Fertility Bible Quotes

She [the Virgin Mary] was normal. She had already had other children. The Bible tells us that Jesus had two brothers. Virginity, as it relates to Jesus, is based on a different thing: Mary initiated a new generation of grace. A new era began. She is the cosmic bride, Earth, which opens to the heavens and allows itself to be fertilized.

She imagines that she is a seed, driven by the wind, that withstands cold and heat, the worst possible conditions, until one day it falls, like the Bible says, on fertile soil. She knows one day she will flower. This is inevitable. Winter always ends, and springtide blossoms in its place.

The Bible speaks of the Word of God as added. Sometimes it's planted by the wayside, and nothing grows there. Sometimes it's sown among the thorns and represents the person who makes the decision an then goes back to his old life of bars and chasing women or whatever. A third seed is sown among the rocks. There's sand and dirt between the rocks, and when it rains you'll see a stalk of green coming up. But on the first day with sunshine it wilts because there is no room for roots. The fourth seed is planted on fertile soil, and finally it takes hold and has a chance to grow and live. That's what happened to me.

Moribund cultures are fertile fields for fearful, fatalistic worldviews.

Bible literacy matters because it protects us from falling into error. Both the false teacher and the secular humanist rely on biblical ignorance for their messages to take root, and the modern church has proven fertile ground for those messages. Because we do not know our Bibles, we crumble at the most basic challenges to our worldview. Disillusionment and apathy eat away at our ranks. Women, in particular, are leaving the church in unprecedented numbers.1

It goes without saying that even those of us who are going to hell will get eternal life—if that territory really exists outside religious books and the minds of believers, that is. Having said that, given the choice, instead of being grilled until hell freezes over, the average sane human being would, needless to say, rather spend forever idling in an extremely fertile garden, next to a lamb or a chicken or a parrot, which they do not secretly want to eat, and a lion or a tiger or a crocodile, which does not secretly want to eat them.

Dreaming, investing, and changing the status quo takes courage; but the courage to melt an ice age does not grow in all cultural climates. Moribund cultures are fertile fields for fearful, fatalistic worldviews. Only astrologers, fortune-tellers, witch doctors, and sorcerers thrive on such glaciers.

Growing up, I figured God must really love farmers. Just look at how often sowing and reaping are mentioned in the Bible! Over and over again the Good Book references barns overflowing, bringing in the harvest, and casting seed on fertile ground. It does take incredible faith to be in a profession where so much is out of your control.

Read with fresh eyes and new questions, the Torah emerges as a queer text, filled with fertile contradictions.

The man who works as carefully and conscientiously when his employer is away as when his eye is upon him, will not long remain in an inferior position. Such integrity in duty, in performing the details of his work, will quickly lead him into the fertile regions of prosperity.

For Alwyn's grandfather, who was known as "the greatest talker in the country," used words which no one else understood, words which he did not understand, and words which do not exist, to swell a passionate theme, to confound his neighbors in an argument, and for their own sake. He would say, for example, "My farm was the very apocalypse of fertility, but the renter has rested on his oars till it is good for nothing," or "Manifest the bounty to pass the salt shaker in my direction." Something of the Bible, something of an Irish inheritance, something of a liar's anxiety, made of his most ordinary remark a strange and wearisome oratory.

Satan, the chief devil of the Western World, was originally an angel whose duty it was to report human delinquencies to God. It was not until the Fourteenth Century that he began to be depicted as an evil deity who was part man and part animal, with goat-like horns and hooves. Before Christianity gave him the names of Satan, Lucifer, ect., the carnal side of man's nature was governed by the god which was then called Dionysus, or Pan, depicted as a satyr or faun, by the Greeks. Pan was originally the "good guy" and symbolized fertility and fecundity.

THE BIBLE SPEAKS of the Word of God as a seed. Sometimes it’s planted by the wayside, and nothing grows there. Sometimes it’s sown among the thorns and represents the person who makes the decision and then goes back to his old life of bars and chasing women or whatever. A third seed is sown among the rocks. There’s sand and dirt between the rocks, and when it rains you’ll see a stalk of green coming up. But on the first day with sunshine it wilts because there is no room for roots. The fourth seed is planted on fertile soil, and finally it takes hold and has a chance to grow and live. That’s what happened to me.

Years ago, I happened upon a television program of a “prosperity gospel” preacher, with perfectly coiffed mauve hair, perched on a rhinestone-spackled golden throne, talking about how wonderful it is to be a Christian. Even if Christianity proved to be untrue, she said, she would still want to be a Christian, because it’s the best way to live. It occurred to me that that is an easy perspective to have, on television, from a golden throne. It’s a much more difficult perspective to have if one is being crucified by one’s neighbors in Sudan for refusing to repudiate the name of Christ. Then, if it turns out not to be true, it seems to be a crazy way to live. In reality, this woman’s gospel—and those like it—are more akin to a Canaanite fertility religion than to the gospel of Jesus Christ. And the kingdom she announces is more like that of Pharaoh than like that of Christ. David’s throne needs no rhinestone. But the prosperity gospel proclaimed in full gaudiness in the example above is on full display in more tasteful and culturally appropriate forms. The idea of the respectability of Christian witness in a Christian America that is defined by morality and success, not by the gospel of crucifixion and resurrection, is just another example of importing Jesus to maintain one’s best life now. Jesus could have remained beloved in Nazareth, by healing some people and levitating some chairs, and keeping quiet about how different his kingdom is. But Jesus persistently has to wreck everything, and the illusions of Christian America are no more immune than the illusions of Israelite Galilee. If we see the universe as the Bible sees it, we will not try to “reclaim” some lost golden age. We will see an invisible conflict of the kingdoms, a satanic horror show being invaded by the reign of Christ. This will drive us to see who our real enemies are, and they are not the cultural and sexual prisoners-of-war all around us. If we seek the kingdom, we will see the devil. And this makes us much less sophisticated, much less at home in modern America.

THE NINE PLANTS OF DESIRE ~ Gloxinia--The mythical plant of love at first sight. ~ Mexican cycad--The plant of immortality. A living dinosaur straight from the Jurassic period. ~ Cacao--The chocolate tree of food and fortune. ~ Moonflower--Bringer of fertility and procreation. ~ Cannabis sativa in the form of sinsemilla--The plant of female sexuality. ~ Lily of the valley--Delivers life force. In a pinch, this beautiful plant can replace digitalis as medication for an ailing heart. ~ Mandrake--According to both William Shakespeare and the Holy Bible, this is the plant of magic. ~ Chicory--The plant of freedom. Offering invisibility to those who dare to ingest its bitter, milky juice. ~ Datura--The plant of mind travel and high adventure. Bringer of visions and dreams of the future.

Few things once seemed to me more frigid and far-fetched than those interpretations […] of the Song of Songs, which identify the Bridegroom with Christ and the bride with the Church. Indeed, as we read the frank erotic poetry of the latter and contrast it with the edifying headlines in our Bibles, it is easy to be moved to a smile, even a cynically knowing smile, as if the pious interpreters were feigning an absurd innocence. […] First, the language of nearly all great mystics, not even in a common tradition, some of them Pagan, some Islamic, most Christian, confronts us with evidence that the image of marriage, of sexual union, is not only profoundly natural but almost inevitable as a means of expressing the desired union between God and man. The very word ‘union’ has already entailed some such idea. Secondly, the god as bridegroom, his ‘holy marriage’ with the goddess, is a recurrent theme and a recurrent ritual in many forms of Paganism […] And if, as I believe, Christ, in transcending and thus abrogating, also fulfils, both Paganism and Judaism, then we may expect that He fulfils this side of it too. This, as well as all else, is to be ‘summed up’ in Him. Thirdly, the idea appears, in a slightly different form, within Judaism. For the mystics God is the Bridegroom of the individual soul. For the Pagans, the god is the bridegroom of the mother-goddess, the earth, but his union with her also makes fertile the whole tribe and its livestock, so that in a sense he is their bridegroom too. The Judaic conception is in some ways closer to the Pagan than to that of the mystics, for in it the Bride of God is the whole nation, Israel. This is worked out in one of the most moving and graphic chapters of the whole Old Testament (Ezek. 16). Finally, this is transferred in the Apocalypse from the old Israel to the new, and the Bride becomes the Church, ‘the whole blessed company of faithful people’. It is this which has, like the unworthy bride in Ezekiel, been rescued, washed, clothed, and married by God—a marriage like King Cophetua’s.

Where is your wife Sarah? It could be inferred from the angel’s question that it was unusual for Sarah not to be there—either in a serving capacity or joining them in the meal (there is no evidence of women eating separately in the ancient world). It could also be inferred from Abraham’s curt response (“there, in the tent”) that this was not just the circumstance of the moment and that she could be sent for. These are not necessary inferences, but there is a possibility that something is indicated here that was transparent to the Israelite reader, yet elusive to us. That is, it is possible that Sarah has had to retreat to the tent and is now confined there—that she has suddenly, much to her shock and consternation, become “indisposed.” Menstruation rendered a woman unclean in the ancient world and would have prohibited her from social contact and from food preparation and serving. The text specifically indicates that she had already gone through menopause (v. 11), but if she were to bear a child, her period would need to restart. The timing would have to be precise here. In v. 6 Abraham asked Sarah to bake some bread, an activity often forbidden to menstruating women in Abraham’s time, so at that point her period had not begun. Yet she would not be confined to her tent unless she actually had her period. If this is the issue, she experienced the onset of her period as dinner is being served. We know even from the Biblical narratives that menstruating women were at times confined to their tents (cf. 31:34–35). This view is also attested in the ancient Near East. Though somewhat speculative, this line of thinking would explain why the announcement that Sarah would bear a child is introduced by a question concerning Sarah’s whereabouts, leading the somewhat embarrassed Abraham to offer the euphemistic explanation that she is “in the tent” as a way of explaining that she is indisposed (note our modern euphemism, “it’s that time of the month”). One could almost imagine a transitional, “Indeed, and that is just the beginning . . .” It would have constituted a remarkable sign of the resumption of her fertility.

6 sn I will bless you. The blessing of creation is now carried forward to the patriarch. In the garden God blessed Adam and Eve; in that blessing he gave them (1) a fruitful place, (2) endowed them with fertility to multiply, and (3) made them rulers over creation. That was all ruined at the fall. Now God begins to build his covenant people; in Gen 12-22 he promises to give Abram (1) a land flowing with milk and honey, (2) a great nation without number, and (3) kingship.

Much of the polemical theology we have witnessed thus far has dealt with the relationship of the stories of the Bible and ancient Near Eastern myth. Accounts of creation and of floods throughout the Fertile Crescent occur within the realms of the gods and by their very nature are fictitious and folkloristic. At the very heart of these myths are concepts such as polytheism and theogony; and, as I have attempted to demonstrate, such theological thought and underpinnings are foreign and antagonistic to the worldview of the Hebrews. The biblical authors are solidly monotheistic and Yahwistic; and there is simply no room for alien, pagan thought in Hebrew religion. Therefore, they often taunt ancient Near Eastern myth in their writings; polemics is one way of belittling and disparaging pagan myth.

Circumcision is well-known in the ancient Near East from as early as the fourth millennium BC, though the details of its practice and its significance vary from culture to culture. Circumcision was practiced in the ancient Near East by many peoples. The Egyptians practiced circumcision as early as the third millennium BC. West Semitic peoples, Israelites, Ammonites, Moabites and Edomites performed circumcision. Eastern Semitic peoples did not (e.g., Assyrians, Babylonians, Akkadians)—nor did the Philistines, an Aegean or Greek people. Anthropological studies have suggested that the rite always has to do with at least one of four basic themes: fertility, virility, maturity and genealogy. Study of Egyptian mummies demonstrates that the surgical technique in Egypt differed from that used by the Israelites; while the Hebrews amputated the prepuce of the penis, the Egyptians merely incised the foreskin and so exposed the glans penis. Egyptians were not circumcised as children, but in either prenuptial or puberty rites. The common denominator, however, is that it appears to be a rite of passage, giving new identity to the one circumcised and incorporating him into a particular group. Evidence from the Levant comes as early as bronze figurines from the Amuq Valley (Tell el-Judeideh) from the early third millennium BC. An ivory figurine from Megiddo from the mid-second millennium BC shows Canaanite prisoners who are circumcised. Southern Mesopotamia shows no evidence of the practice, nor is any Akkadian term known for the practice. The absence of such evidence is significant since Assyrian and Babylonian medical texts are available in abundance. Abraham is therefore aware of the practice from living in Canaan and visiting Egypt rather than from his roots in Mesopotamia. Since Ishmael is 13 years old at this time, Abraham may even have been wondering whether it was a practice that would characterize this new family of his. In Ge 17 circumcision is retained as a rite of passage, but one associated with identity in the covenant. In light of today’s concerns with gender issues, some have wondered why the sign of the covenant should be something that marks only males. Two cultural issues may offer an explanation: patrilineal descent and identity in the community. (1) The concept of patrilineal descent resulted in males being considered the representatives of the clan and the ones through whom clan identity was preserved (as, e.g., the wife took on the tribal and clan identity of her husband). (2) Individuals found their identity more in the clan and the community than in a concept of self. Decisions and commitments were made by the family and clan more than by the individual. The rite of passage represented in circumcision marked each male as entering a clan committed to the covenant, a commitment that he would then have the responsibility to maintain. If this logic holds, circumcision would not focus on individual participation in the covenant as much as on continuing communal participation. The community is structured around patrilineal descent, so the sign on the males marks the corporate commitment of the clan from generation to generation. ◆

  {10:1} Israel is a leafy vine, its fruit has been suitable to him. According to the multitude of his fruit, he has multiplied altars; according to the fertility of his land, he has abounded with graven images.

Two important tributaries of the upper Euphrates were the Balikh and the Habor. Two major tributaries of the upper Tigris were the Upper (or Great) Zab and the Lower (or Little) Zab. Further south were the Adhaim and the Diyala. The Tigris and Euphrates share with the Nile the feature of an annual inundation which would begin in the spring and, as it receded, leave behind rich deposits of fertile soil.

Christ is to the souls of men what the sun is to the world. He is the center and source of all spiritual light, warmth, life, health, growth, beauty, and fertility. Like the sun, He shines for the common benefit of all mankind--for high and for low, for rich and for poor, for Jew and for Greek. Like the sun, He is free to all. All may look at Him, and drink health out of His light. If millions of mankind were mad enough to dwell in caves underground, or to bandage their eyes, their darkness would be their own fault, and not the fault of the sun. So, likewise, if millions of men and women love spiritual "darkness rather than light," the blame must be laid on their blind hearts, and not on Christ. "Their foolish hearts are darkened." (John 3:19; Romans 1:21.) But whether men will see or not, Christ is the true sun, and the light of the world. There is no light for sinners except in the Lord Jesus.

Like Professor Thomas L. Thompson, Beaumont understood that the lands around Palestine and Judea were quite incapable of providing sustenance for the type of advanced and literate civilizations reputedly referenced in the Bible. The fertile lands of Britain, on the other hand, were quite capable of it. The rich cornucopia of the Bible could certainly have originated from people who hailed from these ancient civilizations. The names of places and people may have been changed, but Beaumont insisted that behind that travesty one could still detect the essential facts. Like migrating architectural or musical motifs, or exotic spices and delicacies couriered by merchants, the stories and accounts found in the Bible, put there by Roman hands, were stories transplanted from elsewhere, to be precise, from Britain and Scandinavia. An excellent example of what Beaumont meant

seen Nineveh repent a century earlier (see the book of Jonah), but the city had fallen back into wickedness. Assyria, the world power controlling the Fertile Crescent, seemed unstoppable. Its ruthless and savage warriors had already conquered Israel, the northern kingdom,

Great Babylon” (16:19): though Babylon is not mentioned in Scripture between Genesis 11:9 (Babel is the Hebrew name for Bab-ili, which we render Babylon) and the days of Hezekiah, it had its own position in Hebrew thought. Though it had little political importance between its capture by the Kassites in 1530 BC and its being made the capital of a Chaldean empire in 626 BC, it was the virtually undisputed commercial and religious capital of the Fertile Crescent. So it is the personification, so to speak, for the Bible, of humanity organized for financial profit, and of manmade religion in all its attractive sophistry. These are the two aspects which are dealt with in chapters 17 (religion) and 18 (commerce). If we compare Nahum and Habakkuk, we shall learn something of the different impression created by the pride and cruelty of Assyria and the corruption of human nature which the prophet saw in Babylon.

The biblical Hebrew narrative refers to the northern kingdom as the 'House of Joseph' and more specifically, 'Ephraim'. [Ephraim is often seen as the tribe that embodied the entire Northern Kingdom and the royal house resided in that tribe's territory]; and what was very surprising to me is when I discovered the Aryan signature behind that story. The House of The Sacred Bull was after all the signature of the Hebrew worship and this non-Abrahamic Aryan tradition is portrayed vividly in the biblical Aryan narrative as follows: Ephraim's name is derived from the word 'pr/phr' which means 'bull/house' and he was the one who got blessed and whose seed became a multitude of nations resembling thereby the function of Hathor (the feminine Bull), the goddess of fertility; this certainly cannot be a coincidence. Joseph's other son on the other hand is called according to the Bible, 'Manasseh'. It is as if the name itself was shouting to be given audience and attention since the Hindu goddess of the seven-headed snakes is called 'Manasa'. That's not all yet - the most interesting part of this observation of mine is when I realized that 'Manasa' was cursed using a hapax legomenon word (i.e., a word that occurs only once within a text) which is שכל (sh-k-l), or simply the 'Sickle' tool with which the head of 'Manasa' is to be chopped off in other narratives as I have explained before. As a conclusion, it is indeed remarkable to observe how The Sacred Bull is vividly used in the iconography that marks the Hebrews (i.e., Aryans) while the 'Naga' was modifiable depending on the context in which the Hebrews were located.

Children Are a Gift Behold, children are a gift of the LORD; the fruit of the womb is a reward. Like arrows in the hand of a warrior, so are the children of one’s youth. —PSALM 127:3 NASB     In a recent women’s Bible study, the teacher asked the group, “Did you feel loved by your parents when you were a child?” Here are some of the responses. • “A lot of pizza came to the house on Friday nights when my parents went out for the evening.” • “I got in their way. I wasn’t important to them.” • “They were too busy for me.” • “Mom didn’t have to work, but she did just so she wouldn’t have to be home with us kids.” • “I spent too much time with a babysitter.” • “Mom was too involved at the country club to spend time with me.” • “Dad took us on trips, but he played golf all the time we were away.” So many of the ladies felt they were rejected by their parents in their childhoods. There was very little love in their homes. What would your children say in response to the same question? I’m sure we all would gain insight from our children’s answers. In today’s verse we see that children are a reward (gift) from the Lord. In Hebrew, “gift” means “property—a possession.” Truly, God has loaned us His property or possessions to care for and to enjoy for a certain period of time. My Bob loves to grow vegetables in his raised-bed garden each summer. I am amazed at what it takes to get a good crop. He cultivates the soil, sows seeds, waters, fertilizes, weeds, and prunes. Raising children takes a lot of time, care, nurturing, and cultivating as well. We can’t neglect these responsibilities if we are going to produce good fruit. Left to itself, the garden—and our children—will end up weeds. Bob always has a smile on his face when he brings a big basket full of corn, tomatoes, cucumbers, and beans into the kitchen. As the harvest is Bob’s reward, so children are parents’ rewards. Let your home be a place where its members come to be rejuvenated after a very busy time away from it. We liked to call our home the “trauma center”—a place where we could make mistakes, but also where there was healing. Perfect people didn’t reside at our address. We tried to teach that we all make mistakes and certainly aren’t always right. Quite often in our home we could hear the two

Abram is put in a position where, as the elder patriarch, he can insist on his right to whatever territory he might choose. Rather than being self-assertive, however, Abram gives Lot first choice and accepts the consequences when Lot chooses the then-lush valley of the Jordan River instead of the less fertile hill country of Canaan. The solution to his conflict with Lot is not only both practical and gracious on Abram’s part but also further evidence of Abram’s faith in God. He had come to this area at God’s call and had been promised that his descendants would someday inherit the land. Yet despite the fact that his decision could well affect that inheritance, Abram sacrifices personal gain in favor of maintaining an important family relationship. While this incident gives reassuring insight into Abram’s depth of commitment to God, it also hints of a serious character flaw in Lot which will become more and more evident.

And he told this parable:a “A man had a fig tree that was planted in his vineyard. He came looking for fruit on it and found none.b 7 He told the vineyard worker, ‘Listen, for three years I have come looking for fruit on this fig tree and haven’t found any. Cut it down!a Why should it even waste the soil? ’b 8 “But he replied to him, ‘Sir,A leave it this year also, until I dig around it and fertilize it.a 9 Perhaps it will produce fruit next year, but if not, you can cut it down.

Here’s a culture war strategy conservative Christians should get behind: have more children and disciple them like crazy. Strongly consider having more children than you think you can handle. You don’t have to be a fertility maximalist to recognize that children are always lauded as a blessing in the Bible… [I]n the not-too-distant future, the only couples replacing themselves in America will be religious couples. Although there are many good reasons to have a baby, at the end of the day, as Jonathan Last maintains, “there’s only one good reason to go through the trouble a second time: Because you believe, in some sense, that God wants you to.” The basic reason countries stop having children is because they’ve come to see offspring as a liability rather than a source of hope. As Christians, we know better. Do you want to rebel against the status quo? Do you want people to ask you for a reason for the hope that is in you (1 Peter 3:15)? Tote your brood of children through Target. There is almost nothing more counter-cultural than having more children. And once we have those children, there is almost nothing more important than catechizing them in the faith, developing their moral framework, and preparing them to be deeply compassionate lovers of God and lovers of people and relentlessly biblical lovers of truth... I understand that many couples will be unable to have all the children they want to have. We have to allow for God to work in mysterious ways that we would not have planned. And yet, in so far as we are able, let us welcome new life... Presidents and Supreme Court justices will come and go. A child’s soul will last forever. The future belongs to the fecund. It’s time for happy warriors who seek to “renew the city” and “win the culture war” by investing in their local church, focusing on the family, and bringing the kingdom to bear on the world, one baby at a time.

Both the false teacher and the secular humanist rely on biblical ignorance for their message to take root, and the modern church has proven fertile ground for those messages. Because we do not know our bibles, we crumble at the most basic challenges to our worldview.

26 Mustard Seeds and Mountains The disciples asked Jesus privately, “Why couldn’t we cast out that [boy’s] demon?” “You didn’t have enough faith,” Jesus told them. “I assure you, even if you had faith as small as a mustard seed you could say to this mountain, ‘Move from here to there,’ and it would move. Nothing would be impossible.” Matthew 17:19-20 Did you know that an average-sized aspirin bottle holds more than 180,000 mustard seeds? One of those miniscule seeds, when planted in fertile soil, can produce a ten-foot bush within three months! How many times have we faced mountains and felt that our faith was small and insufficient? We might have asked ourselves how God could remove a mountain in light of the fact that our faith is so inadequate. Perhaps we’ve even considered surrendering to the circumstances that stand in our way. When the disciples felt the sting of failure over their inability to heal the boy in today’s reading, Jesus directed them to place their faith—no matter how small—in him rather than in their own abilities. The mustard seed is a reminder to walk to the base of the mountain hand in hand with the all-powerful God. It is a tangible symbol that it is not your strength that will move the mountain; rather, it is the God in whom you place your faith that can move a mountain out of your way. GOD, the mountain of my circumstances seems so large, yet when I look to you as the source of my strength, it becomes insignificant. My faith seems small, yet when I place it in the Creator’s hands, it can produce a greater harvest than I could ever imagine. Lord, take my tiny seed of faith, and multiply it with your strength, wisdom, and guidance. Thank you for assuring my heart that nothing is impossible with you.

16Then he told them a story: “A rich man had a fertile farm that produced fine crops. 17He said to himself, ‘What should I do? I don’t have room for all my crops.’ 18Then he said, ‘I know! I’ll tear down my barns and build bigger ones. Then I’ll have room enough to store all my wheat and other goods. 19And I’ll sit back and say to myself, “My friend, you have enough stored away for years to come. Now take it easy! Eat, drink, and be merry!”’ 20“But God said to him, ‘You fool! You will die this very night. Then who will get everything you worked for?’ 21“Yes, a person is a fool to store up earthly wealth but not have a rich relationship with God.” Teaching about Money and Possessions 22Then, turning to his disciples, Jesus said, “That is why I tell you not to worry about everyday life—whether you have enough food to eat or enough clothes to wear. 23For life is more than food, and your body more than clothing. 24Look at the ravens. They don’t plant or harvest or store food in barns, for God feeds them. And you are far more valuable to him than any birds! 25Can all your worries add a single moment to your life? 26And if worry can’t accomplish a little thing like that, what’s the use of worrying over bigger things? adopt God’s values 27“Look at the lilies and how they grow. They don’t work or make their clothing, yet Solomon in all his glory was not dressed as beautifully as they are. 28And if God cares so wonderfully for flowers that are here today and thrown into the fire tomorrow, he will certainly care for you. Why do you have so little faith? 29“And don’t be concerned about what to eat and what to drink. Don’t worry about such things. 30These things dominate the thoughts of unbelievers all over the world, but your Father already knows your needs. 31Seek the Kingdom of God above all else, and he will give you everything you need. 32“So don’t be afraid, little flock. For it gives your Father great happiness to give you the Kingdom. 33“Sell your possessions and give to those in need. This will store up treasure for you in heaven! And the purses of heaven never get old or develop holes. Your treasure will be safe; no thief can steal it and no moth can destroy it. 34Wherever your treasure is, there the desires of your heart will also be.

For instance, the Sumerian myths which present the flood myth have been dated to be older than the bible story by 2,000 years. The story of the fall of man and the loss of eternal life is traced back to the myth of Adapa, the first man according to the Sumerians. The Mesopotamian deity An gave the bread and water of life to Adapa, who did not partake in it. Enki (Ea) gave Adapa wisdom but not eternal life and warned Adapa not to partake of the Bread and Water of Death. This is the origin of the Adam and Eve legend; keep in mind as well that the serpent-cults of Nirah and other Sumerian and Elamite underworld deities was centered on fertility of the earth as well.