Genesis 1
Book of Genesis — Quick facts:Purpose: To trace the establishment of God’s plan to overcome sin through his chosen people, Israel
Author: Moses, according to tradition
Date: Records primeval events and events from the patriarchal period (ca. 2100–1700 BC)
Setting: A variety of places in the Middle East, focusing heavily on the patriarchs during their time in Canaan and Egypt
Book of Genesis — Overview:
Setting
When Genesis was written, the children of Israel had been slaves in Egypt for four hundred years. They had recently been released from bondage and guided through the desert to meet the Lord at Mount Sinai, where he had established his covenant relationship with them and had given them his law through Moses. Israel was now poised to enter the Promised Land and receive the inheritance that God had promised Abraham.
While enslaved in Egypt, the Israelites had adopted many pagan ideas and customs from their Egyptian masters (see Exod 32:1-4 a). They were influenced by false concepts of God, the world, and human nature, and were reduced to being slaves rather than owners and managers of the land. Perhaps they had forgotten the great promises that God had made to Abraham, Isaac, and Jacob, or perhaps they had concluded that the promises would never be fulfilled.
Before entering the Promised Land, the Israelites needed to understand the nature of God, his world, and their place in it more clearly. They needed to embrace their identity as descendants of Abraham, Isaac, and Jacob. Genesis provided the needed understanding.
Summary
Genesis traces God’s work to overcome with blessing the curse that came on humankind because of sin. The book arranges family traditions, genealogies, historical events, and editorial comments into a single, sustained argument.
Every section of Genesis but the first has the heading “This is the account” (or These are the generations; Hebrew toledoth). Each of the toledoth sections explains the history of a line of descent. In each case, a deterioration of well-being is followed by an increasing focus on God’s plan to bless the world. This plan is the basis for God’s covenant with his people; as the blessing develops, the covenant is clarified. By the end of the book, the reader is ready for the fulfillment of the promises.
The first section (1:1–2:3 b) does not have the toledoth heading—it is the account of creation “in the beginning” (1:1 c). The work of creation is wrapped in God’s approval and blessing as he fulfills his plan.
The next section (2:4–4:26 d) focuses on the creation of human life (2:4-25 e) and traces what became of God’s creation because of Adam’s and Eve’s sin (3:1-13 f), the curse on their sin (3:14-24 g), and the extension of sin to their descendants (4:1-24 h). Humanity no longer enjoyed God’s rest; instead, they experienced guilt and fear. So they fled from God and developed a civilization marked by pride.
Independence from God resulted in the downward drift of human life (5:1–6:8 i). The genealogy of 5:1-32 j begins by recalling that human beings were made in God’s image and were blessed by him (5:1-2 k). As the genealogy is traced, the death of each generation reminds the reader of the curse, with Enoch providing a ray of hope that the curse is not final. In 6:1-8 l, we learn that God regretted having made humans and decided to judge the earth. Noah, however, received God’s favor and provided a source of hope (5:29 m; 6:8 n).
The next section (6:9–9:29 o) relays the curse of judgment through the flood followed by blessing in a new beginning. Creation was renewed, purged of the abominable evil that had invaded and ruined the human race.
But as the world’s population increased and expanded into various nations (10:1–11:9 p), the people were again bent on disobedience. Because of their rebellion, God dispersed them to prevent greater wickedness (11:1-9 q).
After the chaos of the scattered nations, 11:10-26 r brings the focus to Abram, through whom God chose to bring blessing to all. The rest of the book (11:27–50:26 s) tells of God’s blessing Abram and his descendants. God first made a covenant with Abram (11:27–25:11 t), promising him a great nation, land, and name. As time went on, God made the specific terms of the covenant clearer, and Abram’s faith grew deeper.
As it discusses each generation, Genesis gives a brief account of the families that are not Israel’s ancestors before turning to the line of Israel. For example, after briefly reporting what became of Ishmael (25:12-18 u), Genesis traces in detail what happened to Isaac and his family (25:19–35:29 v). Likewise, Esau’s line (Edom) is dealt with briefly (36:1–37:1 w) before the lengthy final section, which concerns the chosen line of Jacob the heir (37:2–50:26 x).
In this final section, Genesis records how Jacob’s family winds up in Egypt rather than in the land of Canaan. In spite of the tragic set of circumstances which led to their being in Egypt, God was still unfolding his plan for the people of Israel. The book closes with the promise of the Lord’s coming to rescue his people from Egypt (50:24-26 y).
Authorship
Like many biblical books, the author of Genesis is not explicitly identified. Many scholars have argued that the Pentateuch (Genesis—Deuteronomy) is the product of a complex literary evolution. The prevailing view, called the Documentary Hypothesis, is that Genesis through Deuteronomy was compiled from various sources. This hypothesis proposes that the Pentateuch comes from four sources: J (“Jahwist,” from “Yahweh”), E (“Elohist,” from “Elohim”), D (“Deuteronomic,” from Deuteronomy), and P (“Priestly”). It is thought that these sources were written and collected between 850 BC and 445 BC, gradually being combined and edited until around Ezra’s time (400s BC).
Both Scripture and tradition attribute the Pentateuch to Moses, however. Moses was educated in all the wisdom of the Egyptians (Acts 7:22 z), and he had the literary skills to collect and edit Israel’s traditions and records and to compose this theological treatise. His unique communion with God gave him the spiritual illumination, understanding, and inspiration needed to guide him. He had good reason to write this work—to provide Israel with the theological and historical foundation for the Exodus and the covenant at Sinai, and to establish the new nation in accord with the promises made to their ancestors.
It is possible that Moses served as the fundamental source of the material recorded in the Pentateuch and that some editorial adjustments were subsequently made (including the record of Moses’ death, Deut 34 aa). Regardless, the Israelites accepted the Pentateuch as bearing the full force of Moses’ authority.
Composition
It is widely recognized that various sources were used in writing Genesis (and other historical texts in the Bible such as Kings and Luke. The author used collections of family records, oral traditions, ancient accounts of primeval events, and genealogies to write Genesis. Those sources could have been incorporated as received, or the author may have changed their style and wording, stitching them together with additional material for the particular purpose of tracing the foundations of Israelite faith.
Genesis also includes passages and expressions that are obviously later editorial glosses. Some sections (such as the list of Edomite kings, 36:31-43 ab) could have been added during the early days of the monarchy. There is no conflict in saying that Genesis was authored by Moses and augmented by subsequent editors whose work was guided by the Holy Spirit.
Literary Character
Genesis includes various types of literature. Several suggestions have been made as to the nature of the materials.
Myth. Mythological literature explains the origins of things symbolically through the deeds of gods and supernatural creatures. For ancient peoples, myths were beliefs that explained life and reality. Whole systems of ritual activities were developed to ensure that the forces of fertility, life, and death would continue year by year. Some of these rituals gave rise to cult prostitution (see Gen 38:15 ac, 21-22 ad).
It would be very difficult to classify the material in Genesis as simply a myth alongside the other myths of the earth’s origins. Israel had one God, not a multitude. The nation of Israel had a beginning, a history, and a future hope. They saw God, rather than gods and other supernatural creatures, as the primary actor in the world. Their worship was not cosmic, magical, or superstitious, but a reenactment of their own rescue from Egypt and a celebration of God’s actual intervention in history and their hope in his promises.
If Genesis uses elements of mythological language, it is to display a deliberate contrast with pagan concepts and to show that the Lord God is sovereign over such ideas. For example, many ancient peoples worshiped the sun as a god, but in Genesis the sun serves the Creator’s wishes (1:14-18 ae). The book of Genesis is a cemetery for lifeless myths and dead gods.
Etiology. A number of scholars describe the Genesis narratives as etiologies, stories that explain the causes of factual reality or traditional beliefs. The implication is that such stories were made up for explanatory purposes and do not describe historical events. For example, if one says that the story of Cain and Abel was made up to explain why shepherds and farmers do not get along, the account loses its integrity as factual history.
Etiological elements certainly occur in Genesis, as the book gives the foundation and rationale for almost everything that Israel would later do. For example, the creation account of Genesis 2 af ends with the explanation, “This explains why a man leaves his father and mother. ...” The event as it happened explains why marriage was conducted the way it was, but to say that a story explains something is quite different from saying that the story was fabricated to explain it. The stories of Genesis are not simply fictional tales invented to explain later customs and beliefs.
History. Many scholars object to regarding Genesis as history, for two basic reasons: (1) Genesis explains events as caused by God, and the inclusion of the supernatural is regarded as proof that the material is theological reflection and thus not historically reliable; and (2) the events in Genesis cannot be validated from outside sources; no other records have demonstrated that Abraham existed or that any of his family history occurred.
Modern philosophies of history exclude the supernatural as an explanation of historical events, but there is no reason to do so arbitrarily. If God exists and is able to act, then he might very well be the ultimate cause of all historical events and the immediate cause of specific historical events. The Israelites were not as distrustful of supernatural events as are modern critics; they recognized such events as God acting among them to fulfill the promises recorded in Genesis.
It is true that no direct evidence of the patriarchs or the events in Genesis has been found, but archaeology confirms the plausibility of Genesis by showing that the historical situation in that era (Middle Bronze I, 2000–1800 BC) corresponds closely to what Genesis portrays. The details of the narratives make perfectly good sense in that context.
Theological Interpretation. Genesis was not intended as a chronicle of the lives of the patriarchs, a history for history’s sake, or a complete biography. It is clearly a theological interpretation of selected records of the nation’s ancestors, but this does not damage its historicity. Interpretations of an event can differ, but the offering of interpretations is a good witness to the actuality of the events. The author retold the events in his own way, incorporating particular theological emphases, but that does not mean that the stories were invented.
Tradition. What was thus committed to writing is tradition in the reverent care of literary genius. It is possible that Abram brought the primeval accounts and the family genealogies from Mesopotamia, and stories about the family were added to these collections. Joseph could easily have preserved all the traditions, both written and oral, in Egypt with his own records. Then, Moses could have compiled the works substantially in their present form while adding his editorial comments, working under God’s inspiration and guidance.
Instructional Literature. Since Genesis is the first book of the Pentateuch (the “Torah” or Law), it may be best to classify it as “Torah Literature” (Hebrew torah, “instruction, law”). Genesis is instructional literature that lays the foundation for the Law. It includes theological interpretation of the historical traditions standing behind the covenant at Sinai. It thus prepares its readers to receive God’s law and to connect themselves to the promises made to their forefathers. Genesis is therefore a unique work. Theology, history, and tradition come together to instruct God’s people and prepare them for blessing.
Meaning and Message
Israel’s most important questions were answered by the Genesis narratives. Life and death, the possession of the land of Canaan, and how Israel ended up in Egypt are explained as God’s providential working in history. Israel is presented as having an integral part in God’s plan for the world. His plan had a starting point at creation and will have an end point in the future when the promises are completely fulfilled.
Israel, the Chosen People. The central theme of Genesis is that God made a covenant with Abraham and his descendants. He promised to make them his own people, heirs of the land of Canaan, and make them a blessing to the world. Genesis gave Israel the theological and historical basis for its existence as God’s chosen people.
Israel could trace its ancestry to the patriarch Abraham and its destiny to God’s promises (12:1-3 ag; 15:1-21 ah; 17:1-8 ai). Because the promise of a great nation was crucial, much of Genesis is devoted to family concerns of the patriarchs and their wives, their sons and heirs, and their birthrights and blessings. The record shows how God preserved and protected the chosen line through the patriarchs. Israel thus knew that they had become the great nation promised to Abraham. Their future was certainly not in slavery to the Egyptians, but in Canaan, where they would live as a free nation and as the people of the living God, and where they could mediate God’s blessings to the people of the world.
Blessing and Curse. The entire message of Genesis turns on the motifs of blessing and cursing. The promised blessing would give the patriarchs innumerable descendants and give the descendants the land of promise; the blessing would give them fame, enable them to flourish and prosper, and appoint them to bring others into the covenant blessings. The curse, meanwhile, would alienate, deprive, and disinherit people from the blessing. The effects of the curse are felt by the whole race as death and pain and as God’s judgment on the world.
These motifs continue throughout the Bible. Prophets and priests spoke of even greater blessings in the future and an even greater curse for those who refuse God’s gift of salvation and its blessings. The Bible reminds God’s people not to fear human beings, but to fear God, who has the power to bless and to curse.
Good and Evil. In Genesis, that which is good is blessed by God: It produces, enhances, preserves, and harmonizes with life. That which is evil is cursed: It causes pain, diverts from what is good, and impedes or destroys life. Genesis traces the perpetual struggle between good and evil that characterizes our fallen human race. God will bring about the greater good, build the faith of his people, and ultimately triumph over all evil (cp. Rom 8:28 aj).
God’s Plan. Genesis begins with the presupposition that God exists and that he has revealed himself in word and deed to Israel’s ancestors. It does not argue for the existence of God; it simply begins with God and shows how everything falls into place when the sovereign God works out his plan to establish Israel as the means of restoring blessing to the whole world.
God’s Rule. Genesis is the fitting introduction to the founding of theocracy, the rule of God over all creation that was to be established through his chosen people. Genesis lays down the initial revelation of God’s sovereignty. He is the Lord of the universe who will move heaven and earth to bring about his plan. He desires to bless people, but he will not tolerate rebellion and unbelief. His promises are great, and he is fully able to bring them to fruition. To participate in his plan has always required faith, for without faith it is impossible to please him (Heb 11:6 ak).
Summary for Gen 1:1-2:3: 1:1–2:3 al These verses introduce the Pentateuch (Genesis—Deuteronomy) and teach Israel that the world was created, ordered, and populated by the one true God and not by the gods of surrounding nations.
• God blessed three specific things: animal life (1:22-25 am), human life (1:27 an), and the Sabbath day (2:3 ao). This trilogy of blessings highlights the Creator’s plan: Humankind was made in God’s image to enjoy sovereign dominion over the creatures of the earth and to participate in God’s Sabbath rest. 1:1 ap In the beginning God created the heavens and the earth: This statement summarizes the entire creation account (1:3–2:3 aq). Already a key question—Who created the world?—is answered (see also Prov 8:22-31 ar; John 1:1-3 as). Although the modern naturalistic mindset rejects this question and that of creation’s purpose, Genesis affirms God’s role and purpose in creation.
• The common name for God (Hebrew ’elohim) emphasizes his grand supremacy. The word ’elohim is plural, but the verbs used with it are usually singular, reflecting the consistent scriptural proclamation of a single, all-powerful God.
• created (Hebrew bara’): In the Old Testament, God is always the agent of creation expressed by this verb. It describes the making of something fresh and new—notably the cosmos (1:1 at, 21 au; 2:3 av), humankind (1:27 aw), the Israelite nation (Isa 43:1 ax), and the future new creation (Isa 65:17 ay).
• The heavens and the earth are the entire ordered cosmos.
1:2 az This verse gives the background for the summary in 1:1 ba and the detailed description in 1:3–2:3 bb. God’s creative utterances bring order to the chaotic state of the universe.
• formless ... empty (Hebrew tohu ... bohu): This terse idiom means something like “wild and waste.” It sets a stark contrast to the final ordered state of the heavens and the earth (1:1 bc).
• deep waters (Hebrew tehom): Some scholars say this alludes to the Mesopotamian goddess Tiamat (representing chaos), but Genesis views tehom as inhospitable chaos, not as a deity or goddess that God engaged in cosmic battle.
• the Spirit of God: God directly superintended the creation process.
Summary for Gen 1:3-13: 1:3-13 bd In the first three days, God formed the chaos into a habitable world. 1:3 be Then God said: Nothing in ch 1 bf is created apart from God’s powerful word (cp. Ps 33:6 bg, 9 bh).
• “Let there be ...” and there was: God’s command enacted his will to create the world. God is not a part of creation or limited by it; he is the supreme ruler over everything (cp. Neh 9:6 bi).
1:4 bj Light is antithetical to chaotic darkness (1:2 bk); the light is declared good but the darkness is not (cp. John 1:5 bl). God is the source of this light (cp. Gen 1:14-19 bm). God separated the light, as he did water (cp. 1:6-8 bn), by his creative word. Light is associated with life and blessing (Job 38:19-20 bo; Pss 19:1-6 bp; 97:11 bq; 104:19-20 br; Isa 60:19-20 bs) and sets a boundary on the darkness that would destroy cosmic order. Darkness often typifies terror, death, and evil (see Gen 15:12 bt; Job 18:6 bu, 18 bv; Ps 88:12 bw; Eph 5:11-12 bx; 1 Jn 1:5 by).
1:5 bz God called (or named): To name something is to exercise authority over it (see also 2:19-20 ca).
• day: The Hebrew yom can refer to daylight (1:5a cb), to a 24-hour period (1:5b cc), or to an unspecified time period (2:4b cd, “When,” literally in the day; cp. Exod 20:8-11 ce).
• evening ... morning: The Hebrew day began at sundown, just as the first day began with darkness and brought the first morning light.
Summary for Gen 1:6-8: 1:6-8 cf The creation account describes the appearance of things from a human perspective. The sky is viewed as a shiny dome that is a buffer between two collections of water (cp. Job 37:18 cg; Ezek 1:22 ch). In the ancient Near East, the cosmos was understood as a three-tier system, with rain originating from the outermost tier (see Gen 7:11-12 ci and study note).
Summary for Gen 1:9-10: 1:9-10 cj Let the waters ... flow together: Other ancient cultures viewed the sea as a hostile force. Genesis shows God as further restraining chaos (see study note on 1:2) by prescribing specific boundaries for the sea. The flood—an act of God’s judgment (6:7 ck)—undid these boundaries and returned the earth to chaos (7:1-24 cl).
Summary for Gen 1:14-31: 1:14-31 cm On days 4–6, God filled the domains that had been formed during days 1–3 (1:3-13 cn). 1:14 co Let them ... mark the seasons, days, and years: The movement of the heavenly bodies defined Israel’s liturgical calendar, whose roots in creation gave a sacred timing to Israel’s festivals and celebrations (see Exod 23:15 cp; Lev 23:4 cq).
1:16 cr In the surrounding pagan cultures, the two great lights were worshiped as deities, but in Genesis they serve God and humanity (see Ps 136:7-9 cs; Jer 31:35 ct). The sun and moon are not named; they are simply called the larger one and the smaller one. Not including their names may have reminded Israel that they were not gods.
• govern: Cp. 1:26 cu, 28 cv; Ps 136:9 cw.
• the stars: The starry heavens testify to God’s creative power as they proclaim his glory (Pss 19:1 cx; 148:3 cy). They do not predict the future, as Israel’s neighbors believed (see Jer 10:2 cz).
1:21 da Contrary to the pagan idea that the great sea creatures were co-eternal with God, Genesis states that God created them and is sovereign over them. The Hebrew word tanninim (“creatures”) elsewhere refers to crocodiles (Ezek 29:3 db), powerful monsters (Jer 51:34 dc), or the sea creature Leviathan (Isa 27:1 dd; cp. Job 41:1-34 de).
1:22 df God blessed them: God’s blessing commissions and enables the fulfillment of what God has spoken (see thematic note for Blessing at end of chapter).
• Let the fish ... let the birds: These directives define the blessing. The fish and birds are fertile by God’s command, not by pagan ritual, as some of Israel’s neighbors thought.
1:26 dg Let us make is more personal than the remote “Let there be” (e.g., 1:3 dh, 6 di).
• The plural us has inspired several explanations: (1) the Trinity; (2) the plural to denote majesty; (3) a plural to show deliberation with the self; and (4) God speaking with his heavenly court of angels. The concept of the Trinity—one true God who exists eternally in three distinct persons—was revealed at a later stage in redemptive history, making it unlikely that the human author intended that here. Hebrew scholars generally dismiss the plural of majesty view because the grammar does not clearly support it (the plural of majesty has not been demonstrated to be communicated purely through a plural verb). The plural of self-deliberation also lacks evidence; the only clear examples refer to Israel as a corporate unity (e.g., 2 Sam 24:14 dj). God’s speaking to the heavenly court, however, is well-attested in the Old Testament (see Gen 3:22 dk; 11:7 dl; 1 Kgs 22:19-22 dm; Job 1:6-12 dn; 2:1-6 do; 38:7 dp; Ps 89:5-6 dq; Isa 6:1-8 dr; Dan 10:12-13 ds).
• The descriptors in our image and like us are virtually synonymous in Hebrew. Humans enjoy a unique relationship with God.
• They will reign: Humans represent the Creator as his ambassadors, vice-regents, and administrators on earth.
1:27 dt The first poetry of Genesis reflectively celebrates God’s climactic feat in creating humankind.
• human beings: This term (Hebrew ha-’adam, “the man”) is often used to denote humanity collectively (see 6:1 du, 5-7 dv; 9:5-6 dw). Though traditionally translated “man,” gender is not at issue here; both male and female are included.
1:28 dx God blessed them: See study note on 1:22; see also 17:16 dy; 48:16 dz; Deut 7:13 ea.
• said: God’s message to humankind is direct and intimate; we are stewards of his delegated authority.
• govern... . Reign: As God’s vice-regents, humans are entrusted with the care and management of the world God created (see also Gen 9:2 eb; Ps 8:5-8 ec).
Summary for Gen 1:29-30: 1:29-30 ed These verses highlight the extent (throughout the earth) and variety (every seed-bearing plant ... all the fruit trees) of God’s provision for humans, animals, and birds.
1:31 ee The Creator declares his work good seven times in ch 1 ef; following the creation of human beings, God declares it all very good.
Thematic note: Blessing
Before his death, Jacob offered a blessing to each of his sons (49:1-28 eg), as well as to Joseph’s sons (Gen 48:3-20 eh), just as his father Isaac had blessed him (27:27-29 ei). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39 ej). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev 26:3-13 ek). Obedience leads to blessing, whereas rebellion brings a curse (see Deut 28 el).
The initial realm of blessing is creation, in which God as Creator is the ultimate granter of blessing for animals (Gen 1:22 em) and humans (1:28 en; see Pss 104 eo; 128:3-4 ep). Humans also serve as channels of divine blessing. Abraham was called to be a blessing to the nations (Gen 12:2-3 eq). The institutions of family (27:27-29 er), government (1 Kgs 8:14 es, 52 et, 66 eu), and religion (Gen 14:19 ev; Lev 9:22 ew) are nurtured, commissioned, and purified through blessing. Israel’s priests mediated God’s blessing to Israel (Num 6:24-26 ex; Deut 10:8 ey).
Three basic characteristics can be observed in Old Testament blessings: (1) They are conveyed from a greater party to a lesser one (Gen 32:26 ez; Heb 7:6-7 fa); (2) they are signs of favor that result in well-being and productivity (Deut 28:3-7 fb); and (3) they acknowledge that all power and blessing stems from the Creator. All blessings have their source in God’s love (Deut 7:7-8 fc, 12-15 fd).
God’s blessings in the Old Testament are in striking contrast with those of the pagan religions of antiquity. For pagan religions, fortunes and fertility of flock, family, and fields came about through sympathetic magic in ceremonial observances at their shrines—profane customs that were designed to manipulate the deities to act on their behalf so that the cycle of life could be maintained. In the Old Testament, all life, fertility, and blessing came by God’s decree, for he is the only true and living God.
In the New Testament, the emphasis of blessing shifts from the material to the spiritual, from the nation to the church, and from the temporal to the eternal (Matt 6:25 fe; Eph 1:3 ff; 1 Pet 3:9 fg). In his death, Jesus carried the consequences of sin’s curse (Gal 3:13 fh), established God’s Kingdom (Matt 3:2 fi; 5:3-20 fj; John 3:3-5 fk), and blessed its citizens with forgiveness of sin (Rom 4:6-25 fl). Now believers are called to bless the world (Luke 6:27-28 fm; Rom 12:14 fn; see also Isa 19:24 fo; Zech 8:13 fp).
Passages for Further Study
Gen 1:22 fq, 28 fr; 9:26-27 fs; 12:2-3 ft; 14:19-20 fu; 24:59-60 fv; 27:1-41 fw; 28:1-4 fx; 32:24-30 fy; 46:1–50:26 fz; Lev 26:3-13 ga; Num 6:22-27 gb; Deut 7:12-15 gc; 10:8 gd; 28:1-14 ge; 33:1-29 gf; 1 Sam 2:20-21 gg; Ps 128:1-6 gh; Matt 5:3-12 gi; Luke 6:27-28 gj; Rom 12:14 gk; Gal 3:13-14 gl; Eph 1:3 gm; Heb 7:6-7 gn; 1 Pet 3:9 go
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