have the Lord of Heaven takes account of what's been going on on the earth and he brings judgment upon the world in the days of Noah. In the days of Noah the judgment comes on this whole development. And as it was in the days of Noah so will it be in the days of the Son of Man. I'm just trying to give you a feel for something of the significance of understanding this particular period in history in the light of what Jesus says. Jesus says that we can look at this period of history that we're studying right here and we can see the pattern of eschatology in the development of a redemptive history. The eschatological development up to the final judgment, what's the shape of it? What is the basic pattern of it when the Son of Man will come in glory? What will have been the development that lead up to that and precipitate that coming of the day of the Son of Man? As it was in the days of Noah Jesus says so it will be in the days of the Son of Man. What was it like in the days of Noah? In the days of Noah things developed to a crisis. Evil was developing in the world and as we'll see that evil involved persecution of the saints as well. It blasphemy against God, development of divine kingship ideology, blasphemy against God but also meanwhile the persecution of the saints. Now this was the line of Cain. Then you come to chapter 5 verse 1 and follow it. Now you get the covenant line, the line of set. And you see that the covenant line is one that is diminishing so that by the time you come to the third century the story of the flood and the judgment, how many are left in the line of Shem, their eight souls left. What's been happening to them? I suspect the line of Cain, the tyrants, the anti-Christ that were developing the city of man, have been busy persecuting the saints out of existence and that's why God must come quickly at that time and deliver his people. But that's the pattern of things. The pattern of eschatology, it was in days of Noah, is one where evil develops in the world to a crisis stage, to an anti-Christ stage. And then comes the day of the Lord which is of course what the flood is. And meanwhile, now we back up. So the story is starting in 2-4. Under this first heading, the generations of Heavenly Earth take us from the creation right up to the verge of the flood. On the brink of the day luge when you've come to the end of this first section with this figure of Lamek and so on. Now just before the end of that first section, in the closing two verses, in the chapter four verses 25 and 26 I believe, we get another literary feature of the transition, the transition. So the first theme is the city of man, the escalation of evil up to the anti-Christ stage. And now a little transition that moves you on to the next section. And so while evil men are developing this great blasphemous name for ourselves that we are super God, we are God ourselves. While they are concerned for their own name, there is still on earth this community of faith. Now this is what the message of Genesis is of course going to be all about. In spite of the fall, in spite of the escalation of sin, in spite of the apparent triumph of Satan, in spite of his bringing even an anti-Christ into existence in the world, God's covenant purposes have not failed. God from the beginning has ordained that there should be eight people for his name who should be his dwelling place, who at last he would glorify. And make into his eternal temple of joy and glory. And in spite of all that's happening up there, God is at work. There is a remnant in the earth. There is a true seed of promise in the earth in the line of Seth. And their story is told, rather just brief genealogical form in Genesis 5 and following, but just before you come to that, those two little transitional verses give you an insight into their character. It says that concerning them, that in the days, someone had that verse, maybe they could just read for us there and Genesis 4, 4, I think it's 25 and 26 is it? And Adam knew it was white again and she wore my son called and said, or said, God, yet it's been appointed to me another trial was available for came to him. To 7 and a son of his foot were born in the colds named Enoch, Enoch. At that time, men began to call upon the Lord. Thank you. So it's in, so right now here in this other line, in connection with the birth of Enoch, men began to call on the name of the Lord. They were then exalting their own name, but they were making confession of God's name. And that expression to call on the name of the Lord, that's a covenantal terminology. That's the language that makes acknowledgment that there is a covenant relationship between God and his people, whereby he is the father and he is, and they are the children, and children bear the name, they are surnamed after their father. And that is sometimes the force of calling on the name of the Lord means to call yourself by the name of the Lord. Like we call ourselves Christians, we call ourselves by the name of Christ, and we are calling on the name of Christ. We are naming ourselves after them. Well, so in this particular case, this is an acknowledgment that we are God's kids. They are calling on his name. And then of course, if we recognize someone as our father, then calling on his name is asking him for help too. And so here's a community that is confessing God and is trusting in him and confessing his name in the midst of all that's going on in the earth. Who are they? Well, they're in this line of set. So we come now to the second of the 10 triads of the 10 sections, and now you get a history of set. And so you can see, we've gone right down to virtually the story of the flood. However long that was, and that's another subject. But now you come to 5.1, and you see, chronologically, this is what happens. You come up to a certain point, but you're just going to continue with that. But you back up to the beginning again, and we read now about how God created Adam in his own image, and you continue from there. So you get the point not in a literary point of view. Moses develops a story according to themes, the theme of the city of man, the line of came. Now another theme, so you go back to the beginning and order to follow it. The theme of the saints who were in the earth who wanted to, what we may call the city of God, or the common community. And their story is told primarily in the form just of this list of names that you get here. A community of faith in the current. And once again, we move from Adam up to the time of the flood in my judgment, covering thousands of years. So you'll cover thousands of years from there to there. Now you've covered thousands of years again from Adam up to the end of this line, which is bringing you down to the days of Noah. And here, once again, transition. Just before you move from the story of the line of the saints to the story, which you found in the third section, which begins, I think it's 6.9, is that correct? Chapter 6.9 for the third section, which is the story of God's judgment, coming up the judgment day in the great covenant episode. Here's where the word covenant actually appears for the first time in the Bible. The covenant's been there all along, but the word covenant appears for the first time here in this connection. And just before now, you've come to the story of God's intervention. What's been happening here for thousands of years, two communities in the earth, the seed of the woman, and the seed of the serpent, the hostility. And we look at the world and in terms of God's common grace and so on, the unbelievers don't call that bad and so on. And then we maybe tend to develop a sort of superficial view of the tensions and so on that are going on in the world. But we shouldn't be naive. We should be alert to the fact that there's a terrible war that's going on. There's a difference between the forces of Satan and the forces of God that are at work here. And these tensions are in the dynamic of history to whom does this world belong? The Canaanites are saying, belongs to us, we are God. The other line of the Sethites are saying, oh no, the world belongs to our Heavenly Father, and we are His kids, and we are the ears of our Heavenly Father, therefore the world belongs to us, to whom does the world belong? And of course the city of man doesn't want to tolerate the counter claims of the saints that this ultimately is their Father's world and therefore theirs. It doesn't want to hear that and so it oppresses the saints. Now that's been going on, but who's right? To whom does the world belong? The human witnesses disagree. Well, God renders the verdict to whom? He decides who's claimed to the world is right and he does that as the story unfolds in Genesis 6.9. But just before you get there, as I say, another transition. So just as back in chapter 4 verses 25 and 26 at the end of the first section, there was a transition to the line of the saints. So just when you come to the end of this second section, it began at 5.1 and it continues up to 6.8. But just before you get to the end of it, once again you have a transition. The transition begins in chapter 6, those opening verses. Very interesting, very much hardly debated, difficult verses there. And my contention is that what they are actually doing is taking us right back to where we were in the story of the city of man when we came to Laneyck, the anti-Christ type of guy. Now it picks up the story again at that point as an introduction now to the judgment. We come to anti-Christ again because in the day of the Son of Man, that's the way it works. I said, what's in the day of Noah? That's what it's going to be like in the day of the Son of Man. What's it like? When Jesus comes back at his second coming at his piracy, it is in response to a crisis which has been brought upon the world and then represented by the figure of the anti-Christ, the man of lawlessness. And so on. Well, that's what happened in this day of the Lord of the flood episode. The crisis was this anti-Christ crisis. And so, understandably, this second section doesn't end until it returns and sets the scene again the way it had back in the first section. Now, it talks now, and we'll just quickly mention this because we'll have a log section later on in Kingdom Prologue. It's another one of those places where if you don't catch what I'm saying tonight especially when I cover everything fast here, this particular subject is developed or several pages later on. But well, I conclude then. Here's the story. In those days, there were these people called the Baneha. He and the sons of the gods are the sons of God. And the mankind was multiplying. I will get out all over the earth and the daughters were born unto them and so on. So there's a population explosion going on in the world at this time. And what happens is that certain figures were described by that term, the sons of God, the sons of the gods are described as taking to themselves wives of the daughters of men of all that they chose. And the picture actually is that what they are doing is taking multiple wives. What we have is point for point. Point for point. The three offenses of Lamyc are repeated here in what is said about these sons of the gods in chapter six verses one and following. The first thing, Lamyc and practice bigamy, despise the marriage institution. The sons of the gods are described as taking for themselves wives as many as they please. That's the way it should be traced. They were taken for themselves wives as many as they please multiple marriages. And more specifically, because these figures are royal figures, the ones we're talking about. See, there was the line of Cain, the dynasty of Cain. Lamyc was a royal figure. He was a king. Well, that's what's being described in Genesis 6 and 1 through 4. These are kings. And of course, it was very familiar that the ancient kings, one of their great offenses was they multiplied why they had great harems, the royal harem. That's what's being described here. That's one of their offenses. And of course, it goes on to say that when they were involved with these marriages, they had children. And the children are called by various terms. And nothing leave in the gibberian Hebrew. And what it adds up to is that these terms describe perhaps physical gigantic stature or certainly outstanding physical prowess and so on. But also political power and military power and tyranny. For example, in chapter 10, we read about one such person. One of these, the Hebrew was plural. The children of the sons of the gods were called Gibborem. Well, Nimrod is called a Gibbore. He is one. And who was Nimrod? He was of course a great king and so on. So what we are told then is that the royal courts where these harems were developing, were producing these young crowned princes and so on, who were notable in history for their military, their political power and tyranny and oppression. So that when God looked on the world, everything was being oppressed. So that secondly then, that is what is described here. The royal harems, the abuse of the power of the state through these physical military, outstanding princes of the court. But once again, the third feature that was involved in the case of Lambich was the blasphemy of taking God's name upon himself. And that is precisely what we have here. These characters called themselves, we are the sons of God. And so out of their own mouths, Moses is taking their own self-designation and he is describing them by their own self-designation. These characters who claim to be the sons of God. So as I say, we will come back and give more of the exegetical defense of that because there is a lot that can be said. But that is what you have then in chapter 614, is the story of how the development of evil did once again come to this stage of political tyranny and abuse and oppression, especially with the claim of deity on the part of the human kings. And God doesn't let it go beyond that point. When it comes to the Antichrist stage, that is enough. God is very patient and tolerant through history and that he allows history to go on in spite of all manner of evil. But then he reaches this point of no return, no remedy. And when Antichrist comes, it is time for Christ to come. And when this kind of thing that is described in Genesis 6, 1 through 4 is coming to pass, it is time for God to come. And that is what the next one is. And so in chapter 6 verse 9 and following, God comes. And he deals with this development. And he destroys Antichrist. And all of the other hosts that are associated with him, all in whose nostrils was the breath of light, he destroys them all. But of course in the process, he saves his own people. And so here is this a great old testament, typological representation of the redemption of God's people delivered from the final Antichrist. And this whole arrangement is cast in the form of a covenant. God's kingdom ongoing is all articulated and organized in the form of a succession of covenants. And so God organizes this particular event by making covenant with his servant Noah. And it is a covenant of salvation. It is the covenant that centers in the ark, the instrument of salvation. And when we come to study this a little more fully, we will be trying to develop how rich this whole episode is in terms of a prototype of the final judgment. And the final consummation of the kingdom and all of these things will be trying to observe how this park is not just an instrument of salvation, but it's actually a symbolic replica of the whole cosmos, the whole cosmos conceived of as a great house of God, a great temple of God as the kingdom of God. And so there's all this symbolism that's going on and the whole thing develops in terms of God's covenant promise and his fulfillment of that promise. And as I say, we want to analyze all of that more fully. But there's a whole world history. Peter and second Peter divides the whole history of the world right there. And he says, really, there've been two worlds. There was the world that then was created out of the water and then finally destroyed in the water. And then Peter says, beyond that point, there's the world that now is the present heaven says, you know, if you're thinking you're writing a history of the world, where would you put the major breaks between the old commoners and new commoners, very major ones. And so on various places that you might think of, but Peter saw this as such a major break in the whole development that he describes the whole history of the world in terms of actually being two worlds, the world that then was. And the world that now is the present heaven in earth, he describes the second Peter three. And and he makes about the same point that Jesus made Jesus as it was in the days of Noah, so it was going to be in the days of son of him. And that's what now the earthly Peter is saying says there's that story and the world that then was destroyed and fire. Now we're in the world that now is. And this one's that one was destroyed in water. And now it's in the world that now is this will be destroyed by fire. But Peter saw the same time to work there. All right. So just within that short compass of those first eight chapters or so in the book of Genesis, you have a whole world history, a history with this development of evil, the increasing tempo of hostility between the people of Satan and the people of God until you come to a crisis point of an anti-Christ, and then the intervention of God in redemptive judgment which condemns the world and that simultaneously saves the his own people. That's the shape of history. You want to know the shape of things to come and look at the shape of things gone by. There's the shape of the future written right clearly for your eyes in the story of the first three sections. They hear of the book of Genesis the days of no art. But now that was a big prototype of the end of the world, but it wasn't the end of the world. And beyond the day luch history moved on. And the story of Genesis tells us that in the next three sections for five and six. And history repeats itself. And the repeating of a history is reflected in the repeating of the literary story here. And so chapter four is going to develop the city of man again just as the chapter four, but the fourth division of the 10 divisions is going to develop the story of the city of man just as the first division did. And that one begins where a chapter 10 verse one. By the way, there was an awful lot more. There was an awful lot more contained in that third section back there that I've jumped over. And I'll just mention one very important thing that was there. After the flood, after this salvation covenant that God made with Noah and his family to save them in the art. After the flood, God makes another covenant that is recorded in the end of chapter eight and on into chapter nine. And that is the covenant of common grace which I referred to a little earlier. And for me, this is one of the important concepts that needs to get straightened out because everyone is as confusing them. I was just looking at a little book before we started by Palmer Robertson back there and the thing called the covenants. And he is one of those who completely confuses these two things. And there is the covenant of salvation which we've just been talking about which is made with just Noah and his family which gives a certain holding people.