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Shekinah Alliance Bible College Old Testament Survey yhongbaro

GENESIS
BASIC FACTS
HISTORICAL SETTING Genesis was written for the people of Israel, who had just been redeemed out of Egypt under the leadership of Moses. They had been living on Gods provisions in the wilderness and had seen his awesome appearance on Mount Sinai. They were being introduced to a new relationship with their God through his covenant and through worship of him at the tabernacle. AUTHOR The Authorship of Genesis through Deuteronomy The authorship of Genesis is an integral part of the larger question of who wrote the first five books of Scripture (called the Pentateuch by scholars). Scholars agree that these five books have an overall thematic and literary unity and that Scripture and tradition place these books under Moses name. But scholars disagree as to the editorial process his material underwent to arrive at its present form. The question hinges on the relationship between the materials present and original forms. A more conservative view tends to see only minor differences between the forms of the original and final compositions. According to the conservative view, the books of Genesis through Deuteronomy contain, with the exception of later minor additions, essentially what God transmitted through Moses. A more liberal view sees a long and complex history of editorial development and a vast difference between the bits and pieces of the original materials and their final edited form. Scholars have presented positions on the authorship of the Pentateuch ranging all the way from direct dictation by God to Moses to seeing the books as a fragmented collection of bits of tradition only brought into its present form after the Babylonian captivity. Several key biblical passages, however, support Moses significant part in the original shaping of the Pentateuch. First of all, Moses was highly educated (Acts 7:22). Then, after the Exodus from Egypt, God told Moses to write a specific message concerning the destruction of the Amalekites (Exod. 17:14). Moses first spoke and then recorded Gods law given at Mount Sinai (Exod. 24:34; 34:2728). He recorded the stages of the wilderness journey (Num. 33:2). He wrote the Book of the Law that probably refers to virtually all the Pentateuch except the last chapter of Deuteronomy, which recounts the event of Moses death (Deut. 31:2426; see also Neh. 13:1). After Moses died, God referred Joshua to all the laws Moses gave you and the Book of the Law (Josh. 1:78; see also 1 Kings 2:3; 1 Cor. 9:9). Although it cannot be proven that the written material mentioned in these passages is identical to the present Pentateuch, it is clear that Moses left for Joshua a comprehensive written record of the laws of God that would encompass the general material now known as the Pentateuch.

Much later, when Jesus referred to the incident of Moses and the burning bush, he revealed that Moses name was also attached to the book of Genesis (the writings of Moses, in the story of the burning bush, Mark 12:26). Luke reflects the common tradition of putting the law of the Lord (in this case specifically referring to Exod. 13:2, 12 and Lev. 12:8) under the broad heading of law of Moses (Luke 2:2224; see also Acts 13:39). When Jesus said that Moses wrote of him, he again reflected the conventional view of Moses as the author of Genesis through Deuteronomy (John 5:46). The first five books of the Bible were also commonly referred to simply as Moses (Luke 16:29; 24:27, 44; Acts 26:22). Although biblical connections between the Pentateuch and Moses name do not prove that Moses wrote every word of these books, they do affirm him as both the chief figure in the books of the Pentateuch and as their primary human author. Any others who had a later part in editing Moses work remain unnamed. Moses was viewed as the human transmitter of the laws of God and the chief literary figure behind the Pentateuch. The Authorship of Genesis The book of Genesis itself does not name its author, who is therefore anonymous. And although Moses was viewed as the figure behind Genesis, in the book, and throughout the Pentateuch, he is always referred to in the third person he, not in the first person I. The Pentateuch unfolds its message from a biographical, not an autobiographical, perspective. But the central issue in authorship is the nature and authority of the message. The question of authorship is usually closely linked to the question of authority. Although it cannot be proven, nor does it need to be proven exactly what Moses or other possible editors wrote, believers can have absolute confidence that Genesis comes with the full authority of God as transmitted through its original human author, Moses. If, after Moses, others had a hand in editing his material, the crucial issue of the books divine authority through Moses is not altered. But that process of editing, however it may be conceived, is never mentioned in the Bible. Moses and Moses alone is viewed as the author and the mediator of Gods authority inherent in the Pentateuch. DATE Because the book of Genesis builds up to and ends with Israels bondage in Egypt and her hope of return to the Promised Land, it is clear that its purpose was to lay out the background of Israels election by God and her exodus from Egypt. Therefore, the date of the book is from a time shortly after the Exodus. Because Moses had a significant hand in writing the material, it initially must have been composed in the wilderness period prior to his death. The two most commonly accepted dates for the wilderness wanderings of Israel, and therefore for the composition of Genesis by Moses, are an early date of around 1446 1406 B.C. and a later date of around 12201180 B.C., depending on when one dates the Exodus. PURPOSE The general purpose of Genesis is to preserve an accurate record of the beginnings of the human race and the Hebrew nation. More specifically, it is designed to record mans initial rebellion against Gods rule and the beginnings of his redemptive program through Israel.

Genesis records the origins of the world, plants, animals, humans, sin, death, and redemption. These origins were recorded to provide the necessary background for Israels appreciation of her election in Abraham, her redemption from Egypt, and her obedience to the Mosaic Law. In essence, the book of Genesis was designed to help Gods redeemed people to respond to their Redeemer in gratitude, love, and obedience.

GEOGRAPHY AND ITS IMPORTANCE

The Bible is a book about the entire world. Genesis begins with the creation of the universe the background against which all the little places in the Bible will be set. Several places in Genesis cannot be identified today, like the Garden of Eden or where Noah lived. But the major places where Abraham, Isaac, Jacob, and Joseph lived have been found. Geographically the Genesis narrative moves from Adam and Eve in the Garden, to Abraham in Ur and then in Israel, and to Joseph in Egypt. Genesis makes the first important step in Gods redemptive movement that spans from Eden, to Israels exodus from Egypt, to the Cross of Christ in Judea, and finally to the new heavens and earth found in the book of Revelation.
Modern names and boundaries are shown in gray. Copyright 1986, 1988 by Tyndale House Publishers, Inc.

ABRAHAMS COVENANT The space allowed for the various family histories, as well as the pace at which they are related, show what the original hearers needed. They needed to be informed about the events behind the history of the Abrahamic covenant and its implications for them. The way in which the narrative dwells on some people and moves quickly over others confirms this. For example, the first four chapters go from creation to Adams first grandson, Enosh. Then a genealogy quickens the storys pace to bridge many hundreds of years from Adam through Noahs sons. Many interesting things probably happened to the various people mentioned in that genealogy. But those things were not included because they were not directly relevant to the book s purpose and main interest: Gods special covenant work through Abrahams family. After the story of the flood and the covenant with Noah, the pace quickens through hundreds of years of genealogy in order to move from Noah to Abraham. Thousands of years of history, with intervals for Noah and the Tower of Babel, are covered quickly in a short space. Genesis 111 covers thousands of years, but in Genesis 1250 the narrative slows down and expands to tell about the lives of members of a single family, from the father, Abraham, through his great-grandchildren. Even the space used for Abraham and his family clearly indicates where the emphasis lies. Abrahams story revolves around the covenant God made with him and how he came to have his promised son, Isaac. (1) From Genesis 12:1 through 25:11 the focus is on Abraham and his securing Gods promise regarding his lineage and blessing. (2) The promised son, Isaac, is the focus for more than three chapters (25:1828:9). (3) Then the focus moves to Isaacs son, Jacob, for the next eight chapters (28:1035:29). (4) In the following fourteen chapters the focus shifts again from Jacob to Joseph and from Canaan to Egypt (36:150:26). In summary, Genesis spends eleven chapters on the Creation, the Fall, the Flood, and the Babel account and then thirty-nine chapters on Abrahams family historyfourteen of them for Abraham, three-and-a-half for Isaac, eight for Jacob, and fourteen for Joseph. The most space is

used for Abrahams life and Josephs experiences in Egypt, both of which emphasize Gods covenant with Abraham. Two chapters are spent on creation, nine on the curse of sin and its subsequent judgments, and thirty-nine on Gods initial steps to remedy the curse through his covenant with Abraham.

BIBLE-WIDE CONCEPTS
ADAM, ABRAHAM, AND CHRIST The book of Genesis introduces two men who have great significance throughout the Bible: Adam and Abraham. In the New Testament the apostle Paul drew a key parallel between Adam and Christ: Yes, Adams one sin brought condemnation upon everyone, but Christs one act of righteousness makes all people right in Gods sight and gives them life (Rom. 5:18). Through Adams sin, all of mankind are condemned. Only in Genesis can the details of Adams transgression and its consequences be found. Paul also linked Adam to Christ when he spoke of the believers resurrection body. The Scriptures tell us, The first man, Adam, became a living person. But the last Adamthat is, Christis a life-giving Spirit. What came first was the natural body, then the spiritual body comes later. Adam, the first man, was made from the dust of the earth, while Christ, the second man, came from heaven (1 Cor. 15:4547). According to Pauls teaching, Adam is the first man, and Christ the second man. Humanity is divided between two poles: people are either in Adam and his sin or in Christ and his righteousness. Genesis provides the crucial first steps of mankinds movement out of Adam and into Christ. Abraham is also a key figure throughout Scripture. He is the model for the true believers faith: So thats why faith is the key! Gods promise is given to us as a free gift. And we are certain to receive it, whether or not we follow Jewish customs, if we have faith like Abrahams. For Abraham is the father of all who believe (Rom. 4:16). Abraham became Pauls example, and an example for all believers, of one who had been justified by faith and not works. Genesis provides all the basics of the promise of worldwide redemption through the Abrahamic covenant. In Christ believers can partake of the promise originally made to Abraham. His promise is the promise to all believers: And now that you belong to Christ, you are the true children of Abraham. You are his heirs, and now all the promises God gave to him belong to you (Gal. 3:29). Genesis details the faith that Abraham had in Gods promisesa faith that would become a Bible-wide model for the life of a righteous person. THE CURSE The fundamental problem throughout the Bible and at present is Gods curse. All peopl e labor under personal and world situations that are not fair and just. Therefore, the personal and corporate failings people experience are not only the result of their own disobedience; they are complicated by living in a world that is still under a divine curse. Adams sin was not just one little mistake. It infinitely offended the almighty God and set up a wall between the human race and its Creator. In response to Adams sin, God plunged the original goodness of his creation into the horror of his divine curse. That curse could only be reversed by an act that could remove the infinite offense of human sin against God. All of Gods

great acts of love toward Abraham, Moses, David, and others were steps that led to the only satisfactory means for removing sins offense: the sacrifice of Jesus Christ. Not until the events described in Revelation 22:3 take place, however, will the full weight of the curse be lifted in the recreated heavens and earth. All that takes place between the beginning in Eden and the end in the new heavens and earth illustrates the pain of the curse and the joy of redemption. The Bible is the story of how God reverses his curse upon sin. Although individuals and groups can experience aspects of Gods blessing and presence now, the curse continually crouches behind the scenes as the awful spoiler that keeps believers from experiencing the fullness of a true rela-tionship with him. Some humans perform beautiful acts of sacrifice and obedience, but Gods full glory will remain hidden until he removes the curse at his own sovereignly appointed time. Even at the best of times the curse and its resultant human and cosmic brokenness are continual threats to the well-being of people and society. CONFLICT BETWEEN GOD AND SATAN The continual turbulence created by human sin and the divine curse clearly manifests itself in the conflicts found throughout Scripture. Those conflicts may be between individuals (Cain and Abel, Jesus and Satan), groups (Joseph and his brothers), nations (Israel and the Philistines), or within ourselves (flesh and spirit). Genesis 3:15 sketches the process of conflict that runs throughout the Bible. God caused Satan and Eves descendants to be enemies. The chart below, Victory through Conflict, sketches out the basic direction that the conflict between the children of evil and the children of God takes throughout Scripture. VICTORY THROUGH CONFLICT: ENMITY BETWEEN SATANS AND EVES SEED Genesis 4:1-12 Cain with Abel (cf. 1 John 3:10-12) Genesis 21:10 Ishmael with Isaac (cf. Gal. 4:28-29) Genesis 3:15 Satan with Jesus (cf. Gal. 3:16) Genesis 6:3-6 flesh with spirit (cf. Rom. 16:20; Gal. 5:16-17) Genesis explains the conflict between good and evil from two perspectives: (1) humans chose to say no to God; and (2) disobedience was an immense and infinite offense to Gods love and holiness. Genesis provides the answer to why life is tragic and futile in so many ways. The curse and its ensuing conflict are behind all of the conflicts recounted in the Bible.

NEEDS MET BY GENESIS

Who were the original hearers of Genesis and what did they need? Genesis was written to people who needed to know about three things: creation, Abraham, and Egypt. The original hearers had a rich religious history preserved from Abraham onward. They were also face to face with God, who had redeemed them out of Egypt and now thundered in glory from Mount Sinai. God had redeemed Israel from Egyptian slavery and took them directly into another difficult situation in the wilderness. There, Israel had to rely solely upon God to guide and provide. The material in Genesis helped flesh out who God was and what the roots and purpose were for his people. The structure and content of Genesis show that it was written to give clear answers to questions like these.

Who is the God who saved Israel out of Egypt? Who is the nation of Israel and why did God choose to come to them? What is the purpose for the earth? Why are there problems in the created world? What is the solution to the curse of sin? What is the basis of Gods salvation for believers? Believers ask many of these questions today, especially the last four. Although we were not redeemed out of Egypt in the first exodus, in a similar way we do stand before God, having been redeemed out of the bondage of sin and guilt in the second exodus in Christ. Like Israel, believers today need to understand how their future hope for the Promised Land of the new heavens and earth is directly rooted in the original purposes of the first creation. The rest of Scripture provides the answers to the questions of Genesis questions that relate to the brokenness of Gods creation and its eventual healing.

Prologue I. The stories of Creation and the Fall 1:13:24 A. Creation: the seven days 1:12:3 B. Creation: the making of man and woman 2:425 C. The fall of humankind and Gods judgment on Adam and Eve 3:124 II. The family of Adam and Eve 4:15:32 A. Cain and Abel 4:125 B. The family history of Adam and Eve 5:132 III. The Flood 6:19:29 A. The sons of God and the daughters of men 6:14 B. The choosing of Noah 6:522 C. The arrival of the Flood 7:124 D. The abating of the waters 8:122 E. The aftermath 9:129 IV. The early nations and the Tower of Babel 10:111:32 Main Section I. Abram and Sarai (Abraham and Sarah) 12:125:34 A. Abram and Sarai and their early experiences in the land of Canaan 12:1 15:21 1. Gods call and blessing on Abram (Gods promise, part 1) 12:13 2. Abrams journey of obedience to Canaan 12:49 3. Abrams stay in Egypt 12:1020 4. Abrams return to Canaan and separation from Lot (Gods promise, part 2) 13:118 5. Abrams rescue of Lot from the kings of the east 14:117 6. Abrams encounter with Melchizedek of Salem 14:1820 7. Abrams rebuke of the king of Sodom 14:2124 8. Gods covenant with Abram (the Abrahamic covenant, part 1) 15:121 B. Abram and Sarais search for a son 16:122:24 1. The birth of Abrams son Ishmael by Hagar 16:115 2. The renewal of the Abrahamic covenant (the Abrahamic covenant, part 2) 17:1 27

3. The renewal of the Abrahamic covenant (the Abrahamic covenant, part 3) 18:1 15 4. Gods judgment on Sodom and Gomorrah 18:1619:38 6. Abrahams mistake in Gerar 20:118 7. The birth of Isaac 21:17 8. The banishment of Hagar and Ishmael 21:821 9. Abrahams covenants with Abimelech 21:2234 10. The binding of Isaac (the Abrahamic covenant, part 4) 22:1 19 11. Interleaf: the family of Nahor (Abrahams brother) 22:2024 C. Abraham and Sarahs last days 23:125:34 II. Isaac and Rebekah 26:127:45 A. Isaac and Abimelech 26:133 1. The relationship between Isaac and Abimelech 26:122 2. Isaac, heir to the Abrahamic covenant (the Abrahamic covenant, part 5) 26:23 25 3. The covenant between Isaac and Abimelech 26:2633 4. Interleaf: Esaus wives 26:34, 35 B. Isaacs blessing on his two sons Jacob and Esau 27:145 III. Jacob and Esau 27:4636:43 A. The sending of Jacob to Laban 27:4628:5 B. Esaus marriage to a daughter of Ishmael 28:69 C. Gods self-revelation to Jacob at Bethel 28:1022 D. Jacobs family 29:130:24 E. Jacobs dealings with Laban in Padan Aram 30:2531:55 F. The reconciliation of Jacob and Esau 32:133:20 G. Dinah and her brothers 34:131 H. The last days of Isaac 35:129 1. Jacobs return to Bethel 35:18 2. The renewal of the Abrahamic covenant with Isaac (the Abrahamic covenant, part 6) 35:915 3. The death and burial of Rachel 35:1620 4. Reuben and Bilhah 35:21, 22 5. Jacobs twelve sons 35:2326 6. The death and burial of Isaac 35:2729 I. The family records of Esau 36:143 IV. Joseph (with two interludes) 37:150:26 A. Josephs dreams and a family nightmare 37:136 B. Interlude 1: Judah and Tamar 38:130 C. Josephs humiliation in Egypt 39:140:23 D. Josephs exaltation in Egypt 41:157 E. Josephs reunion with his family 42:147:31 F. Interlude 2: Jacobs last days 48:150:14 G. Josephs last days 50:15261
Radmacher, E. D., Allen, R. B., & House, H. W. (1997). The Nelson study Bible : New King James Version. Includes index. (Ge 1:2). Nashville: T. Nelson Publishers.
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