Works Cited

The Book of I Peter

Background of 1 Peter

The First-Century Culture

Simple Journaling

Tips for Leaders

Resources for Leaders

Works Cited

Constable, Thomas L. “Constable’s Notes: 1 Peter.” Accessed at https:// planobiblechapel.org/constable-notes/.

Hiebert, D. Edmond. First Peter: An Expositional Commentary. Chicago, IL: Moody Press, 1984.

Ignatius of Antioch. Quoted by Skye Jethani. “WITH GOD DAILY - The Devil Didn’t Make You Do It.” August 29, 2022.

Jobes, Karen H. Baker Exegetical Commentary on the New Testament: 1 Peter. Grand Rapids, MI: Baker Academic, 2005.

Keener, Craig. The IVP Bible Background Commentary: New Testament. Downers Grove, IL: Intervarsity Press, 1993.

Marshall, I. Howard. The IVP New Testament Commentary Series: 1 Peter. Grant Osborne, Series Ed., D. Stuart Briscoe and Haddon Robinson, Consulting Editors. Downers Grove, IL: IVP Academic, 1991.

McKnight, Scot. The NIV Application Commentary: 1 Peter. Terry Muck, General Editor. Eugene Peterson, Scot McKnight, Marianne Eye Thompson, Klyne Snodgrass, Consulting New Testament Eds. Grand Rapids, MI: Zondervan, 1996.

Spiros Zodhiates, The Complete Word Study Dictionary: New Testament (Chattanooga, TN: AMG Publishers, 1992)

Suso, Henry. Quoted by Skye Jethani. “WITH GOD DAILY - More than the Absence of Bad.” July 27, 2022.

Strong’s Exhaustive Concordance of the Bible. Accessed at netbible.org.

Villodas, Rich. The Deeply Formed Life: Five Transformative Values to Root Us in the Way of Jesus. United States: WaterBrook, 2020.

The Book Of 1 Peter (NET)1

1 From Peter, an apostle of Jesus Christ, to those temporarily residing abroad (in Pontus, Galatia, Cappadocia, the province of Asia, and Bithynia) who are chosen 2 according to the foreknowledge of God the Father by being set apart by the Spirit for obedience and for sprinkling with Jesus Christ’s blood. May grace and peace be yours in full measure!

3 Blessed be the God and Father of our Lord Jesus Christ! By his great mercy he gave us new birth into a living hope through the resurrection of Jesus Christ from the dead, 4 that is, into an inheritance imperishable, undefiled, and unfading. It is reserved in heaven for you, 5 who by God’s power are protected through faith for a salvation ready to be revealed in the last time. 6 This brings you great joy, although you may have to suffer for a short time in various trials. 7 Such trials show the proven character of your faith, which is much more valuable than gold—gold that is tested by fire, even though it is passing away—and will bring praise and glory and honor when Jesus Christ is revealed. 8 You have not seen him, but you love him. You do not see him now but you believe in him, and so you rejoice with an indescribable and glorious joy, 9 because you are attaining the goal of your faith—the salvation of your souls.

10 Concerning this salvation, the prophets who predicted the grace that would come to you searched and investigated carefully. 11 They probed into what person or time the Spirit of Christ within them was indicating when he testified beforehand about the sufferings appointed for Christ and his subsequent glory. 12 They were shown that they were serving not themselves but you, in regard to the things now announced to you through those who proclaimed the gospel to you by the Holy Spirit sent from heaven—things angels long to catch a glimpse of.

13 Therefore, get your minds ready for action by being fully sober, and set your hope completely on the grace that will be brought to you when Jesus Christ is revealed. 14 Like obedient children, do not comply with the evil urges you used to follow in your ignorance, 15 but, like the Holy One who called you, become holy yourselves in all of your conduct, 16 for it is written, “You shall be holy, because I am holy.” 17 And if you address as Father the one who impartially judges according to each one’s work, live out the time of your temporary residence here in reverence. 18 You know that from your empty way of life inherited from your ancestors you were ransomed—not by perishable things like silver or gold, 19 but by precious blood like that of an unblemished and spotless lamb, namely Christ. 20 He was foreknown before the foundation of the world but was manifested in these last times for your sake. 21 Through him you now trust in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.

22 You have purified your souls by obeying the truth in order to show sincere mutual love. So love one another earnestly from a pure heart. 23 You have been born anew, not from perishable but from imperishable seed, through the living and enduring word of God. 24 For

all flesh is like grass

and all its glory like the flower of the grass;

the grass withers and the flower falls off,

25 but the word of the Lord endures forever.

And this is the word that was proclaimed to you.

2 So get rid of all evil and all deceit and hypocrisy and envy and all slander. 2 And yearn like newborn infants for pure, spiritual milk, so that by it you may grow up to salvation, 3 if you have experienced the Lord’s kindness.

4 So as you come to him, a living stone rejected by men but chosen and precious in God’s sight, 5 you yourselves, as living stones, are built up as a spiritual house to be a holy priesthood and to offer spiritual sacrifices that are acceptable to God through Jesus Christ. 6 For it says in scripture, “Look, I lay in Zion a stone, a chosen and precious cornerstone, and whoever believes in him will never be put to shame.” 7 So you who believe see his value, but for those who do not believe, the stone that the builders rejected has become the cornerstone, 8 and a stumbling-stone and a rock to trip over. They stumble because they disobey the word, as they were destined to do. 9 But you are a chosen race, a royal priesthood, a holy nation, a people of his own, so that you may proclaim the virtues of the one who called you out of darkness into his marvelous light. 10 You once were not a people, but now you are God’s people. You were shown no mercy, but now you have received mercy.

11 Dear friends, I urge you as foreigners and exiles to keep away from fleshly desires that do battle against the soul, 12 and maintain good conduct among the non-Christians, so that though they now malign you as wrongdoers, they may see your good deeds and glorify God when he appears.

13 Be subject to every human institution for the Lord’s sake, whether to a king as supreme 14 or to governors as those he commissions to punish wrongdoers and praise those who do good. 15 For God wants you to silence the ignorance of foolish people by doing good. 16 Live as free people, not using your freedom as a pretext for evil, but as God’s slaves. 17 Honor all people, love the family of believers, fear God, honor the king.

18 Slaves, be subject to your masters with all reverence, not only to those who are good and gentle, but also to those who are perverse. 19 For this finds God’s favor, if because of conscience toward God someone endures hardships in suffering unjustly. 20 For what credit is it if you sin and are mistreated and endure it? But if you do good and suffer and so endure, this finds favor with God. 21 For to this you were called, since Christ also suffered for you, leaving an example for you to follow in his steps. 22 He committed no sin nor was deceit found in his mouth. 23 When he was maligned, he did not answer back; when he suffered, he threatened no retaliation, but committed himself to God who judges justly. 24 He himself bore our sins in his body on the tree, that we may cease from sinning and live for righteousness. By his wounds you were healed. 25 For you were going astray like sheep but now you have turned back to the shepherd and guardian of your souls.

3 In the same way, wives, be subject to your own husbands. Then, even if some are disobedient to the word, they will be won over without a word by the way you live, 2 when they see your pure and reverent conduct. 3 Let your beauty not be external—the braiding of hair and wearing of gold jewelry or fine clothes— 4 but the inner person of the heart, the lasting beauty of a gentle and tranquil spirit, which is precious in God’s sight. 5 For in the same way the holy women who hoped in God long ago adorned themselves by being subject to their husbands, 6 like Sarah who obeyed Abraham, calling him lord. You become her children when you do what is good and have no fear in doing so. 7 Husbands, in the same way, treat your wives with consideration as the weaker partners and show them honor as fellow heirs of the grace of life. In this way nothing will hinder your prayers.

8 Finally, all of you be harmonious, sympathetic, affectionate, compassionate, and humble. 9 Do not return evil for evil or insult for insult, but instead bless others because you were called to inherit a blessing. 10 For

the one who wants to love life and see good days must keep his tongue from evil and his lips from uttering deceit.

11 And he must turn away from evil and do good; he must seek peace and pursue it.

12 For the eyes of the Lord are upon the righteous and his ears are open to their prayer.

But the Lord’s face is against those who do evil.

13 For who is going to harm you if you are devoted to what is good? 14 But in fact, if you happen to suffer for doing what is right, you are blessed. But do not be terrified of them or be shaken. 15 But set Christ apart as Lord in your hearts and always be ready to give an answer to anyone who asks about the hope you possess. 16 Yet do it with courtesy and respect, keeping a good conscience, so that those who slander your good conduct in Christ may be put to shame when they accuse you. 17 For it is better to suffer for doing good, if God wills it, than for doing evil.

18 Because Christ also suffered once for sins,

the just for the unjust,

to bring you to God,

by being put to death in the flesh but by being made alive in the spirit.

19 In it he went and preached to the spirits in prison,

20 after they were disobedient long ago when God patiently waited in the days of Noah as an ark was being constructed. In the ark a few, that is eight souls, were delivered through water. 21 And this prefigured baptism, which now saves you—not the washing off of physical dirt but the pledge of a good conscience to God—through the resurrection of Jesus Christ, 22 who went into heaven and is at the right hand of God with angels and authorities and powers subject to him.

4 So, since Christ suffered in the flesh, you also arm yourselves with the same attitude because the one who has suffered in the flesh has finished with sin, 2 in that he spends the rest of his time on earth concerned about the will of God and not human desires. 3 For the time that has passed was sufficient for you to do what the non-Christians desire. You lived then in debauchery, evil desires, drunkenness, carousing, drinking bouts, and wanton idolatries. 4 So they are astonished when you do not rush with them into the same flood of wickedness, and they vilify you. 5 They will face a reckoning before Jesus Christ who stands ready to judge the living and the dead. 6 Now it was for this very purpose that the gospel was preached to those who are now dead, so that though they were judged in the flesh by human standards they may live spiritually by God’s standards.

7 For the culmination of all things is near. So be self-controlled and sober-minded for the sake of prayer. 8 Above all keep your love for one another fervent because love covers a multitude of sins. 9 Show hospitality to one another without complaining. 10 Just as each one has received a gift, use it to serve one another as good stewards of the varied grace of God. 11 Whoever speaks, let it be with God’s words. Whoever serves, do so with the strength that God supplies, so that in everything God will be glorified through Jesus Christ. To him belong the glory and the power forever and ever. Amen.

12 Dear friends, do not be astonished that a trial by fire is occurring among you, as though something strange were happening to you. 13 But rejoice in the degree that you have shared in the sufferings of Christ, so that when his glory is revealed you may also rejoice and be glad. 14 If you are insulted for the name of Christ, you are blessed, because the Spirit of glory, who is the Spirit of God, rests on you. 15 But let none of you suffer as a murderer or thief or criminal or as a troublemaker. 16 But if you suffer as a Christian, do not be ashamed, but glorify God that you bear such a name. 17 For it is time for judgment to begin, starting with the house of God. And if it starts with us, what will be the fate of those who are disobedient to the gospel of God? 18 And if the righteous are barely saved, what will become of the ungodly and sinners? 19 So then let those who suffer according to the will of God entrust their souls to a faithful Creator as they do good.

5 So as your fellow elder and a witness of Christ’s sufferings and as one who shares in the glory that will be revealed, I urge the elders among you: 2 Give a shepherd’s care to God’s flock among you, exercising oversight not merely as a duty but willingly under God’s direction, not for shameful profit but eagerly. 3 And do not lord it over those entrusted to you, but be examples to the flock. 4 Then when the Chief Shepherd appears, you will receive the crown of glory that never fades away.

5 In the same way, you who are younger, be subject to the elders. And all of you, clothe yourselves with humility toward one another because God opposes the proud but gives grace to the humble. 6 And God will exalt you in due time, if you humble yourselves under his mighty hand 7 by casting all your cares on him because he cares for you. 8 Be sober and alert. Your enemy the devil, like a roaring lion, is on the prowl looking for someone to devour. 9 Resist him, strong in your faith, because you know that your brothers and sisters throughout the world are enduring the same kinds of suffering. 10 And, after you have suffered for a little while, the God of all grace who called you to his eternal glory in Christ will himself restore, confirm, strengthen, and establish you. 11 To him belongs the power forever. Amen.

12 Through Silvanus, whom I know to be a faithful brother, I have written to you briefly, in order to encourage you and testify that this is the true grace of God. Stand fast in it. 13 The church in Babylon, chosen together with you, greets you, and so does Mark, my son. 14 Greet one another with a loving kiss. Peace to all of you who are in Christ.

Background Of 1 Peter

Author

here are always some who dispute the named author of biblical texts, and 1 Peter is no exception. As Scot McKnight puts it, however, “Because the letter begins by saying that Peter wrote it, evidence must be presented by any who claim that Peter did not write it.”2 McKnight finds three elements in the book that point to Peter as the author in addition to his name: 1. The author mentions being an eyewitness to Jesus’ suffering (5:1). 2. Many of his teachings echo Jesus’ teaching. (We will note these as we go through the letter.) 3. The book bears similarities to Peter’s speeches in Acts.3 We believe that the Apostle Peter is the author.

Date

There is no unanimity among conservative scholars as to the date of this letter, but it is generally accepted that Peter was martyred by the Roman Emperor Nero between about 62 and 65 A.D. McKnight suggests it may have been written during Nero’s early reign before persecution was at its worst after 64.4 Karen H. Jobes points out that the letter reveals that Peter was with both Mark and Silvanus when he wrote the letter, and she finds two possible time periods when they were together: 1. The early 50’s in either Jerusalem or Antioch and 2. the mid-60s in Rome.5

Recipients

In the introduction to this letter in 1:1-2, Peter lays out a list of cities in Asia Minor (modern Turkey), where his readers were scattered. He describes his audience as those “who are chosen according to the foreknowledge of God the Father by being set apart by the Spirit for obedience and for sprinkling with Jesus Christ’s blood.” In other words, Christians.

Peter begins his letter by using a Greek term for his audience (perepidemos) that is translated as “those temporarily residing abroad,” strangers, aliens or exiles. Constable says, “The Greek word perepidemos (alien) contains both the ideas of alien nationality and temporary residence.”6 In 2:11 Peter uses that same term paired with a second Greek word (paroikous) translated in various ways in English—time of temporary residence, time of exile. The two terms together are translated foreigners and exiles (NET & NIV), strangers and pilgrims (KJV), aliens and strangers (NASB) and sojourners and exiles (ESV). Although the Bible uses such terminology in a spiritual sense in the book of Hebrews, the terms literally referred to resident aliens, people without rights whose social status was “below citizens but above slaves and foreigners.”7 McKnight leans toward the idea that they were actually “homeless” people who found a home in the church.8 It’s very possible that Peter had in mind a dual meaning for these terms, both literally strangers in the land and metaphorically aliens in this world.

Many scholars believe the audience was primarily Jewish believers because of the many descriptions of the church in terms that the Old Testament uses for Israel, such as a holy priesthood, the elect, the scattered and the people of God. On the other hand McKnight notes that Peter comments that “their former life was a life of living in ignorance (1:14), which was handed on to them by their fathers (1:18). That they were formerly ‘not [my] people’ (2:10) points in the same direction, as does their earlier pagan lifestyle (4:2-4).”9 Some scholars, therefore, see the recipients as Gentiles who had become Jews at some point and were now Christians. Others suppose that it was simply a mixed group.

The letter is clearly addressed to believers who were dealing with an environment hostile to Christianity but not yet living in the time of persecution that came later in Nero’s reign.

Purpose

Peter states his purpose in 1 Peter 5:12: “Through Silvanus, whom I know to be a faithful brother, I have written to you briefly, in order to encourage you and testify that this is the true grace of God. Stand fast in it.”

Thus his letter was meant to be a letter of encouragement to people who were a very small minority living in the midst of a hostile, idolatrous culture. In order to stand firm in the faith, they needed to be encouraged in the true grace of God.

The First-Century Culture

Household Codes

Karen Jobes speaks extensively about the first-century household codes, common in both the Greek and Roman cultures. They addressed how people of different household stations or positions in life were expected to behave and were written by various authors who were part of those societies. Those found in the New Testament followed their format and would have been immediately recognized as household codes. Any religion or group that subverted the codes by which their societies functioned were considered suspect.10

That’s why Jobes also suggests that both Paul and Peter present such codes in their writings because “one of the apologetic tasks for a religious group was to show compliance with the important elements of social order….”11

Jobes explains how the codes in the New Testament valued the lowly household members in contrast to other ancient household codes that have been found: “In the Greek writings, wives, like slaves, receive instruction through their husbands because both slave and wife are thought to be deficient, though not in the same way.” Instead, Paul and Peter address them directly, “assuming both have a moral responsibility for their own behavior that exceeds social expectations of the day.”12

Although the household codes common in that day contained “the cultural expectation that a slave must worship his or her master’s god and a wife must worship her husband’s,”13 the Christian codes did not.

Jobes considers Peter’s different perspectives to be based on Jesus’ example “as the Suffering Servant of God, in whose footsteps all Christians—including slaves, wives, and husbands—are to follow.”14 (FYI: Peter is the source of our understanding that the predicted Suffering Servant in Isaiah 52:13-53:12 is Jesus, as Peter is the only New Testament writer to mention it.)15

Slavery

Scot McKnight provides an extensive discussion of the institution of slavery in the first century in his commentary. A few of his main points are summarized below:

• Slavery wasn’t usually permanent, but rather “a temporary condition on the path toward freedom.” It was common to freely choose to become a slave in order to eventually become a citizen.16
• Slaves in that day weren’t considered to necessarily be in a permanently low station in life. In fact, some wielded power because they served powerful masters.17
• Slaves fulfilled a whole range of duties, even some we might consider professional jobs today. They weren’t necessarily manual laborers.18 (I thought of Joseph who became the overseer of Potipher’s household and as such was completely in charge of all that happened there. Although that occurred centuries before Christ, it is an example of how powerful a slave could be.)
• Because slavery was so much a part of the economic system of the day, “it was important for the survival of Christianity for its slaves to be good slaves.”19
• Slaves did face the possibility of physical abuse, as Peter mentions.

None of the slavery mentioned in the Bible was based on race nor did the practice involve the belief that they were an inferior group, less than human and only fit to be slaves. Those ideas arose in America.

So when Paul and Peter speak of slavery, we must understand it in the context of history.

Although I wish the Bible had completely outlawed slavery, I am encouraged by these words by Volf, quoted by Jobes:

The call to follow the crucified Messiah was, in the long run, much more effective in changing the unjust political, economic, and familial structures than direct exhortations to revolutionize them would ever have been. For an allegiance to the crucified Messiah— indeed, worship of a crucified God—is an eminently political act that subverts a politics of dominion at its very core.20

Perhaps we as God’s people today need to learn to let go of our desire to control the outside culture and our tendency to cling to our personal rights and replace those attitudes with the determination to follow the crucified Jesus by living out sacrificial love for our neighbors as he did.

Simple Journaling

What Does It Mean To Journal?

It’s NOT drawing and coloring. Journaling is recording your thoughts. That’s it. Nothing special or difficult. When we journal, we simply write down how we interacted with God’s Word. We pen our thoughts and impressions as we read and ask God for insights. (See below for a sample journal entry.)

I learned late to journal. I began because I had a hard time concentrating during what was supposed to be my time with God. Do you relate? Instead of focusing on the verses that I was reading or the prayers that I needed to say, my mind was wandering to my to-do list, my conversation with a friend, a problem I had to handle or any number of other things. Once I lost focus, it was difficult to get it back.

My goals were worthy, but I was struggling with how to get there.

So I began writing out my prayers. I wrote out word for word what I wanted to pray, as well as the thoughts that came to me while I wrote, believing that it was highly possible that God was guiding those. I began my time with God by reading some scriptures and usually a short devotional, and then I began to write.

Simple journaling.

Why Journal?

The term Bible study can be scary. We often think that God’s Word is hard to understand, requiring a great deal of intelligence and/or education to navigate, so we stay away from anything other than a favorite verse or two scattered throughout its pages.

We forget that God wants us to know him. We do that through the pages of his Word, his revelation of himself to ordinary people like you and me. Remember this is his story, not the story of people. God is the main character. People are in the story as they interact with him and his work on earth in reconciling them to himself and restoring creation to its perfection.

If we replace time listening and seeking God with a “study” that tells us what to think and believe (true of some but not all studies), we bypass the relationship and knowledge that God gives us directly when we go to his Word instead of to other people to be spiritually nourished.

Imagine sitting down with the author of a book you love rather than going to a book review of it. That’s the opportunity you have with God. He has made himself available to those who seek him through the Scriptures. But there’s a caution here—he doesn’t tell us everything because he is so beyond us—incomprehensible. But he does unfold truth, insight, encouragement, challenge and conviction into our hearts when we seek him. In the end there is a certain amount of mystery that we must learn to live with when we approach God. We are mere humans after all.

Throughout this study, I have kept my thoughts, insights and guidance to a minimum so that you can talk about the Scriptures with the true Teacher.

Journaling with only general, open questions to guide you allows your study to be what you make it.

This is your study. Your time. Your relationship with God. Your journal is your own. Use it in your own way that works for you.

How Much Time Do I Need To Spend Journaling?

Is your time scattered and often absent? Read the scriptures once in the morning, maybe to your kids, with your roommate or husband during breakfast or alone as you enjoy an early cup of coffee before work. Think about them as you drive carpool, eat lunch at work or make your commute. Write in your journal at lunch or before you head to bed in the evening, noting the insights that occurred to you during the day.

Do you want a deep study? Spend time every day reading and rereading the passages of the week. Ask God for insights and applications. Since each week’s study has three sections, spend two days on each section. Read the verses again the second day, and ask God for new insights. Read some of the cross references in the margins of your Bible. With your journal beside you, note all of your thoughts as they come. You may be very surprised at how often your mind goes in a new direction.

Make the schedule your own. Spend little or much time on it. It is your record of how you and God interact as you read his Word.

Do I Have To Use The Questions In The Lesson?

Absolutely not. They are merely there to launch your thinking, not to determine the path of your thoughts. The questions are to help, not hinder. If something else is on your mind when you begin journaling, skip them entirely. Listen to God’s Spirit as he gives you insight into the scriptures you read.

What If I’m Stuck And Can’t Think Of Anything To Write?

Here are some general questions that you can use with any passage as you begin to journal:

• What do I like about this passage? Why?
• What do I not like about this story? Why?
• What do I learn about God and his purposes in this section of Scripture?
• What do I learn about people in general from the author’s message? In other words, what lessons about people do I learn?
• What is God telling me to do from what he revealed? How and when will I do it?

If you’re a seasoned student of the Bible, you may want to look for stories or verses that relate to what you read and journal about how they connect to each other and to you. Use the cross-references in your Bible to help you.

What Kinds Of Things Should I Write?

What follows is a journal entry that I wrote from a Bible story that is not part of this study. Just so you don’t think this is too hard, you need to know that I added paragraphs so it would be easier for you to read. I don’t write in my journal that way. Because I write only for me, not an audience, I normally abbreviate a number of words and phrases that are common in my journal, but I have written them out for you so they make sense.

I also deleted the names of people that I’m praying for, but I left the prayer itself so you could see how the story became the basis of my prayer, which included confession and intercession. I don’t normally pray through a format like PRAY (praise, repent, ask and yield), but over a few days of journaling as I read the Word, God leads me to all kinds of prayers. You can journal with that kind of format for your prayers if you prefer.

Although I’ve heard, read and taught this story many times, it still overwhelms me. God, you are so great and powerful! Why do I doubt that you can handle my small problems when Jesus speaks and immediately the wind and the waves obey? Why do I make you too small to handle problems faced by people I love? Why do I wonder deep in my heart if you care when I’m struggling? I’m just like the disciples, ridiculously asking, “Don’t you care?”

I am amazed that as the boat was filling with water and winds were whipping around, Jesus was lying in the boat asleep with his head on a cushion, perfectly at peace. They had to wake him up! That’s a deep and restful sleep! You know how storms wake me up pretty quickly.

Jesus pointed to the disciples’ fear, suggesting it was caused by lack of faith. Father God, forgive me for making you too small in my imagination, so small that you lack the power to keep me despite the storms that swirl around me. Forgive my fear that comes from lack of faith. Forgive me for fearing that you won’t take care of those whom I love. Forgive me for fearing for my grandchildren’s future. Forgive my lack of faith.

You sent your followers straight into the storm, and they learned about your great power. I know your power and protection because of previous storms. Help me remember them when I’m caught up in a new, sudden storm.

I lift up my friends and family who are now in storms. Give them grace and faith. Make them stronger in faith. Help them persevere and bring you glory. Bring comfort to …. In the storms’ wake, I pray they all know your power and grace in a deeper way.
Amen.

You Can Do It!

Let me simply encourage you—you can do this. It allows God to move in your heart and mind in a way that specific questions may not allow for. Just read the verses, and write down what God brings to your mind. Refer back to the questions in the study, answering those that you want to answer and thinking about the others. Some wonderful insight may come to mind if you do.

I Am Praying That God Will So Encourage And Speak To You Through This Format That You Will Continue To Journal, Never Again Settling For Fill-In-The Blank Bible Studies. (And I Know God Can Use Them In A Mighty Way, But Consider Journaling Through The Verses Instead And See What Happens!)

Tips For Leaders

1. Listen To God

It seems simple, but it can be, oh, so difficult, to listen to God as you lead a group. Our fears tell us not to sit in silence. Our hearts suggest that we should give solutions or even verses to fix problems or questions. The clock indicates that we should cut others off as quickly as possible. And I have been there and done them all!

If we as leaders come to the group time doing what feels comfortable, we may miss the fullness of what God wants to do. So pray well before you go. Pray as you lead the group time. Don’t speak in response to the comments of others until you are sensitive to the movement of the Spirit as to what to say, if anything.

And what may be even more difficult is to encourage the same kinds of listening skills with the others in the group. Listening to God before answering someone’s comments or intervening in what God may want to say to her about her problems is very difficult. I feel that way and likely you do too. Many in the group will struggle, but we can all improve if you remind yourself and the group each week to pause and listen to God before speaking.

Watch our BOW videos on listening as a small group leader at https://vimeo.com/album/4065298 for additional help.

2. Keep Discipleship Goals In Mind

GOAL #1: ENCOURAGE THE GROUP IN PERSONAL STUDY

If you want your group members to be in the Word for themselves, start the discussion by letting them share what excited them. Stay away from your own thoughts and listen to them. To involve them, ask very general open questions, such as those in the lesson. Choose questions from the lesson; use some from the list given below (#3 Ask open-ended questions), or write your own questions.

Because the group will journal as they study, see which way the discussion goes before inserting your own direction to the lesson. That said, don’t let it linger on speculation about things the Bible doesn’t reveal. It’s okay for a few minutes, but refocus the conversation to what God has made clear, not what he chose not to tell us.

GOAL #2: SET DISCIPLESHIP GOALS FOR EACH LESSON

What do you want to accomplish in your discussion? If you randomly ask questions, you may enjoy a good discussion, but it may not move the group closer to Jesus. Your goal should not be simply getting people to talk but to encourage spiritual growth in the group.

See yourself as the leader, not a teacher or a facilitator. What is your goal? What do you want the group to leave with that will help them grow as believers? It could be a deeper faith through a better understanding of who God is and how he works. It could be a principle that helps them live out genuine faith in a culture that is looking for what is real.

For most lessons, consider these questions as you review the lesson:

• What do those in your group need to know about God from this lesson?
• What does the lesson reveal about real faith?
• How does the story and/or verses fit with the big story gospel of Paradise, Ruin, Reconciliation and Restoration? (If you haven’t studied these major themes of the Bible, consider doing BOW’s study The ONE Story at beyondordinarywomen.org/the-one-story/
• What principles from the lesson need to be obeyed? What application do you want your group to prayerfully consider—a way of believing about God that intersects with real life or types of actions to take?

Wait to discuss these areas by providing opportunity for the group to bring up the topic before you simply move toward your goals. Make sure you listen first. Many of the questions you want to ask will come up more naturally from within the group. If no one brings it up, then do so with a question to the group.

You don’t necessarily have to write your own questions. Use those within the lesson to launch into an area you want to cover. The lesson questions are open-ended and broad. You can have a great discussion using them. If you listen well, you can follow up with a question that clarifies or expands on their comments to move them further toward your goals.

If you want to write a few questions to summarize the material covered rather than going through those in the lesson, write open-ended questions from the material they studied and read. Or use some of the questions in the next section.

3. Ask Open-Ended Questions

You may be used to reading a set of questions to the group and having them read back their answers. I have written many Bible studies that have that type of structure. It’s easy for the leader to follow and makes it simple for the group to provide answers.

Instead, this study is based on journaling, which isn’t comprised of answers to a number of very specific questions but rather uses open-ended questions, meaning not yes/no or narrow answers. (See BOW’s free downloadable resource at beyondordinarywomen.org/wp-content/uploads/2016/06/Asking-Open-Questions.pdf.)

When the lesson is comprised of one long story or section, it will likely work best to let the group know that they can talk about any part of the lesson instead of a specific section of the story. Your questions should allow a response on anything they want to discuss from the lesson. It’s alright if no one brings up a certain section of the story at all.

Allow the Holy Spirit to use the discussion to take the group where he wants it to go, but also keep in mind your goals and move them into those topics if they don’t go there themselves.

Here are examples of open-ended questions that you might use:

• What verse was most significant to you and why?
• How did God surprise you through these verses?
• What feelings did you have about the message and why?
• How did God reveal himself to you through your reading?
• How do you see the message in this lesson intersect with God’s big gospel story of Paradise, Ruin, Reconciliation and Restoration?
• Was there anything in this week’s study that seemed new to you?
• What confused you about this week’s lesson?
• What did God say to you this week about yourself?
• What is God asking you to do in response to your study?

These questions are all very general and open. As you work toward your goals, your questions may be more specific. What often happens, however, is that some of the questions you have prepared will be answered before you ask them. So be aware enough to skip as needed.

A quiet group or a group that is new to one another may not talk quite as readily. Allow them a time of silence to consider their answers before rewording it or sharing your own answer. The Holy Spirit will lead you.

We love your questions or feedback. Contact me at [email protected].

For additional help go to beyondordinarywomen.org at https://beyondordinarywomen.org/leading-small-groups/ and watch our 5-10 minute training videos for small group leaders.

Resources For Leaders

I know how it feels to be a leader with little experience and no training. I learned by trial and error— mostly error. That is why I have spent so much time preparing training for leaders.

Whether you feel inadequate or just want more training, BOW wants to help you with your role as a small group leader if you. I never quit learning as a leader.

Beyond Ordinary Women Ministries Resources (Beyondordinarywomen.Org)

Free Training Videos & Articles

At BOW we plan to continually add to our articles and video training library. So rather than provide a specific list, I encourage you to look over our resources for leading small groups at http://beyondordinarywomen.org/leading-small-groups/ and watch some of our free video training for your area of need. You can also browse our blog at http:// beyondordinarywomen.org/blog-standard/ by topic to find posts of interest.

If you will have a live teacher who wants help with preparing and teaching, go to our videos for teachers at https://beyondordinarywomen.org/bible-teaching/

Monthly Newsletters

Our monthly newsletter will connect you to our latest articles and provide an encouraging message for you as a leader. Just sign up at the bottom of our home page at beyondordinarywomen.org or email me at [email protected].

Personal Contact

We are always happy to answer your questions, so contact me at [email protected] to set up a time to talk.

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Introduction

I want to be especially careful as we approach this first chapter of the book of Genesis. This past week I read an account of a man who attempted to quote Scripture from our passage as a proof text for smoking pot. Here is the account as given by Christianity Today a couple of years ago:

Arrested in Olathe, Kansas, for possession of the drug, Herb Overton based his defense on Genesis l:29: “and God said, … I have given you every herb bearing seed, which is upon the face of the earth …”

Judge Earl Jones doubted Overton’s hermeneutics, however. According to a Chicago Tribune account, the judge told the Bible-quoting defendant: “As a mere mortal, I’m going to find you guilty of possession of marijuana. If you want to appeal to a higher authority, that’s fine with me.”¹⁷

We can all read of such an event and laugh about it. While Herb Overton’s error is comical, there may be a less obvious error of which many Christians may be guilty—and it is not a laughing matter.

This week my attention was arrested by a brief article in Eternity magazine entitled, “Evangelicalism’s Six Flaws.” Most of the article has me still scratching my head, but I was particularly troubled by this statement:

We have treated creation as a static occurrence—arguing whether or not God has created it in seven days, thus missing the point of the religious meaning of creation and the ongoing activity of God in history.¹⁸

As I have considered Robert Webber’s accusation, it seems to me that we evangelicals have made five major errors in the way we have handled Genesis over the past few years. Most of these errors are in part a reaction to the three-fold attack of atheistic evolution, comparative religion and literary criticism.¹⁹

(1) We have dealt with the creation account according to a scientific grid. Some recent theories and conclusions of scientists have challenged the traditional interpretation of the biblical creation accounts. In a conscientious effort to prove the Bible to be scientifically accurate, we have approached the first chapters of Genesis from a scientific point of view. The problem is that these chapters were not intended to give us an account of the creation that would answer all of the scientific problems and phenomenon.

Dr. B. B. Warfield has stated the problem well:

A glass window stands before us. We raise our eyes and see the glass; we note its quality, and observe its defects; we speculate on its composition. Or we look straight through it on the great prospect of land and sea and sky beyond. So there are two ways of looking at the world. We may see the world and absorb ourselves in the wonders of nature. That is the scientific way. Or we may look right through the world and see God behind it. That is the religious way.

The scientific way of looking at the world is not wrong any more than the glass-manufacturer’s way of looking at the window. This way of looking at things has its very important uses. Nevertheless the window was placed there not to be looked at but to be looked through; and the world has failed of its purpose unless it too is looked through and the eye rests not on it but on its God.²⁰

The author of Genesis has not written the creation account for the glass maker. Rather he urges us to look through the glass of his account to the Creator behind it all.

(2) We have used the creation account of Genesis as an apologetic, when its primary purpose is not apologetic. The apologetic use of the early chapters of Genesis, while of value,²¹ is not in keeping with the author’s purpose for writing. Genesis was written to the people of God, not unbelievers. Men who refuse to believe in creationism do not do so for lack of facts or proof (cf. Rom 1:18ff), or due to their greater knowledge (Psalm 14:1), but due to a lack of faith (Hebrews 11:3). Genesis is much more of a declaration than a defense.

(3) We have attempted to find in Genesis one the answers to mysteries which may or may not be explained elsewhere. We may wish to learn, for example, just where Satan’s fall and judgment fit into the creation account, but may not be given such information because it was not the purpose of the author to answer such questions.²²

(4) We have failed to study Genesis one in its historical context. I suppose that it is easy to commit such an error here. We may doubt that there is any historical background. Or we may conclude that this is precisely the purpose of the chapter—to give us a historical account of creation.

The background which is vital to our grasp of the meaning and message of creation is that of those who first received this book. Assuming Moses to be the author of Genesis, the book most likely would have been written sometime after the Exodus and before the entrance to the land of Canaan. What was the situation at the time of the writing of this creation account? Who received this revelation and what needs were to be met by it? This is crucial to rightly interpreting and applying the message of the creation.

(5) We have often failed to apply the first chapter of Genesis one in any way that is relevant to our own spiritual lives. As one of my friends put it, “We come to a message on Genesis chapter one expecting nothing more than to have our apologetic batteries recharged again.”

The creation account becomes a prominent theme throughout the Old and New Testaments. Here, as elsewhere, we cannot do wrong by allowing Scripture to interpret Scripture. When the creation theme occurs in Scripture, it calls forth a response from men. We have frequently failed to call for any such response as we have taught Genesis chapter one.

The Historical Backdrop of Genesis 1

Revelation never is given in a historical vacuum. The Bible speaks to men in specific situations and with particular needs. We cannot rightly interpret Scripture or apply it to ourselves until we have answered the question, “What did this passage mean to those to whom it was originally given?” From archaeological studies much is known of the literature, culture, and religions of those who surrounded the Israelites. Understanding the contemporaries of the Israelites greatly enhances our grasp of the meaning of the creation account according to divine revelation as found in Genesis one.

First, we know that virtually every nation had its own cosmogony, or creation account(s). Somehow I had always thought that the account of Genesis one was something new and original. Actually this revelation came late compared to other near eastern nations. Antiquity had devoted a great deal of time and effort to its origins. The account of Genesis chapter one had to ‘compete,’ so to speak, with the other accounts of its day.

Secondly, there is an almost remarkable similarity between these pagan cosmogonies. From her study of twelve myths, Ms. Wakeman has identified three features always present: “1) a repressive monster restraining creation, 2) the defeat of the monster by the heroic god who thereby releases the forces essential for life, and 3) the hero’s final control over these forces.”²³

Third, while distressing to some, there is considerable similarity between the pagan creation myths and the inspired account of creation in the Bible.²⁴ The correspondence includes the use of some of the same terms (e.g. Leviathan) or descriptions (e.g., a man-headed sea monster), similar literary form,²⁵ and a parallel sequence of events at creation.²⁶

The explanation of these similarities by some are unacceptable. For example, we are told that these similarities evidence the fact that the biblical cosmogony is no different than any other ancient creation myth. Others would assure us that while there are similarities, the Israelites ‘demythologized’ these corrupted accounts to assure an accurate account of the origin of the earth and man.²⁷ Some conservative scholars simply call the correspondence coincidence, though this seems to avoid the difficulties, rather than to explain them. The most acceptable explanation is that the similarity is explained by the fact that all similar creation accounts attempt to explain the same phenomenon.

Early races of men wherever they wandered took with them these earliest traditions of mankind, and in varying Latitudes and climes have modified them according to their religions and mode of thought. Modifications as time proceeded resulted in the corruption of the original pure tradition. The Genesis account is not only the purist, but everywhere bears the unmistakable impress of divine inspiration when compared with the extravagances and corruptions of other accounts. The Biblical narrative, we may conclude, represents the original form these traditions must have assumed.²⁸

More important than the fact that the nations surrounding Israel had their own (perhaps older) accounts of creation, was the use to which these were put in the ancient Near East. Ancient cosmogonies were not carefully recorded and preserved out of a love for ancient history; they were the foundation of religious observance.

In the ancient world their deities were nature gods, sun gods, moon gods, rain gods, and so on.²⁹ In order to assure the on-going of the forces of nature and guarantee bountiful crops and growing herds of cattle, the creation myths were re-enacted every year.

Myth, therefore, in the ancient world was mimetically re-enacted in public festivals to the accompaniment of ritual. The whole complex constituted imitative magic, the effect of which was believed to be beneficial to the entire community. Through ritual aroma, the primordial events recorded in the myth were reactivated. The enactment at the appropriate season of the creative deeds of the gods, and the recitation of the proper verbal formulae, it was believed, would effect the periodic renewal and revitalization of nature and so assure the prosperity of the community.³⁰

From this background we can begin to realize how vital a role was played by cosmogony in the ancient Near East. Israel’s social and religious life, like that of her neighbors, was based upon her origin. The Genesis account of creation laid the foundation for the remainder of the Pentateuch.

In this light we can see the significance of the contest between the God of Israel and the ‘gods’ of Egypt. Pharaoh dared to ask Moses, “Who is the Lord that I should obey His voice to let Israel go?” (Exodus 5:2).

The answer of the Lord was a series of ten plagues. The message of these plagues was that Israel’s God is the creator of heaven and earth.

For I will go through the land of Egypt on that night and will strike down all the first-born in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgments—I am the Lord (Exo 12:12; cf. 18:11; Num 33:4).

It would seem that each plague was a direct affront to one of Egypt’s many gods. While a direct correlation of each plague to a specific god may be somewhat speculative,³¹ the battle of the gods is evident.

No wonder that the covenant sign of the Israelites was the keeping of the Sabbath:

But as for you, speak to the sons of Israel, saying, “You shall surely observe My Sabbaths; for this is a sign between Me and you throughout your generations, that you may know that I am the Lord who sanctifies you.… It is sign between Me and the sons of Israel forever, for in six days the Lord made heaven and earth, but on the seventh day He ceased from labor, and was refreshed” (Exo 31:13,17).

Observing the Sabbath identified Israel with their God, the Creator Who ceased from labor on the seventh day.

The miracles of the Exodus, then, served a function similar to the signs and wonders performed by our Lord. They authenticated the message which was proclaimed. In our Lord’s case, it was the words He proclaimed and the inspired writers preserved. In the case of the Exodus, the Pentateuch was Moses’ written revelation of God which his miracles authenticated. The Exodus proved Yahweh to be the only God, the Creator and Redeemer. The Pentateuch provided the content for the faith of Israel, of which the creation account is the foundation.

Genesis 1:1-3

Many interpretations exist for the first three verses of the Bible, but we will briefly mention the three most popularly held by evangelicals. We will not spend a great deal of time here because our conclusions will be tentative and the differences have little bearing on the application of the text. Let me simply begin by saying that we who name the name of Christ as Savior must ultimately take Genesis 1:1 at face value on faith (Heb 11:3).

View 1: The Re-creation (or Gap) Theory. This view maintains that Genesis 1:1 describes the original creation of the earth, prior to the fall of Satan (Isaiah 14:12-15; Ezekiel 28:12ff). As a result of Satan’s fall the earth lost its original state of beauty and bliss and is found in a state of chaos in Genesis 1:2. This ‘gap’ between verses 1 and 2 not only helps to explain the teaching of Satan’s fall, but it also allows for a considerable time period, which helps to harmonize the creation account with modern scientific theory. It does suffer from a number of difficulties.³²

View 2: The Initial Chaos Theory. Briefly, this view holds that verse one would be an independent introductory statement. Verse 2 would describe the state of the initial creation as unformed and unfilled. In other words the universe is like an untouched block of granite before the sculpter begins to fashion it. The creation is not in an evil state, as the result of some catastrophic fall, but merely in its initial unformed state, like a lump of clay in the potter’s hands. Verses 3 and following begin to describe God’s working and fashioning of the mass, transforming it from chaos to cosmos. Many respectable scholars hold this position.³³

View 3: Precreation Chaos Theory: In this view (held by Dr. Waltke), verse one is understood either as a dependent clause (“When God began to create … ”) or as an independent introductory summary statement (“In the beginning God created … ”). The creation account summarized in verse one begins in verse two. This ‘creation’ is not ‘ex nihilo’ (out of nothing), but out of the stuff existing in verse 2. Where this comes from is not explained in these verses. In effect, this view holds that the chaotic state does not occur between verses one and two, but before verse one of an unspecified time. The absolute origin of matter is, then, not the subject of the ‘creation’ account of Genesis 1, but only the relative beginnings of the world and civilization as we know it today.³⁴

We might summarize the difference between these three viewpoints in this fashion:³⁵

The Six Days of Creation
(1:1-31)

It is important to recognize that verses 2-31 do little more than expand upon verse 1. They do not fully (certainly not in a scientific fashion—who would have cared over the centuries until now?) explain creation. Neither do they prove it, for this is ultimately a faith issue. The facts upon which this faith must be based are simply stated.

There does seem to be a pattern to these six creation days, which many Bible students have observed. It can best be illustrated graphically:

Formlessness Changed to Form			Emptiness Changed to Habitation
vv 3-5	Day 1	Light	vv 14-19	Day 4	Luminaries (sun, moon, stars)
vv 6-8	Day 2	Air (upper expanse) Water (lower expanse)	vv 20-23	Day 5	Fish, Birds
vv 9-13	Day 3	Dry land plants	vv 24-31	Day 6	Animals, Man

Seen in this way, the first three days remedy the situation of formlessness described in Genesis 1:2. The 4-6 days deal with the state of ‘void’ or ‘emptiness’ of verse 2. There also seems to be a correlation between days 1 and 4, 2 and 5, 3 and 6. For example, the air and water receive corresponding life forms of fish and birds, though this should not be pressed too far.

Two other observations should be pointed out. First, there is a sequence to the six days. It is clear that this account is arranged chronologically, each day building upon the creative activity of previous days. Secondly, there is a process involved in the creation, a process involving the change from chaos to cosmos, disorder to order.

While God could have instantaneously created the earth as it is, He did not choose to do so. The clear impression given by the text is that this process took six literal days, and not long ages. Nevertheless, the eternal God is not nearly so concerned about doing things instantaneously as we are. The process of sanctification is only one of many examples of God’s progressive activity in the world.

The Meaning of
Creation for the Israelites of Old

Before we approach the question of what the creation should mean to us, we must deal with its meaning for those who first read these inspired words from the pen of Moses. The initial purpose of this account was for the Israelites of Moses’ day. What should they have learned? How should they have responded?

(1) The creation account of Genesis was a corrective to the corrupted cosmogonies of their day. We have already said that Egypt, for example, believed in a multiplicity of nature-deities. We need to recognize that Israel, due to her close and prolonged contact with the Egyptians, was not unaffected by their religious views.

“Now, therefore, fear the Lord and serve Him in sincerity and truth, and put away the gods which your fathers served beyond the River and in Egypt, and serve the Lord” (Joshua 24:14).

It was not enough to regard Yahweh merely as a god, one among many. Neither should He be conceived of as just the God of Israel. Yahweh is God alone. There is no other god. He is the Creator of heaven and earth. He is not merely superior to the gods of the surrounding nations; He alone is God.

The tendency to begin to confuse God with His creation was a part of the thinking of the ancient world. He must be regarded as the God of creation, not just God in creation. Every attempt to visualize or humanize God in the form of any created thing was a tendency to equate God with His creation. So it was, I believe, with Aaron’s golden calf.

(2) The creation account describes the character and attributes of God. Negatively, Genesis one corrects many popular misconceptions concerning God. Positively, it portrays His character and attributes.

• God is sovereign and all-powerful. Distinct from the cosmogonies of other ancient peoples, there is no creation struggle described in Genesis one. God does not overcome opposing forces to create the earth and man. God creates with a mere command, “Let there be … ” There is order and progress. God does not experiment, but rather skillfully fashions the creation of His omniscient design.
• God is no mere force, but a Person. While we must be awed by the transcendence of God, we should also be His immanence. He is no distant cosmic force, but a personal ever-present God. This is reflected in the fact that He creates man in His image (1:26-28). Man is a reflection of God. Our personhood is a mere shadow of God’s. In chapter two God provided Adam with a meaningful task and with a counterpart as a helper. In the third chapter we learn that God communed with man in the garden daily (cf. 3:8).
• God is eternal. While other creations are vague or erroneous concerning the origin of their gods, the God of Genesis is eternal. The creation account describes His activity at the beginning of time (from a human standpoint).
• God is good. The creation did not take place in a moral vacuum. Morality was woven into the fabric of creation. Repeatedly, the expression is found “it was good.” Good implies not only usefulness and completion, but moral value. Those who hold to atheistic views of the origin of the earth see no value system other than what is held by the majority of people. God’s goodness is reflected in His creation, which, in its original state, was good. Even today, the graciousness and goodness of God is evident (cf. Matt 5:45; Acts 17:22-31).

The Meaning
of Creation for All Men

The theme of God as Creator is prominent throughout Scripture. It is significant that the last words of the Bible are remarkably similar to the first.

And he showed me a river of the water of life, clear as crystal, coming from the throne of God and of the Lamb, in the middle of its street. And on either side of the river was the tree of life, bearing twelve kinds of fruit, yielding its fruit every month; and the leaves of the tree were for the healing of the nations. And there shall no longer be any curse; and the throne of God and of the Lamb shall be in it, and His bond-servants shall serve Him; and they shall see His face, and His name shall be on their foreheads. And there shall no longer be any night; and they shall not have need of the light of a lamp nor the light of the sun, because the Lord God shall illumine them; and they shall reign forever and ever (Revelation 22:1-5).

The truth that God is the Creator of heaven and earth is not merely something to believe, but something to which we must respond. Let me mention just a few implications and applications of the teaching of Genesis 1.

(1) Men should submit to the God of creation in fear and obedience. The heavens proclaim the glory of God:

The heavens are telling of the glory of God; and their expanse is declaring the work of His hands. Day to day pours forth speech, and night to night reveals knowledge (Psalm 19:1-2).

For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse. For even though they knew God, they did not honor Him as God, or give thanks; but they became futile in their speculations, and their foolish heart was darkened (Romans 1:20-21).

Men should fear the all powerful God of creation:

By the word of the Lord the heavens were made, and by the breath of His mouth all their host. He gathers the waters of the sea together as a heap; He lays up the deeps in storehouses. Let all the earth fear the Lord; Let all the inhabitants of the world stand in awe of Him. For He spoke, and it was done; He commanded, and it stood fast (Psalm 33:6-9).

The greatness of God is evident in the work of His hands—the creation which is all about us. Men should fear and reverence Him for Who He is.

Bless the Lord, O my soul! O Lord my God, Thou art very great; Thou art clothed with splendor and majesty, covering Thyself with light as with a cloak, stretching out heaven like a tent curtain. He lays the beams of His upper chambers in the waters; He makes the clouds His chariot; He walks upon the wings of the wind; He makes the winds His messengers, flaming fire His ministers. He established the earth upon its foundations, so that it will not totter forever and ever. Thou didst cover it with the deep as with a garment; the waters were standing above the mountains. At Thy rebuke they fled; at the sound of Thy thunder they hurried away. The mountains rose; the valleys sank down to the place which Thou didst establish for them. Thou didst set a boundary that they may not pass over; that they may not return to cover the earth ( Psalm 104:1-9).

(2) Men should trust in the God of creation, to provide their every need.

Then after his return from the defeat of Chedorlaomer and the kings who were with him, the king of Sodom went out to meet him at the valley of Shaveh (that is, the King’s Valley). And Melchizedek king of Salem brought out bread and wine; now he was a priest of God Most High. And he blessed him and said, “Blessed be Abram of God Most High, possessor of heaven and earth; and blessed be God Most High, Who has delivered your enemies into your hand.” And he gave him a tenth of all. And the king of Sodom said to Abram, “Give the people to me and take the goods for yourself.” And Abram said to the king of Sodom, “I have sworn to the Lord God Most High, possessor of heaven and earth that I will not take a thread or a sandal thong or anything that is yours, lest you should say, ‘I have made Abram rich.’ I will take nothing except what the young men have eaten, and the share of the men who went with me, Aner, Eshcol, and Mamre; let them take their share (Genesis 14:17-24).

Abram offered tithes to Melchizedek on the basis of his profession that Abram’s God was “God Most High, possessor of heaven and earth” (verse 19,20). And yet while Abram gave a tithe to Melchizedek, he refused to benefit in any monetary way from the pagan king of Sodom, for he wanted this man to know that “God Most High, possessor of heaven and earth” was the One Who made him prosper.

We sing, “He owns the cattle on a thousand hills … I know that He will care for me.” That is good theology. The God Who is our Creator, is also our Sustainer. You see God did not wind up the universe and then leave it to itself, as some seem to say. God maintains a continual care over His creation.

He causes the grass to grow for the cattle, and vegetation for the labor of man, so that he may bring forth food from the earth, and wine which makes man’s heart glad, so that he may make his face glisten with oil, and food which sustains man’s heart. The trees of the Lord drink their fill. The cedars of Lebanon which He planted, where the birds build their nests, and the stork, whose home is the fir trees. The high mountains are for the wild goats; the cliffs are a refuge for the rock badgers. He made the moon for the seasons, the sun knows the place of its setting. Thou dost appoint darkness and it becomes night, in which all the beasts of the forest prowl about. The young lions roar after their prey, and seek their food from God. When the sun rises they withdraw, and lie down in their dens, man goes forth to his work and to his labor until evening (Psalm 104:14-23).

The New Testament goes an additional step by informing us that the Son of God was the Creator, and continues to serve as the Sustainer of the creation, holding all things together:

For in Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things have been created through Him and for Him. And He is before all things, and in Him all things hold together (Colossians 1:16-17).

(3) Men should be humbled by the wisdom of God as evidenced in creation. Job had endured much affliction. But finally, enough was enough. He began to question the wisdom of God in his adversity. To his questioning God responded,

Then the Lord answered Job out of the whirlwind and said, ‘Who is this that darkens counsel by words without knowledge? Now gird up your loins like a man, and I will ask you, and you instruct Me! Where were you when I laid the foundation of the earth! Tell Me, if you have understanding, who set its measurements, since you know? Or who stretched the line on it? On what were its bases sunk? Or who laid its cornerstone, when the morning stars sang together, and all the sons of God shouted for joy? (Job 38:1-7).

Job was challenged to fathom the wisdom of God in creation. He could not explain or comprehend it, let alone challenge it. How, then, could Job possibly question the wisdom of God’s working in his life. True, he could not see the purpose in it all, but his perspective was not God’s. Let any who would question God’s dealing in our lives contemplate God’s infinite wisdom as seen in creation, and then be silent and wait upon Him to do what is right.

If man should choose to ponder any question, let him attempt to fathom why an infinite God would so concern Himself with mere man:

When I consider Thy heavens, the work of Thy fingers, the moon and the Stars, which Thou hast ordained; what is man, that Thou dost take thought of him? and the son of man, that Thou dost care for him? Yet Thou hast made him a little lower than God, and dost crown him with glory and majesty! (Psalm 8:3-5).

(4) Man should find comfort in times of distress and difficulty, knowing that His creator is able and willing to deliver him.

Therefore, let those also who suffer according to the will of God entrust their souls to a faithful Creator in doing what is right (I Peter 4:19).

Why do you say, O Jacob, and assert, O Israel, “My way is hidden from the Lord, and the justice due me escapes the notice of my God”? Do you not know? Have you not heard? The Everlasting God, the Lord, the creator of the ends of the earth does not become weary or tired. His understanding is inscrutable. He gives strength to the weary, and to him who lacks might He increases power. Though youths grow weary and tired, and vigorous young men stumble badly, yet those who wait for the Lord will gain new strength; they will mount up with wings like eagles, They will run and not get tired, they will walk and not become weary (Isaiah 40:27-31).

Thus says God the Lord, Who created the heavens and stretched them out, Who spread out the earth and its offspring, Who gives breath to the people on it, and spirit to those who walk in it, ‘I am the Lord, I have called you in righteousness, I will also hold you by the hand and watch over you, and I will appoint you as a covenant to the people, as a light to the nations’ (Isaiah 42:5-6).

I am the Lord, and there is no other; besides me there is no God. I will gird you, though you have not known Me; that men may know from the rising to the setting of the sun that there is no one besides Me. I am the Lord, and there is no other. The One forming light and creating darkness, causing well-being and creating calamity; I am the Lord who does all these (Isaiah 45:5-7).

(5) Man should respond to the God of creation with the praise that is due Him:

Let the glory of the Lord endure forever; let the Lord be glad in His works; He looks at the earth, and it trembles; He touches the mountains, and they smoke. I will sing to the Lord as long as I live; I will sing praise to my God while I have my being. Let my meditation be pleasing to Him; as for me, I shall be glad in the Lord. Let sinners be consumed from the earth, and let the wicked be no more. Bless the Lord, O my soul. Praise the Lord! (Psalm 104:31-35).

Praise the Lord! Praise the Lord from the heavens; Praise Him in the heights! Praise Him, all His angels; Praise Him, all His hosts! Praise Him, sun and moon; Praise Him, all stars of light! Praise Him, highest heavens, and the waters that are above the heavens! Let them praise the name of the Lord, for He commanded and they were created. He has also established them forever and ever; He has made a decree which will not pass away (Psalm 148:1-6).

Come, let us worship and bow down; let us kneel before the Lord our Maker (Psalm 95:6).

O Lord, our Lord, how majestic is Thy name in all the earth, Who hast displayed Thy splendor above the heavens! (Psalm 8:1).

Conclusion

My friend, the teaching of Genesis one is a great and mighty truth. It is one that demands more than assent; it necessitates action. And yet, great as it is, it has been paled by the coming of Jesus Christ. Just as God proclaimed, let there be light, so God has once and for all spoken in these last days (Heb 1:1-2) in His Son, Who is the light:

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 (II Corinthians 4:6).

In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through Him; and apart from Him nothing came into being that has come into being. In Him was life; and the life was the light of men. And the light shines in the darkness; and the darkness did not comprehend it (John 1:1-5).

There was the true light which, coming into the world, enlightens every man. He was in the world, and the world was made through Him, and the world did not know Him. He came to His own, and those who were His own did not receive Him. But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name, who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God (John 1:9-13).

While God revealed Himself faintly in creation, He has disclosed Himself fully in His Son:

No man has seen God at any time; the only begotten God, who is in the bosom of the Father, He has explained Him (John 1:18).

We cannot avoid the biblical revelation that the God Who created heaven and earth, the God Who redeemed the Israelites from Egypt, is the God-man of Galilee, Jesus Christ. Just as He fashioned the first creation (Col 1:16), so He has now come to accomplish a new creation, through His work on the cross of Calvary:

Therefore if any man is in Christ, he is a new creature; the old things passed away; behold, new things have come (II Corinthians 5:17).

Beyond this there will soon come a day when the heavens and the earth will be purged of the effects of sin and there will be a new heaven and a new earth:

But the day of the Lord will come like a thief, in which the heavens will pass away with a roar and the elements will be destroyed with intense heat, and the earth and its works will be burned up. Since all these things are to be destroyed in this way, what sort of people ought you to be in holy conduct and godliness, looking for and hastening the coming of the day of God, on account of which the heavens will be destroyed by burning, and the elements will melt with intense heat! But according to His promise we are looking for new heavens and a new earth, in which righteousness dwells (II Peter 3:10-13).

Are you ready for that day, my friend? Have you become a new creation in Christ? Genesis one reveals how God has taken chaos and fashioned it into cosmos—order and beauty. If you have never come to Christ, I can say with total confidence that your life is formless and empty; it is chaotic and lifeless. The same One Who turned chaos into cosmos can make your life anew.

---

17 “Pot Proof,” Christianity Today, September 22, 1978, p. 43.

18 “Evangelicalisms Six Flaws,” Eternity, January, 1980, p. 54. This article by the Staff of Eternity magazine is a summary of an article by Robert E. Webber, published in the October issue of New Oxford Review.

19 Dr. Bruce Waltke briefly describes this threefold attack:

First, there came the challenge of the scientific community. In the wake of Charles Darwin’s revolutionary hypothesis of evolution to explain the origin of species, the majority of the scientific community fell in with Darwin’s hypothesis against the Bible. They believed that they could validate Darwin’s theory by empirical data, but they thought that they could not do the same for the Bible.

The second challenge came from the comparative religionists who sought to discredit the biblical story by noting the numerous points of similarity between it and ancient mythological creation accounts from various parts of the near East being studied at that time. . . . According to his (Gunkel’s) view, the Hebrew version of creation was just another Near Eastern folk tale but in the process of time the transmitters of the story improved it by their creative and superior philosophical and theological insights.

The third challenge came from literary criticism. The case was stated most persuasively by Julius Wellhausen in his most influential classic, still available in paperback on book stands, entitled, Pro Legomena to the Old Testament. Here he argued that there were at least two distinct accounts of creation in Genesis l and 2 and that these two accounts contradicted each other at various points. Bruce Waltke, Creation and Chaos (Portland, Oregon: Western Conservative Baptist Seminary, 1974), pp. 1-2.

20 Benjamin B. Warfield, Selected Shorter Writings of Benjamin B. Warfield, Vol. I, edited by John E. Meeker (Nutley, N.J. Presbyterian and Reformed Publishing Co., 1970), p. 108.

21 I must stress here that we should take seriously Peter’s instruction, “ . . . always being ready to make a defense to every one who asks you to give on account for the hope that is in you . . . ” (I Peter 3:15). Even here, in what might be called an exhortation for apologetic readiness, the message most needed by the unbeliever is the gospel of salvation through faith in Christ. My experience is that few are saved by the use of the Genesis account of creation as an apologetic. For those who are seriously considering the claims of Christ, but fear the Bible to be untrustworthy, such effort may well be worthwhile.

22 “First we can say, that the Book of Genesis does not inform us concerning the origin of that which is contrary to the nature of God, neither in the cosmos nor in the world of the spirit. Where does the opposite of Him that is good and bright originate? When we delve into the problem of the origin of evil in the moral realm, we come upon a great mystery. Suddenly, without explanation, in Genesis 3 an utterly evil brilliant, intelligent personality appears in the Garden of Eden masquerading as a serpent. The principle of origins, so strong in our minds, demands on explanation. But the truth is that the Book mocks us. Likewise, when we come to that which is negative in the cosmos, something devoid of form and dark, the Bible provides us with no information. Here are some of the secret things that belong to God” (Waltke, Creation and Chaos, p. 52). While I do not prefer Dr. Waltke’s choice of words (“the Book mocks us”), I do agree with his position that Genesis does not tell us all we might desire to learn.

23 Wakeman, as quoted by Waltke, Creation and Chaos , p. 6.

24 Waltke demonstrates the similarities between the biblical cosmogony with the creation myths of the ancient near east:

First, by a comparison of Psalm 74:13,14 with the Ugaritic Text 67:I: 1-3 (Waltke, p. 12).

Psalm 74:13-14: “Thou hast broken the sea with Thy might, even smashed the heads of the monster of the waters, Thou hast crushed the heads of Leviathan, even given him as food for the people. . . .”

Text 67: I . 1-3, 27-30: “When thou smitest Lotan (Leviathan) the evil dragon, even destroyest the crooked dragon, the mighty one of the seven heads. . . .”

Second, by a comparison of Isaiah 27:1 with the Ugaritic Text ‘nt:III: 38-39 (Waltke, p. 13):

Isaiah 27:1: “On that day God will visit, with his sword (that is) mighty and great and powerful, Leviathan the evil serpent, even Leviathan the crooked serpent, and slay the monster that is in the sea.”

Text ‘ni:III: 38-39: “The crooked dragon, the mighty one of the seven heads.”

25 Cf. Waltke, Creation and Chaos, pp. 33,35. Actually, this similarity in form between the biblical text of the Pentateuch and the ancient Near Eastern texts has proven to be a blessing to those who hold to a unified (Mosaic) authorship:

“Kitchen compared the Pentateuch with ancient Near Eastern texts and discovered that the same features used by the critics as a divining rod to divide up the Pentateuch were present in these texts, written on rock with no pre-history.” Waltke, pp. 41-42.

26 Ibid, p. 45.

27 “The most common explanation of those scholars who regard the world as a closed system without divine intervention is that Israel borrowed these mythologies, demythologized them, purged them of their gross and base polytheism, and gradually adapted them to their own developing and higher theology.” Ibid., p. 46.

28 Merrill F. Unger, Archaeology and the Old Testament, p. 37, quoted by Waltke, p. 46.

29 “In Canaan at the time of the Conquest, each city had its own temple dedicated to some force of nature. The name Jericho derives from the Hebrew word, yerah, which means “moon” for its inhabitants worshipped the moon, the god “Yerach.” Likewise, on the other side of the central ridge of Palestine, we find the city of Beth Shemesh, which means “Temple of the Sun” for Shamash, the sun god, was worshipped there.” Waltke, p. 47.

30 Sarna, Understanding Genesis, p. 7, as quoted by Waltke, p. 47.

31 “The knowledge extant concerning the practical everyday worship of the Egyp. pantheon is meager, and for all intents and purposes little or nothing is known about their metaphysical assumptions from the documented sources. It is obvious, however, that the twenty-two Egyp. provinces each had their respective religious center and totemic animal or plant. It is precisely the attributes of these deities that are involved in the plagues, but whether each of the plagues was thought to be the special domain of one or another of the Egyp. gods cannot be stated with certainty.” W. White, Jr. “The Plagues of Egypt,” The Zondervan Pictorial Encyclopedia of the Bible (Grand Rapids: Zondervan, 1975, 1976), IV, p. 806.

32 Cf. Waltke, pp. 21-25.

33 For example, E. J. Young, In the Beginning (Carlisle; Pennsylvania: Banner of Truth Trust, 1976), pp. 20ff.

34 “But what shall we say about the uncreated or unformed state, the darkness and the deep of Genesis 1:2? Here we enter a great mystery for the Bible never says that God brought these into existence by His Word. What can we say about them?” Bruce Waltke, p. 52.

35 Adapted from Waltke, p. 18.

Introduction

If the fall of man were to have occurred in our times, one can hardly conceive of the consequences. I would imagine that the American Civil Liberties Union would immediately file suit—against God and in defense of Eve and her husband (the order of the two is not accidental), Adam. The suit would probably be pressed on the grounds of an illegal eviction. “And after all,” we would be told, “this alleged sinful act was performed in the privacy of the garden, and by two consenting adults.” But most of all we would be told that the crime (if indeed there was one) and the punishment were totally out of proportion. Could God really be serious in what this account claims to report? Because of a mere bite of some ‘forbidden fruit’ the man and woman are evicted and will suffer a lifetime of consequence? And more than this, that due to this one act the whole world and all mankind continue to suffer the evils about us?

Those who do not take the Bible seriously or literally have little difficulty here. They simply write off the third chapter of Genesis as a myth. To them it is merely a symbolic story which endeavors to account for things as they are. The details of the fall present no problems for they are not fact, but fiction.

Evangelicals probably have tended to console themselves with the reminder that this was the long ago and the far away. Since the fall occurred so long ago, we do not tend to face the issues that glare at us from this passage.

But several serious questions do arise in connection with the account of man’s fall. Why, for example, must Adam assume primary responsibility when Eve is the principle character in the narrative? To put the question in more contemporary terms, why did Adam get the blame when Eve did all the talking?

Furthermore, we must give thought to the severity of the consequences of man’s partaking of the forbidden fruit in the light of what seems to be a rather trifling matter. What was so evil about this sin that brought about such a harsh response from God?

The structure of the first chapters of Genesis demands this description of man’s fall. In Genesis chapters 1 and 2 we read of a perfect creation which received God’s approval as being ‘good’ (cf. 1:10,12,18,21). In chapter 4 we find jealousy and murder. In the following chapters mankind goes from bad to worse. What happened? Genesis 3 answers this question.

And so this chapter is vital because it explains the world and society as we observe it today. It informs us of the strategies of Satan in tempting men. It explains the reason for the New Testament passages that restrict women from assuming leadership roles in the church. It challenges us to consider whether or not we continue to ‘fall’ as did Adam and his wife.

Here is not a chapter that we will regret having studied, however. It does depict the entrance of sin into the human race and the severity of the consequences of man’s disobedience. But beyond man’s sinfulness and the penalties it demands, there is the revelation of the grace of God. He seeks out the sinner and provides him with a covering for sin. He promises a Savior through whom this whole tragic event will be turned into triumph and salvation.

Man’s Sin
(3:1-7)

The serpent suddenly appears in verse one rudely and without introduction. Adam, Eve, and the garden we are prepared to find, for we have seen them before. The serpent is said to be one of God’s creatures, therefore, we must take this creature literally. While it was an actual snake, later revelation informs us that the beast was being used by Satan, who is described as a dragon and serpent (cf. II Corinthians 11:3; Revelation 12:9; 20:2).

While we may wish to know the answers to questions pertaining to the origin of evil, Moses had no intention of supplying them for us here. The point God wishes to make is that we are sinful. To pursue more distant causes only removes our responsibility for sin from the focus of our attention.

Notice especially the approach which Satan takes here. He does not come as an athiest, or as one who would initially challenge Eve’s faith in God.⁵⁴ Satan may manifest himself as a Madalyn Murray O’Hair, but very often it is as an “angel of light” (II Corinthians 11:14). Satan often stands behind the pulpit, holding a Bible in his hand.

The wording of Satan’s inquiry is significant. The word ‘indeed’ (verse 1) is dripping with innuendo. The effect of it is this: “Surely God could not have said this, could He?” Also the word God (“Has God said,” (verse 1) is interesting. Moses has been using the expression “the Lord God,” Yahweh Elohim:

“Now the serpent was more crafty than any beast of the field which the Lord God had made” (Genesis 3:1). But when Satan referred to the Lord God it was merely God. This omission is indicative of Satan’s rebellious attitude toward almighty God.

Satan’s initial approach is to deceive, not deny; to cause doubts, not disobedience. Satan came to Eve as an inquirer. He deliberately distorted the command of God, but in such a way as to imply, “I may be wrong here, so correct me if I am mistaken.”

Now Eve should have never begun this conversation. It was a complete overturn of God’s chain of authority. That chain was Adam, Eve, creature. Adam and Eve were to express God’s rule over His creation (1:26). Eve would no doubt have rebuked such a conversation if it were not for the manner in which it was initiated by Satan.

Had Satan begun to challenge the rule of God or Eve’s faith in Him, her choice would have been an easy one. But Satan erroneously stated God’s command. He stated the question so as to appear that he was misinformed and needed to be corrected. Few of us can avoid the temptation of telling another that they are wrong. And so, wonder of wonders, Eve has begun to walk the path of disobedience while supposing that she was defending God to the serpent.

Did you notice that Satan has not mentioned either the tree of life or the tree of the knowledge of good and evil? What a subtle attack! His question brought the forbidden tree to the center of Eve’s thinking, but without any mention of it. She brought it up. By his question Satan has not only engaged Eve in dialogue, but he has also taken her eyes off of the generous provisions of God and caused her to think only of God’s prohibition. Satan does not wish us to ponder the grace of God, but to grudgingly meditate upon His denials.

And this is precisely what has imperceptibly taken place in Eve’s thinking. Eve has revealed her change of attitude by several ‘Freudian slips.’ While God said, “From any tree of the garden you may eat freely” (2:16), Eve said, “From the fruit of the trees of the garden we may eat” (3:2). Eve omitted “any” and “freely,” the two words which emphasized the generosity of God.

Likewise Eve had a distorted impression of the severity of God in prohibiting the fruit of the tree of the knowledge of good and evil. She expressed God’s instruction in these words: “You shall not eat from it or touch it, lest you die” (3:3). But God had said, “But from the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you shall surely die” (2:17).

While exaggerating the prohibition to the point where even touching the tree was evil, Eve had unconsciously downplayed the judgment of God by omitting the word ‘surely,’ and by failing to report that death would come on the day of the offense. In other words, Eve emphasized God’s severity, but underestimated the fact that judgment would be executed surely and soon.

Satan’s first attack on the woman was that of a religious seeker, in an effort to create doubts about the goodness of God and to fix her attention on what was forbidden as opposed to all that was freely given. The second attack is bold and daring. Now in place of deception and doubt there is denial, followed by the slander of God’s character: “And the serpent said to the woman, ‘You surely shall not die!’” (Genesis 3:4).

God’s words of warning were not to be understood as the promise of certain punishment, but as the mere threats of a self-centered deity.

We may wonder at the dogmatism of Satan’s denial, but it is my opinion that this is precisely what weakened Eve’s opposition. How could anyone be wrong who was so certain? Many today, my friend, are convinced more of the dogmatic tone of a teacher than they are by the doctrinal truthfulness of his teaching. Dogmatism is no assurance of doctrinal accuracy.

Satan’s fatal blow is recorded in verse 5: “For God knows that in the day you eat from it your eyes will be opened, and you will be like God, knowing good and evil” (Genesis 3:5).

Many have tried to determine precisely what Satan is offering in verse 5. “Your eyes will be opened,” Satan assures them. In other words, they are living in a state of incompletion, of inadequacy. But once the fruit is eaten, they would enter into a new and higher level of existence: they would become “like God.”⁵⁵

As I understand Satan’s assertion, the statement is deliberately elusive and vague. This would stimulate the curiosity of Eve. To know ‘good and evil’ may be to know everything.⁵⁶ But how could Eve possibly grasp the specifics of the offer when she did not know what ‘evil’ was.

One of my friends tells me that women are, by nature, more curious than men. I do not know if this is so, but I know that I have an active curiosity as well. The mysteriousness of this possibility of knowing more and living on some higher plane surely invites speculation and consideration.

I find an illustration on this play upon human curiosity in the book of Proverbs:

The woman of folly is boisterous, she is naive, and knows nothing. And she sits at the doorway of her house, on a seat by the high places of the city, calling to those who pass by, who are making their paths straight; ‘Whoever is naive, let him turn in here,’ and to him who lacks understanding she says, ‘stolen water is sweet; and bread eaten in secret is pleasant’ (Proverbs 9:13-17).

The women of folly is herself naive and unknowing, but she entices her victims by offering them a new experience, and the fact that it is illicit simply adds to the appeal (verses 16-17). That is the kind of offer which Satan made to Eve.

Satan, I believe, leaves Eve with her thoughts at this point. His destructive seeds have been planted. While she has not yet eaten the fruit, she has already begun to fall. She has entered into a dialogue with Satan and now she is entertaining blasphemous thoughts about God’s character. She is seriously contemplating disobedience. Sin is not instantaneous, but sequential (James 1:13-15), and Eve is well on her way.

Notice that the tree of life is not even mentioned or considered. Here before Eve were the two trees, the tree of life and the tree of the knowledge of good and evil. Seemingly it was not a choice between the one or the other. She only saw the forbidden fruit. It, alone, appeared to be ‘good for food and a delight to the eyes’ (verse 6), and yet in 2:9 we were told that all the trees had these features in common. But Eve had eyes only for what was forbidden. And this tree offered some mysterious quality of life which appealed to the woman.

Satan lied outright in assuring Eve that she would not die, but he simply failed to tell her the fine print in his promise of what the forbidden fruit would offer. Having studied that tree for some time (I would imagine), she finally determined that the benefits were too great and the consequences were unreasonable and therefore unlikely. At that moment she snatched the fruit and ate it.

One may shake his head at Eve’s action, but the real wonder is that Adam seemingly without hesitation succumbed to Eve’s invitation to share her disobedience. Moses employs 5 3/4 (Gen. 3:1-6a) verses to describe the deception and disobedience of Eve, but only a part of one sentence to record Adam’s fall (Gen. 3:6b). Why? While I am not as dogmatic on this possibility as I once was, two words of Moses could give us the answer: “with her” (verse 6):

When the woman saw that the tree was good for food, and that it was a delight to the eye, and that the tree was desirable to make one wise, she took from its fruit and ate; and she gave also to her husband with her, and he ate (Genesis 3:6).

Is it possible that Eve was never alone with the serpent?⁵⁷ Could it be that Moses, by these two words, ‘with her,’ is informing us that Adam was present throughout the entire event, but never opened his mouth? If he were there, listening to every word and assenting by his silence, then it is little wonder that he simply took the fruit and ate it when it was offered by Eve.

It is something analogous to my wife and I sitting in the family room. When the doorbell rings, my wife gets up to answer it while I keep on watching my favorite TV program. I can overhear my wife letting in a vacuum cleaner salesman and listening with increasing interest to his sales pitch. I do not want to stop watching my program, so I let the conversation continue, even to my wife signing a contract. If she were then to come into the room and say to me, “Here, you have to sign this, too,” it will come as no shock if I sign it without protest. By default I have allowed my wife to make a decision and I have chosen to go along with it.

If Adam were not present throughout the entire dialogue between the serpent and his wife, one can still conceive of how it may have happened. Eve independently could have eaten the fruit and then hastened to tell her husband of her experience. I can well imagine that Adam would want to know two things. First, he would want to know if she felt any better—that is, did the fruit have any beneficial effect on her. Secondly, he would want to know it if had any detrimental effect. After all, God had said that they would die that very day. Had she found the fruit pleasurable and as yet sensed no harmful effect, Adam would surely be inclined to follow his wife’s example. What a tragic error!

Verses 7 and 8 are particularly informative, because they instruct us that sin has its consequences as well as its punishment. God has not yet prescribed any punishment for the sins of Adam and Eve, and yet the consequences are inseparably coupled with the crime. The consequences of sin mentioned here are shame and separation.

The nakedness which Adam and Eve shared without guilt was now a source of shame. Sweet innocence was lost forever. Remember, there was no man in the garden but the two of them. But they were ashamed to face each other without clothing. Not only could they not face each other as they had before, but they dreaded facing God. When He came to have sweet fellowship with them, they hid themselves in fear.

God had said that they would die in the day that they ate the forbidden fruit. Some have puzzled over this promise of judgment. While the process of physical death began on that fateful day, they did not die physically. Let us recall that spiritual death is separation from God:

And these will pay the penalty of eternal destruction, away from the presence of the Lord and from the glory of His power (II Thessalonians 1:9).

Isn’t it amazing that the spiritual death of Adam and Eve occurred immediately—that is, there was now a separation from God. And this separation was not one imposed by God; it was initiated by men.

I must digress to say that the spiritual death experienced by Adam and his wife is the same as that of today. It is the alienation of man from God. And it is that which man himself chooses. It is his preference. Hell is God’s giving men both what they want and what they deserve (cf. Revelation 16:5-6).

God Seeks, Sifts, and Sentences Man
(3:8-21)

The separation which Adam and Eve brought about is that which God seeks to bridge. God sought out man in the garden. While Satan’s question was designed to bring about the fall of man, God’s questions seek his reconciliation and restoration.

Notice that no questions are asked of the serpent. There is no intention of restoration for Satan. His doom is sealed. Take note also of the order or sequence here. Man fell in this order: serpent, Eve, Adam. This is the opposite of God’s chain of command. While God questioned in the order of authority (Adam, Eve, snake), He sentenced in the order of the fall (snake, Eve, Adam). The fall was, in part, the result of the reversal of God’s order.

Adam is first sought by God with the question, “where are you?” (verse 9). Adam reluctantly admitted his shame and fear, probably hoping that God would not press him on this issue. But God probed more deeply, seeking an admission of wrongdoing: “Who told you that you were naked? Have you eaten from the tree of which I commanded you not to eat?” (verse 11).

Thrusting at least a part of the responsibility back upon the Creator, Adam blurted out, “The woman whom Thou gavest to be with me, she gave me from the tree, and I ate” (verse 12).

Both Eve and God must share in the responsibility for the fall, Adam implied. His part was mentioned last and with as little detail as possible. And so it will always be with those who are guilty. We always find mitigating circumstances.

All the ways of a man are clean in his own sight, but the Lord weighs the motives (Proverbs 16:2).

Then Eve is questioned, “What is this you have done?” (verse 13).

Her response was little different (in essence) than her husband’s: “The serpent deceived me, and I ate” (verse 13).

It was true, of course. The serpent did deceive her (I Timothy 2:14), and she did eat. The guilt of both, while a feeble effort to excuse or at least diminish human responsibility was made, had been clearly established.

Such must always be the case, I believe. Before punishment can be meted out, the wrong-doing must be proven and acknowledged. Otherwise punishment will not have its corrective effect on the guilty. The penalties are now prescribed by God, given in the order of the events of the fall.

The Serpent Sentenced (vss. 14-15)

The serpent is first addressed and his punishment established. The creature, as the instrument of Satan, is cursed and subject to an existence of humiliation, crawling in the dust (verse 14).

Verse 15 addresses the serpent behind the serpent, Satan, the deadly dragon: “And the great dragon was thrown down, the serpent of old who is called the devil and Satan, who deceives the whole world; … ” (Rev 12:9).

There is to be, first of all, a personal animosity between Eve and the serpent: “And I will put enmity between you and the woman” (verse 15).

Such enmity is easy to comprehend. But this opposition will broaden: “And between your seed and her seed” (verse 15).

Here, I believe God refers to the battle of the centuries between the people of God and the followers of the devil (cf. John 8:44ff).

Finally, there is the personal confrontation between the seed⁵⁸ of Eve, the Messiah, and Satan: “He shall bruise you on the head, and you shall bruise him on the heel” (verse 15).

In this confrontation Satan will be mortally wounded while the Messiah will receive a painful, but not fatal wound.

How beautifully this prophecy portrays the coming Savior, Who will reverse the events of the fall. This is that of which Paul wrote in retrospect in the fifth chapter of Romans:

Nevertheless death reigned from Adam until Moses, even over those who had not sinned in the likeness of Adam’s offense, who is a type of Him who was to come. But the free gift is not like the transgression. For if by the transgression of the one the many died, much more did the grace of God and the gift by the grace of the one Man, Jesus Christ, abound to the many. And the gift is not like that which came through the one who sinned; for on the one hand the judgment arose from one transgression resulting in condemnation, but on the other hand the free gift arose from many transgressions resulting in justification. For if by the transgression of the one, death reigned through the one, much more those who receive the abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ (Romans 5:14-17).

While the prophecy of verse 15 is somewhat veiled, it becomes more and more evident in the light of subsequent revelation. It comes as little surprise, then, to learn that the Jews, according to the Targum, regarded this passage as Messianic.⁵⁹

The Woman’s Penalty (vs. 16)

It is only fitting that since Satan attacked mankind through the woman that God would bring about man’s salvation and Satan’s destruction through her. This has already been revealed to Satan in verse 15. Every child born to woman must have troubled Satan.

While salvation would come through the birth of a child, it would not be a painless process. Woman’s sentence comes at the center of her existence. It deals with the bearing of her children. But in the midst of her labor pains she could know that God’s purpose for her was being realized, and that, perhaps, the Messiah would be born through her.

In addition to labor pains, the woman’s relationship to her husband was prescribed. Adam should have led and Eve should have followed. But such was not the case in the fall. Therefore, from this time on women were to be ruled by men: “Yet your desire shall be for your husband, and he shall rule over you” (verse 16).

Several things must be said concerning this curse. First of all, it is one which is for all women, not just Eve. Just as all women must share in the pains of childbirth, so they must be subject to the authority of their husbands. This does not in any way imply any inferiority on the part of women. Neither does it justify the restriction of voting rights or withholding equal pay and so on.

For those who refuse to submit to the biblical teaching concerning the role of women in the church—that women must not lead or teach men, and not even speak publicly (I Corinthians 14:33b-36; I Timothy 2:9-15)—let me say this. The role of women in the church and in marriage is not restricted to Paul’s teaching, nor is it to be viewed as only related to the immoral context of Corinth. It is a biblical doctrine, which has its origin in the third chapter of Genesis. That is why Paul wrote,

Let the women keep silent in the churches; for they are not permitted to speak, but let them subject themselves, just as the Law also says (I Corinthians 14:34).

To those men and women who wish to disregard God’s instruction I must say, that is precisely what Satan desires. Just as he drew Eve’s attention to the restriction of the one tree, so he wants women to ponder the restriction placed upon women today. “Throw off your shackles,” he urges, “Find self-fulfillment.” “God is keeping you from what is best,” he whispers. And it is a lie! God’s rules have reasons, whether we understand them or not.

For the men, I hasten to add that this verse (and the biblical teaching on the role of women) is no proof text for male superiority or for some kind of dictatorship in marriage. We are to lead by love. Our leadership is to be at our own personal sacrifice, seeking what is best for our wife (Ephesians 5:25ff). Biblical leadership is that patterned after our Lord (cf. Philippians 2:1-8).

The Punishment of Men (vss. 17-20)

Just as Eve’s punishment related to the center of her life, so is the case with Adam. He had been placed in the garden, now he will have to earn a living from the ground “by the sweat of his brow” (verses 17-19).

You will notice that while the serpent is cursed, it is only the ground which is cursed here, and not Adam or Eve. God cursed Satan because He does not intend to rehabilitate or redeem him. But already the purpose of God to save men has been revealed (verse 15).

Not only will Adam have to battle the ground to earn a living, he will eventually return to dust. Spiritual death has already occurred (cf. verses 7-8). Physical death has begun. Apart from the life which God gives, man will simply (though slowly) return to his original state—dust (cf. 2:7).

Adam’s response to God’s penalties and promise is revealed in verse 20: “Now the man called his wife’s name Eve, because she was the mother of all the living.”

I believe this act evidenced a simple faith on the part of Adam. He accepted his guilt and punishment, but focused upon the promise of God that through the offspring of woman the Savior would come. Eve’s salvation (and ours as well!) would come through her submission to her husband and through the bearing of children. Adam’s naming the woman, Eve, which means ‘living’ or ‘life’ showed that life would come through Eve.

God is not just a God of penalties, but of gracious provision. Thus, He made for Adam and his wife garments from the skins of animals to cover their nakedness. A veiled prophecy of redemption through the shedding of blood is not, in my opinion, an abuse of this verse.

A Severe Mercy
(3:22-24)

Satan’s promise had, in a backhanded way, come true. Adam and Eve had, in a sense, become like God in the knowing of good and evil (verse 22). But there is a great difference as well as some similarity. Both man and God knew good and evil, but in a vastly different way.

Perhaps the difference can best be illustrated in this way. A doctor can know of cancer by virtue of his education and experience as a doctor. That is, he has read of cancer, heard lectures on cancer, and seen it in his patients. A patient, also, can know of cancer, but as its victim. While both know of cancer, the patient would wish he had never heard of it. Such is the knowledge which Adam and Eve came to possess.

God had promised salvation to come in time through the birth of Messiah, who would destroy Satan. Adam and Eve might be tempted to gain eternal life through the eating of the fruit of the tree of life. They had chosen knowledge over life. Now, as the Israelites too late tried to possess Canaan (Numbers 14:39-45), so fallen man might attempt to gain life through the tree of life in the garden.

It would seem that had Adam and Eve eaten of the tree of life they would have lived forever (verse 22). This is the reason God sent them out of the garden (verse 23). In verse 24 the ‘sending out’ of the two is more dramatically called ‘driving out.’ Stationed at the entrance of the garden are the cherubim and the flaming sword.

“How cruel and severe,” some would be tempted to protest. In today’s legal jargon, it would probably be called ‘cruel and unusual punishment.’ But think a moment, before you speak rashly. What would have happened had God not driven this couple from the garden and banned their return? I can answer it in one word—hell. Hell is giving men both what they want and what they deserve (cf. Revelation 16:6) forever. Hell is spending eternity in sin, separate from God:

And these will pay the penalty of eternal destruction, away from the presence of the Lord and from the glory of His power (II Thessalonians 1:9).

God was merciful and gracious in putting Adam and Eve out of the garden. He kept them from eternal punishment. Their salvation would not come in a moment, but in time, not easily, but through pain—but it would come. They must trust Him to accomplish it.

Conclusion

I cannot help but think of Paul’s words when I read this chapter, “Behold then the kindness and severity of God” (Romans 11:22).

There is sin, and there is judgment. But the chapter is interlaced with grace. God sought out the sinners. He sentenced them as well, but with a promise of salvation to come. And keeping them from hell on earth, He provides them with a covering for the time and full redemption in time. What a Savior!

Before we focus our attention on the application of this chapter to our own lives, consider for a moment what this Passage would mean to the people of Moses’ day. They had already been delivered out of Egypt and had been given the Law. They had not yet entered into the promised land.

The purpose of the books of Moses (which includes Genesis) is given in Deuteronomy chapter 31:

And it came about, when Moses finished writing the words of this law in a book until they were complete, that Moses commanded the Levites who carried the ark of the covenant of the Lord, saying, ‘Take this book of the law and place it beside the ark of the covenant of the Lord your God, that it may remain there as a witness against you. For I know your rebellion and your stubbornness; behold, while I am still alive with you today, you have been rebellious against the Lord; how much more, then, after my death? Assemble to me all the elders of your tribes and your officers that I may speak these words in their hearing and call the heavens and the earth to witness against them. For I know that after my death you will act corruptly and turn from the way which I have commanded you; and evil will befall you in the latter days, for you will do that which is evil in the sight of the Lord, provoking Him to anger with the work of your hands’ (Deuteronomy 31:24-29).

In many respects Eden was a type of the promised land and Canaan was the antitype. Canaan, like Paradise, was a place of beauty and plenty, a ‘land of milk and honey’ (cf. Deut 31:20). Israel would experience blessing and prosperity so long as they were obedient to the Word of God (Deut 28:1-14). If God’s laws were set aside, they would experience hardship, defeat, poverty, and be cast out of the land (28:15-68). In effect, Canaan was an opportunity for Israel to experience, to a limited degree, the blessings of Eden. Here, as in Eden, God’s people were faced with a decision to make: “See, I have set before you today life and prosperity, and death and adversity” (Deut 30:15).

Genesis chapter three is far from academic or mere history. It was a word of warning. What happened in Eden would again occur in Canaan (cf. Deuteronomy 31:16ff.). They would be tempted to disobey, just as Adam and Eve were. Serious consideration of this chapter and its implications were essential to Israel’s future.

The chapter is distinctly prophetic as well, for Israel disobeyed and chose the way of death, just as the first couple in the garden. As Adam and Eve were cast out of the garden, Israel was put out of the land. But there is hope as well, for God promised a Redeemer, Who would be born of woman (Gen 3:15). God would chasten Israel and bring her back to the land (Deut 30:1ff.). Even then Israel would not be faithful to her God. She must look to the Messiah of Genesis 3:15 to bring her final and permanent restoration. Israel’s history, then, is summarized in Genesis 3.

For us there are many applications. We must not be ignorant of Satan’s devices (II Corinthians 2:11). The manner of his temptation is repeated in the testimony of our Lord in the wilderness (Matthew 4:1-11; Luke 4:1-12). And so he will continue to tempt us today.

Genesis chapter three is vital to Christians today because it alone explains things as they are. Our world is a blend of both beauty and beastliness, of loveliness and that which is ugly. The beauty which remains is evidence of the goodness and greatness of the God Who created all things (cf. Romans 1:18ff). The ugliness is the evidence of man’s sinfulness (Romans 8:18-25).

From what I can tell, the present state of God’s creation was one of the crucial elements in Darwin’s move from orthodoxy to doubt and denial. He did not behold the orderliness of creation and say to himself, “Oh, this must have occurred by chance.” Instead, he looked at the cruelty and ugliness and concluded, “How could a loving, all-powerful God be responsible for this?” The answer, of course, is found in this text in Genesis chapter three: man’s sin has turned God’s creation inside-out.

The only solution is for God to do something to bring about redemption and restoration. This has been accomplished in Jesus Christ. The penalty for man’s sins have been borne by Him. The consequences for Adam’s sins need not destroy us. The choice which confronts us is this: Do we wish to be united with the first Adam or the last? In the first Adam we are constituted sinners and are subject to physical and spiritual death. In the last we become new creatures, with eternal life (physical and spiritual). God has not placed two trees before us, but two men: Adam and Christ. We must decide with whom we will identify. In one of these two our eternal future rests.

There is much to be learned here about sin. Essentially sin is disobedience. Notice that the initial sin did not seem very serious. It might be thought of as a trivial thing. The seriousness of sin can be seen in two significant facts, which are clear from our text.

First, sin is serious because of its roots. The eating of the forbidden fruit was not the essence of the sin, but merely its expression. It is not the source of sin, but its symbol. The partaking of that fruit is similar to the sharing of the elements, the bread and the wine, of the Lord’s table, that is, the act expresses something much more deep and profound. So the root of the sin of Adam and Eve was rebellion, unbelief, and ingratitude. Their act was a deliberate choice to disobey a clear instruction from God. It refused to gratefully accept the good things as from God and the one prohibition as for their good as well. Worst of all, they viewed God as being evil, miserly and threatened, as Satan had portrayed Him.

Secondly, sin is serious because of its fruits. Adam and Eve did not experience a higher form of existence, but shame and guilt. It did not provide them with more to enjoy, but spoiled what they previously experienced without shame. Worse yet, it brought about the downfall of the entire race. The beginnings of the effects of the fall are seen in the rest of the Bible. We see the results of that sin today, in our lives and in society. The result of sin is judgment. That judgment is both present and future (cf. Romans 1: 26-27).

Let me tell you, my friend, that Satan always emphasizes the present pleasures of sin while keeping our minds from their consequences. Sin is never worth the price. It is like the rides at the State Fair: the ride is short and the price is high—incredibly high.

But let us not concentrate upon the sins of Adam and Eve. We should not be shocked to learn that the temptations are the same for men today as in the garden. And the sins are the same as well.

Madison Avenue has taken up the cause of the evil one. Advertising urges us to forget the many blessings we have and to concentrate upon what we do not possess. They suggest that life cannot be experienced fully without some product. For example, we are told, “Coke adds life.” No, it doesn’t; it simply rots your teeth. And then we are urged not to consider the cost or the consequences of indulging ourselves with this one more thing which we need. We can ‘charge it to MasterCard.’

I suspect that there is a bit of a smile forming on your face. You may suppose that I am really getting far afield. Consider what the Apostle Paul tells us about the meaning of Old Testament truths to our present experience:

For I do not want you to be unaware, brethren, that our fathers were all under the cloud, and all passed through the sea; and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food; and all drank the same spiritual rock which followed them; and the rock was Christ. Nevertheless, with most of them God was not well pleased; for they were laid low in the wilderness. Now these things happened as examples for us, that we should not crave evil things, as they also craved (I Corinthians 10:1-6).

What kept Adam and Eve from everlasting blessing was their desire to have pleasure at the cost of unbelief and disobedience. Such, Paul writes, was also the case with Israel (I Cor 10:1-5). The same temptations face us, but God has given us sufficient means to be have victory. What are these means?

(1) We are to understand that denials (doing without, prohibitions) come from the hand of a good and loving God:

No good thing does He withhold from those who walk uprightly (Psalm 84:11).

(2) We must realize that denials are a test of our faith and obedience:

And you shall remember all the way which the Lord your God has led you in the wilderness these forty years, that He might humble you, testing you, to know what was in your heart, whether you would keep His commandments or not. And He humbled you and let you be hungry, and fed you with manna which you did not know, nor did your fathers know, that He might make you understand that man does not live by bread alone, but man lives by everything that proceeds out of the mouth of the Lord. Your clothing did not wear out on you, nor did your foot swell these forty years. Thus you are to know in your heart that the Lord your God was disciplining you just as a man disciplines his son (Deuteronomy 8:2-5).

Doing without is not God’s keeping us from blessing, but preparing us for it:

By faith Moses, when he had grown up, refused to be called the son of Pharaoh’s daughter; choosing rather to endure ill-treatment with the people of God, than to enjoy the passing pleasures of sin; considering the reproach of Christ greater riches than the treasures of Egypt; for he was looking to the reward (Heb 11:24-26; cf. Deut 8:6ff)

(3) When we are kept from those things which we think we want we must be careful not to meditate upon what is denied, but upon what is graciously given, and by Whom. Then we must do what we know to be God’s will.

But you shall utterly destroy them, the Hittite and the Amorite, the Canaanite and the Perizzite, the Hivite and the Jebusite, as the Lord your God has commanded you, in order that they may not teach you to do according to all their detestable things which they have done for their gods, so that you would sin against the Lord your God (Deut 20:17-18).

Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all comprehension, shall guard your hearts and your minds in Christ Jesus. Finally, brethren, whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is lovely, whatever is of good repute, if there is any excellence and if any thing worthy of praise, let your mind dwell on these things. The things you have learned and received and heard and seen in me, practice these things; and the God of peace shall be with you (Philippians 4:6-9).

Almost daily we find ourselves repeating the sins of Adam and Eve. We ponder what we are forbidden to have. We begin to distrust the goodness of God and His graciousness to us. We worry about things that are really inconsequential. And often, in unbelief, we take matters into our own hands.

Many times I find Christians seriously contemplating sin, knowing it is wrong, and realizing that there will be consequences, but foolishly supposing that the pleasure of sin is greater than its price. How wrong! That was the error of Adam and Eve.

May God enable us to praise Him for those things which He forbids and to trust Him for those things which we need and He promises to provide.

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54 I like the way Helmut Thielicke puts this:

“The overture of this dialogue is thoroughly pious, and the serpent introduces himself as a completely serious and religious beast. He does not say: “I am an atheistic monster and now I am going to take your paradise, your innocence and loyalty, and turn it all upside down.” Instead he says: “Children, today we’re going to talk about religion, we’re going to discuss the ultimate things.” How the World Began (Philadelphia: Fortress Press, 1961), p. 124.

55 Some point out that ‘God’ (‘like God”), in verse 5, is the name Elohim, which is plural. They suggest that we should translate it, “You shall be like gods.” Such a possibility, while grammatically permissible, does not seem worthy of consideration. The same word (Elohim) is found in the first part of verse 5, where God is referred to.

56 “So far as knowledge of good and evil is concerned, one must remember that the Hebrew yd’ (‘to know’) never signifies purely intellectual knowing, but in a much wider sense an ‘experiencing,’ a ‘becoming acquainted with,’ even an ‘ability.’ ‘To know in the ancient world is always to be able as well’ (Wellhaussen). And secondly, ‘good and evil’ may not be limited only to the moral realm. ‘To speak neither good nor evil’ means to say nothing (Gen 31.24,29; 2 Sam 13.22); to do neither good nor evil means to do nothing (Zeph 1:12); to know neither good nor evil (said of children or old people) means to understand nothing (yet) or (any longer) (Deut 1:39; 2 Sam. 19:35 f.) “Good and evil” is therefore a formal way of saying what we mean by our colorless ‘everything’; and here too one must take in its meaning as far as possible.” Gerhard Von Rad, Genesis (Philadelphia: Westminster Press, 1961), pp. 86-87.

57 “She partakes of the fruit, she gives to her husband, and he eats also. Someone may ask: ‘Where was Adam all the time?’ The Bible does not tell us. I assume he was present there, because she gave the fruit to him: ‘her husband was with her.’ More we cannot say for the simple reason that the Bible does not say more.” E. J. Young, In the Beginning (Carlisle, Pennsylvania: The Banner of Truth Trust, 1976), p. 102.

58 The word seed (zera) can be used collectively as well as individually (cf. Genesis 4:25; I Samuel 1:11; II Samuel 7:12). Here in Genesis 3:15 it is used in both senses, I believe. Kidner states, “The latter, like the seed of Abraham, is both collective (cf. Rom 16:20) and, in the crucial struggle, individual (cf. Gal 3:16), since Jesus as the last Adam summed up mankind in Himself.” Derek Kidner, Genesis (Chicago: Inter-Varsity Press, 1967), p. 71.

59 H. C. Leupold, Exposition of Genesis (Grand Rapids: Baker Book House, 1942), I, p. 170.

Introduction

My parents were privileged to spend a year teaching in Taiwan. While they were in Taipei, they met a young Chinese man who wanted to learn to speak and read English more fluently. My father agreed to meet with ‘Johnny’ once a week. My father assured Johnny that there would be no charge for the English lessons and informed him that the text for their studies would be the gospel of Matthew. Incidentally, Johnny was saved in chapter 16.

One of the tapes which my folks sent us from Taiwan at Christmas time contained a recording of Johnny reading Matthew in English. If you can imagine it, he was reading the genealogy of Matthew chapter 1. What an introduction to the English language and to the Bible!

The genealogies have never been the best read portions of the Word of God. Ray Stedman tells the story of an old Scots minister who was reading from the first chapter of Matthew’s gospel.

He started reading, ‘Abraham begat Isaac, and Isaac beget Jacob, and Jacob begat Judah,’ and he looked on ahead and saw the list to follow and said, ‘and they kept on begetting one another all the way down this page and halfway into the next.’⁶⁸

If we are honest, that is what most of us do with the genealogies of the Bible—we skip them. In my teaching through the book of Genesis, I must admit I seriously considered doing the same thing, merely passing by Genesis chapter 5. Leupold, in one of the classic commentaries on the book of Genesis has this word of advice to preachers: “Not every man would venture to use this chapter as a text.”⁶⁹

And believe me, not all have. There is a verse of Scripture which will not let us pass by Genesis 5 without a serious study of this genealogy: “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness” (II Timothy 3:16).

And so we must deal with this chapter in Genesis in order to discern its profit and benefit to us. In the few years that I have preached the Bible I have learned that the inadequacy is not the text of Scripture we preach, but in the teacher who presents it.

Understanding Genealogies

The fifth chapter of Genesis is only one of many genealogies contained in Scripture. Learning from this chapter will encourage us and instruct us as we approach the other numerous genealogies of the Bible. And, conversely, the other genealogies give us considerable insight as we approach this particular account. Let us, then, give our attention to the purpose of genealogies in general, before we turn our attention to our text.

The genealogies of Genesis 5 and 11 are not at all unique in the ancient times. The Egyptians had king lists and so did the Sumerians. The Hittites had royal offering lists, the historical and chronological value of which is beyond doubt.⁷⁰ These ancient Near Eastern genealogies are very instructive in determining the correct interpretation of the biblical records.

For one thing, we learn that genealogies were not intended to be used as a chronology.⁷¹ At first glance, the one who reads Genesis chapter 5 would think that one only need add up the numbers contained here in order to establish the age of civilization upon the earth. Ussher, for example, arrived at the date of 4004 B.C. for the events of Genesis chapter 1.

The naming of individuals did not necessarily imply that a continuous sequence was to be assumed. Often names were omitted and genealogical lists were selective.⁷²

“The expression ‘A begat B’ does not always imply direct parentage.”⁷³ Matthew 1:8 states that ‘Joram begat Uzziah,’ but from the Old Testament (II Kings 8:25; 11:2, 14:1,21) we learn that Joram was the father of Ahaziah, who fathered Joash, father of Amaziah father of Uzziah. Thus ‘begat’ can mean ‘begat the line culminating in.’⁷⁴ As Kitchen states, “Terms like ‘son’ and ‘father’ can mean not only ‘(grand)son’ and ‘(grand)father,’ but also ‘descendant’ and ‘ancestor’ respectively.”⁷⁵

The arrangement of the genealogies into a neat and clean pattern also suggests something other than a chronological indicator. Matthew’s genealogy of Christ, for example (Matthew 1:1-17) is arranged into three successions of 14 generations each. And this genealogy is known to be selective.

The numbers in the genealogies of the Ancient Near East were usually of secondary importance.⁷⁶ The primary purpose was to establish one’s family identity, one’s roots. Nowhere in Genesis 5, the Bible, or elsewhere were the numbers ever totaled to establish any kind of chronology. Sometimes the numbers of one account differ from those of another.⁷⁷ While there are many explanations for this, one is that these numbers were given only as an approximation. Exact figures did not serve the purpose of the genealogy. While we dare not say that the numbers are not literal, we simply point out the way such numbers were used in the Ancient Near East.⁷⁸

Let us then carefully consider the words of the great scholar, Dr. B. B. Warfield, when he writes:

These genealogies must be esteemed trustworthy for the purposes for which they are recorded; but they cannot safely be pressed into use for other purposes for which they were not intended, and for which they are not adapted. In particular, it is clear that the genealogical purposes for which the genealogies were given, did not require a complete record of all the generations through which the descent of the persons to whom they are assigned runs; but only an adequate indication of the particular line through which the descent in question comes. Accordingly it is found on examination that the genealogies of Scripture are freely compressed for all sorts of purposes; and that it can seldom be confidently affirmed that they contain a complete record of the whole series of generations, while it is often obvious that a very large number are omitted. There is no reason inherent in the nature of the scriptural genealogies why a genealogy of ten recorded links, as each of those in Genesis v. and xi. is, may not represent an actual descent of a hundred or a thousand or ten thousand links. The point established by the table is not that these are all the links which intervened between the beginning and the closing names, but that this is the line of descent through which one traces back to or down to the other.⁷⁹

The Meaning of Genesis 5

If we cannot learn the age of the earth from the genealogy of Genesis chapter 5, what are we to gain from its study? The more I have considered this passage the clearer it becomes that it must be interpreted in the light of its context. A significant part of that context is the genealogy of Cain in chapter 4. The meaning and application of the genealogy of chapter 5, then, is gained by a comparison and contrast of chapter 4.

Normally, we are told that chapter 4 gives us the genealogy of Cain while in chapter 5 Moses describes the godly line of Seth. In one sense this is true. Surely chapter 4 depicts an ungodly descent while chapter 5 records the history of the line through whom the Savior will come.

Technically, however, chapter 5 is not the account of the lineage of Seth, but of Adam.

This is the book of the generations of Adam. In the day when God created man, He made him in the likeness of God. He created them male and female, and He blessed them and named them Man in the day when they were created. When Adam had lived an hundred and thirty years, he became the father of a son in his own likeness, according to his image, and named him Seth (Genesis 5:1-3).

I have puzzled over the seeming repetition of these introductory verses. Why would Moses tell us what we already know? Notice that these verses are not attached to the genealogy of chapter 4, but of that in chapter 5. Cain’s genealogy comes to a dead end. It begins with ungodly Cain, ends with wicked Lamech, and is ‘washed out’ by the flood.

Moses begins chapter 5 with the terminology of chapters 1 and 2 (e.g., ‘created,’ ‘in the likeness of God,’ ‘male and female,’ ‘blessed them’) in order to indicate to the reader that God’s purposes and program for man begun in the first chapters are to be carried out through Adam’s seed, but not through the line of Cain; rather through Seth. The whole of chapter 5 is a description of the ever-narrowing line through which Messiah will come.

The contrast spiritually between the two lines is obvious. It can easily be illustrated by the two ‘Lamechs’ of chapters 4 and 5. Lamech (the son of Methushael, 4:18) of Cain’s lineage was the initiator of polygamy (4:19). Worse than this he was a murderer who boasted of his crime (4:23) and made light of God’s words to Cain (4:24).

The Lamech of chapter 5 (the son of Methuselah and the father of Noah) was a godly man. The naming of his son revealed his understanding of the fall of man and the curse of God upon the ground (cf. 5:29). It also indicated his faith that God would deliver man from the curse through the seed of Eve. I believe Lamech understood that this deliverance would specifically come through the son God had given him.

In the account of Cain’s descendants no numbers were employed, while the line of Seth has a definite numerical pattern. Figures in chapter 5 typically supplied: (1) the age of the individual at the birth of the son named; (2) the years lived after the birth of the son;⁸⁰ and (3) the age of the man at his death. Essentially the life of the person falls into two parts, B.C., and A.D.: Before the child and after the delivery of the child. This division is not without significance.

The length of the lives of the men in chapter 5 is unusually long, but every effort to explain this fact in some way other than taking the numbers literally has proven futile. Conditions were undoubtedly different prior to the flood.

Moses surely intended the length of the lives of these men to impress us. This is undoubtedly one of the reasons why they were so prominently included. The long length of life would facilitate the population of the earth. My wife and I have had six children in our 17 years of marriage. Imagine what could be done in 900 years?

Furthermore Moses would reveal by this that man was originally intended to live many years, even after the fall. Surely the promise of a millennial kingdom in which men would live to a ripe old age (cf. Isaiah 65:20) is buttressed by this chapter. Length of life was nothing new, but simply something regained.

The main contrast between the lines of Cain and Seth is that of the emphasis of each. Cain’s line is credited with what might be called ‘worldly progress’ and achievements. Cain built the first city (4:17). From his descendants came the technological and cultural contributions. Metal workers, ranchers, and musicians were of this line.

Now what is it that is emphasized about the line of Seth? No mention is made of any great contributions or achievements. Two things marked out the men of chapter 5. First of all, they were men of faith (cf. Enoch, 5:18, 21-24; Lamech, 5:28-31). These men looked back and grasped the fact that sin was the root of their troubles and travail. They looked forward to a redemption that God was to provide through their offspring.

That brings us to the second contribution of these men of chapter 5—they produced godly seed through whom the purposes and program of God would continue. Now we are not told that every child of theirs was godly. But we do know that these were godly men and that through them and their children a line was continued which culminated in Noah. While the rest of mankind would be destroyed in the flood, through Noah, the human race (and more than this, the seed of Eve) would be preserved. The hope of men rested in the preservation of a godly seed.

What a lesson this would be to the Israelites. When they reached the land of Canaan they would encounter a people vastly different from the Egyptians. While the Egyptians despised the Israelites and would not consider intermarriage, the Canaanites would invite it (cf. Genesis 46:34; Deuteronomy 7:1ff; Numbers 25:1ff). To intermarry with the Canaanites would be to turn from the God of Israel. To intermix with the Canaanites would mean to pollute the godly line through which Messiah was to come.

God had promised to bless the faith and obedience of the Israelites. He would give them rain, crops and cattle (Deuteronomy 28). It could well be that the nation would put their trust, not in the living God, but in the technology of the Canaanites. Horses and chariots may have been the latest technological advance in warfare, but God had forbidden Israel to accumulate such arms. They must trust in Him (cf. Exodus 15:4; Deuteronomy 17:14ff; Joshua 11:6). Alliances with pagan nations may have been the way of the world, but it was not God’s way (II Kings 18,19).

We may be surprised that such an emphasis upon death occurs in the genealogy of chapter 5, while it is not mentioned in the fourth chapter. Would it not have been more fitting to have emphasized death in conjunction with the ungodly line of Cain?

The first thing we must recognize is the significance of death in the context of the book of Genesis. God had told Adam that they would surely die in the day they ate of the forbidden fruit (2:17). Satan boldly denied this and assured Eve that this was not so (3:4). Chapter 5 is a grim reminder that the wages of sin is death and that God keeps His Word, in judgment and in salvation.

But why not stress the relationship between sinfulness and death? Why not emphasize death in chapter 4? Let me suggest an explanation. In chapter 4 it would seem that death was not a popular subject. I believe that Cain found comfort in the fact that he had fathered a son in whose name he also founded a city. In addition, his offspring were responsible for great cultural and technological contributions.⁸¹ These ‘monuments’ to Cain may have given him some kind of comfort.

The sad reality was vastly different, however. As the writer in Proverbs has said, “The memory of the righteous is blessed, but the name of the wicked will rot” (Proverbs 10:7).

The greatest tragedy was not that the men of chapter 4 died, for so did those of chapter 5. The tragedy is that the offspring of Cain did not survive the judgment of God, but that Noah, the seed of Seth, did. All men will die, but some will be raised to everlasting torment while the people of faith will spend eternity in the presence of God (cf. John 5:28,29; Revelation 20). Outward appearances would indicate that the children of this world ‘have it made,’ but the ultimate reality is vastly different.

Death did come to the godly seed of Seth. This is repeated eight times in chapter 5. But Enoch is a type of all those who truly walk with God. Death will not swallow them up. They will be ushered into the eternal presence of God, in whose fellowship they will dwell forever. Death can be looked squarely in the face by the true believer, for its sting has been removed by the work of God in the death of Christ Jesus, the ‘seed of the woman’ (Genesis 3:15).

Application

I cannot leave these verses without pointing out their relevance to men today. The most important factor in all the world, according to Moses, which determines men’s destiny is not the contributions which he makes to culture or civilization (important as this may be). Whether or not you have made a reputation for yourself is of little eternal consequence. The critical element for every man named in these chapters was this: was His name to be found in God’s book?

Moses began chapter 5 with these words: “This is the book of the generations of Adam. In the day when God created man, He made him in the likeness of God” (Genesis 5:1).

I am reminded of these words of the last book of the Bible,

And I saw the dead, the great and the small, standing before the throne, and books were opened; and another book was opened, which is the book of Life; and the dead were judged from the things which were written in the books, according to their deeds. And the sea gave up the dead which were in it, and death and Hades gave up the dead which were in them; and they were judged, every one of them according to their deeds. And death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire (Revelation 20:12-15).

What determined ancient men’s destiny was whether or not his name was in the book of the generations of Cain or of Seth. And what determined the names of those who are listed in chapter 5 was their recognition of personal sin and their faith in God to provide the salvation He promised.

And so it is today, my friend. The ultimate question is this, in whose genealogy are you to be found? Are you still in Adam or are you in Christ (cf. Romans 5)? If you acknowledge that you are a sinner, deserving of God’s eternal punishment and you are trusting in the righteousness of Christ and His death on your behalf, you are in Christ. Your name is in the book of life. If you have not done this, you are in Adam. While your works may have impressed men, they will not meet the standard of God for eternal life. In which book is your name to be found?

Secondly, I am reminded in this chapter that the measure of a man, in God’s eyes, is to be evidenced in his children. This is why elders are to be evaluated in part, by their effectiveness as parents (cf. I Timothy 3; Titus 1).

How this should change our priorities and values. Cain built for his son, but Seth built into his son. Cain sacrificed his sons to success. Seth found success in his sons. How often we need to be reminded of the words of the Psalmist.

Unless the Lord builds the house, they labor in vain who build it; Unless the Lord guards the city, The watchman keeps awake in vain. It is vain for you to rise up early, to retire late, to eat the bread of painful labors; For He gives to His beloved even in his sleep. Behold, children are a gift of the Lord, The fruit of the womb is a reward. Like arrows in the hand of a warrior, so are the children of one’s youth. How blessed is the man whose quiver is full of them; They shall not be ashamed, When they speak with their enemies in the gate (Psalm 127).

The Psalmist is reminding the workaholics that striving for success often sacrifices that which is of the highest value. And he tells us that children, which are God’s great gift to men, are not given in striving but in sleep, not in rising early and retiring late, but in resting in the faithfulness of God.

What a commentary Genesis 5 is on the difficult words of Paul in the book of I Timothy:

Let a woman quietly receive instruction with entire submissiveness. But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. For it was Adam who was first created, and then Eve. And it was not Adam who was deceived, but the woman being quite deceived, fell into transgression. But she shall be saved through the bearing of children if they continue in faith and love and sanctity with self-restraint (I Timothy 2:11-15, verse 15 my translation⁸²).

The women who abide by Paul’s teaching may protest, “But how can I find fulfillment under such prohibitions, and how can I make any significant contribution to the church?” Paul says, in effect, “The most important work of all is for a godly woman to raise godly children.”

And lest we apply this only to women, let me suggest that it is equally true for the men as well, even if this is not the primary intent of Paul here. Fathers, are you sacrificing your children for success in the business world, or for success in Christian ministry? There is no more important calling than that of raising godly children. If we fail here, we have failed of our highest calling.

There are those, I know, who do not, or who cannot, have children. Let me assure you that we are not in the same shoes as the Israelites of old. The godly line was preserved, and the Messiah has come through the seed of women. But it is vital to the purpose of God that a righteous remnant continue through the years to carry on the work of God for man and through man. We must, therefore, continue to beget spiritual children and to nurture them in the truths of God’s Word. Let us all take this task seriously.

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68 Ray Stedman, The Beginnings (Waco: Word Books, 1978), p. 47.

69 H. C. Leupold, Exposition of Genesis (Grand Rapids: Baker Book House, 1942), I, p. 248.

70 K. A. Kitchen, Ancient Orient and Old Testament (Chicago: Inter-Varsity Press, 1966 ), pp. 35-36.

71 “0n a more careful scrutiny of the data on which these calculations rest, however, they are found not to supply a satisfactory basis for the constitution of a definite chronological scheme. These data consist largely, and at the crucial points solely, of genealogical tables; and nothing can be clearer than that it is precarious in the highest degree to draw chronological inferences from genealogical tables.” “The Antiquity and Unity of the Human Race,” B. B. Warfield, Biblical and Theological Studies (Philadelphia: The Presbyterian and Reformed Publishing Co., 1968, p. 240.

72 “Such a mixture of continuous and selective genealogy is in no way abnormal. Besides the obvious example of Matthew 1:1-17, the Abydos King List in Egypt silently omits three entire groups of kings (Ninth to early Eleventh, Thirteenth to Seventeenth Dynasties and the Amarna pharaohs) at three separate points in an otherwise continuous series; other sources enable us to know this.” Kitchen, p. 38.

73 Ibid.

74 Ibid., pp. 38,39.

75 Ibid., p. 39.

76 Cf. J. N. Oswalt, “Chronology of the Old Testament,” The International Standard Bible Encyclopedia, revised edition (Grand Rapids: William B. Eerdmans, 1979), I, p. 674.

77 In Genesis 5 there are considerable variations between the Massoretic Text (the Hebrew text of the Old Testament), the Septuagint (the Greek translation of the Old Testament), and the Samantan Pentateuch. To compare these figures one should consult the chart in ISBE, I, p. 676, contained in the article on the chronology of the Old Testament.

78 ‘‘The same observation applies to a second class of data: random chronological statements, e.g., the statement in Gen. 15:13 concerning the duration of the Egyptian sojourn, or that in I K. 6:1 covering the time elapsed between the Exodus and the building of Solomon’s temple. While there is no warrant for disregarding such statements, neither is it necessary to assume that they are precise chronological computations. In the premonarchial society especially, long term chronological records are highly unlikely because of their lack of importance. Rather, approximations arrived at in various ways can be expected, and the use of round numbers, particularly, would suggest some degree of approximation. It is the significance of these numbers for the biblical writers that the interpreter must understand before he attempts to build an absolute chronology upon them.” ISBE, I, p. 674.

79 Warfield, pp. 240-241.

80 This is not to say that other sons and daughters were not born to the men of chapter 5. They may or may not have had faith in God, and they may or may not have been born prior to the son specified as being born at a certain age in the life of his father.

81 I do not wish to be understood to say, as some seem to,* that the godly should forsake all efforts to improve the quality of life by enriching it with moral, social, cultural and technological contributions. These contributions I understand as a part of God’s command to man to ‘subdue the earth’ (Genesis 1:28, etc.). The point here is that ancient man’s comfort and consolation should not abide in these achievements, but in the promise of God’s salvation, and God’s faithfulness to accomplish it. *Cf. W. H. Griffith Thomas, Genesis, A Devotional Commentary (Grand Rapids: William B. Eerdmans, 1946), p. 63.

82 Verse 15 is my translation, which best reflects the Greek. The word ‘women’ supplied by the NASV here is literally ‘she’ (singular). The ‘they’ of the NASV is plural and thus should refer to its antecedent ‘children,’ which is also plural.