GENESIS
Introduction
A. Title
B.
1.
Hebrew: "Bireshit" which means "In the beginning." The Hebrew
names of the Old Testament books are often based on the first or
second word of the book.
2.
Greek: "Genescos" which simply means genesis. This is the Greek
word for the Hebrew word "toldot" which is usually translated as
generations. This name emphasizes origin and source.
3.
English: Genesis, which means origin.
Origin
The author is Moses; however, no scripture specifically names him as such. He was eye
witness to the events recorded in Exodus, Leviticus, Numbers, and Deuteronomy; and is
the author of these books. Moses was not eye witness to the events recorded in
Genesis; but under the guidance of the Holy Spirit, he compiled, from written and oral
records, the history and events of 11 families. The first five books in the Old Testament
make up what Jews refer to as the Torah or the law. Moses, in several passages, is
referred to as the author of the Torah (1 Kings 2:3; 2 Kings 16:6; Ezra 6:18; Neh. 13:1;
Dan. 9:11-13; Mai. 4:4; Matt. 8:4; Luke 16:29; Rom. 10:19).
C.
Theme
The theme of Genesis is blessing and cursing.
1.
2.
3.
4.
D.
God chose a nation from whom He would bless all nations.
Concerning blessing: He gave the seed to the patriarchs and the
land to the seed.
Concerning cursing: He alienates, subjugates, and disinherits.
Concerning good and evil: Evil actions bring evil results which
bring cursings; good actions bring good results which bring
blessings.
Structure.
1. The Two Divisions
Dr. Dennis Stevenson D.Min. , Ph.D.
Lakewood Baptist Church - 2011
a.
Chapters 1:1-11:9 deal with the origin of the world and the beginning
of the human race. This deals with four events:
(1) Creation, 1:1-2:25;
(2 Fall, 3:1-5:32;
(3) Flood, 6:1-9:29;
(4) Nations, 10:1-11:9.
The style of this division is historic, and the geography is focused on the fertile
crescent. It runs 2,000 years or more.
b. Chapters 11:10-50:26 center on the beginning of the Jewish race, and they cover
a period of 193 years. The style of this division is biographical, and the
geography focuses on Canaan, Haran, and Egypt. The focus is on four people.
(1) Abraham, 11:10-25:8
(3) Jacob, 27:1-36:43
(2) Isaac, 25:19-26:35
(4) Joseph, 37:1-50:26
2. The "Toldot"
This Hebrew word is usually translated as "these are the generations of," or "this is the
account of." Genesis is a compilation of 11 family documents and each document
begins with "toldot" or "this is the account of...." Each of the toldots contains the themes
of blessings and cursings. The first toldot is in 2:4 which confirms that 1:1-2:3 is an
introduction to the book. The outline of Genesis can be given as follows.
a. Introduction - 1:1-2:3
b. The Toldot of the Heavens and the Earth - 2:4-4:26
c. The Toldot of Adam - 5:1-6:8
d. The Toldot of Noah - 6:9-9:29
e. The Toldot of the Sons of Noah - 10:1-11:9
f. The Toldot of Shem - 11:10-26
g. The Toldot of Terah - 11:27-25:11
h. The Toldot of Ishmael - 25:12-18
i. The Toldot of Isaac - 25:19-35:29
j. The Toldot of Esau - 36:1-37:1
k. The Toldot of Jacob - 37:2-50:26
3. The Geographical Structure
a. Babylonia - chapters 1-11
b. Canaan - chapters 12-36
c. Egypt - chapters 37-50
E. The Nature of Genesis
1. Genesis is a historical book. It is a selected record of Israel's ancestors.
Dr. Dennis Stevenson D.Min. , Ph.D.
Lakewood Baptist Church - 2011
2. It deals with causes, both human and divine, behind the events.
F. Genesis: The Book of Origins
The following origins are recorded in Genesis.
1. The universe
2. The earth
3. Man
4. Life
5. Sin in human history
6. Marriage
7. Language
8. Government
9. Culture
10. Nations
11. Israel
12. Religion
13. Covenants
14. Sabbath
15. Sacrifice
16. Salvation
17. Prophecy
18. Typology
19. Dispensations
20. War
21. Election
22. Divine judgment
23. Civilization
24. Occupations
25. Musical instruments
26. Tools
23. Evil, 2:9
24. Faith, 15:6
25. Fear, 3:10
26. Fear not, 15:10
27. Fire, 19:24
28. Forever, 3:22
29. Fruit, 1:11
30. Give, 1:29
31. Glory, 31:1
32. God, 1:1
33. Good, 1:4
34. Grace, 6:9
35. Hear, 3:8
36. Heart, 6:5
37. Holy, 2:3
38. House, 7:1
39. I am, 15:1
40. Impute, 15:6
41. Just, 6:9
42. Kingdom, 10:10
43. Knowledge, 2:17
44. Law, 26:5
45. Life, 2:7
46. Light, 1:3
47. Love, 22:2
48. Make, 1:7
49. Man, 1:26
50. Mercy, 19:6
51. Obey, 22:8
52. Peace, 14:18
53. Perfect, 6:9
54. Power, 4:12
55. Praise, 12:15
57. Prophet, 20:7
58. Redeem, 48:16
56. Pray, 20:7
59. Rest, 2:1
60. Reward, 15:1
61. Righteous, 6:9
62. Righteousness, 15:6
63. Salvation, 49:18
64. Sanctify, 2:3
65. Save, 1:3
66. See, 1:4
G. First Mentions
1. Altar, 8:20
2. Angel, 16:7
3. Atonement, 6:14
4. Believe, 15:6
5. Bless, 1:22
6. Blood, 4:10
7. Book, 5:1
8. Choose, 6:2
9. City, 4:17
10. Clothes, 3:21
11. Command, 2:16
12. Complete, 6:9
13. Conception, 3:19
14. Covenant, 6:18
15. Create, 1:1
16. Curse, 3:14
17. Darkness, 1:2
18. Day, 1:5
19. Die, 2:17
20. Door, 4:7
21. Drunken, 9:21
22. Everlasting, 3:22
Dr. Dennis Stevenson D.Min. , Ph.D.
Lakewood Baptist Church - 2011
67. Seed, 1:11
68. Send, 3:23
69. Shed, 9:6
70. Shield, 15:1
71. Signs, 1:14
72. Sin, 4:7
73. Sorrow, 3:16
74. Soul, 1:20
75. Sow, 26:12
76. Speak, 1:3
77. Strength, 4:32
78. Tempt, 22:1
79. Tithe, 14:20
80. Truth, 24:27
81. Vision, 15:1
82. Will, 24:5
83. Wine, 9:21
84. Woman, 2:22
85. Word, 15:1
86. Work, 2:2
87. Worship, 18:2
H. The Purposes of Genesis
1. To give the characteristics of the nature of the covenant keeping God of Israel. This God
is living, sovereign, powerful, righteous, holy, good, and gracious.
2. To reveal the nature of God's people, Israel, within creation.
3. To reveal the beginning of the covenant concept within the will of God. Four of the eight
covenants in the Bible are given in Genesis.
4. To reveal the historical and theological basis for Israel being God's chosen people.
5. To reveal the destiny of the people of Israel. Genesis describes the selection of Israel
from among the nations; it gives the Abrahamic covenant with all its ramifications, and it
gives the birth right of the tribes of Israel.
6. It serves as a prologue of the book of Exodus.
I. Parallel Documents
There are ancient writings that throw light on the history and language of the time of Genesis.
1. The Ugaritic literature dating back to about 1400 B.C.
2. The Ebla tablets of recent discovery (1970's).
3. The Nuzi and Uzi Ai (?) tablets first found in 1925.
4. Mari tablets dating back to the 18th century B.C., found in 1933.
J. Quotations and References of Genesis
Genesis is the most quoted or referred to book in the other books of the Bible. The New
Testament quotes or refers to Genesis at least 200 times. There are 165 actual passages
quoted or referred to in the New Testament and about 100 (six are by Christ) of these are from
first eleven chapters.
Dr. Dennis Stevenson D.Min. , Ph.D.
Lakewood Baptist Church - 2011
K. Genesis and Revelation
There are many parallels with the first and last books of the Bible.
1. A new beginning Gen. 1:1-2:3 vs a new creation Rev. 21:1-22:5.
2. There was "darkness over the surface of the deep," Gen. 1:2 vs "no night
there," Rev. 21:25.
3. The rule of the sun and the moon, Gen. 1:16 vs "there is no need of sun of the
moon," Rev. 21:23
4. Man in a prepared garden, Gen. 2:8-9 vs man in a prepared city, Rev. 21:2.
5. A tree of life in the midst of the garden, Gen. 2:9 vs a tree of life in the midst of
a river, Rev. 22:2.
6. A river flowing out of Eden, Gen. 2:10 vs a river flowing out of God's throne,
Rev. 22:1.
7. Gold in the land, Gen. 2:12 vs gold in the city, Rev. 21:21.
8. "Bdellium and onyx are there," Gen. 2:12 vs "every kind of precious stone," Rev. 21:19.
9. Sin entered human experience, Gen. 3:1-8 vs sin expelled, Rev. 21:8, 17.
10. God walks in the garden, Gen. 3:8 vs God dwells in the city, Rev. 21:3.
11. The walk with God is broken, Gen. 3:8-10 vs the walk with God is resumed,
Rev. 21:3.
12. The triumph of the serpent, Gen. 3:13 vs triumph of the lamb, Rev. 20:10,
22:13.
13. Satan is opposing, Gen. 3:15 vs Satan is banished, Rev. 20:10.
14. Redemption promised, Gen 3:15 vs redemption accomplished, Rev 5-9.
15. Thorns and thistles, Gen. 3:17 vs no pain Rev. 21:4.
16. The ground is cursed, Gen 3:17 vs there is no more curse, Rev 22:3.
17. Daily sorrow, Gen. 3:17 vs no more sorrow, Rev. 21:4.
18. Death, Gen. 3:16-19 vs no more death, Rev. 21:4.
19. Coats of skin, Gen. 3:17 vs coats of fine linen, Rev. 19:6-9, 14.
20. Paradise lost, Gen. 3:23 vs paradise regained, Rev. 21:25, 22:14.
21. Kept from the tree of life, Gen. 3:24 vs access to the tree of life, Rev. 22:14.
22. Evil continually, Gen. 6:5 vs nothing defiling, Rev. 21:27
L. Genesis and Science
Genesis is not a textbook on science; however, anywhere it touches on science it is absolutely
correct. Genesis has never been shown to be in conflict with known science.
M. Genesis and Systematic Theology
1. Bibliology, the doctrine of the scriptures
Dr. Dennis Stevenson D.Min. , Ph.D.
Lakewood Baptist Church - 2011
a. Revelation. The account of creation was not seen by any human witnesses.
b. The covenants. The beginning of God's covenantal relationship. Genesis reveals the
first four of God's eight covenants: the Edenic, Adamic, Noahic, and Abrahamic
covenants.
c. The dispensations. The beginnings of God's outworking of the economy. The first
four are indicated in the book: Innocence, conscience, human government, and
promise.
2. Theology Proper, the doctrine of God
a. Names of God:
(1) Elohim (God), 1:1
(2) YHVH (LORD, or Jehovah), 2:4
(3) El 'lion (the most high God), 14:18-22 (El-Elyon)
(4) El Ro'i (the God of vision), 16:13
(5) El Shaddi (Almighty God), 17:1
(6) El 'olam (the everlasting God), 21:33
(7) YHVH Yir'eh (the LORD will provide), 22:14
(8) Elohi 'braham (The God of Abraham), 26:24
(9) The God of Abraham and Isaac, 28:13
(10) The fear of Isaac, 31:42, 53
(11) El Elohi Yisra'el (God, the God of Israel), 33:20
(12) El Beth'el (The God of Bethel), 35:7
(13) The mighty one of Jacob, 49:24
b. God as the creator. In 1:1, 14:15, and 14:22 the Hebrew word "bara" (create
or made) is used. This word refers to a work that only God can do; it is
used only of God, never of man.
c. God is a living God; He cannot be reduced to an idol.
d. The LORD God is the only God.
e. God is self-revealed.
f. The LORD'S ways are perfect, 18:25.
g. The attributes of God as revealed in his creation and goodness. Compare with
Isa. 40:12, 40:13-14; Psalm 8.
h. The sovereignty and will of God. "And God said..." and it was.
i. The righteousness of God as He fulfilled all promises.
j. The Justice of God as seen in the expulsion of Adam and Eve
from the garden, the destruction of man by the flood, and the
destruction of Sodom and Gomorrah.
3. Christology, the doctrine of the Son (Christ)
Dr. Dennis Stevenson D.Min. , Ph.D.
Lakewood Baptist Church - 2011
a. Messianic Christology. Genesis contains prophecies concerning the coming of the
Messiah. He will be of the seed of woman, 3:15; He will be of the seed of Abraham;
and He will be of the seed of Judah, 49:10.
b. The appearance of the angel of the LORD who is the second person of the Trinity,
16:7-13; 22:11; and 31:11.
c. In Typology. Adam and Melchizedek.
4. Pneumatology, the doctrine of the Holy Spirit
a. The Spirit works in creation, 1:2.
b. The Spirit strives against sin, 6:3.
5. Angelology Proper, the doctrine of the holy angels
In Genesis their recorded appearance is only to Jacob, 28:12, 32:1.
6. Satanology, the doctrine of Satan
a. Satan appears as a fallen creature, 3:1-7.
b. His roll in the fall of man. He tempted Eve, 3:1-6.
c. There are prophecies concerning Satan. His war against womanhood, and his war
against the seed of woman, 3:15.
7. Demonology, the doctrine of demons
In the account of the sons of God in chapter 6.
8. Anthropology, the doctrine of man
a. The creation of man, 1:26-27.
b. The constitution of man. Man is immaterial and material, 2:7.
c. The fall of man, 3:1-8.
d. Man functions in society. Man cultivates and farms, he uses arts and crafts, he
practices animal husbandry, he needs companionship, he procreates, and he is
involved in government.
e. The origin of the Gentile nations.
f. Physical death, 3:19, and spiritual death, 2:17.
9. Harmartiology, the doctrine of sin
a. The origin of human sin. It is original, personal, and imputed.
b. The results of sin. It results in death as it caused the Noahic flood and the
destruction of Sodom and Gomorrah.
Dr. Dennis Stevenson D.Min. , Ph.D.
Lakewood Baptist Church - 2011
10. Soteriology, The doctrine of salvation
a. The grace of God. By grace through faith one is saved, 6:8.
b. The specific element of salvation is through faith, 15:6.
c. Blood sacrifice. Without the shedding of blood there is no remission, 4:4
11. Israelology, the doctrine of Israel
a. Israel's national election, see Rom 9:6-13. The conflict between Isaac (the chosen
seed), and Ishmael (who is set aside). Likewise with Jacob and Esau.
b. The Abrahamic covenant with its three facets: the seed, the land, and the blessing
(both physical and spiritual).
c. The origin of Jewishness and of the Jewish people.
d. The origin of the 12 tribes of Israel.
12. Ecclesiology, the doctrine of the church
a. The church did not exist in the Old Testament (contrary to many expositors). The
contribution of ecclesiology is indirect in that the promise of spiritual blessings
contained in the Abrahamic covenant were to extend to the Gentiles sometime in the
future through the seed of Abraham.
13. Eschatology, the doctrine of last things
a. Personal eschatology. The doctrine of the future of the soul.
(1) The doctrine of immortality
(a) In Genesis the one who died is viewed as being gathered to his people who
have preceded him in death. This is said of Abraham in 25:8, of Ishmael in 25:17,
of Isaac in 35:29, and of Jacob in 49:29, 33.
(b) The one who has died joins the fathers. This is said of Abraham in 15:15 and
Jacob in 47:30.
(c) Enoch's translation. He was translated into heaven without having to undergo
the process of death, 5:24.
(2) The Place of the dead
(a) Genesis mentions a place called Sheol, a place in the center of the earth
where the souls of dead went. It is mentioned in 37:35, 42:38, 44:29-31.
(b) Genesis also mentions heaven, 28:12-13.
Dr. Dennis Stevenson D.Min. , Ph.D.
Lakewood Baptist Church - 2011
b. General eschatology, the doctrine of human history in the world.
The complete fulfillment of the Messianic kingdom can only come in the fulfillment of the
Abrahamic covenant.
Dr. Dennis Stevenson D.Min. , Ph.D.
Lakewood Baptist Church - 2011
Prologue: The Creation of the World Genesis 1:1-2:3
I. Introduction
A. The Views of Genesis - 1:1-3
1. The Initial Chaotic Theory (Also called The Original Creation View)
Held by Kiel, of Kiel and Delitzsch; Lupold, a Lutheran commentator; and Consuto, an
orthodox Jewish commentator. Verse 1 is viewed as an independent clause and as part
of the first day of creation. It is viewed as creation out of nothing. Verse 2 is viewed as
containing three disjunctive parallel or circumstantial clauses which describe the
condition of the earth immediately after the creation of the universe. These clauses are
taken in a neutral sense implying only created material (verse 1) from which God
formed the earth as we now know it. The chaos occurred in connection with the original
creation of this material. Verse 3 is viewed as an independent narrative sentence
showing the manner in which God worked, which was by His word. There are two
variations of this view:
a. Verses 1 and 2 are chronological with a gap before verse 3,
b. Verses 1-5 are chronological with no gap.
2. The Pre-Creation Chaos Theory (Also called The Relative Beginning View)
This view considers verse 1 as saying, "when God began to create...." This seems to
be the majority view today. There are five variations.
a. Held by Rashi and Ibn Ezra, Rabinic commentators; and also by The New English
Bible. Verse 1 is viewed as a dependent temporal clause, and the first word
(bireshit - in the beginning) is viewed as a noun construct (a specific Hebrew
inflection of the noun) with a verbal form. Creation is viewed as creation out of
something. Verse 2 is viewed as the first main clause and describes the condition
of the earth when God began to create. This view sees the chaos as existing
before the creation in verse one. The problem with this view is that the first word
is grammatically not a construct noun, and the clauses in verse two are
circumstantial dependent clauses.
b. Held by E.A. Speiser, in the Anchor Bible Commentary. Verse 1 is viewed as a
prologue to the creation account in the form of a temporal clause, and the first
word is viewed as a noun construct with a verbal form. Creation is viewed as
creation out of something. Verse two is viewed as parenthetical and consists of
three clauses that are circumstantial to verse one. It describes the state of things
when God began to reshape them. Verse three is viewed as the first day of
creation. It is an independent narrative sentence.
Dr. Dennis Stevenson D.Min. , Ph.D.
Lakewood Baptist Church - 2011
c. Held by Merril Unger, O.T. Professor at Dallas Seminary-Verse 1 is viewed as an
independent narrative sentence. It describes not the absolute but a relative
beginning when the cosmos, which was originally designed for sinless angels, was
reshaped for man. Creation is viewed as creation out of something. Verse 2 is
viewed as having 3 clauses which are circumstantial to verse 1, and they describe
the situation at the time of the principle creation of verse 1 and give the reason for
the action. Verse 3 is viewed as the beginning of the first day. Verse 1 and 2 give
the background for verse 3. In this view Satan's fall comes before verse 1.
d. Held by E.G. Young, who wrote a commentary on Genesis. Verse 1 is viewed as
being a summary topic statement. The first word is a prepositional phrase in the
absolute state which describes the absolute beginning. The word create (bara)
refers to the total process of verse one and the six days of creation. It is viewed
as creation out of nothing (ex nihilo). Verse 2 is viewed as containing three
clauses which are circumstantial to the main clause of verse three, and it
describes the condition of the earth when created until God began to form it into its
present shape. The clauses are seen as being neutral. Young believes that the
verse should begin "Now the earth was...." instead of "And the earth was...." He
views verse 3 as describing the first act of God in forming the present universe.
The first letter (the Hebrew letter "vav" or "w" usually meaning "and") in the first
word of verse 3 (and said) is taken to be a "vav‖ consecutive conjunction (a
prefixed conjunction introducing consecutive events) describing the act of creation.
"And said God...."
e. Held by Von Rad; also by Bruce Waltke, who followed Merrill Unger at Dallas
Seminary. It is viewed as a summary statement of everything unfolded step by
step in the whole chapter. The first word is a temporal prepositional phrase with
the noun in the absolute state. It does not describe the absolute beginning but the
beginning of the heavens and earth as we now know them. This is creation out of
something. It views verse 2 as having three circumstantial clauses which are
introductory to verse 3. The "vav" is viewed as a "vav" disjunctive introducing
these clauses which do not chronologically follow verse 1. It describes the
condition of the earth when God spoke. These clauses are not neutral but
describe a world that has passed under divine judgment and is in a chaotic state.
It is not just raw material. If the chaos is the result of Satan's fall, the fall
happened before verse 1 and not between verse 1 and verse 2. Verse 2
describes something that is not good. Verse 3 is an independent narrative
sentence describing the first act in the process of bringing the earth to its present
form. God created the earth by His word (Ps. 33:6,9; Heb. 11:3) and He only
began to speak in verse 3.
3. The Gap Theory (Also known as The Restitution Theory)
Dr. Dennis Stevenson D.Min. , Ph.D.
Lakewood Baptist Church - 2011
Held by Pember; Scofield; and Arnold Fruchtenbaum. In this view verse 1 is viewed as
an independent narrative sentence and not as a summary of the whole chapter. Verse
1 describes the original perfect creation which was a creation out of nothing. The
rational for this view is:
a. Verse 1 has the form of a narrative declarative statement and is not merely a
superscription or a title.
b. The conjunctive "vav" connects verse 1 with verse 2 which cannot be if verse 1 is
only a heading or a summary statement.
c. Verse 2 speaks of the earth as already existing which must have come into
existence in verse 1.
Between verse 1 and verse 2 there is a gap of time during which Satan fell. This
resulted in divine judgment of the earth. Verse 2 is viewed as an independent narrative
sentence containing three subordinate circumstantial clauses describing what the earth
looked like sometime after Satan's fall in verse 1. Verse 2 contains three disjunctive
clauses describing the state of chaos. There are two variations of this view: (1) Verse 2
is a sequential clause after verse 1, and (2) verse 2 is a circumstantial clause after
verse 1.
In verse 3 we have a independent narrative sentence describing the first step of the
reconstruction and reformation of the judged earth. The six days of creation begin with
verse 3.
B. Other Creation Passages
Job 38:4-11; Psalms 33:6-9; Psalms 104; Proverbs 8:22-31; Isaiah 45:7; John 1:1-5;
Colossians 1:16-17; and Hebrews 2:5-8.
C. The Number Seven
The prominent roll of the number seven throughout chapter 1 should not be missed. It
shows that Genesis was not put together by a mysterious unknown redactor but that it has a
clear literary concept and motif.
1. There are 7 days.
2. There are three main nouns (God, earth, and heavens or firmament) that express the
basic concept of the section, and they are all repeated a number of times, all a
multiple of seven. The Hebrew word "Elohim" (God) appears 35 (5 x 7) times. The
word "earth" appears 21 (3 x 7) times. The word "heaven(s) with firmament appears
21 (3 x 7) times.
3. "Let us" is used 7 times.
4. "Light and day" are found 7 times in the first paragraph.
Dr. Dennis Stevenson D.Min. , Ph.D.
Lakewood Baptist Church - 2011
5. The word "light" by itself is used 7 times in the fourth paragraph.
6. The word "waters" is found 7 times in paragraph 2 and 3.
7. The word "life" is found 7 times in paragraph 5 and 6.
8. The phrase "it was good" occurs 7 times.
9. Verse 1 contains exactly 7 Hebrew words and 28 (4x7) letters.
10. Verse 2 contains exactly 14 (2x7) Hebrew words.
II. The Creation of the Cosmos - 1:1
In verse 1 we have the original creation which was preliminary to the work of the six days. It is
an independent clause which provides an introduction to this section.
A. The first word is "Bireshit" (In the beginning). This word says nothing concerning when
the beginning was. It was the first phase of a step in the beginning of the universe as
we know it. Chronologically the beginning in John 1:1 precedes that of Gen. 1:1, as "the
Word" (the Logos, the Memra, the Messiah) preceded the creation of the heavens and
the earth.
B. The second word is "bara" (created). This word is used only of God and for work that
only God can do. It is never used of anything that man does.
1. It has several related meanings:
a.
b.
c.
d.
To create out of nothing or out of something.
To create something that is new, fresh, and good.
It carries the concept of shaping, forming or transforming.
In the Qual (a form of the Hebrew word stem) it is used 38 times and in the
Niphal (another word stem) it is used 10 times. In 1:1-2:3 it is used three
times.
1) The creation of the heavens and the earth in 1:1.
2) The creation of living creatures in 1:21.
3) The creation of man in 1:27.
2. In scripture it is used five different ways.
a. Of the creation of the universe and its contents (Gen. 1:1, Isa. 42:5).
b. Of the cosmic forces of nature (Isa. 45:7, Amos 4:13).
c. Of living creatures (Gen. 1:21, 1:27, 5:1-2, 6:7; Deut. 4:32; Ps. 89:47; Isa.
45:12).
d. Of Israel and the remnant (Ecc. 12:1; Isa. 43:1, 43:7, 43:15; Mai. 2:10).
e. Of the transformation and renewal of things (Num. 16:30; Ps. 51:10; Isa. 41:20,
65:18; Jer. 31:22). 12
Dr. Dennis Stevenson D.Min. , Ph.D.
Lakewood Baptist Church - 2011
God created the universe "ex nihilo" (out of nothing). "God..Who calls into being that
which does not exist" (Rom. 4:17). "That which is seen was not made out of things which
are visible" (Heb. 11:3).
C. The third word is "Elohim" (God). This shows that the creator, while He has no
beginning, is the beginning of all things. In verse 1 there is no attempt to prove the
existence of God; His existence is assumed to be true. "The fool has said in his heart
'there is no God'" (Ps. 14:1). This word occurs 35 (5x7) times in this section. Elohim is a
masculine plural noun; and it strongly suggests, though it does not prove, the plurality of
the God Head. The Jewish prayer book (the Sedur by Rabbi Hertz) explains this by
saying, "The plural is to denote the plentyhood of might." Based on what God can do in
verse 1, He is: (a) self-sufficient and needs nothing else or anyone else, and He is (b)
eternal and immutable (not changeable).
These first three words are the foundation for all theology. God is unknowable except
where He chooses to reveal Himself, and He is subordinate to no one.
D. The fourth and sixth word is "et" which has no English equivalent. It identifies the
action of the verb—the next word is the object.
E. The fifth word is "hashamayim" (the heavens, ha = the). This includes all that is
physically above the solid earth. It is plural as it includes both the first and second
heavens. This shows that matter is not eternal as it has not always existed.
F. The seventh word is "ha'ertz" (the earth). The earth became the center of God's
program. Psalm 8 points out that His program concerns man, and scripture strongly
infers that man is found only on earth. "The heavens are the heavens of the Lord; but
the earth He has given to the sons of men" (Ps. 115:16). The heavens and the earth
are two separate entities and together they make up the universe.
Note: Observations
Genesis 1:1 refutes the following human theologies.
(a) Atheism
Genesis postulates a personal God.
(b) Agnosticism
God has revealed Himself in what He has done
(c) Pantheism
God is transcendent to what He creates.
(d) Polytheism
Only one God created all things.
(e) Materialism
There is a clear distinction between God
and His material universe.
(f) Naturalism Nature itself has origins.
(g) Dualism
God was alone when He created.
(h) Humanism God is the ultimate reality, not man.
(i) Evolutionism God is viewed as the instantaneous creator.
Dr. Dennis Stevenson D.Min. , Ph.D.
Lakewood Baptist Church - 2011
III. The Chaos - 1:2
A. Verse 2 contains 14 words. In Hebrew grammar, when the subject comes before the
predicate, the emphasis is on the subject to say something new about it. This is the case
in verse 2. The subject is "the earth." It describes the circumstances of the earth before
verse 3, and these circumstances are not the result of verse 1. The Mazoratic text has a
textual mark known as a "ribhia" which indicates that here the "vav" (and) is a disjunctive
conjunction, and could be translated by the word "now." Thus, verse 2 is not sequential
to verse 1. The disjunctive argues against the chaos being an intermediate stage in
God's creation work. "He established it (the earth) and did not create it in a waste place,"
Isa. 45:18. There are two possible solutions.
1.
In the Initial Chaos view. Verse 1 gives us the general account and summary;
verse 2 gives us a description of the chaos at the beginning of creation, and verse 3
gives us the beginning of the work of creation. In this view only a recreation is found
as it does not contain the initial creation. The first three verses describe the work of the
first day.
2.
In the Gap Theory (not a good name), verse 1 is the original creation in a perfect
state. There is a gap of time between verse 1 and verse 2, and in this gap we have
the fall of Satan which was the cause (divine judgment) of the chaos in verse 2. We do
not know how long the gap was; it could have been a short or a long period. The first
day of creation then follows in verse 3.
Note: The gap is not a means to accommodate the existence and demise of dinosaurs in
order to conform scripture with scientific theories. This is never necessary. Scripture clearly
teaches that death originates with the fall of Adam; thus, there can be no physical death of any
kind before Adam's fall.
B. "And the earth was formless (waste) and void" (Verse 2). The earth, not the universe,
now becomes the focus for the rest of the chapter. The word "was" (Hebrew "hayetah"
which is the feminine form "hayah") has the primary meaning of "was," but here it seems
better to take it in its secondary meaning as "became." Those who oppose this, claim that
for the for the word "hayah" to mean "became" rather than "was" would require the letter
"lamed" to be attached to the next word. Generally this is correct, but not always.
Examples: "Eve became (hayetah with no lamed) the mother of all living" (Gen. 3.20, NAS).
"And he (Ishmael) lived in the wilderness and became an archer (Gen 21:20 NAS). "Let us
see what will become of his (Joseph's) dreams" (Gen. 37:20 NAS). Translating this word as
"became" harmonizes well with "God did not create it (the earth) to be a waste place but
formed it to be inhabited" (Isaiah 45:18) .
"And the earth became formless (waste) and void." Formless and void is "toho voboho" (v
or w = and). These two Hebrew words are found elsewhere in the O.T., where they clearly
Dr. Dennis Stevenson D.Min. , Ph.D.
Lakewood Baptist Church - 2011
refer divine judgment. "And He shall stretch over it (Edom) a line of desolation (toho) and
the plumb line of emptiness (boho)" (Isa. 34:11). "I looked on the earth, and behold, it was
formless (toho) and void (vaboho)" (Jer. 4:23). There is no reason to make Gen. 1:2 an
exception to this usage. In the O.T. "boho or baho" is never used alone; while "toho" is used
by itself 20 times. When two words are used together to denote one unique concept, the
two words are called syntagmes. In verse 1 we have "heaven and earth" emphasizing the
totality of the universe; while in verse 2 we have "formless and void" emphasizing the totality
of chaos and desolation. In verse 2 we have the chaos of unformed, undifferen-tiated,
confused, or unorganized matter.
And darkness was over the surface (face) of the deep." Darkness is a symbol of divine
judgment throughout the O.T. "For they (the plague of locust) covered the surface of the
whole land so that the land was darkness" (Exod. 10:15). "The wicked ones are silenced in
darkness" (1 Sam. 2:9). See also: Job 3:4-5; Psalms 35:6; Isaiah 8:22, 13:10, 45:7; Joel
2:2.
The deep refers to the salty deep or the primeval ocean. "Thou didst cover it (the earth)
with the deep as with a garment; the waters were standing above the mountains" (Ps.
104:6). "Thou (God) who dried up the sea, the waters of the great deep" (Isa. 51:10). In
Genesis the primeval world ocean (the deep) is without personality or autonomy. This is in
contrast with pagan literature of the time where the deep is associated with the dragon and
is somehow active in creation as is Tiamat of Babylonian mythology. Scripture does on
occasion associate the deep with the dragon, but without the concept of an active creating
agent. The motif in the O.T. of the dragon, the serpent, the leviathan, and Rahab serve only
as a borrowed imagery and not as an active creative agent. The leviathan (Job 3:8, 41:1-31;
Ps. 104:25-26); the serpent (Job 26:12-13); the serpent and the leviathan (Ps. 74:13-17,
Isa. 17:1); Rahab (Ps. 89:10, Isa. 30:7); Rahab and the serpent (Isa. 51:9-10). Scriptural
usage of the dragon and a watery motif has a past, a present, and a future focus. The past
deals with God's work in the prehistoric past, the present deals with God's victory over
Pharaoh and Egypt (Isa. 30:7, 51:9-10), and the future is used as the victory over Satan
(Isa. 27:1; Rev. 12:1-17, 20:1-3).
"The Spirit of God was moving (hovering) over the surface of the waters." Here we have the
introduction of the third person of the Trinity. The Hebrew word for moving or hovering
(merachephet) is also used in Deuteronomy 32:11 in relation to God's protection and
training of Israel as a young nation, "Like an eagle that stirs up its nest, that hovers over its
young, He spread His wings and caught them." The Holy Spirit hovered over the formless
void that resulted from Satan's fall. Thus, we see that the Holy Spirit was actively involved
in creation.
Dr. Dennis Stevenson D.Min. , Ph.D.
Lakewood Baptist Church - 2011
"Over the surface of the waters." Waters is "mayim," and was the unformed lifeless mass of
watery earth which was under the watchful care of the divine Spirit who hovered over it
guaranteeing its future development.
C. Verse 2 serves as an introduction to the six days of creation. It introduces the seven
steps for each of the days.
1.
2.
3.
4.
5.
6.
7.
The introductory words, "And God said."
The fiat, "Let there be."
The fulfillment, "And there was."
The creative action is described, "And God made."
The act of naming or blessing, "And God called," or "And God blessed."
God's evaluation, "And God saw that it was good."
The terminus, "And there was evening and there was morning."
D. The first three days of creation corrected the problem of formlessness (toho), and the
second three days corrected the problem of emptiness (boho).
On the first day there was division of light and darkness.
1.
2.
3.
4.
5.
On the second day there was division of atmosphere and water.
On the third day there was division of land and plants.
On the fourth day there was light in the expanse of the first day.
On the fifth day there were birds and fish for the air and the sea of the second day.
On the sixth day there were animals and man for the dry land and plants of the third
day.
Note the parallelism and the symmetry as the form of the first day was filled by the work of
the fourth day. So also for days two and five and for days three and six. The six days and
the work in them came into being by the word of God. Confirmed in Psalm 33:6-9.
The word "day" is "yom." When "yom" is used by itself it can mean a period of more than
one day. The "day of the Lord" is a period of seven years; however, whenever it is used
with a number, as in the first chapter of Genesis, it always refers to a single day. The
phrase "evening and morning," which is used for each of the six days, limits the word "day"
to just one day. The Sabbath law, which later will be given in the Law of Moses, will be
based on the six days of creation and the seventh day of rest. These laws would be
meaningless unless the day was just one day. In day four there is the mention of day,
years, signs, and seasons showing that within the first chapter the normal system of time is
already in operation.
Dr. Dennis Stevenson D.Min. , Ph.D.
Lakewood Baptist Church - 2011
IV. The First Day - 1:3-5
The phrase "and God said" begins all six days of creation. (Verses 1 and 2 are not part of the
first day of creation.) This was the work of the "logos," the word of God, as mentioned in John
1:1-3 and Psalm 33:6-9. The light of the first day was distinct from the light of the sun, as the
sun was not created until the fourth day. This light was the Shekinah Glory, the invisible
manifestation of God's glory. "For God, who said 'Light shall shine out of darkness' is the One
who has shone in our hearts to give the light of the knowledge of the glory of God in the face of
Christ" (1 Cor. 4:6). In verse three, the phrases "let there be" (yehim) and "and there was"
(vayehi) are related to God's name (YHWH or Yahweh) which is the source of the word "to be."
God who is the "I am" said, "let there be...and there was." This was God's first recorded
spoken word.
In verse 4 God saw that the light was good, and He separated the darkness of verse 2 from
the light. Light and darkness will now function simultaneously but in opposite spheres. This
was the first of five separations in chapter one—the other four are in verses 6, 7, 14, and 18.
In verse 5 God names the light "day" and the darkness "night." In scripture the act of naming
shows sovereign dominion. Frequently sovereign naming or renaming emphasizes the nature,
the essence, or the quality of what is named. The transition of day (light) to night (darkness)
was called "evening," and the transition back to light is called "morning." Together these two
transitions are called "one day." "One" is in the cardinal form while the succeeding days are in
the ordinal form: second, third, etc. Rabbinical teaching says that the ordinal term "first" as in
"first day" implies the presence of another when both are in existence; and as the second day
had not yet come, the cardinal form "one" as in "day one" is used.
In Chapter 1 the word "light" is found five times. The rabbis suggest that it is used once for
each book of the Torah, the first five books of the O.T. They also teach that there are five
kinds of light: (1) light of creation, (2) light of redemption, (3) light of repentance, (4) light of the
temple, and (5) the light of the Torah and its commandments.
V. The Second Day - 1:6-8
"Then God said let there be an expanse in the midst of the waters'...and it was so." The word
"expanse" (raqia) means to spread or stretch out. "God...who created the heavens and
stretched them out" (Isa. 44:24b). I, the LORD, ... stretching out the heavens by Myself" (Isa.
44:24c). "A goldsmith plates it (hammers it out) with gold" (Isa. 40:19). In verse 6 God created
the atmospheric heavens: the air, the expanse, and the vault of heaven. The purpose was to
"separate the waters from the waters," or to divide the waters into upper (waters of the
atmosphere) and lower (waters of the ocean) regions. (See also Exod. 24:10; Job 37:18;
Psalm 104:2, 136:6, 148:4; Prov. 8:27b-28a; Isa. 40:12.) In verse eight God named the
expanse "heaven." This is the first heaven, the atmosphere, the air we breathe. As there had
Dr. Dennis Stevenson D.Min. , Ph.D.
Lakewood Baptist Church - 2011
been an evening and a morning the work of the second day was complete. The expression
"and it was good" is not used of the second day.
VI. The Third Day - 1:9-13
On the third day God spoke twice and two works were done.
A. Verses 9-10. In verse 9 God spoke and gathered the waters belowthe heavens into one
place and let dry land appear. Land and water were separated. This was the third
separation and it brought a partial alleviation of effects, caused by Satan's fall, described in
verse two 2. Verse 9 indicates that the water was in one place and dry land in another.
This event apparently took place before the land broke up into the present day continents.
There are several poetic descriptions of God's separation of dry land and water: Job 7:12,
9:13, 26:10-12, 38:8-11; Ps. 74:13, 104:6-9; Prov. 8:29; Jer. 5:22. In verse 10 God named
the dry land "earth" and the gathered waters "seas." These were the last things God named
in the creation account. God is pleased with His work and pronounced it good.
B. Verses 11-13. In verse 11 God spoke again and the earth began to sprout and produce
plant life. The earth was now fertile and clothes the dry land with three divisions of plant life:
grass, plants, and trees. There were various species in each division, and each specie bore
its own seed and was able to perpetuate itself. In verse 12 we see that a given specie can
reproduce only itself and not another or different specie. God saw that this second work
was good, and as an evening and a morning had passed it was the end of the third day.
Note that in the account of the second and third days the term "water" was used seven
times.
VII. The Fourth Day - 1:14-19
God again spoke and called forth lights in the expanse of the heavens. The purpose of this
was to fill the work of the first day. These new lights replaced the light (the Shekinah Glory) of
verse three. These lights have six purposes.
A. Separation
B. Signs
C. Seasons
D. Day
E. Years
To separate day from night. This was the
fourth division.
To provide navigational aids (Job 38:31-33); to
declare the glory of God (Ps. 19:1); and testify to Israel's perpetuity
(Jer. 31:35-36).
To set climate patterns and to fix times of
religious festivals
The day was fixed by the rotation of the earth
on its axis.
The year was fixed by the rotation of the earth
around the sun,
Dr. Dennis Stevenson D.Min. , Ph.D.
Lakewood Baptist Church - 2011
F. Light
To give light upon the earth.God made two great lights; the greater,
the sun, to rule the day; and the lesser, the moon, to rule the night.
On this day He also made the stars. Light was divided from
darkness; this was the fifth division. God declared the work of the
fourth day to be good. In the account of the fourth day, note that
the operative word "light" is used seven times.
VIII. The Fifth Day - 1:20-23
God again spoke and sea and bird life were created. The purpose was to fill the work of the
second day. In verse 21 the expressions "after their kind" and "after its kind" indicate that both
fish and birds comprised several unique species. The work of the fifth day was seen by God to
be good. In verse 22 God blesses both the fish and the birds and tells them to "be fruitful and
multiply." The fifth day is completed. Note that in Hebrew the root for the operative word of
the fifth and sixth day "living creatures" is used seven times.
IX. The Sixth Day - 1:24-31
As in the third day God spoke twice and He did two works: He created animals and man. The
purpose of the work of the sixth day was to fill the work of the third day.
A. Verses 23 and 24 describe the creation of animals. "Let the earth bring forth...." From
2:19 it is clear that animals were formed out of the ground. There are three categories of
land animals all created after their kind: (a) Cattle, a general term for all domesticated
animals; (b) Creeping things; and (c) beasts, wild undomesticated animals.
Higher animals and man were created on the same day, and the two are quite similar in
their physical makeup of their internal organs. The difference is in the spiritual nature of
man's God likeness and his conscious ability to know God.
B. Verses 25 and 26 describe the creation of man, "Let Us make man in Our image,
according to Our likeness." The Hebrew word "Let Us make" is different than the word "Let
there be" that was used in all the other creation works; also the verb is intensified. All this
indicates that the creation of man was a momentous event. Also note that the plural
pronouns "Us" and "Our" are used. This along with "elohim," a plural word for God,
suggests plurality in the Godhead.
"Let Us make man...." The word for man is "adam," which means mankind in general. Later
God named this man Adam. Man was to be created "in Our image." The image of God
includes both outward and inward elements.
1. The outward elements given to man are:
Dr. Dennis Stevenson D.Min. , Ph.D.
Lakewood Baptist Church - 2011
a
b
c
d
e
Man can have a continuous directive gaze upward.
Man has the capacity for facial expressions.
Man has a sense of shame—he can blush.
Man has speech.
Man can exercise dominion.
2. The inward elements given to man are:
a Immortality.
b Intellect
c Emotion
d Will
e Morality
f Spirituality
Man was also created "in Our likeness." This emphasizes the uniqueness of man. "When I
consider the heavens...which you have set in place, what is man that you are mindful of him,
the son of man that you care for him? You have made him a little lower than the heavenly
beings, and crowned him with glory and honor. You made him ruler over the works of your
hands; you put everything under his feet." (Ps. 8:4-6 NIV). Because man was created in the
image and likeness of God, he is to have dominion over all living things: fish, birds, cattle,
and every creeping thing (vs. 26).
C. Verse 27 records the fulfillment in three statements.
1. "God created man in His own image,
2. "In the image of God created He him,"
3. "Male and female created He them."
Man was created able not to sin, "posse non peccare" and at the same time able to sin
"posse peccare." After his fall man was not able to not sin, "non posse non peccare."
D. In verses 28-30 we have the Edenic covenant, the first of the eight covenants of the Bible,
four of which are given in Genesis. The characteristics of this covenant are given here and in
chapter 2:15-17. The covenant was made between God and Adam with Adam standing as the
representative of the human race. Hosea, speaking of Israel, says, "like Adam they have
transgressed the covenant" (Hosea 6:7), which indicates that Adam broke this covenant. Four
provisions of the Edenic covenant are given here. Three more will be given later. See page
23, f B.3.
1. They are to be fruitful, multiply and fill the earth.
2. They are given authority to subdue and rule over the earth.
(Previously this authority had been given to Satan who lost it when he fell—Ezek. 28:11-19.)
3 . They are to have dominion over all living things.
4. The diet for man and animals was vegetarian. To eat meat requires the death of the
animal and this could not come until the fall.
Dr. Dennis Stevenson D.Min. , Ph.D.
Lakewood Baptist Church - 2011
The work of the sixth day was significantly unique. God declared it to be not just "good" as
for the other days but "very good." It was not just "a" day but "the" day—this is the only time
the definite article is used concerning a creation day. The description and the details of the
sixth day are greater than for any of the other days.
X. The Seventh Day - 2:1-3
In the six days of creation God completed the work of creating the heavens, the earth, and all
they contained. His work is now complete and He rested ("shabbat," a verb, not a noun, and it
has the meaning of complete, cease, rest). He rested not because He was tired but because
His work of creation was finished and complete. There was no command to observe this
seventh day. This does not come until after the exodus from Egypt.
In verse 3 God blessed the seventh day and sanctified it thus elevating it above the other six
days.
Notes: Some observations on this toldot revealing its careful construction.
(1) In Hebrew it contains exactly 35 (5x7) words.
(2) It contains three sentences each containing seven words.
(3) The exact middle expression is "the seventh day."
(4) The three middle clauses (2a, 2b, and 3a) each contain seven words
and the word "seventh" is contained in each clause.
(5) The phrase "His work" is found three times.
Dr. Dennis Stevenson D.Min. , Ph.D.
Lakewood Baptist Church - 2011
THE TOLDOT OF THE HEAVENS AND THE EARTH
Genesis 2:4 – 4:26
A.
Introduction - 2:4
"Toldot" is a Hebrew word and is usually translated as, "these are the generations of," or
"this is the account of." Genesis is a compilation of 11 family documents and each
document begins with toldot." In this toldot we will see what became of the Heavens and the
earth.
In verse 4 we have the first use of the compound LORD God, YHWH Elohim, is used. In
English translations the Hebrew tetragramaton YHWH is translated either as "Jehovah" or
"the LORD." Jews do not vocalize YHWH (the name of God), and when the read it they say
"Adonai."
The heavens and the earth are said to have been created "in the day." Here we have the
word "day" used without an accompanying numeral; thus, it is not limited to single day but
can be a longer period of time. Here it is a period of 7 days.
The theology of this toldot teaches several things.
1.
2.
3.
4.
5.
6.
B.
Man has the capacity to serve God.
Man is responsible to obey God.
The institution of marriage is given.
Man is emphasized over creation in general.
God's special care for man and woman is given.
God does not forsake His creation.
Man in the Garden of Eden - 2:5-25
This passage is a prime example of the law of recurrence, one of the basic laws of biblical
interpretation. This law says that there sometimes is a block of scripture which gives an
account of an event from start to finish. It is then followed by another block of scripture
which deals with the same event, the same period of time, and gives additional details as
to what transpired in the course of the event. Examples of this are: Genesis 1:1-2:3 and
2:5-25; Ezekiel 38:1-23 and 39:1-16; Isaiah 30 and 31.
1. The Creation of Man - 2:5-7
Verse 5 seems to refer to the condition of the earth before the work of the third creation
day; however, the context of the verses that follow emphasize the creation of man and
Dr. Dennis Stevenson D.Min. , Ph.D.
Lakewood Baptist Church - 2011
the development of the Garden of Eden. "The field" in verse 5 likely refers to the area
where God planted the Garden of Eden. Up until the time of the Noahic flood there was
no rain. Vegetation was watered by a mist that rose up from the earth.
Verse 7a deals with the material part of man. He was not created out of nothing, but
was formed out of the earth (adamah) or dust of the ground (See also Job 4:19, 10:8-9,
33:6; Isa. 45:9). Physically man is of little worth (Gen. 18:27, Josh. 7:6, Ps. 113:7). Dust
is a symbol of final judgment (Gen. 3:14, Isa. 65:25). Dust is also a symbol of death
(Gen. 3:19, Job 21:26, Ps. 22:29).
Verse 7b deals with the immaterial part of man. "God...breathed into his nostrils the
breath of life." The expression "breath of life" or "breath of God" is used 25 times in the
Old Testament. "The breath of the Almighty gives them understanding" (Job 32:8); "If He
should gather to Himself His spirit and His breath, all flesh would perish together and
man would return to dust" (Job 34:14,15); "Thou dost take away their spirit (breath), they
expire, and return to their dust" (Ps. 104:29). The breath of life is also found in animals
(Gen. 7:22), but only of man does it say that God breathed into his nostrils. This
suggests that man is distinct from animals and that he is eternal.
Having received the breath of life man became a living soul. Fish, birds, and animals are
also said to be living souls (Gen. 1:20, 24, 30, 2:19). In Hebrew the word "soul" is in
these verses, but it is translated as "creature" or "life" in the English translations. Man is
unique not because he has a living soul but because he has the image of God and
animals do not.
2. The Garden of Eden - 2:8-14
In the eastern part of a large territory called Eden, God planted a garden. This would be
in the area that later was called Mesopotamia. The implication is that Adam was created
west of Eden and he was placed in a garden in eastern Eden. The garden contained
many trees and they were all either pleasant to look at or bore edible fruit.
In the garden there were two unique trees. One was the tree of life which was placed in
the center of the garden. This tree was the means of preserving and promoting life in the
blissful state. If man ate of this tree, he would be confirmed in his physical life for all
eternity and physical death could not occur. This tree is also mentioned in Genesis
3:22,24; Proverbs 3:18, 11:30, 13:12, 15:4; Revelation 2:7, 22:2, 14, 19. The second
unique tree was the tree of knowledge of good and evil which is mentioned only here and
in verse 17. The word "knowledge" here means experiential knowledge. The expression
"good and evil" is a merisim or a combination of two words having opposite meanings to
express unity, wholeness and totality. Also used in Genesis 24:50, 31:24; 2 Samuel
Dr. Dennis Stevenson D.Min. , Ph.D.
Lakewood Baptist Church - 2011
14:17, 20. Having this knowledge carries the concept of having the power to decide for
oneself what is in his/her best interest and what is not. This would make one like God.
From the land of Eden a single river entered the garden then split into four rivers. The
first river was the Pishon which originated in Havilah which was in central Arabia north
of Yemen. The second river was the Gihon which originated in Gush in either Ethiopia or
in eastern Mesopotamia. These first two rivers are unknown today. The third river is the
Tigris and the fourth is the Euphrates. It is well to note that the Noahic flood probably
changed the geography causing the first two rivers to vanish.
3. The Edenic Covenant - 2:15-17
There are seven provisions given for this covenant. The first four, a-d, were given in
Genesis 1:28-30, page 19 5 H.4., the last three are given here.
a. Adam was responsible for cultivating and keeping the garden.
b. God "commanded the man" that he could eat from any tree in the
garden except "from the tree of knowledge of good and evil you
shall not eat." If he ate from this tree, God told him, "you
shall surely die." This command was to test man's recognition
and submission to the will of God. The question was: Will man,
like Satan, reject God's right to rule by declaring himself
independent of God? The test was for a probation period only.
Man was created perfect and holy; but in a state of unconfirmed
holiness, as he was given the ability to make a choice contrary
to his nature. He must choose on his own to love and obey God.
If man had passed this probation period without sinning, his
holiness, without the ability to commit sin, would have been
confirmed. This will be the state of believers in their
resurrected bodies. Because Christ, their redeemer, passed
this test, they will no longer have the ability to sin. This
circumstance had been experienced by the angels. All of them
were created with the ability of contrary choice, and they
underwent a probationary period. One-third of the angels
sinned (Rev. 12:4), and they are confirmed in their unholiness
and unrighteousness. The others passed the test, their
holiness has been confirmed, and they are no longer able to act
contrary to God's love and will.
c. The penalty for disobedience is spiritual death (separation
from God). This death will come at the time of disobedience.
This can not mean physical death as Adam lived for 930 years.
Dr. Dennis Stevenson D.Min. , Ph.D.
Lakewood Baptist Church - 2011
This death is transmitted to Adam's progeny; thus, since Adam,
all are born spiritually dead.
4.
The Creation of Woman - 2:18-25
Seven times in Chapter 1 God saw that what had been done was good. Now, in verse
18, He said that "It is not good for man to be alone. I will make him a helper suitable for
him." The word "helper" is not a demeaning word as the same Hebrew word is used of
God several times in the Old Testament. Before a helper is provided for Adam, God
brought all the animals and birds before Adam who then named them. There are three
things to note:
a.
The source was the same for all animals, birds, and man; as
they are all are made "out of the ground."
b. The animals and the birds were brought by God to Adam to be
named. The authority to name is an exercise of dominion (Num. 32:37, 38; 2 Kings
23:34, 24:17). Adam began to exercise his authority by naming the animals and
birds. In the Bible, names have meaning; and before the time of the tower of Babel,
names had meaning only in the Hebrew language. This indicates that Adam on the
very day of his creation had a speaking language, and that his language was
Hebrew.
c. After all animals and birds had come before Adam to be
named, "there was not found a helper suitable for him" (vs. 18). There was nothing in
the animal kingdom that was worthy to be his helper; he was alone. God put Adam
to sleep, took one of his ribs, closed up the flesh, made woman of his rib, brought her
to Adam, and Adam named her woman. (This is the only place in the Bible that this
Hebrew word "rib" is translated as "rib." In all other places it is translated as "side.")
Verse 23 indicates that both bone and flesh were taken from Adam. We do not know
how old Adam and Eve were, but they were created as adults. This teaches that
creation carries with it the appearance of age.
Verse 24 is not part of the creation account, for it is looking forward to when families and
children will exist. Neither man nor woman is complete by themselves as they need each
other to become a complementary pair. Through sexual union man and woman become
"one flesh" and are able carry out God's command to be "fruitful and multiply and fill the
earth" (1:28). For this reason it will be necessary to break subordinate ties with their
parents and submit to each other.
Adam and Eve could look on each other's nakedness with no lust or shame involved.
(After their fall this was not the situation.)
There are three aspects concerning the headship of man.
Dr. Dennis Stevenson D.Min. , Ph.D.
Lakewood Baptist Church - 2011
a. Adam's priority in creation gave him headship over Eve.
b. The fact that Adam, not Eve, named the animals and woman
indicates that headship was given to man.
c. Woman was made for man.
C. The Fall of Man – 3:1-24
1. The Temptation - 3:1-5
The Bible gives no indication of the length of time between the creation of woman and the
time of her temptation. Satan indwells a real serpent for the purpose of communicating with
the woman.
a. The first attack (verses 1-3). Satan's first words to Eve were a question. "Indeed, has
God said, ‗you shall not eat of any tree of the garden'?" This was meant to confuse Eve
as God had told Adam that he should not eat of a specific tree. Eve explained this to
Satan, but she added that they were not to touch this tree. Some suggest Eve was
adding to the word of God. This does not seem right; for to do so would in itself be a
transgression, a lie; and it is clear that eating the fruit was the sin that caused their fall.
Eve recognized the penalty for disobeying God.
b.
The second attack (verses 4-5). First, Satan told the first lie in the Bible: "You will not
surely die." He moved from a confusing question to a bold lie. Second, he told her that
if she ate from the forbidden tree, "Your eyes will be opened and you will be like God."
The desire to be like God was what brought about Satan's fall (Isa. 14:12-14). Third, he
told her, "You will know good and evil." By this statement Satan was accusing God of
selfishness and jealously by implying that God who gave them good was withholding the
greater good.
In this temptation Satan's methodology was:
1)
2)
3)
To raise doubt to the wisdom, justice, and love of God.
He directly contradicted the word of God.
He claimed that disobedience to God would result in their
highest good.
2.. The Fall - 3:6
a.
The temptation came in three basic areas. "For all that is in the world, the lust of the
flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is
of the world" (1 John 2:16). Eve saw: (1) That the tree was good for food"—lust of the
flesh. (2) "It was a delight to the eyes"—lust of the eyes. (3) The tree "was
desirable to make one wise"—the pride of life.
Dr. Dennis Stevenson D.Min. , Ph.D.
Lakewood Baptist Church - 2011
b.
The fall of Eve. "She took from its fruit and did eat." By eating it she failed to
exercise her subordinate roll. She initiated and did something she had no authority
to do.
c.
This led to the fall of Adam. "She gave also to her husband with her, and he ate."
Note that Adam was "with her" when she was deceived. He acquiesced to her action
by failing to exercise his headship and stop her before she ate.
d.
There is a clear distinction between the disobedience of Adam and that of Eve. Eve
was deceived but Adam was not deceived, as he knowingly and willfully failed to obey
God's command not to eat of the fruit (1 Tim. 2:13, 14). As the representative
head of the human race, scripture clearly places the responsibility for the fall upon
Adam (Rom. 5:12-21, 1 Cor. 15:20-23).
e.
This sin marks the breaking of the Edenic covenant (Hosea 6:7).
3. Spiritual Death - 3:7-8
a.
b.
"The eyes of both of them were opened." They came to an understanding, but it was
not what the serpent had led them to believe
"They knew that they were naked." Because of their sin, they were dead spiritually and
had a new nature, a sin nature. There was a recognition of a new relationship to each
other as they were self-conscious of their nakedness. In 2:25 their nakedness was a
healthy relationship, but now is a sign of shame.
c.
"They sewed fig leaves together and made themselves loin coverings."
Nakedness has now become shameful.
d.
"They heard the voice of the Lord God walking in the garden." (The text does not say
that they saw God.) Apparently there was a daily visible manifestation of God as He
fellowshipped with Adam and Eve in their innocent state. This was the Shekinah glory.
e.
They "hid themselves from the presence of the LORD God." The relationship they had
with God was no longer possible.
4. The Divine Confrontation - 3:9-13
a.
God asked Adam several questions. The first one was "Where are you?" God knew but
the question was to get an admission of guilt. Though Adam was now covered with fig
leaves, he admitted that he was hiding because he now knew that he was naked and
needed covering.
b.
God's second question was, "Who told you that you were naked." Nakedness is not a
condition one is normally not aware of. What God was asking was, what is the source of
Dr. Dennis Stevenson D.Min. , Ph.D.
Lakewood Baptist Church - 2011
the knowledge that makes you aware of your nakedness and the shame of it? Adam
does not answer.
c.
God's third question was, "Have you eaten from the (forbidden) tree?" Adam does not
confess his sin, but indirectly blamed God by referring to the woman that God gave him,
and then he directly blamed Eve. He then admits that he ate the forbidden fruit.
d.
God then asked Eve, "What is this that you have done?" She responded that "the
serpent had deceived her, and I ate." Neither Adam nor Eve were willing to make a
simple confession and take full responsibility for their disobedience. Disobedience has
corrupted fully.
5. The Adamic Covenant - 3:14-19
The Adamic covenant is a covenant between God and Adam, and it is addressed to four
different persons: the serpent, Satan, Woman, and Man.
a.
The Serpent - verse 14
1)
2)
3)
b.
Because the serpent allowed itself to be used by Satan, it was "cursed more than all
cattle and more than every beast of the field." Animals are not morally responsible
unless they cause harm to man (Gen. 9:5, Exod. 21:28).
Before the fall the serpent apparently moved in an upright position, but now it is
destined to crawl on its belly.
Dust shall be its food. This is a Hebrew idiom for being cursed more than all others
(Isa. 65:25, Micah 7:17). Dust as food is also a figure of speech for defeated
enemies (Ps. 72:19, Isa. 49:23).
Satan - verse 15
1)
2)
God has put animosity between Satan and the woman. This is because of her
position in God's plan of redemption.
Satan's seed will have hatred for the woman's seed. Genealogy in scripture, with
rare exceptions, is always recorded according to man, not according to woman.
Nationally, you are what your father is. However, the genealogy of the
Messiah will be after the seed of the woman. This implies that the Messiah will be
born of a woman but without a human father through whom He can be reckoned.
This is not clearly explained until Isa. 7:14 where it is said that the Messiah will be
born of a virgin. There are two seeds mentioned in the context of this verse, and
they must be understood in the same way. So, just as the seed of woman
implies a supernatural conception, so does the seed of Satan. Satan's ultimate
seed will be the Antichrist whose conception, it seems, will be by the power Satan.
Dr. Dennis Stevenson D.Min. , Ph.D.
Lakewood Baptist Church - 2011
3)
4)
c.
d.
The woman's seed, Christ, shall bruise the head of the serpents' seed, the
Antichrist. This was accomplished by the death and resurrection of Christ (Heb.
2:14-18).
The seed of Satan shall bruise the heel of the woman's seed. This was
accomplished when Christ was crucified.
The woman - verse 16
1)
Woman's pain will be greatly multiplied in childbirth. Because physical death is now
the mode for mankind, it will be necessary to bare many children in order to "fill the
earth" (2:28).
2)
Her desire shall be for her husband. The only other place the word "desire" is used
in the Pentateuch is in Genesis 4:7; where, speaking of Cain, it says, "Sin is
crouching at your door, and its desire is for you". Sin desired to rule
over Cain. The woman will desire to rule over her husband.
3)
However, her husband shall rule over her. The word "rule" has the meaning of rule,
have dominion, reign.
The man - verses 17-19
God told Adam that because he did not exercise headship over his wife and because he
ate of the forbidden tree, that the conditions of his life would drastically change in several
ways.
1)
2)
3)
"Cursed is the ground because of you." (See also Rom. 8:20-22.) That which
was put under his authority is now cursed, and thorns and thistles grow easily.
Adam had initially been charged to cultivate and keep the garden, but now it
will be necessary for him to toil for everything he gets from the ground. His diet
will be "the plants of the field." He will remain vegetarian.
―By the sweat of your face shall you eat bread."
Physical death. "Till you return to the ground...to dust you shall return."
6. The Results of the Fall - 3:20-24
a.
Naming the woman Eve. Before the fall she was called "woman" (ishah), but after the fall
she was to be called "Eve" (chavah, a play on the word chayah, to live). This was Adam's
first recorded exercise of lordship over her. Though physical death is the verdict in the
Adamic covenant, the woman will provide for the continuity of life through her child
bearing. This shows that the command to populate the earth was still in effect.
Dr. Dennis Stevenson D.Min. , Ph.D.
Lakewood Baptist Church - 2011
b.
The LORD God made them coats of animal skin which required the shedding of blood—
the first blood sacrifice. The skins covered their nakedness, but they also covered
(atoned for) their sins. There are five lessons to be learned from this episode.
1)
2)
3)
4)
5)
c.
To approach God one must have a proper covering.
The man made covering was not acceptable.
God Himself must provide the proper covering.
This covering requires the shedding of blood.
There is evidences of God's grace in that the covering was given before their
expulsion from the garden.
They were expelled from the garden, verses 20-24. Adam and Eve experienced the
goodness of God, and after the transgression they experienced inherent evil by rejecting
God's word. They knew good and evil but they did not have the power choose the
good or conqueror the evil. If now they were to eat of the tree of life, they would live
physically forever and become immortal in their sinful state. For this reason they were
geographically expelled from the garden and spiritually expelled from fellowship with the
visible manifestation of God, the Shekinah glory. At the gate of the garden, which was on
the east side, God placed cherubim (the highest form or rank of celestial beings) and a
flaming sword (the Shekinah glory) to guard the way to the tree of life. This may well have
been the place of sacrifice where Adam and his children later offered their sacrifices. The
Garden of Eden was likely destroyed by the flood of Noah's time.
Notes: New Testament applications
1)
Rom. 5:12-21. Through Adam all mankind (past, present, and future) are born with a
sinful nature. Through the Messiah believers receive a new nature, His nature. Sin
entered the world through one man. Death came because of sin. Death spread to
all humanity. The sin of Adam was imputed to his posterity. Because Adam's sin
was a violation of God's command, it is referred to in this passage as a transgression
and as a trespass.
2)
I Cor. 15:21-22, 45-49. In Adam all died; in the Messiah all believers will be made
alive (vs 21-22). Verse 45 is a paraphrase of Gen. 2:7. The first Adam brings death;
the last Adam becomes a life giving spirit. There are three contrasts in verses 46-48
a)
b)
c)
A contrast as to order. "The first man, Adam, became a living soul; the last
Adam became a life-giving spirit."
As to origin. "The first man is from the earth, earthy; the second man is from
heaven."
As to followers. Adam's progeny are earthy; the Messiah's children are
heavenly. The believer bears the image of the earthy man, but he also bears
the image of the Christ (vs. 49).
Dr. Dennis Stevenson D.Min. , Ph.D.
Lakewood Baptist Church - 2011
3)
1 Cor. 14:34-35, Eph. 5:21-24, Col. 3:18, and Titus 2:18. These passages deal with
the role of woman to man. In position, but not in being, the woman is subordinate to
man.
D. Cain and Abel - 4:1-26
1. The Murder of Abel - 4:1-15
a. The Birth of Cain - 4:1
Eve "conceived and bore (et) Cain." In English the word "et" is always untranslated,
but in Hebrew it signifies that the next word is the direct object of the verb. Eve said, "I
have gotten a man (et) Jehovah." English translations add the phrase "with the help
of," but this is not in the Hebrew text. The two phrases "bore (et) Cain" and "gotten a
man (et) Jehovah" are identical in construction. The second one indicates Eve
understood from Genesis 3:15 that the redeemer that was to come of the seed of
woman was to be the LORD or the "God" man. Of course Cain is not the redeemer; but
the line has not been extinguished, it is still open; and eventually the redeemer, the
seed of the woman, will be born.
b. The Birth of Abel - 4:2
"And she gave birth to his brother Abel." The construction is the same as when she
bore Cain. The name Abel is a translation of the word "hebel" which means vapor,
breath, vanity. In Job 7:16 it is translated: "leave me alone for my days are but a
breath (NAS) ('are vanity' (KJV), 'have no meaning' (NIV))". Psalm 144:4, "Man is like
to 'vanity' (KJV), 'a mere breath' (NAS, NIV) his days are like a passing shadow."
This suggests that at the time Abel was born the curse had begun to make itself felt
in the lives of Adam and Eve. The birth of Abel came during a time of vanity or
emptiness.
c. The Offerings - 4:3-4a
"And it was in the end of days (an appointed time) that brought Cain...an offering"
(Interlinear). This indicates that even this early in human history there was a specific
appointed time for making the offering. If this is correct, it means that this was not the
first time offerings had been made; but it was the first time Cain made an offering
without blood. In order for Cain to have offered a blood sacrifice he would have had to
acquire a goat or a sheep from Abel. He chose not to do this and offered the "fruit of
the ground." Because it was bloodless, it was unacceptable. Cain performed a
religious act, but it was apart from faith. There is no indication that his offering was of
the best quality or that it was of the first fruits. His offering was brought to the LORD,
Dr. Dennis Stevenson D.Min. , Ph.D.
Lakewood Baptist Church - 2011
apparently to a fixed place; and as there is no mention of an altar, it may have been
to the place of the Shekinah glory at the entrance to the Garden of Eden.
Abel brought his offering from his flock. It was of the best ("even from their fat") of the
first-born and the offering necessitated the shedding of blood. This, for Abel, was an
act of faith.
d. God's Response to the Offerings - 4:4b-5a
"And looked Jehovah to Abel and to his offering; and to Cain not He did look"
(Interlinear). The reason is that Abel's offering involved the shedding of blood and
Cain's did not. "By faith Abel offered to God a better sacrifice than Cain" (Heb. 11:4).
"And you have come...to Jesus, the mediator of a new covenant, and to the sprinkled
blood, which speaks better than (the blood of) Abel" (Heb. 12:24). There are five
things to note.
1)
2)
3)
4)
5)
Both Cain and Abel were sinners.
Both were born after the fall and outside the Garden of Eden.
Both had the same parents, the same upbringing, the same
environment, and the same knowledge.
Cain's offering was not of faith.
Abel's offering was an act of faith in response to
revelation and knowledge.
e. Cain's Reaction - 4:5b-7
"Cain became very angry and his countenance fell." Jude 11 speaks of the "way of
Cain." This way is rejecting God's way and then becoming angry when God does not
accept your way. The LORD then asked Cain two rhetorical questions: "Why are you
angry?" and "Why has your countenance fallen?" He then gave Him an instruction
and a warning, "If you do what is right (make the right offering), will you not be
accepted? But if you do not do right, sin is crouching (ready to spring forth) at your
door; it desires to have you" (NIV).
f. The Murder of Abel - 4:8
Cain lured Abel out into the field away from the public eye and killed him. Abel was a
righteous man, as Jesus refers to "the blood of righteous Abel" (Matt. 23:35). "Cain was
of the evil one and slew his brother...because...his deeds were evil, and his brother's
were righteous" (1 John 3:12).
g. Cain's Judgment - 4:9-15
Dr. Dennis Stevenson D.Min. , Ph.D.
Lakewood Baptist Church - 2011
The LORD confronted Cain over what he had done. Cain replied with the first recorded
human lie and indicated that the LORD'S question was not relevant. In relation to Cain,
the ground receives a further curse in that it will no longer yield productive strength to
Cain. Cain was told that he will be a vagrant and a wanderer on the earth. Cain said,
"My punishment is more than I can bear." The Hebrew word for "punishment" is
translated as "punishment" five times and as "iniquity" 220 times. This response from
Cain can be paraphrased, "My iniquity is too great to be forgiven." Cain recognizes the
wrong he has done. The judgment on Cain is fourfold: .
1)
He has lost his farming ability.
2)
He has lost his fellowship with the LORD.
3)
He has become a vagabond and a nomad.
4)
He would be slain by whoever finds him. This indicates that
there were other people existing at this time (Gen. 5:4).
The LORD then extended protection to Cain (a measure of grace) by saying, "Whoever
kills Cain, vengeance will be taken on him sevenfold (a perfect measure)." The LORD
marked Cain with a sign which, was understood by others so they would not kill him.
What the sign was is not disclosed.
2. The Line of Cain - 4:16-24
Cain went away from the localized presence of the LORD at he Eastern entrance to the
garden of Eden. He dwelt in the land of Nod (wandering). Cain married his sister or his
niece who bore Enoch (Chanok = dedication). Other descendants of Cain and their
occupations are given. In verse 22 Lemech, the seventh from Adam, bragged about killing a
younger man; and if anybody wanted to make something of it, he would be avenged seventy
times sevenfold. Jude mentions a sin described as, "the way of Cain" (Jude 11). From this
account we see the following five things about Cain:
a.
b.
c.
d.
e.
He committed murder - vs. 8.
He lied about it - vss. 9-12
He pitied himself - vs. 13.
He separated himself from God - vss. 14-16.
He sought worldly security - vs. 17.
3. The Line of Seth - 4:25-26
Adam and Eve had another son and she named him Seth. "Seth" means foundation or
appointed. Eve recognized that this child was to replace Abel from whom the redeemer
would come. They had other sons (Gen 5:4), but Seth was the appointed one. This
indicated that Eve had at least a degree of spiritual maturity. Seth eventually had a son
who he called Enosh. During Enosh's time "men began to call upon the name of the
Dr. Dennis Stevenson D.Min. , Ph.D.
Lakewood Baptist Church - 2011
LORD."
The phrase, "to call upon the name of the LORD" is a Hebrew phrase for public
worship. There was a religious turning point and the beginning of public worship.
Notes: Observations Concerning this Toldot.
1)
The concept of naming. Adam named the animals and his wife, but
Eve named at least two of their sons (Cain and Seth). This shows
that woman did have a measure of authority.
2)
The prominence of the number seven.
a)
The name of Abel occurs 7 times.
b)
The name of Cain appears 14 times.
c)
The reference to brother in pronoun form (your, his, mine)
appears 7 times.
d)
Cain is to be avenged 7 fold.
e)
Lemech is to be avenged 70 times 7 fold.
f)
There are 7 generations from Adam to Lemech.
g)
In Cain's family there are 14 names recorded,
h) The word "name" occurs 7 times.
i)
In chapters 2-4 the words "land," "field," and "ground" are
each found 7 times, (j) The combined use of Elohim (God) and the LORD
(10x7) times.
3)
New Testament Quotations and Applications
a)
Matt. 23:35 and Luke 11:51. Jesus refers to the blood of Able
in the context of the persecution and martyrdom of believers.
In Hebrews 12:24, the blood of Able is used as a type of the
Messiah's blood.
b)
1 John 3:11, 12 refers to, "Cain who was of the evil one, and
slew his brother...because his deeds were evil."
c)
Jude 11 mentions, "the way of Cain."
d)
Heb. 11:4 says, "By faith Abe offered to God a better
sacrifice than Cain."
Dr. Dennis Stevenson D.Min. , Ph.D.
Lakewood Baptist Church - 2011