CHAPTER ONE

Beginnings

SCRIPTURES COVERED: Genesis 1-11

TIME COVERED: From the beginning to about 2000 B.C.

Genesis 1-11 is introductory to the whole Bible. In spite of its brevity, this section covers a longer span of time than the rest of the Old Testament; that is, from Abraham to Malachi. Throughout the Scriptures, there are numerous references which amplify and expound the meaning of this brief section, These chapters are essential to a proper understanding of the whole written revelation.

This introduction is vital to the rest of Genesis,, and to the other four books of the Pentateuch. Beginning with Genesis 12, God's promise of redemption is focused on Abraham and his family. Exodus through Deuteronomy describes an established nation' under Moses' leadership, growing out of the descendants of the patriarchs. Moses, who was intimately associated with the events and laws recorded in these four books, is recognized throughout the Bible as the author of the five books called the Pentateuch. Both written and oral sources available to Moses may have provided him with the basic material for Israel's history as recorded in Genesis. Consequently, the book of Genesis is properly regarded as Moses' introduction to the rest of the Pentateuch (cf. Gen. 17:12; John 7:23).

The period of beginnings may be outlined as follows:

I. The Account of Creation --- Genesis 1: 1-2:25

II. The Fall of Man and Its Consequences --- 3:1-6:10

III. The Flood: God's judgment on Man --- 6:11-8:19

IV. Man's New Beginning --- 8:20-11:32

THE CREATION ACCOUNT --- Genesis 1-2

Simple but profound is this account of the origin of the universe, and in particular of God's creative activity as manifested on the earth. The record assumes the existence of God who created the universe including the earth and all life upon it. The account clearly states that God created all things. God is the subject of the verb, here as well as in most places where this verb appears. Whenever an object is used with this verb, no pre-existing material is indicated. Although bara normally refers to creation ex nihilo ( out of nothing), it sometimes expresses God's creative power in history (Ex. 34:10; Num. 16:30; Jer. 31:22; Isa. 45:7, 8; 48:7).

A. A divine plan in creation

Order and purpose are expressly stated. Genesis 1:2b is widely interpreted to refer to a divine restoration of a chaotic condition. In this view, the opening verse (1: 1) presents an original creation that was subsequently reduced to chaos (1:2a) through judgment and destruction. Usually Isaiah 45:18 is quoted in favor of this view, interpreting the Hebrew word bohu to mean "void." Further support is adduced by equating the "prince of Tyre" in Ezekiel 28 with Satan himself and applying Jeremiah 4:23-26 to a pre-Adamic condition. According to this view, verses 1 and 2 represent the summary of all that the Scriptures reveal of God's original creation, and the following verses are an account of the process of restoration. This view is known as the Gap-Restoration Theory was held by C.I. Scofield and is widely taught primarily due to the wide use of Scofield Study Bibles.

On the other hand, it is reasonable to interpret this account of creation as giving an orderly series of divine acts covering six literal twenty-four-hour days in which verse 2 is simply one logical step in the process of creation. Taking this view of the passage, we may see an orderly preparation being made for proper conditions to maintain life on earth, as follows:

On the whole, modern geology presents the same order as given in the Scriptures.

The amount of time required for this process is not indicated in the account, beyond the statements that the whole period of creation is summarized by or in some sense related to six days. The length of each day is not stated, and consequently many varied interpretations have been offered. In the first eleven chapters, not to mention the rest of the Bible, the word "day" may refer to a long period of time (2:4) or to a 24-hour period (8:12). Those holding to the 24-hour day interpretation, usually accept the Gap-Restoration theory of 1: 2b.

B. God as Creator and Sustainer

Throughout the first unit of this account of creation the name of "God" (Elohim) is used, whereas beginning at chapter 2:4b the composite name "Lord God" (or "Jehovah God" in the ASV) occurs. The former word portrays God in His relationship to the universe and all contained therein as the great Creator (cf. Col. 1: 16; Heb. 1: 2). The latter term speaks of God in His relationship to mankind as the One who lovingly cares and provides for him. While man appears only toward the end of the account in Genesis 1, it is immediately clear that he is the center of interest beginning with chapter 2:4b.

C. Man's relationship to creation

The biblical view of man is that of a highly intelligent and responsible being. Clearly distinct from and superior to animals when God created him, Adam was given the privilege of naming the animals, ruling over them, and tilling the Garden of Eden. He was capable of fellowship with God.

The distinction between man and animals is further apparent in the fact that man found no companionship until God created Eve to be his mate (i.e., "a helpmeet for him," 2:20). God's loving care for mankind may be clearly seen in the provision of the Garden of Eden for man's enjoyment and occupation.

MAN'S FALL AND ITS CONSEQUENCES --- Genesis 3-1-6:10

Man's fall into sin is the most significant event in his personal history prior to the coming of Christ to provide redemption for him. We are dependent upon God's revelation concerning the origin of man and his fall, since the fall took place before any written records. Various Scriptures assert that the history of man's fall and its consequences is literal, especially I Timothy 2-.13, 14.

A. Adam and Eve's disobedience and expulsion

The crucial issue in Adam and Eve's relationship with God was their disobedience. They yielded to the tempter and were disobedient because of doubt and defiance. It is clear from passages such as John 8:44, Romans 16:20, 11 Corinthians 11:3, Revelation 12:9 and 20:2, that the serpent stood for more than the physical presence of the reptile. Judgment was solemnly pronounced on all parties-the serpent and Satan, Eve and Adam. However, mercy preceded judgments principle that is seen frequently in Scripture-in the Messianic promise that the seed of the woman would be victorious over the seed of the serpent (3:15). Messianic promises were later amplified in Genesis 12:1-3; Numbers 24:17, 19; 1 Chronicles 17: 1 1 14; Isaiah 7:14; 9:6, 7, and others. The promise of a Savior was given to them in the Garden of Eden, before they were expelled and subjected to the effects of the curse. God's gracious provision of skins as a covering is a hint of the shedding of blood as the means Of redemption.

B. Man's hope of redemption

The hope of redemption from the punishment meted out to Adam and Eve is expressed by Eve when Cain is born (4: 1). After they were disappointed in Cain, and over the death of Abel, Adam and Eve renewed their expectation upon the birth of Seth (4:25). Later generations cherished the hope of obtaining relief from the curse, as in the case of Lamech, who prophesied at the birth of Noah (5:28-30). And from generation to generation, the promise of redemption through the seed of the woman was passed along.

C. The first murder

Cain became the first murderer. His willful defiance was evident when he brought a sacrifice that did not please God. It seems reasonable to infer from subsequent developments that God had made known what kind of sacrifice was required, and that Cain acted contrary to those instructions. When the Lord accepted Abel's sacrifice, Cain was provoked to murder his brother.

D. The ungodly line of Cain

The civilization of Cain and his descendants is summarized in a genealogy that may cover an extended period of time (Gen. 4:17-24). We read that Cain built a city, Its inhabitants were largely dedicated to raising flocks and herds. In the course of time arts developed, and musical instruments were invented. The science of metallurgy came with the extensive use of bronze and iron. It seems, then, that the people began to have a false sense of security. Lamech, the first polygamist, displayed an attitude of scoffing and boasting, priding himself that he could destroy life with his superior weapons. Any recognition of or reference to God is conspicuously absent from the record of Cain's descendants.

E. The godly line of Seth

After the murder of Abel, and with the birth of Seth (4:25 ff.), Adam and Eve's hope was renewed. In the days of Enos men began to turn to God. Generations and centuries later another godly man appeared in the person of Enoch. His life of fellowship with God did not end with death but with his translation. And when Noah was born, as noted above, his father Lamech expressed again the hope that mankind would be relieved of the curse under which it had suffered since Adam and Eve were expelled from Eden.

THE FLOOD: GOD'S JUDGMENT --- Genesis 6:11-8:19

In the days of Noah, godlessness reached a new intensity that brought about judgment from God. Man increasingly used God's good gifts for his own pleasure, and ignored the Giver. Corruption and violence increased so that all man's doings were full of evil. God is said to have regretted the creation of man, and planned to destroy the race from off the earth (6:17). Again mercy preceded judgment in that man was warned of impending destruction over a period of one hundred and twenty years. While the race as a whole continued to corrupt the earth and increase in its lust for power, God assured Noah that He would establish His covenant with him and his descendants (6:12, 18).

God commanded Noah to build an ark that would provide safety for them during the coming flood. This ark, which was 450-600 feet long, 75100 feet wide, and 45-60 feet deep (depending on the exact length of the cubit) provided enough room for two of each of the unclean species, and for seven each of the clean. For just over one year life was preserved in the ark according to God's provision and instruction.

The deluge was the most universal and severe judgment upon the human race in Old Testament times. Its purpose was to destroy sinful humanity and at the same time renew the human race through a godly remnant. Only Noah and his family escaped death. Subsequent references to this divine judgment point to it as a warning for the rest of mankind (cf. Luke 17: 27; Heb. 11:7; 1 Pet. 3:20; 11 Pet. 2:5, 3:3-7). Through the flood God's purpose was accomplished and His covenant established, this time with Noah and his family.

MAN'S NEW BEGINNINGS --- Genesis 8:20-11:32

Man found a new opportunity in a renovated world. Noah's first act after leaving the ark was to worship God with an animal sacrifice.

A. God's covenant with Noah

The rainbow was a sign of the covenant between God and man, assuring him that the human race would never again be destroyed by a flood, Noah and his sons, after receiving the basis for a new hope, were commissioned to repopulate and possess the earth. God now provided for their sustenance, giving them animals, properly slaughtered, and plant life for food. All men, however, would be held strictly accountable to God for shedding the blood of other men.

Canaan, a son of Ham, was cursed because of Ham's disrespectful treatment of Noah. Many centuries later the Canaanites were divinely judged when the Israelites, under Joshua, were commanded to destroy them.

B. The Tower of Babel

While it was a racial and linguistic unit, the human race remained for an indefinite period in one area (II: 1-9). In defiance of God's command to spread abroad over the earth, and out of pride in their own achievements, they undertook to build the Tower of Babel on the Plain of Shinar. But God intervened and put an end to their endeavor by confusing their language. Consequently the race was scattered according to God's original intention.

C. The dispersion of Noah's sons

The geographic and ethnic distribution of the human race is described in chapter 10. Japheth and his sons moved westward toward Spain via the Caspian and Black Seas (10:2-5). The sons of Ham migrated southwestward to Africa (10:6-14), while the Semites (10:21-31) occupied the area north of the Persian Gulf.

D. The Messianic line of Shem

The record of the developments during the age of beginnings is finally narrowed down to the Semites (11:1-32). By means of a genealogical listing of ten generations, the record focuses attention upon Terah, who migrated from Ur to Haran. A climax is reached upon the introduction of Abram, whose name is later changed to Abraham (17:5). He became the father and founder of a chosen nation, Israel. Within that nation were the hopes of universal blessing, and for the fulfillment of the Messianic promises (Gen. 22:15-18; cf. Matt. 1: 1, 2). The rest of the Old Testament is principally the history and literature of God's chosen people, Israel.

CHAPTER ONE

Beginnings

Study Guide Questions