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Service and Leadership Training

November 2002
Leaders and Members’ Basics
www.TheLAMBofCA.com
House Church Training Materials for Central Asia
See the last page for the full curriculum.
Table of Contents

I. INTRODUCTION..................................................................................................... 3
A. Relationship to other Scripture .........................................................................................3
B. Authorship ...........................................................................................................................4
C. Literary Characteristics .....................................................................................................6
D. Date of Writing....................................................................................................................6
E. Purpose.................................................................................................................................6
F. Keys to “Unlock” the Book.................................................................................................7
G. The Audience.......................................................................................................................7
H. Principal Message and Themes .........................................................................................8
I. Covenant..............................................................................................................................10
J. The Revelation of the Messiah in Genesis........................................................................11
K. Personal Application.........................................................................................................13
II. A SIMPLE OUTLINE OF GENESIS (REFLECTING THE “4 X 4” METHOD OF
STUDY).................................................................................................................... 14
Four Events and Four Stories in Genesis ............................................................................14
III. THE FOUR FUNDAMENTAL EVENTS ............................................................. 15
A. The Creation (1:1 – 2:25).................................................................................................15
B. The Temptation and Fall of Man (3: 1 – 24)...................................................................20
C. The Flood (6:1 – 9:29).......................................................................................................24
1. The Meaning of “Flood”..................................................................................................24
2. The Man Noah – Before the Flood ..................................................................................25
3. The Ark That Noah Built .................................................................................................25
4. The Actual Event of the Flood.........................................................................................26
5. The Man Noah - After the Flood .....................................................................................27
D. The Dispersion of Mankind (the Tower of Babel) – 11:1 – 9 ........................................28
1. The dictator (10:8 – 12) ...................................................................................................28
2. The rebellion (11: 1 – 4) ..................................................................................................28
3. The judgment (11: 5 – 9) .................................................................................................29
IV. THE FOUR FUNDAMENTAL STORIES ............................................................ 30
A. The Story of Abraham (12:1 – 23:20)..............................................................................30
B. The Story of Isaac (24:1 – 26:35) .....................................................................................35
C. The Story of Jacob (27:1 – 36:43) ....................................................................................38
A Brief Summary of Jacob’s Life [2006 BC – 1859 BC]....................................................38
A More Detailed Look at the Life of Jacob .........................................................................38
D. The Story of Joseph (37:1 – 50:26) ..................................................................................41
A Story of Joseph’s Life [1915 BC – 1805 BC]..................................................................41
V. SPIRITUAL APPLICATION FOR TODAY FROM THE LIVES OF THE
PATRIARCHS.......................................................................................................... 44
From Abraham’s Life............................................................................................................44

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From Isaac’s Life ...................................................................................................................44
From Jacob’s Life ..................................................................................................................45
From Joseph’s Life ................................................................................................................45
APPENDIX A – THE COVENANT WITH ABRAHAM.............................................. 48
APPENDIX B – HOW OLD WERE THE PATRIARCHS?........................................ 49
APPENDIX C - THEMES AND LITERARY STRUCTURE....................................... 50
FOR FURTHER STUDY AND TRAINING IN RIGHTEOUSNESS ........................... 51

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THE THEOLOGY OF GENESIS

I. Introduction

The Hebrew title for this first book of the Bible is “bereshith.” This title means “in the
beginning.” This first book was given this title because of the ancient Jewish custom
of naming books by the first word(s) of their actual text. The Greek title, [given by the
translators of the Greek Old Testament at the time of its translation about 250 BC], is
Genesis, which means “origin.” This title was given based on the contents of the
book. Both titles are appropriate since the book is about the origin of history.

The book of Genesis begins the Torah (or, Pentateuch). “Torah” means “Law.” The
Torah is the first division of the Hebrew Bible, which consists of these five books:

ƒ Genesis
ƒ Exodus
ƒ Leviticus
ƒ Numbers
ƒ Deuteronomy

Hebrew tradition, which was followed by later Judaism and the early church (Luke
24:44), divided the Old Testament into three sections:

ƒ The Law
ƒ The Prophets
ƒ The Writings [The “writings” are also referred to as the “Psalms.”]

The first section of the Torah was called the “Law” because its focus is the covenant
law revealed to Moses on Mount Sinai (Exodus 20). It also covers the subsequent
events of Israel’s journeys from Sinai to the plains, where Moses delivered to Israel
the covenant law a second time in the Book of Deuteronomy. As mentioned above,
the Hebrew word “torah” often means “law,” but it can also be used in the broader
sense of “instruction.” The Law was more than a reciting of the covenant. The law
was compiled for the “instruction” of the people of God as they attempted to live
faithfully under the Mosaic covenant. The more common name for this collection is
the Pentateuch, which is derived from the Greek words for “five” and “book,”
indicating that it was a book made of five parts.

A. Relationship to other Scripture

Genesis is the foundation of the whole Scripture. It does not try to tell what became
of all peoples during the early centuries after creation. It only indicates the origin and
direction of the early branches of the human race. During the earliest times, including
the era of the first family, the ideas of being chosen by God and the purposes of God
began to appear. For example, consider Seth. His name means “the appointed one.”
He replaced Abel, continued in his godly steps, and became a worshiper of YAHWEH.

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We say again that Genesis is the foundational book to the rest of the Bible. Its
important theological themes include the doctrines of God, creation, man, sin and
salvation. It teaches the importance of atonement by substitution and of faith in
God’s revelation of Himself to mankind. It also records the first messianic prophecies
of the Bible. It predicts that the Redeemer would be born of the seed of a woman
(3:15) through the line of Seth (4:25), a son of Shem (9:27), the offspring of Abraham
(12:3), Isaac (21:12), and Jacob (25:23), and from the tribe of Judah (49:10).

Genesis covers more time than any other book in the Bible. It opens with the words:
“In the beginning God created” (1:1), and it ends with “in a coffin in Egypt” (50:26).
Thus it covers the whole plight of man, who was created in God’s image to live
forever, but because of sin became destined for the grave. The book leaves the
reader anxiously anticipating the redemptive intervention of God.

B. Authorship

Although Genesis is anonymous, the Pentateuch was considered essentially one


book in Jewish tradition, and its authorship as a whole attributed to Moses. Mosaic
authorship has been the established view of the church, as well as of Jewish
tradition. The Pentateuch is a unified work. The theme of Israel’s blessing and
covenant, as well as the unity of the historical narrative from Abraham’s election to
the beginnings of the nation of Israel, shows that the books are better interpreted as
one unified, cohesive whole.

The Book of Genesis was written and compiled by Moses in the Wilderness of Sinai.
Biblical evidence points to this fact. First, Jesus clearly assumes Mosaic authorship
of Genesis in the statement – “because Moses gave you circumcision” (John 7:22;
compare also Acts 15:1). Since the reason for circumcision is mentioned only in
Genesis 17, Jesus must have been referring to Moses’ compilation of the story.
Second, both Jewish and Christian traditions agree with this Biblical testimony:
Moses compiled and wrote the Pentateuch, the first five books of the Bible, in the
Wilderness of Sinai, probably near the end of the fifteenth century BC.

By appreciating the unified structure of Genesis, Moses’ guiding hand in the


compilation and authorship of Genesis can be discerned. Certainly, Moses used
other literary sources to piece together his narrative. Sometimes these sources are
identified (see Genesis 5:1). Moses presumably edited these older documents to
make them understandable to his readers—the second Israelite generation after the
Exodus. And later prophets updated the language for the coming generations of
Israelite readers.

But after all the analysis, it is clear that Moses wrote and compiled Genesis to
encourage the early Israelites while they were preparing to enter the land of Canaan,
the Promised Land. The content of the book of Genesis would have been especially
significant to them. It explains why their ancestors went to Egypt in the first place,
why their nation was destined for another Promised Land, and why God had
revealed Himself so dramatically to them in the wilderness.

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For your individual study, you may want to study the Bible references that show the
three main reasons that Moses is the author of Genesis and the entire Pentateuch.
The reasons and the references are as follows:

9 First, the individual books of the Pentateuch contain specific references to


Moses as the author of various sections (Exodus 17:14, 24:4–8, 34:27,
Numbers 33:1, 2 and Deuteronomy 31:9, 22).

9 Second, there are at least thirty references in the Old Testament to Moses
as the author of the “Law” or “Book of Moses.” As you study this list, you will
also see the many different titles given to God’s Law [at least ten are given].
These Scripture references are listed as follows:

• “The Law” (Joshua 8:34, 2 Chronicles 31:21, Ezra 10:3, Nehemiah 8:7, 14,
10:34 – 36, 12:44 and 13:3)
• “The Book of the Law” (Joshua 1:8, 8:34, 2 Kings 22:8 and Nehemiah 8:3)
• “The Book of the Law of Moses” (Joshua 8:31, 23:6, 2 Kings 14:6 and
Nehemiah 8:1)
• “The Book of Moses” (2 Chronicles 25:4, 35:12, Ezra 6:18 and Nehemiah
13:1)
• “The Law of the LORD” (1 Chronicles 16:40, 2 Chronicles 31:3, 35:26 and
Ezra 7:10)
• “The Law of God” (Nehemiah 10:28)
• “The Book of the Law of God” (Joshua 24:26 and Nehemiah 8:18)
• “The Book of the Law of the LORD” (2 Chronicles 17:9 and 34:14)
• “The Book of the Law of the LORD their God” (Nehemiah 9:3)
• “The Law of Moses the servant of God” (Daniel 9:11 and Malachi 4:4)

9 The third reason showing that Moses is the author of Genesis and the Torah
is that he is the prominent figure in the first five books of the Bible. Therefore
he may reasonably be considered the most qualified person to have authored
these books. The specific geographical, topographical and historical details
given in these books require the author to have had a firsthand knowledge of
the events described.

Finally, in regard to the authorship of Moses, many Christian scholars point to New
Testament evidence that the early church also followed the Jewish tradition. For
example, look at the following New Testament Scripture references to Moses’
authorship of the five books of the Law:

™ “The Book of the Law” (Galatians 3:10)


™ “The book of Moses” (Mark 12:26)

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™ “The law” (Matthew 12:5, Luke 16:16 and John 7:19)
™ “The law of Moses” (Luke 2:22 and John 7:23)
™ “The law of the Lord” (Luke 2:23, 24).

C. Literary Characteristics

Genesis is a carefully structured book. Its literary structure reinforces its direct
message. The first section, the story of creation (Genesis 1:1 – 2:3), is set up in two
segments of three days each. The creative works of the first and the fourth days are
parallel to each other. This is because during the first day God created light and
darkness, while on the fourth day He created the sun and moon to govern the
periods of light and darkness. On the second day, the “expanse” [or, “heavens”]
divided the waters, while on the fifth day the inhabitants of the sky and water were
created. On the third day, dry land and vegetation appeared while on the sixth day
land-dwellers were created to consume the vegetation. Thus, even the literary
structure of Genesis emphasizes God’s plan and control over all aspects of creation.

After the introductory section, the book of Genesis is divided by the repetitive phrase
“These are the generations of,” or, “this is the account of” (Hebrew – “toledoth”).
Each occurrence of this phrase marks a new stage in God’s development of a
chosen people. This important phrase occurs ten times in the following verses:

Genesis 2:4, 6:9, 10:1, 11:10, 11:27, 25:12, 25:19, 36:1, 36:9 and 37:2.

The story of mankind is presented as a whole (Genesis 2:4 – 4:26). After the
judgment of mankind, the phrase “toledoth” appears repeatedly as a reminder that
God chose a man from each family (for example – Seth, Noah, Shem, Abraham,
Isaac and Jacob) to lead in preserving and carrying on the godly line. Also clear are
the partnerships the patriarchs enjoyed with their wives — Abraham and Sarah,
Isaac and Rebekah, and Jacob and Rachel — who were part of God’s plan as well.

The passing of God’s covenant promises from one generation to the next is
emphasized by the parallel structure of the stories themselves. Abraham, Isaac and
Jacob all traveled to Egypt. In addition, all three endured tests followed by covenant
renewals. Sarah, Rebekah and Rachel all suffered from barrenness, but each
experienced God’s grace in bearing children. These children would play a major role
in the building of a nation.

D. Date of Writing

The date of writing cannot be fixed with certainty. With Moses as author, the most
likely period of writing would be during the time in the wilderness, just before the
entrance of Israel into Canaan under Joshua. If the date of the Exodus is assumed to
be about 1445 BC, then a writing date of about 1400 BC is reasonable.

E. Purpose

Genesis answers the question, “Who are we, and where did we come from?” God as
the only Creator presented Himself to a people about to enter a land filled with false

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idols. God confirmed His selection and sovereign preservation of this nation facing
hardships in a new land. Most importantly, Genesis reveals that Israel was set apart
by God from the very beginning of creation. This knowledge provided a motivation
for Israel to remain free from the idolatry and paganism surrounding the nation.

Like its authorship and date, the purpose of Genesis cannot be considered apart
from its place within the Pentateuch as a whole. The Pentateuch is a unique
combination of history and law, a history that explains the origins of its laws. For
example, the stories in Genesis explain the ritual of circumcision (Genesis 17:9–14),
the prohibition against eating the tendon attached to the hip socket (Genesis 32:32),
and Sabbath observance (Genesis 2:2, 3). More importantly, it tells of God’s election
of Israel to a unique covenant relationship with Him, in order to bless a fallen world.

F. Keys to “Unlock” the Book

Genesis, the book of beginnings, has two parts. The first part (chapters 1–11) serves
as an introduction to the second part (chapters 12–50). This second part is perhaps
the book’s main event — God’s sovereign work in Abraham’s family to accomplish
His good will for all nations. The introduction (chapters 1–11) provides keys that
unlock the rest of the book and the rest of the Bible as well.

Four key concepts presented in Genesis 1 through 11 are crucial for comprehending
the rest of the Bible.

‰ First – the God who entered the lives of Abram and Sarai is the same God
who created the entire universe. He is the only true and living God —
Yahweh, the Creator and the Savior of the world.

‰ Second – all people have rebelled against God, their loving Creator, and His
good will for them. Humanity has inherited a state of sinfulness from Adam
after his rebellion in the Garden of Eden.

‰ Third – God judges and will judge the actions of all people. God, by sending
the Flood, made it clear to Noah and to everyone that human wickedness is
entirely unacceptable. God cannot let evil reign free in His creation.

‰ Fourth – sin continues to plague all of humanity — even after the Flood.
Although the Flood did not wash away sin, God, as the second part of
Genesis (chapters 12–50) reveals, has a plan to save humanity from its own
evil deeds.

G. The Audience

The Israelites were about to enter Canaan. Since the older generation (except
Joshua and Caleb) had died in the desert, no others were left with a personal
memory of God’s miraculous deliverance from the Egyptians. The young nation
entering the Promised Land would be faced with immense temptations to begin to
practice the idolatry, intermarriage and customs of the pagan nations around them.
These same temptations face God’s people in every generation. Genesis reveals
that God’s plan for setting apart His people stretches back to the day of creation.

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H. Principal Message and Themes

In the first two chapters, Genesis speaks of man as the special creation of God.
Human life, both male and female, is above all other created life because it shares in
the image of God (Genesis 1:27). This is the principal message in the beginning
of the book. A clue to man’s uniqueness is the way he receives breath directly from
the Lord Himself (Genesis 2:7). Men and women are ordained to develop and enjoy
their privileged and responsible position as governors/rulers of the earth.

Man’s harmony with creation and with God, however, has been changed because of
his sin. Men and women are sinners who are condemned to death, but God has
shown mercy by providing for them salvation and life. The redeemed people of God
are called upon to worship the Lord and to live in righteous obedience within God’s
covenant and within His blessings. In addition, all nations are called to serve the one
true God who is the Maker of heaven and earth. He is the Lord of history.

[Note: The first part of Genesis provides the setting for the story of Abram and Sarai
(chapters 12–50). Their world is populated by a broad spectrum of people groups,
each with its own language, customs, values and beliefs. They all have adopted their
own imaginary gods and are idol worshippers.]

Thus, Genesis 1 – 11 gives us the historical and theological background for Israel’s
existence and privileged position as the people of God. Genesis is concerned
primarily with the patriarchs of Israel, since they are the progenitors of Israel, but the
universal history of Genesis 1 – 11 shows that Israel was created by God to realize
the blessing that He had sworn to achieve for all mankind. Israel, then, had its roots
in the calling of Abraham, but the historical genealogies demonstrate how Abraham
was related to all nations through Noah and, ultimately, Adam (chapters 5 and 11).

After the first eleven chapters, the primary theme of Genesis is God’s formation of
the nation Israel and His providential protection of a special people for Himself. The
methods God used to call out and shape this nation form the minor themes of the
book. Let us briefly mention four of these minor themes. They are as follows:

ƒ God’s Sovereignty — God appears first as sovereign Creator and Ruler. His
power over history and the actions of His people reappear throughout the
book in His preservation of His chosen ones.

ƒ God’s Covenant — God uses the “covenant” (Hebrew – “berith”) continually


to separate one man from the rest of mankind. The first covenant is made with
Adam in the Garden of Eden (Genesis 2:16, 17). After the fall, God continues
to make covenants with each subsequent generation, selecting one man from
each family to continue godly seed for the next generation. Covenants are
made with Noah (Genesis 9:9), Abraham (Genesis 12:1 – 3), Isaac (Genesis
26:2 – 5), and Jacob (Genesis 28:13 – 15). [For a fuller discussion of the
covenant theme, refer to page 10.]

ƒ God’s Redemption — The story of the formation of the chosen people is the
story of redemption. The “seed of the woman,” the godly line of those faithful

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to the Lord, will eventually crush the “seed of the serpent,” the wicked who live
in rebellion against God (Genesis 3:14, 15). This prophecy was ultimately
fulfilled in the coming of the Lord Jesus, the Messiah. Since Israel was God’s
chosen nation from whom the Messiah was to come, Israel’s story reveals
God’s redemptive action in human history.

ƒ The Threat to God’s Plan — The fourth theme of Genesis is the struggle of
the serpent and his seed to destroy the chosen family. Sin, famine, war and
the threat of the nation of Israel being absorbed into the surrounding
Canaanite pagan cultures – all these tried to block the fulfillment of God’s
covenant promises. However, God continually blocked those threats by His
great, sovereign and preserving power.

Looking not only at the book of Genesis, but at the whole Pentateuch (first five books
– the “Torah”), we see the same overarching theme – the fulfillment of God’s
covenant promise to Abraham (Genesis 12:1–3) through the birth and
establishment of the nation Israel (Exodus 3:13–17). Genesis thus presents us
with the historical and theological background of this covenant theme.

In addition to what we have already discussed, the theme of “blessing” occurs


frequently in Genesis (about seventy times). This theme links the book’s different
locations and times into a cohesive literary whole. God “blessed” our first parents
(Genesis 1:28 and 5:2) with the ability to “be fruitful and increase in number” and
also with the privilege to rule as His “co-rulers” over the created order.

Although this relationship was marred through sin (chapter 3), God continued His
plan to bless the human family by preserving Adam and Eve and by giving them
children (chapter 4). Evil Cain murdered Abel, but a righteous, God-fearing lineage
was perpetuated through the approved child Seth (chapter 5). Although God judged
the earth by flood for its wickedness (Genesis 6:1–5), He rescued the family of Noah.
Like Adam, Noah received the blessing of life and procreation (Genesis 9:1). The
descendants of Noah’s sons, however, were dispersed because of their sin in
building the Tower of Babel (Genesis 11:1–9).

Even after this dispersion of peoples, God in His wonderful grace determined to
continue the blessing upon mankind by choosing Abraham. He would bless Abraham
personally (Genesis 12:2), and through Abraham He would bless the whole world
(Genesis 12:3, 18:18 and 22:17). The blessing of Abraham was perpetuated through
the chosen line of Isaac (Genesis 26:3, 4) and Jacob (Genesis 28:13,14, 32:29).
Jacob’s blessing was then extended to his twelve sons and thus to all Israel, who
were his descendants (Genesis 49:28).

This is perhaps the main story of Genesis — God’s plan to bless all nations through
Abraham’s descendants — and it starts in chapter 12. It begins with God’s call to
Abram and Sarai (Abraham and Sarah) to become the parents of a new people — a
new nation. This new nation would become God’s tool for blessing all peoples. Even
though Abram and Sarai were an elderly couple, God chose to begin His plan of
redemption for the entire world with them. The Genesis description of their
experiences demonstrates how God’s blessings overflowed into their lives.

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Running parallel to the theme of blessing is the theme of cursing. Blessing means
life and prosperity, but the curse of God results in death, dispossession from the land
and destruction. The basis for God’s blessing or cursing is the obedience or
disobedience of His creation. The counter theme of evil begins with the incident of
God’s curse on the serpent (Genesis 3:15), and the accompanying curse on the
ground (Genesis 3:17). The wickedness of man shows its widening distance from
God in the murder of Abel by his brother Cain. Cain is subsequently cursed by God
(Genesis 4:11).

Sadly, this evil direction of mankind infected all of society, and God rendered His
ultimate judgment of annihilation by cursing the ground yet again through floodwater
(Genesis 7:17 – 24). Noah uttered the fifth and final curse when he pronounced woe
upon Canaan (the descendants of Ham) in Genesis 9:25. But God answers the
curses by electing Abraham from among the nations and delivering a fivefold
promise of blessing (Genesis 12:1–3). The blessing included the promise of a
homeland and many descendants. In the beginning, life was blessed, but it failed
because of sin. Abraham will achieve this blessing for all mankind by possessing
Canaan and fathering kings and chieftains. The patriarchal stories, then, trace the
patriarchs’ pilgrimage of faith. The stories reach their high point when Abraham
offers his only (promised) son Isaac (chapter 22). They finally conclude in Jacob’s
blessing upon his sons (chapter 49).

Since the theme of the covenant and its blessings is so powerfully presented in the
book of Genesis and throughout all of Scripture, let’s carefully consider the covenant
theme at this point in our study.

I. Covenant

God appears early in Genesis as a covenant making and a covenant keeping God.
Indeed, the covenant came before the creation, when God conceived in eternity,
before the foundation of the world, a people upon whom He would bestow His love
eternally. Then came the creation. Mankind’s tragic fall into sin and disobedience
disrupted the fellowship between God and His creatures. It was then that God began
the gestures and overtures designed to draw men back to Him voluntarily.

Just as miraculously and surely as God transformed the dark, empty void at earth’s
origin (Genesis 1:2) into a glorious place for mankind to live (Genesis 1:3 – 2:3), so
also God elected His covenant people – through the Messiah – to conquer the evil
one (Genesis 3:15).

Central to God’s blessing was His covenant with Abraham — (see Genesis 12:1 – 3
and 15:1–21). God, the awesome Creator of the entire universe, freely chose to
make everlasting promises to Abraham and his descendants. These promises in the
covenant with Abraham were the foundation for all of God’s subsequent promises
and covenants in the Bible. Genesis is not merely a beginning – it provides the
foundation for the rest of the Biblical story.

His covenant, freely made with Abraham and carried on with the twelve tribes of
Israel descended from Jacob, the grandson of Abraham, continually expressed His
love and faithfulness to them. In wooing Israel [and ultimately all mankind] through

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them, back to Himself, God would always use the covenant plan. His covenant
always emphasized the truth that “without the shedding of blood there is no
forgiveness” of sin (Hebrews 9:22). The Creator had given man, His highest creation,
a very unique freedom. Man was as free to do wrong as he was to do right. He had
the freedom to reject God, or the freedom to accept Him and His divine love and
forgiveness and fellowship.

God ordained [and greatly desired] that His covenant people would then bless this
sinful and wicked world (Genesis 12:1–3). Unconditionally, He elected the patriarchs
– Abraham, Isaac and Jacob – and promised to make their elect descendants the
nation destined to bless the earth. This was a promise concerning an eternal seed,
land and king (Genesis 12:1–3, 7, 13:14 – 17, 17:1 – 8, 26: 2 – 6 and 28:10 – 15).
Before Jacob was born and had done either good or evil, God chose him. He did not
choose Esau, his older twin brother (Genesis 25:21 – 23). Instead, the Lord chose
Jacob, even though he cheated his brother and deceived his father (chapter 27).

The covenant relationship reveals God’s commitment to the patriarchs to make their
offspring a great nation. It also reveals the chosen nation’s commitment to obey Him.
The chosen nation then would become a light to the Gentiles (Isaiah 9:2, 49:6).
Genesis recounts the origins of this nation, going back to the beginnings of mankind
and the world and the conflict between the kingdom of God and the kingdom of
satan. The chosen nation of Israel was to play a crucial role in this conflict.

Throughout Genesis, God directed the heart of His elect people to trust His promises
and to obey His commands. For example, against all hope, Abraham counted on
God to give him many offspring. Reflecting upon this unwavering faith in the Lord
God, the lawgiver says that God “credited it to him as righteousness” (Genesis 15:6).
He was so confident of the sure promises of his God that Abraham later even gave
up his rights to the land (chapter 13).

At the beginning of the Joseph story, Judah sold Joseph as a slave (Genesis 37:26,
27), but at the end of the story the former slave trader was willing to become a slave
in the place of his brother (Genesis 44: 33, 34). Secure in the truth that God’s
gracious design had brought good out of sins as horrible as murder and slave
trading, Joseph unconditionally forgave his brothers (Genesis 45: 4 – 8 and 50:24).
Thus, the covenant theme continues on into the book of Exodus as God sets about
to deliver His covenant people from their slavery in a foreign land.

J. The Revelation of the Messiah in Genesis

What was begun in Genesis is fulfilled in Jesus the Messiah. The genealogy that
began in chapter 5, and advanced in chapter 11, is completed with the birth of Jesus
(Matthew 1 and Luke 3). He is the ultimate offspring promised to Abraham (Genesis
12:1 – 3 and Galatians 3:16). The elect are blessed in Him because He alone, by His
perfect obedience, satisfied the law’s demands and died in their place. Now, all who
are baptized into the Lord Jesus and are united with Him by faith are Abraham’s
descendants (Galatians 3:26–29).

The prophecies and types and symbols in Genesis show that God is writing a history
that is leading His children to a perfect rest in the Messiah. In the beginnings of

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Biblical prophecy, Noah predicted that the Japhethites would find salvation through
the Semites, a prophecy fulfilled in the New Testament (Genesis 9:27). Also, God
Himself proclaimed that the woman’s Seed would destroy satan (Genesis 3:15). That
Seed is Jesus and His church (Romans 16:20).

The gift of the bride [Eve] to Adam looks ahead to the gift of the church to Jesus
(Genesis 2:18 – 25 and Ephesians 5:22 – 33). Melchizedek’s priesthood is like the
Son of God’s priesthood (Genesis 14:18 – 20 and Hebrews 7). And just as Israel
[redeemed out of bondage in Egypt] found life, rest and refuge in the Promised Land,
so the church [redeemed out of the cursed world] finds life, rest and refuge in Jesus
(Genesis 13:15). The paradise that was lost by the first Adam is restored by the Last
Adam – Jesus. This marvelously unified sacred history certifies that the focus of
Genesis is ultimately upon the Lord Jesus, the Messiah. The preexistent Messiah,
the living Word of God, was very much involved in the creation. Consider these two
New Testament verses:

¾ “Through Him all things were made; without Him nothing was made that has
been made” (John 1:3).
¾ “For by Him all things were created: things in heaven and on earth, visible and
invisible, whether thrones or powers or rulers or authorities; all things were
created by Him and for Him” (Colossians 1:16).

Jesus’ ministry is anticipated in Genesis 3:15. The “Seed” of the woman who will
bruise the serpent’s head is the Messiah. He is the “Seed” of Abraham mentioned
by the apostle Paul in Galatians 3:16. As mentioned briefly earlier, Melchizedek is
the mysterious king-priest of Genesis 14:18 – 20. Since the Lord is both King and
High Priest, the Letter to the Hebrews makes this appropriate identification of Jesus
in Hebrews 6:20.

However, it seems that the greatest revelation of the Messiah in Genesis is found in
God’s establishment of His covenant with Abraham in chapters 15 and 17. God
made glorious promises to Abraham, and Jesus is the major fulfillment of those
promises. Paul explained this truth in detail in his letter to the Galatians. Much of the
Bible is built upon the covenant with Abraham and its fulfillment in the Lord Jesus.

The dramatic story of Abraham’s willingness to sacrifice Isaac at God’s command


bears a great similarity to the cross, the central event of the New Testament.

“Take your son, your only son, Isaac, whom you love, ... sacrifice him there as a
burnt offering” (Genesis 22:2).

Certainly this reminds us of God’s willingness to sacrifice His only Son for the
sins of the world. Finally, Jacob’s blessing upon Judah anticipates the coming
of “Shiloh.” Many scholars identify this “Shiloh” to be Jesus the Messiah. Look
at Genesis 49:10:

“The scepter shall not depart from Judah, nor a lawgiver from
between his feet, until Shiloh comes; and to Him shall be the
obedience of the people.”

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K. Personal Application

How may we apply such an ancient book as Genesis into our lives today? This book
immediately brings into question many secular worldviews, so serious Genesis
students must become accustomed to thinking differently. We must perceive the
world and its history as the ancient biblical authors reveal it. For example, the
narrative stories of chapters 1 – 3 are not to be understood simply as allegories or
fables or myths, but as actual history. The Word of God must always stand above
the word of man. We are not to judge His Word, but rather, it judges us. Therefore,
ancient Hebrews should not be thought of as primitive people simply because they
think differently and relate reality differently. Rational Greek thinking about world
realities may be our heritage, but it is not always true.

Genesis teaches us many other lessons as well. Consider these two examples:

ƒ Abraham is our example of faith and “faith-righteousness” (Genesis 15:6 and


Galatians 3:7).
ƒ Joseph’s life is an excellent sermon for all who suffer unfairly and is a
challenge to faithfulness in this modern age of undisciplined permissiveness.

Finally, we understand human nature properly only as we grasp the truth of “original
sin.” When Adam sinned, all of us not only sinned but we also inherited a resident sin
nature (Genesis 8:21, Romans 5:19, 7:18). Only a Savior – the crucified and risen
Lord Jesus – can deal effectively with this inherited, corrupt sinful nature of man
(Romans 7: 24 – 25).

Study Questions:

1) What are the two possible meanings of the Hebrew word “torah”?
2) As they prepared to enter the Promised Land, what three things did the book of
Genesis explain to the children of Israel?
3) Name at least eight different titles that are given to God’s Law.
4) What is the meaning of the Hebrew word “toledoth”? What does each
occurrence of this word in Genesis signify?
5) What are the four key concepts presented in Genesis 1 – 11?
6) Name at least four people with whom God made a covenant?
7) What is the overarching theme throughout the entire Pentateuch?
8) What fundamental truth did God’s covenant always emphasize?
9) Who is the “Seed” of the woman? Whom will He destroy?
10) According to many scholars, who is the “Shiloh” of Genesis 49:10?
11) When Adam sinned, what two things happened to man?

As we come to the close of this introductory section of Genesis, we now look ahead
to the main text and message of the book. For simplicity, we shall study the text by a

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“4 X 4” method. That is, we shall examine in detail the four fundamental events and
the four fundamental stories of this great book. By using this “4 X 4” method, we
shall effectively cover the main doctrinal truths that are set forth in Genesis.

The four fundamental events are as follows:

™ The creation
™ The temptation and fall of man (his first sin)
™ The flood
™ The dispersion of mankind (tower of Babel)

The four fundamental stories are as follows:

™ The story of Abraham


™ The story of Isaac
™ The story of Jacob
™ The story of Joseph

II. A Simple Outline of Genesis (reflecting the “4 X 4” method of study)

Four Events and Four Stories in Genesis

I. The Four Fundamental Events (1:1 – 11:32)


A. The creation (1:1 – 2:25)
1. Creation of the heavens, the earth and life upon the earth (1:1 – 2:3)
2. Creation of man (2:4 – 25)
B. The temptation and fall of man (3:1 – 24)
C. The world before the flood (4:1 – 5:32)
D. The flood (6:1 – 9:29)
E. The table of nations (10:1 – 32)
F. The dispersion of mankind (the tower of Babel) (11:1 – 9)
G. Genealogy of Abram (Abraham) (11:10 – 32)

II. The Four Fundamental Stories (12:1 – 50:26)


A. The Story of Abraham (12:1 – 23:20)
1. Abraham’s call (12:1 – 13:18)
2. The battle of the kings (14:1 – 24)
3. God’s covenant with Abraham (15:1 – 21:34)
4. Abraham’s test (22:1 – 24)
5. The death of Sarah (23:1 – 20)

B. The Story of Isaac (24:1 – 26:35)


1. Isaac’s bride from Mesopotamia (24:1 – 67)
2. Abraham’s death (25:1 – 11)
3. Ishmael, Esau and Jacob (25:12 – 34)
4. God’s affirmation of His covenant with Isaac (26:1 – 35)

C. The Story of Jacob (27:1 – 36:43)


1. Jacob’s deception of his father (27:1 – 46)

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2. Jacob’s flight to Haran (28:1 – 10)
3. God’s affirmation of His covenant with Jacob (28:11 – 22)
4. Jacob’s marriage in Haran (29:1 – 30:43)
5. Jacob’s return to Canaan (31:1 – 35:29)
6. Esau (36:1 – 43)

D. The Story of Joseph (37:1 – 50:26)


1. The sale of Joseph into slavery (37:1 – 40:23)
2. Joseph’s exaltation (41:1 – 57)
3. Joseph’s dealings with his brothers (42:1 – 45:28)
4. Jacob’s move to Egypt (46:1 – 48:22)
5. Jacob’s blessing and burial (49:1 – 50:21)
6. Joseph’s final days (50:22 – 26)

III. The Four Fundamental Events

A. The Creation (1:1 – 2:25)

“Creation” was God’s action in bringing the natural universe into being. The writer of
the Epistle to the Hebrews in the New Testament declared that –

“By faith we understand that the universe was formed at God’s command, so that
what is seen was not made out of what was visible” (Hebrews 11:3).

“In the beginning God . . .” This simple statement refutes….

ƒ The atheist, who says there is no God


ƒ The agnostic, who claims we cannot know God
ƒ The polytheist who worships many gods
ƒ The pantheist, who says that “all nature is God”
ƒ The materialist, who claims that matter is eternal and not created
ƒ The fatalist, who teaches that there is no divine plan behind creation and
history.

The scientist may claim that matter just “came into being” or that life simply
“happened.” Or he may say that all complex forms of life “gradually evolved” from
lower forms, but he cannot prove his claim. Why did God create the universe?
Certainly not to add anything to Himself, since He needs nothing. Actually, creation
limits God, since the Eternal must now confine Himself to work in time and human
history. The Word makes it clear that the Messiah is the Author, Sustainer and Goal
of creation (Colossians 1:15 – 17 and Revelation 4:11). Jesus, the Living Word,
reveals God in the written Word and in nature (John 1:1 – 3 and Psalm 19).

People of the pagan nations of the ancient world believed that matter was eternal
and that the “gods” evolved out of natural processes. But the Bible teaches that God
existed before creation and that He called the physical world into existence out of
nothing. The main account of His acts of creation is found in the first two chapters of

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the Book of Genesis, although God as Creator is a prominent theme in the prophecy
of Isaiah, chapters 40 – 48.

In the beginning, the earth was formless – so on the first three days, God formed
what He wanted. The earth was empty, so God filled up what He had formed. He
made the expanse of the heavens and filled it with stars and planets. He made the
land and filled it with plants and animals. He made the seas and filled them with fish
and water mammals. God brought light into being before He placed the lights into the
heavens. Let’s look now in more detail at these first days of creation.

God’s first act of creation was to bring into being the great watery chaos described in
Genesis 1:2:

“Now the earth was formless and empty, darkness was over the surface of the deep,
and the Spirit of God was hovering over the waters.”

God’s next creative act was to bring order out of chaos — to separate the land from
the water. This set the stage for the creation of plant and animal life. First, God
created inanimate life: grass, other vegetation, trees and fruit trees. Then the sea
was filled with living creatures, the air with flying things, and the earth with creeping
things. Then God moved on in orderly fashion to create land animals.

[Note the principle of separation illustrated in Creation: God divided light from
darkness and seas from land (see 2 Corinthians 6:14 – 18). Note too that each living
thing was to reproduce “according to their kinds” (Genesis 1: 11, 12, 21, 24 and 25).
There is no suggestion here of gradual evolution. We may breed different kinds of
cattle, but we cannot breed a cow into a elephant!!]

The creation of man was left for the sixth and final day of creation because man was
special and was to rule over the rest of creation. In Genesis 1:26, we read that –

“Then God said, ‘Let us make man in Our image, in our likeness….’ ”

This statement has fascinated thinkers for centuries. Just what does the image of
God mean? Since God is spirit — not a material substance — it must mean more
than physical likeness or resemblance. To be created in God’s image means that
men and women, though creatures, are like God because they have a spirit and can
have a spiritual relationship with the Lord God. Now, let’s look at God the Creator.

God the Creator

Many of the pagan nations of the ancient world had their own creation stories. But in
these stories, their gods evolved out of natural processes connected with the world
itself. Ancient people believed that the material universe was eternal, and it brought
their gods into being. But Genesis declares that God existed before creation and is
in full control of the physical universe. He called the world into being by His Word.
His power is absolute. He does not have to conform to nature. God is sovereign
and does not have to share His power with other supernatural beings.

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God is Creator — the only being capable of making something from nothing. The
Hebrew verb for “create” always and only has God as its subject. Yet, on a lesser
level, people also have the capacity to be creative. This is one distinct meaning of
the truth that we are created in God’s image. God is speaker and a ruler. People
were also told to have dominion over the creation. God is holy – a moral and ethical
God who is righteous. People are also morally and ethically responsible and must
make moral choices. God has revealed that He is a social being (Father, Son and
Holy Spirit). People also are social beings who need relationships with others.
Human experience and the Bible record suggest that these are some ways in which
we reflect the image of God.

The phrase “God created” occurs three times in Genesis 1 (verses 1, 21 and 27).
And just as significant, the phrase “God said” is written nine times in Genesis 1
(verses 3, 6, 9, 11, 14, 20, 24, 26 and 29). Its frequency reveals its significance by
stressing the way in which God created — simply by speaking a word (Psalm 33:6, 9
and Hebrews 11:3).

Moses, the writer of Genesis, also declared that God created humanity as “male and
female” (Genesis 1:27). This account of creation does not give priority to either male
or female. Both are needed to reflect the image of God. The most fundamental
difference in humanity is not race but sex. But the writer of Genesis pointed out that
sex is an order of creation that is good and proper in God’s sight.

Genesis 2 contains what some scholars call a second creation account. But others
point out that it focuses on specific events relating to creation as they unfolded in the
Garden of Eden. It thus sets the stage for what follows in the accounts of human
temptation and sin. A major emphasis of chapter two is the creation of woman as a
companion for man. Man’s incompleteness apart from woman is shown in his
loneliness and frustration. None of the animals could meet Adam’s need. The Lord
then created woman from Adam’s rib.

Bible students have long seen symbolic truth in this “rib imagery.” Woman was taken
from under man’s arm to symbolize his protection of her. She was taken from near
his heart that he might love and cherish her. Like the man, she reflects God’s image.
Together they formed the blessed pair needed to replenish and subdue the earth.

The Six Days of Creation

Many Bible students wonder about the six days of creation. Were these 24 hour days
or indefinite periods of time? It may help us in our interpretation if we remember that
we use the word “day” in several ways, even as the ancient Hebrews did. We speak
of the “day of reckoning,” the “day of opportunity,” and the “day of trouble.” These
may signify more than a 24 hour day. In similar fashion, the biblical writers spoke of
the “day of the Lord” and “the day of visitation.” Besides, Scripture says that

“But do not forget this one thing, dear friends: With the Lord a day is like a thousand
years, and a thousand years are like a day” (2 Peter 3:8).

Therefore, God revealed to Moses how He created all things, and Moses described
Creation in the Book of Genesis, the first book of the Bible. According to Genesis,

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God made the world and all that is in it within the space of six days. He declared it all
to be “very good” (Genesis 1:31). On the seventh day, He rested from His creating.
Whatever other questions it leaves open, the biblical account makes it impossible for
us to accept the modern theory that human life evolved over millions of years.

Moses, the biblical writer, was not writing a scientific journal. He was moved by
God’s Spirit to give a revelation of spiritual reality. His primary emphasis was not on
the process by which the world was created but on the Creator and His purpose.

What the Creation Reveals

Since God created the universe out of nothing, it is His and will always serve His
purpose. As He shaped creation without any interference from anyone, He will bring
creation to its desired end. No power can frustrate God in His purpose to complete
the process started in creation and revealed in Scripture. Our hope as believers rests
in the sovereign power of the Almighty God who created the world. Now, let us look
at some of the main points revealed about God the Creator through His creation.
What does the creation reveal about God? Creation reveals:

ƒ His wisdom and power (Job 28:23 – 28 and Proverbs 3:19)


ƒ His glory (Psalm 19:1)
ƒ His power and Godhead (Romans 1:18 – 20)
ƒ His love for insignificant man (Psalm 8:3 – 9)
ƒ His providential care (Isaiah 40:1) Our Lord, when on earth, saw the gracious
hand of the Father even in the flowers and birds (Matthew 6:25 – 26).

The Angels

The existence of the angels and the fall of satan came before the Creation, for the
angels (“sons of God”) sang at Creation (Job 38:7). Lucifer was the highest of God’s
created beings in this original Creation (see Ezekiel 28:11 – 19) and wanted to take
the place of God (Isaiah 14:12 – 17). Later, we find satan already on the scene in
Genesis 3, therefore his fall must have taken place earlier.

Man

Man is the crown of Creation. There was a “divine conference” among the members
of the Godhead before man was created, something not seen at any other step of
the Creation. Some of the angels had already rebelled against God, and He certainly
knew what man would do. Yet, in His love and grace, He molded the first man “in His
own image,” referring to man’s personality — mind, will, emotions and freedom —
rather than his physical appearance. (See Ephesians 4:24 and Colossians 3:10)

Man was given the place of dominion over the earth, the highest position in Creation.
This explains the attack of satan – for satan (Lucifer) had once held this position and
had wanted an even higher one. If Lucifer could not have the place of God in the
universe, then he would try to take the place of God in human’s lives. And he
succeeded. Man lost his dominion through sin (Psalm 8 and Hebrews 2:5 –18), but
Jesus, the Last Adam (Romans 5) has regained it for us. When on earth, Jesus

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proved that He had dominion over the fish (Luke 5:1 – 11 and Matthew 17:27), the
birds and the beasts.

After God created man (Adam), He placed him in a garden called Eden. There, God
decreed the first man and woman (Eve) to worship Him and rule the earth. God
commanded the man and woman not to eat any fruit from the tree of the knowledge
of good and evil. If they did, they would know what it meant to participate in evil, and
the happy life of Eden would be taken away from them (Genesis 2:15 – 17).

[Man’s diet was originally vegetarian, but this was changed in Genesis 9:3 – 4. The
Jews were given dietary restrictions (Leviticus 11), but there are no such restrictions
today (Mark 7:17 – 23, Acts 10:9 – 16 and 1 Timothy 4:1 – 5).]

The New Creation

Second Corinthians 5:17 makes it very clear that, in Jesus, God has a new creation.
Paul uses imagery from the Genesis creation account to illustrate this new creation.
Man was created perfect but was ruined through sin. He is born a sinner, “formless
and empty” and his life is purposeless and empty and dark.

The Holy Spirit begins His work of conviction as He “hovers” (moves) in men’s hearts
(Genesis 1:2). Indeed, salvation always begins with the Lord (Jonah 2:9). It is by His
grace that any sinner is ever saved. The Spirit uses the Word to bring light (Psalm
119:130), for there can be no salvation apart from the Word of God (John 5:24). And
Hebrews 4:12 says that the Word has the power to “penetrate” and to “divide” – we
thus think of God’s work of dividing the light and darkness, the waters and the land.

Like the created beings in Genesis, believers have the responsibility of being fruitful
and multiplying “according to their kind.” In a parallel to Adam’s position of dominion,
the believer is part of royalty under God’s rule and can “reign in life” through Jesus
(Romans 5:17).

Just as Adam was the head of the old creation, so the Lord Jesus is the Head of the
new creation. He is the Last Adam (1 Corinthians 15:45 – 49). The Old Testament
is “the written account of Adam’s line” (Genesis 5:1). It ends speaking of a curse
(Malachi 4:6). The New Testament is the “record of the genealogy of Jesus the
Messiah” (Matthew 1:1), and it ends with “No longer will there be any curse”
(Revelation 22:3).

Additional Notes on Genesis 1 and 2

The Hebrew name for God in Genesis 1 is Elohim — the name of God that links Him
with creation. The basic root of the name is El. “El” means “mighty, strong,
prominent.” In Genesis 2:4 we have “LORD God” which is Jehovah Elohim.
Jehovah is the covenant name of God and links Him to His people. This is the name
He gave when He spoke to Moses: “I AM WHO I AM” (Exodus 3:14 – 15). It means
that He is the self-existing, eternal and unchanging God.

The word “Sabbath” simply has the meaning “to cease.” God did not “rest” because
He was weary, since God does not become weary (Psalm 121:4). Rather, He

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ceased from His creative works – the task was now finished. He had blessed the
creatures (Genesis 1:22) and man (Genesis 1:28). Now He blessed the Sabbath by
setting it apart as a special day. There is no commandment here for people to
observe the Sabbath. In fact, since Adam was created on the sixth day, the Sabbath
Day was actually the first day for him.

The Sabbath does not appear again in the Old Testament until Exodus 20:8 – 11.
God gave the Sabbath to Israel as His special covenant sign (Exodus 31:12 – 17).
There is no evidence in Scripture that God ever told the Gentiles to observe the
Sabbath.

Adam was a perfect creature, one having never sinned, but he had the ability to sin.
God made Adam a king with dominion (Genesis 1:26). But a ruler can only rule
others if he can rule himself, so it was necessary for Adam to be tested. God has
always wanted His creatures to love and obey Him of their own free will and not out
of compulsion or because of reward.

This test was perfectly fair and just. Adam and Eve enjoyed freedom and abundant
provision in the Garden and did not need the fruit from the tree of the knowledge of
good and evil.

Everything in Creation was “very good” (Genesis 1:31) except the loneliness of
Adam. “It is not good for man to be alone.” Thus, the basis for marriage is:

™ To provide companionship
™ To carry on the race
™ To help one another and bring out the best in each person.

The word “helper” (Genesis 2:18) refers to one that meets his needs. This
companion was not found anywhere in animal creation, thus showing the great gulf
that is fixed between animals and human beings made in the image of God. God
made the first woman out of the flesh and bone of the first man, and He “closed up
the place with flesh” (Genesis 2:21). The verb “made” in verse 22 is actually the
word “built,” as one would build a temple. The fact that Eve was made from Adam
shows the unity of the human race and the dignity of woman.

Adam had named all the animals that God had brought him (Genesis 2:19), thus
showing that the first man had intelligence, language and speech. Now he names his
bride “woman” [Genesis 2:23]. In the Hebrew, the word is “ishshah” which is related
to “ish” meaning “man”.

B. The Temptation and Fall of Man (3: 1 – 24)

As we begin to study chapter 3, we must first understand that God is not the author
of sin, nor does He tempt people to sin. This is the work of the devil (James 1:13).
We have already seen that satan sinned prior to the work of Genesis 1:3. He was a
beautiful angel originally, rejoicing at God’s Creation (Job 38:4 – 7). However, he
sinned and was judged by God (Isaiah 14:12 –17 and Ezekiel 28:11 –19). Note that
satan came to Eve in the disguise of a serpent, for he is a masquerader and does

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not appear to people in his true character. In Genesis 3, he is the serpent who
deceives (2 Corinthians 11:3). In Genesis 4, he is the liar that murders (John 8:44).
We must take care to avoid his deceptive ways.

There are four immediate effects of the Fall. These effects are as follows:

™ The discovery that something is wrong with oneself


™ The effort to hide shame with a self-provided cover (verse 7)
™ The fear of God which prompts one to hide (verses 8 and 9)
™ The persistence in excusing instead of confessing (verses 10 – 13).

The Target

First, we should ask the basic question – What was the target of satan’s deception?
Satan aimed at Eve’s mind (2 Corinthians 11:1 – 3 and 1 Timothy 2:9 – 15) and
succeeded in deceiving her. Man’s mind is a part of his being created in God’s image
(Colossians 3:9 – 10), so satan attacks God when he attacks the human mind.

The Strategy

Next, we must ask the question – what kind of strategy did the enemy use? As long
as the mind holds on to God’s truth, satan cannot win. However, once the mind
doubts God’s Word, then we may begin to believe the devil’s lies. Satan questioned
God’s Word (verse 1), denied God’s Word (verse 4), and then substituted his own
lies (verse 5). Note that satan seeks to destroy our faith in the goodness of God. He
suggested to Eve that God was not being truthful and honest with them. Satan said
that God was keeping them from the tree of the knowledge of good and evil so that
they could not become like God. This was a lie and caused Adam and Eve to doubt
God in their hearts. Believers must resist satan and not doubt God’s love.

Satan made the temptation sound very nice by making this offer: “you will be like
God” (verse 5). Satan himself had wanted to be “like the Most High” (Isaiah 14:14),
and centuries later he offered the Lord Jesus “all the kingdoms of the world” if He
would worship him (Matthew 4:8).

The Tragedy

As a result of his strategy, we then can see the tragedy that occurred in the garden
of Eden. Eve should not have given the “devil a foothold” (Ephesians 4:27). She
should have held fast to God’s Word and resisted him. [We do not know where
Adam was during this conversation.] Eve sinned in the way that she handled God’s
Word. She added to the Word by adding “you must not touch it” (verse 3). In verse 6,
we see the tragic operation of the lust of the flesh (“good for food”), the lust of the
eyes (“pleasing to the eye”), and the pride of life (“desirable for gaining wisdom”) —
see also 1 John 2:15 – 17. Adam deliberately sinned and thus plunged the world into
judgment (Romans 5: 16 – 19).

Immediately after the sin of Adam and Eve there came a loss of innocence and glory
and a sense of guilt. They tried to cover their nakedness with their own works, but

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God did not accept these garments (compare Genesis 3: 7 – 8 with Genesis 3:21).
Further, we see a loss of desire for fellowship with God. When they heard God
approaching, they hid. Guilt, fear and shame broke the fellowship with God that they
had enjoyed before their disobedience. Note too that there was a growing attitude of
self-defense – the man blamed the woman and the woman blamed the serpent. We
see here the tragic internal effects of sin in the lives of human beings.

It is likely that the serpent that satan used was not the crawling creature that we
know today. The name suggests brightness and glory, but because the creature
yielded to satan and shared in the temptation, it was judged and condemned to a
lowly life in the dust. The woman’s judgment involved multiple conception and pain in
childbirth. She was made subject to her husband.

The judgment upon man mainly involved his work: paradise would be replaced by
wilderness, and the joy of ministry in the garden by the sweat and toil in the field
(Genesis 3:17 – 19). It is not work that is God’s penalty, because work is not sinful
(Genesis 2:15). It is the sweat and toil of his work and the obstacles of nature that
remind us of the fall of man. All creation is cursed and in bondage because of sin
(Romans 8:18 – 25).

The Gospel in the Book of Genesis – 3:15

Genesis 3:15 is the Gospel’s First Proclamation – the MESSIAH is coming. All of
the richness, the mercy, the sorrow and the glory of God’s redeeming work with man
is pictured here. Here God promises to bring a Redeemer from the Seed of the
woman. He will be completely human yet divinely conceived. “That ancient serpent
called the devil,” would make war with the Seed (Revelation 12:9) and would strike
Him. But even as the serpent struck at His heel, the Redeemer’s foot would come
down and crush the serpent’s head. In Jesus’ life and death this scripture was
fulfilled. Truly God, yet fully human, by His death and resurrection He has defeated
and made a public spectacle of the powers of hell (Colossians 2:15). This first
Messianic promise is one of the most concise and beautiful statements of the
gospel to be found anywhere.

So here we have the Good News that the woman’s Seed (Jesus) would ultimately
defeat satan and his seed (Galatians 4:4 – 5). It is from this point on that the
“stream” divides: satan and his family (seed) oppose God and His family. God
Himself put the enmity (hostility) between them, and God will climax the war when
satan is cast into hell (Revelation 20:10). [Review the Parable of the Tares in
Matthew 13:24 – 30, and note that satan has children just as God does.] In the next
chapter, Genesis 4, Cain kills Abel, and 1 John 3:12 informs us that Cain “belonged
to the evil one.” He was a child of the devil. The Old Testament is the record of the
two seeds in conflict, while the New Testament is the record of the birth of the
Messiah and His victory over satan through the cross.

Atonement for Sin in the Book of Genesis

Thus, the only Gospel Adam heard was what God said in Genesis 3:15. He believed
it and was saved. How do we know he believed it? Because he called his wife’s
name “Eve” which means “life” or, “life-giver.” God had said that Adam and Eve

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would die, and Adam did die physically after 930 years. But he also died spiritually,
in that he was separated from God because of sin. However, God promised the birth
of a Savior through the woman, and Adam believed that promise and was saved.
God did not change the physical consequences of sin (death), but He allowed those
who believe in Him to escape the eternal consequences – hell and spiritual death.

The coats of skins in verse 21 are pictures of the salvation we have in Jesus. There
must be the shedding of blood, the offering of innocent life for the guilty. Adam and
Eve had tried to cover their sin and shame with leaves (Genesis 3:7). However, God
did not accept these good works. Nor does He accept such works today.

Man’s covering for his nakedness was inadequate, but God provided a more suitable
and lasting covering. While the Bible does not specifically state that animal sacrifice
occurred, it is implied from the description of God’s providing skins to clothe Adam
and Eve. This was the first sacrifice of atonement for man’s sin, looking ahead to
the death of Jesus on the cross as a covering of man’s sins. This verse presented
the gospel in symbolism:

• The declaration of the necessity of the “shedding of blood” (Hebrews 9:22)


• An illustration of substitution – the death of the innocent for the guilty.
In order to provide the skins to clothe Adam and Eve, God had to slay the animals
and shed their blood. The Lord Himself furnished the skins, made the garments and
clothed Adam and Eve. God did it all – Adam and Eve did nothing. After divine
condemnation and judgment for this first sin, God acted in mercy to provide a way of
salvation, and He demonstrated His grace to cover the shame of man.

In the Bible, garments often picture our salvation (Isaiah 61:10 and Zechariah 3:1–5).
The prodigal son was given fresh clothing when he came home (Luke 15:22). The
garments of self-righteousness and good works are simply filthy rags in God’s sight
(Isaiah 64:6). Note that God wanted Adam and Eve to be covered. He approved their
sense of shame. It is always a sign of degeneration when a people reverse this and
go back to nakedness. “Modest dress” is always God’s standard (1 Timothy 2:9).

Eternal Life with the Messiah – the Last Adam

Finally, verses 22 – 24 of Genesis 3 show a strange action of the grace of God: He


drove the man and woman out of the garden. The “flaming sword” (verse 24) that
God placed at the garden barred the way. [It is possible to translate this “a swordlike
flame”— the fire of God that speaks of His holiness (Hebrews 12:29).] The cherubim,
representing God’s presence and His separation from unholy man, guarded the gate
to the garden, apparently in the east like the temple gate (see 2 Kings 19:15 and
Psalm 80:1).

Adam and Eve had forfeited their right to the tree of life by disobeying God. If they
had eaten of that tree, they would have lived forever in their sinful state. This would
mean that the Savior, the Second Adam, could not come to die to deliver humans
from sin. Thus, in driving Adam and Eve out of paradise, God was showing His grace
and mercy to the whole human race. Adam and Eve are protected from an eternal
slavery to sin and misery that would result if they ate of the tree of life.

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Sin had borne its inevitable fruit: man and woman were separated from their Creator.
God prevented them from partaking of the “tree of life” because to partake of the
“tree of life” is to share in eternal life (verse 22). Now, the only way for sinners to
partake of that life is through faith in Jesus the Messiah. Thus, God’s action mingled
His justice and mercy, which had been central to His fellowship with Adam and Eve.
The man and woman would once again be able to enjoy this privileged fellowship
through a future relationship with the Lord Jesus the Messiah.

Romans 5 and 1 Corinthians 15:42 – 49 explain the contrasts between the first
Adam and the Last Adam, Jesus. Adam was made from the earth, but the Lord
Jesus came down from heaven. Adam deliberately disobeyed and plunged the
human race into sin and death. Jesus obeyed God and brought righteousness. As a
thief, Adam was cast out of paradise. Speaking to a thief, Jesus said, “Today you will
be with Me in Paradise” (Luke 23:43).

Note that in Romans 5 we have several “much more” or “all the more” statements
(verses 9, 15, 17 and 20). These indicate that the death of Jesus did not simply put
us back to where Adam was. It gave us much more than Adam ever had. We are
kings and priests unto God and will reign with the Messiah forever.

Study Questions:

1) What are the four fundamental events of Genesis 1 – 11?


2) God as Creator is a prominent theme in what prophetic passage of Scripture?
3) Discuss the Hebrew verb “create.” How often does it occur in the first chapter of
Genesis?
4) When Moses wrote about creation, what was his primary emphasis?
5) What five things does the creation reveal about God?
6) What is the Hebrew name for God in Genesis 1? What does EL mean?
7) What are four immediate effects of the Fall?
8) Discuss the judgment upon man. Was God cursing man’s work?
9) Where is the first Messianic promise in the Bible? Who is the “Seed” of the
woman?
10) Discuss the contrasts between the first Adam and the Last Adam.

C. The Flood (6:1 – 9:29)

1. The Meaning of “Flood”

Biblically, the word FLOOD means a “flow of water.” It refers to the flowing in of the
tide and to flowing rivers, as well as to deluge or inundation. The flood of Noah’s
time has a special name in Hebrew, mabbul (Genesis 6 – 11 and Psalm 29:10).
Isaiah 54:9 mentions “the waters of Noah.” Other than these passages and the New

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Testament references to Noah, “flood” has a variety of meanings in the Word. For
instance, consider these usages of the word flood:

ƒ “Streams” (Psalm 78:44 and Isaiah 44:3)


ƒ “Waters” (Psalms 24:2 and 66:6).
ƒ “The flood decays and dries up” (Job 14:11) means “a river wastes away and
dries up.”
ƒ It refers on occasion to a particular river such as the Nile, the Euphrates or the
Jordan.
ƒ Some translations say “On the other side of the flood” (Joshua 24:2), which
means “beyond the Euphrates”; Joshua 24:3, 14 and 15 has “beyond the
River.”
ƒ “It was You who opened up springs and streams” (Psalm 74:15).

2. The Man Noah – Before the Flood

In the story of the flood, Noah [whose name means rest or comfort], the tenth in
descent from Adam, is the principal character. He was in the line of Seth and was
the son of Lamech and grandson of Methuselah. We hear nothing of Noah until he is
500 years old, when it is said that he had three sons – Shem, Ham and Japheth
(Genesis 5:32). In consequence of the grievous and hopeless wickedness of the
world at that time, God resolved to destroy it. Of Noah’s life during this age of almost
universal wickedness we are told very little. It is merely said that he “was a righteous
man, blameless among the people of his time, and he walked with God”
(Genesis 6:9). Note his similarity to Enoch, who also walked with God.

Peter calls him “a preacher of righteousness” (2 Peter 2:5). Besides this, we are
merely told that he had three sons, each of whom had married a wife. Also, the Bible
tells us that he built the ark in accordance with divine direction and that he was 600
years old when the flood came (Genesis 7:5 – 6).

3. The Ark That Noah Built

The precise meaning of the Hebrew word translated “ark” (tebah) is uncertain. The
word occurs only in Genesis and in Exodus 2:3. In all probability we must look at the
old Egyptian language in order to discover the original meaning. In the ancient
Egyptian Coptic version of Exodus 2:3 and 2:5, thebi is the rendering of tebah. This
“chest” or “boat” was to be made of gopher (cypress) wood, a kind of timber that the
Phoenician peoples used. Gopher wood was noted for both its lightness and its
durability as it was used in the building of Phoenician ships. The planks of the ark,
after being put together, were to be protected by a coating of pitch [or, bitumen], both
inside and outside, in order to make it watertight. This was perhaps also a protection
against the attacks of marine animals. The ark was to consist of a number of “nests”
or small compartments. These many compartments were, no doubt, for the
convenient distribution of the different animals and their food. These were to be
arranged in three tiers, one above another – “make lower, middle and upper decks”
(Genesis 6:16). There was to be a door – this was to be placed in the side of the ark.
In addition, there was “an opening for light” (verse 16).

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Of the shape of the ark nothing is said, but its dimensions are given. It was to be
about 140 meters in length, 23 meters wide, and 14 meters in height. This is very
much larger than many modern ships. It should be remembered that this huge
structure was only intended to float on the water, and was not in the proper sense of
the word a “ship.” It had neither a mast, nor a sail nor a rudder. It was in fact nothing
but an enormous floating house, or rather like a large oblong box.

The persons on board the ark were Noah and his wife and his three sons with their
wives. Noah was also directed to take animals of all kinds into the ark with him, so
that they might be preserved alive. (Some Bible scholars say the method of speaking
of the animals that were taken into the ark, “clean” and “unclean,” implies that only
those that were useful to man were preserved.)

4. The Actual Event of the Flood

The ark was finished, and all of the living animals were gathered into it as a place of
safety. The Bible says that the Lord “shut him in,” speaking of Noah (Genesis 7:16).
At this time there began a solemn pause of seven days before the floodwaters came.
The waters were now covering the earth. The Bible then gives a very simple but very
powerful and impressive description of the appalling catastrophe (please read
Genesis 7:17 – 24).

The waters of the flood increased for a period of 190 days (40 + 150, comparing
Genesis 7:12 and 24). Then “God remembered Noah” (Genesis 8:1) and made a
wind to pass over the earth, so that the waters gradually receded. The ark rested on
the 17th day of the seventh month on the mountains of Ararat (Genesis 8:4).

After this the waters kept on gradually decreasing till the first day of the tenth month,
when the tops of the mountains were seen. However, Noah and his family did not
disembark till they had been in the ark a year and twenty days (compare the two
passages: Genesis 7:10 –11 with Genesis 8:14 – 18). Whether the flood was a
universal or partial flood has given rise to much controversy. However, there can be
no doubt that it was universal, so far as man was concerned. The Word of God
clearly states this in Genesis 7:19 – “all the high mountains under the entire heavens
were covered.” Thus it extended to the whole known world.

The literal truth of the flood narrative obliges us to believe that the whole human
race, except for eight persons, perished by the waters of the flood. The truth of the
biblical narrative is confirmed by the numerous traditions of other nations, which
have preserved the memory of a great and destructive flood, from which but a small
part of mankind escaped.

These different flood stories seem to point back to a common center, from where
they were carried by the different families of man as they wandered east and west.
The traditions that come nearest to the biblical account are those of the nations of
western Asia. Foremost among these is the Chaldean (Babylonian).

Other notices of a flood may be found for example in ancient Phoenician mythology.
There is a medal of ancient Phrygia (Asia Minor or modern day Turkey), in which the
Phrygian flood is commemorated. This medal (like a coin) represents a kind of a

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square vessel floating in the water. Through an opening in it are seen two persons, a
man and a woman. Upon the top of this chest or ark is perched a bird, while another
bird flies toward it carrying a branch between its feet. Also, in front of the vessel the
same pair of people are shown, having just gotten out of the boat and on to the dry
land. Interestingly enough – on some specimens of this medal the letters NW or
NWE have been found on the vessel.

5. The Man Noah - After the Flood

Noah’s first act after he left the ark was to build an altar and to offer sacrifices
(Genesis 8:20). This is the first altar of which we read in Scripture, and the first
burnt sacrifice. Then follows the blessing of God upon Noah and his sons. Noah is
clearly the head of a new human family. He is now the representative of the whole
race. It is as such that God makes His covenant with him. The Lord then selects a
natural phenomenon as the sign of that covenant – the rainbow. The bow in the
cloud, seen by every nation under heaven, is an unfailing witness to the truth of God.

In the latter part of chapter 9, we read that Noah took to agriculture. It is particularly
noticed that he planted a vineyard. Whether he was ignorant of its properties or
otherwise we are not informed, but he drank of the juice of the grape till he became
intoxicated and shamefully exposed himself in his own tent. One of his sons, Ham,
mocked openly at his father’s disgrace. The other two sons, Shem and Japheth, with
dutiful care and reverence, endeavored to hide their father’s nakedness. When he
recovered from the effects of his intoxication, he declared that a curse should rest
upon the sons of Ham. With the curse on his youngest son was joined a blessing on
the other two. After this prophetic blessing we hear no more of the patriarch Noah
except that he lived to be 950 years old.

Note: Chapter 10 – The Table of Nations

This chapter, immediately after the story of the flood, is called the “Table of Nations.”
The descendants of Japheth (verses 2 – 4) and Ham (verses 6 – 8) appear before
Shem’s family (verses 21 – 29), according to the writer’s method and purpose of
presenting the chosen descendant last. Thus, the history of Cain and his
descendants comes before that of Seth and the history of Ishmael and Esau comes
before that of Isaac and Jacob. [Genesis increasingly appears as the carefully
planned work of one author.] After the Flood, as the people increased, they scattered
in all directions (see Genesis 11:8):

ƒ The Japhethites (verses 2 – 5) went to Europe and to the northern areas of


Asia.
ƒ The Hamites (verses 6 – 20) went into Egypt, Ethiopia, Arabia, Asia Minor and
Canaan.
ƒ The children of Shem and of Eber (verses 21 – 31) went into Elam (western
Mesopotamia), Assyria, Arabia and other lands of the Middle East. Many
names mentioned in chapter 10 are identifiable with nations of ancient times,
some of which have continued down to the present. Of special significance is
“Eber” (verse 25), because his name was the origin of the term “Hebrew”
(Genesis 14:13 and Exodus 5:3).

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D. The Dispersion of Mankind (the Tower of Babel) – 11:1 – 9

1. The dictator (10:8 – 12)

Nimrod was a grandson of Ham through Cush, and his name means “rebel.” He was
a mighty tyrant in the sight of God – the first dictator of the world. The word “hunter”
does not refer to the hunting of animals, but rather to the hunting of men. He was the
founder of the Babylonian empire and the organizer of the enterprise that led to the
construction of the tower of Babel.

History informs us that Nimrod and his wife devised a new religion built around “the
mother and child.” For details, read Alexander Hislop’s book – The Two Babylons.
“Babylon” in the Bible symbolizes rebellion against God and confusion in religion. We
see Babylon opposing the people of God throughout the Bible, culminating in the
“Great Babylon” of Revelation 17-18.

2. The rebellion (11: 1 – 4)

Immediately after the Flood, “the whole earth” was speaking only one language. This
description reflects the unity of the human family that descended from Noah’s sons.
It also anticipates the expanding sin of the human race.

God had commanded men to move throughout the earth and “increase in number
and fill” it (Genesis 9:1, 7). However, they decided to settle down on the plain of
Shinar where Babylon was located (Genesis 10:8 –10). [Note: Shinar is part of
modern Iraq. This is one region that is often traditionally suggested as the location of
the Garden of Eden. The peoples of the earth came there from the east.]

This was deliberate rebellion against God’s Word. Verse 4 tells us that they decided
to unite and build both a city and a tower. Their purposes were the following:

™ Maintain unity in opposition to God


™ Make a name for themselves

The same arrogant pride (Luke 1:51) that had inspired rebellious Eve and Adam to
rival God’s knowledge (Genesis 3:5) and the ungodly Cain to build his own city
(Genesis 4:17) had now inspired “the whole earth” (Genesis 11:4). This is confirmed
by the Hebrew word for tower (“migdal”), appearing elsewhere in Scripture as a
symbol of pride that displeased God (see Isaiah 2:15 – 17).

Note: The tower that “reaches to the heavens” (verse 4) figuratively suggests great
size and godless ambition (Jeremiah 51:53). The tower may mean a fortress (see
Deuteronomy 1:28 and 9:1 which speak of cities that are fortified with “walls up to the
sky”). The tower may also mean a pagan temple designed to extend above all other
things as a symbol of the religion of the people. Mesopotamian culture (ancient
Assyrian/Babylonian culture) is known for its step – towers, known as ziggurats,
which (unlike the Egyptian pyramids) were used as temples.

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As mentioned above, the purpose of the builders in remaining together and aspiring
towards the heavens was in direct contrast to God’s command to move throughout
the earth and “be fruitful and increase in number and fill” it (Genesis 1:28 and 9:1).

This entire operation is a forerunner of the final opposition of man (and satan)
against the Messiah, centered in the Babylon of Revelation 17-18. Men will unite
then in a world church and world political organization and they will be led by the
antichrist, the last world dictator. However, their plans will be frustrated. It is
interesting to note that today the world is rapidly moving toward the “one world”
concept, thanks to the United Nations and other international alliances.

3. The judgment (11: 5 – 9)

There are three great judgments on sinful humanity in this first section of Genesis
(chapters 1 – 11). These three judgments are as follows:

9 The first is the expulsion from Eden (chapter 3)


9 The second is the Flood (chapters 6 – 9)
9 The third is the scattering of the people from Babel (chapter 11)

God knew the designs of the rebels’ hearts and judged them. “But the LORD came
down” (verse 5) is most likely sarcasm. The most magnificent efforts of men were
still very weak in God’s eyes. The Godhead held another “conference” (See also
Genesis 1:26 and 3:22) and decided to confound the language of the workers, thus
making it impossible for them to work together. This was really an act of mercy as
well as judgment, for if they had persisted in their plan, a more terrible judgment
would most likely have followed.

The name “Babel” comes from a Hebrew word which means “gate of God.” Babel
sounds like the word balal – which means “confusion.” This word is used throughout
Scripture as a symbol of pride and rebellion against God. The description of God’s
action here explains the origin of the languages of mankind. Some Bible scholars
have pointed out that Pentecost was a reversal of Babel — there was true spiritual
unity among God’s people. They spoke with other tongues but were understood and
their work glorified God, not men.

The confusion of languages at Babel marks the beginnings of racial, ethnic, cultural
and family diversity. However, the Promised One, about whom Genesis 12:3 (see
also Genesis 22:15 – 18) speaks, will one day bring an end to all divisions here on
this earth. The peoples of the earth will become the people of God. All the languages
will speak together in praise of this Promised One, the Messiah, the Lamb of God
(Revelation 5:5 – 14).

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IV. The Four Fundamental Stories

A. The Story of Abraham (12:1 – 23:20)

The Book of Genesis is divided into two main sections. The first 11 chapters deal
with the history of the human race, and the last 39 chapters deal with the family of
Abraham. Thus, in the twelfth chapter, God turns our attention from a rebellious
humanity recently scattered by the judgment of Babel, to this one family through
which the Savior of the world would ultimately come.

First, we need to understand that the name Yahweh [in Genesis 12:1 it is translated
as LORD] is not explained until Exodus 3:14,15. But the readers of Genesis needed to
know that the One who spoke to Abram is the same Yahweh who later would form
the nation of Israel and who had created all things (Genesis 2:4). To a world that
believed in many gods, the name of the One, true and living God was significant.
Now, let’s look at a summary of the life of the man referred to as the “father of faith.”

A Summary of Abraham’s Life [2166 BC – 1991 BC]

Abraham was the forefather of both the Jews and the Arabs. He was originally
called Abram (“High Father” or “Exalted Father”) and left Ur in ancient Sumeria
(Mesopotamia) to travel to Haran in Syria. He eventually migrated to Canaan where
God promised him that his descendants would ultimately dwell (Genesis 15:1 – 6).
He lived to be 175 years old. He is pictured in the Bible as the father of faith in God
because of his faithful obedience to God’s call and subsequent commands.

God’s great promise to Abraham (Genesis 12:1 – 3 and 17:1 – 8) forms a key
whereby all mankind may be blessed through him. Abraham’s seed and principal
Heir will be the Messiah – Jesus (refer also to Galatians 3:6 – 29 and Romans 4).

Genesis 12:1 – 9 records the call of Abram and his obedience. The first three verses
of Genesis 12 tell of his calling and the promises given to him while the rest of the
passage describes the obedience of Abram. First, let’s look at his basic calling to
leave. Three elements are mentioned in this calling – Abram is to leave….

ƒ His country
ƒ His people
ƒ His father’s household

After Abram’s father Terah had died and had been buried in Haran, Abram recalled
Yahweh’s words and acted upon them. There were three levels of ever-increasing
demands on the life of Abram and his wife Sarai. The country was the region of his
dwelling, the people were his clan, and his father’s household was the place where
he had responsibility and leadership.

Upon the death of his father Terah, Abram would have become the leader of the
family group. God’s commands to Abram were intensely demanding because they
caused him to leave his country, his people and his family in a world where such
actions were simply not done. Only the poverty-stricken or the defeated would
wander. Only the landless and the fugitive would move about and leave their

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ancestral homes. But the Lord’s words to Abram commanded that he was to leave
everything and go to a place that God would not even define until Abram got there.

We also learn from Joshua 24:2 that his family practiced idolatry. He is not told
where he is to go, only “to the land I will show you” (Genesis 12:1). That required
great faith on his part. If he leaves, there are three promises that God makes to him
in Genesis 12:2. They might even be translated in the following manner: “Let me”:

ƒ “Let me make you into a great nation”


ƒ “Let me bless you”
ƒ “Let me make your name great”

The last promise certainly contains some irony. The search for a name, for fame and
reputation, had been the driving ambition of the “sons of God” in Genesis 6:1 – 4 and
of the builders of the Tower of Babel in Genesis 11:1 – 9. Now God will do for Abram
what others had so selfishly sought but failed to attain. The last words in verse 2 may
be translated “and you will be a blessing.” Abraham is to be a great nation, be
personally blessed, and receive a great name — so that he may be a blessing to
others. Certainly this is true for us today (Galatians 3:29). To whom and how he was
to be a blessing are both answered in the next Bible verse. It may be translated:

“I will bless those who bless you, and whoever curses you I will curse; and all
peoples on earth will be blessed through you” (Genesis 12:3).

After this promised blessing, Abram’s first act of obedience is then recorded in
Genesis 12:4 as he set out from Haran. Later, in verse 8, as he came into the land of
Canaan and “built an altar to the LORD,” ABRAM “called on the name of the
LORD” (Genesis 4:26).

As Abram, Sarai and Lot came into the Promised Land, they discovered that “the
Canaanites were in the land” (Genesis 12:6). These were very wicked people, and
as Deuteronomy 7:1 – 5 later described, they were to be destroyed because of the
abominations they practiced. Thus, right in the very locality of God’s call for Abram
were these very wicked people. It would be hard for him to live for God and be pure
and righteous. Soon after, in addition to the heathen Canaanites, Abraham was also
tested by a famine (Genesis 12:10, 26:1, 41:56 and James 1:2 – 8).

Perhaps Abraham’s greatest test came at Mount Moriah (Genesis 22:1 – 18). There
he was asked to sacrifice his only son Isaac. This was truly a great moment in the
life of Abraham and he passed this test of obedience. Chapter 22 records this
greatest test that Abraham ever faced. True, it does present a beautiful picture of our
Lord Jesus’ sacrifice at Calvary. However, the main lesson is obedient faith that
overcomes in the trials of life. Abraham teaches us how to face and handle the tests
of life to the glory of God.

Abraham heard God’s word and immediately obeyed it by faith. He knew that God’s
will never contradicts His promise, so he held on to the promise that “it is through
Isaac that your offspring [seed] will be reckoned” (Genesis 21:12). Abraham believed
that even if God allowed him to slay his son, He could [and would] raise Isaac from

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the dead (Hebrews 11:17 – 19). Faith does not demand explanations – it rests upon
the promises of God.

Abraham then told the two servants – “Stay here with the donkey while I and the boy
go over there. We will worship and then we will come back to you” (Genesis 22:5).
Because he believed God, Abraham had no intentions of bringing back a dead body.
Bible scholars have pointed out that Abraham believed and obeyed God even when:

9 He did not know where he was going (Hebrews 11:8)


9 He did not know when he was going (Hebrews 11:9 – 10, 13 – 16)
9 He did not know how God would work out the details (Hebrews 11:11 – 12)
9 He did not know why God was testing him in this way (Hebrews 11:17 – 19)

Two statements reveal the emphasis of this passage:

ƒ “God Himself will provide the lamb for the burnt offering” (Genesis 22:8)
ƒ “Jehovah – Jireh” (Genesis 22:14), which means, “The Lord will see to it,” or,
“The Lord will provide.”

As he climbed Mount Moriah with his son, Abraham was confident that God would
meet every need. On what could Abraham depend? He certainly could not depend
on his feelings, for there must have been terrible pain within his heart as he
contemplated killing his son on the altar. He loved his only son, but he also loved his
God and wanted to obey Him.

Nor could Abraham depend on other people. Sarah was at home, and the two
servants who accompanied him were back at the camp. We thank God for friends
and family members who can help us carry our burdens. However, there are some
trials in life that we must face alone. It is only then that we can see what our Father
really can do for us.

Abraham could depend on the promise and provision of the Lord. He had already
experienced the resurrection power of God in his own body (Romans 4:19 – 21), so
he knew that God could raise Isaac from the dead if that was His plan. Apparently no
resurrections had taken place before that time, so Abraham was exercising great
faith in God. Now, as he walked in obedient faith in the one, true God – YAHWEH
spoke to him through the angel [Genesis 22:11 – 12] and openly recognized
Abraham’s reverential fear of Him and his obedience.

Then, miraculously, Abraham was given back his son Isaac. He received back a new
son! Isaac and Abraham had been at the altar together, and Isaac was now a “living
sacrifice” (Romans 12:1 – 2). God gave Isaac to Abraham, and Abraham gave Isaac
back to God. We must be careful that God’s gifts do not take the place of the Giver.

Thus, Abraham continued to learn about His heavenly Father’s perfect faithfulness.
Throughout his life here on this earth, Abraham kept on learning about the faithful
YAHWEH who had called him to leave everything and who had asked him to live in
obedience to His righteous commands. He asked Abraham to live out his life in faith.

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In the New Testament, reference is made to the offering of Isaac in Hebrews 11:17
and James 2:21. In reference to the offering up of Isaac by Abraham, the primary
doctrines taught are those of sacrifice and substitution. God has appointed these
means for the taking away of our sin. In addition, the passage teaches the need of
the obedience of faith, on the part of man, to receive this benefit. The animal that
God provided and Abraham offered up was in the whole history of sacrifice the
recognized type of “the Lamb of God, who takes away the sin of the world” (refer to
John 1:29). Isaac is the type of humanity itself, devoted to death for sin.

Abraham’s Death [1991 BC]

He died “at a good old age” as the Lord had promised him (Genesis 15:15). He had
walked with the Lord for a century (Genesis 12:4) and had been “God’s friend”
(James 2:23). Old age is “good” if you have the blessing of the Lord on your life
(Proverbs 16:31). In spite of physical deterioration and weakness, you can enjoy His
presence and do His will until the very end (2 Corinthians 4:16 – 5:8).

Like Sarah, Abraham “died in faith.” For 100 years, he had been a stranger and a
pilgrim on the earth, seeking a heavenly country. Now his desires were fulfilled
(Hebrews 11:13 – 16). His life had not been easy. But he had walked by faith a day
at a time, and the Lord had brought him through. Whenever Abraham failed the Lord,
he returned to Him and started over again. The Lord gave him a new beginning.

Abraham’s Will (Genesis 25:1 – 6)

Abraham left his material wealth to his family and his spiritual wealth to the whole
world, to all those who would believe on Jesus the Messiah.

When God renewed Abraham’s natural strength for the fathering of Isaac, He did not
take that strength away. Abraham was able to marry again [Keturah – Genesis 25:1]
and have another family. But he made a distinction between these six new sons and
his son Isaac. Isaac was God’s choice to carry on the covenant line. Keturah’s sons
received gifts, but Isaac received the inheritance and the blessings of the covenant.

All who have trusted in Jesus the Messiah “like Isaac, are children of promise”
(Galatians 4:28). This means that we have a share in Abraham’s will. What did the
father of faith leave to us, his spiritual descendants?

First of all, Abraham left us a clear witness of salvation through faith. Paul gave
this example in Romans 4:1 – 5, relating it to Abraham’s experience in Genesis 15.
Keeping the Law did not save Abraham because the Law had not yet been given.
The ritual of circumcision did not save Abraham because God declared him to be
righteous long before he was circumcised. Like everyone else who has ever been
saved, Abraham was saved by faith and by faith alone (See Hebrews 11 and
Galatians 3).

Second, Abraham also leaves us the example of a faithful life. James used
Abraham to illustrate the importance of proving our faith by our works (James 2:14 –
26). Wherever Abraham went, he pitched his tent and built his altar. He let the
people of the land know that he was a worshiper of the One, true and living God.

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When he offered Isaac on the altar, Abraham proved his faith in God and his love for
God. “Works” did not save Abraham, but he proved his faith by his works.

Next, from Abraham, he leaves us the example of how to walk by faith. True, he
had his occasional lapses of faith. However, the general manner of his life evidenced
faith in God’s Word. “By faith Abraham . . . obeyed” (Hebrews 11:8).

Finally, because of Abraham, we have a Savior. In the first verse of the New
Testament (Matthew 1:1), Abraham’s name is joined with the names of David and
the Messiah Jesus. God promised Abraham that through him all the world would be
blessed (Genesis 12:1 – 3), and He has kept that promise. The problem is that the
church is not telling the whole world that Jesus is indeed “the Savior of the world”
(John 4:42). Too often, we are keeping the good news to ourselves when we ought
to be doing everything we can to let the whole world know.

Some Additional Thoughts on God’s Covenant with Abraham

When God established this covenant with Abraham in Genesis 12, it was another
dramatic turning point in human history. Abraham and his heirs (the nation of Israel)
received an unconditional promise. Under this covenant, God promised:

9 To make Israel a great nation


9 To bless the seed [descendants] of Abraham
9 To give him a great name
9 To make him a blessing
9 To bless those who blessed him
9 To curse those who cursed him
9 To give him the Promised Land, and that
9 Through his descendants He would bless all the families of the earth with a
Redeemer – the Lord Jesus.

The covenant with Abraham includes three commitments by Yahweh. These three
commitments are as follows:

• First, Abram personally would receive abundant blessings, including wealth,


fame and influence. He would be a source of blessing for others (verse 2). In
fact, the verb in the final phrase of verse 2 is grammatically a command. In
other words, Abram is commanded or instructed to be a blessing. Thus, his
call was from the beginning a missionary calling or mandate that would
encompass all people.

• Second, God would protect Abram.

• Third, Abram’s blessing would extend to his descendants (verse 7 – literally


“seed”), who would be an instrument of spiritual blessing to all the families of
the earth (verse 3). This “Seed” is Jesus the Messiah who provides salvation
for all peoples (Galatians 3:16). A major characteristic of the covenant is that
it is unconditional. Generations of Abram’s descendants from time to time

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would default and fail, but ultimately YAHWEH was committed to achieving
these goals.

Study Questions:

1) What does “Noah” mean? From what line was he descended?


2) What were the dimensions of the ark? How many days did it flood?
3) What was Noah’s first act after he left the ark?
4) Where did the Shemites settle? Where is the land of Shinar?
5) What are the three great judgments upon humanity in Genesis 1 – 11?
6) Where is the Name YAHWEH first explained? What does “Abram” mean?
7) Explain why God’s command to Abram [Genesis 12] was so demanding?
8) What is the main lesson learned from Abraham’s test on Mount Moriah?
9) Name four things that Abraham left to us, his spiritual descendants.
10) What 3 commitments did God make to Abraham in His covenant with him?

B. The Story of Isaac (24:1 – 26:35)

Isaac was the son of a famous father (Abraham), and the father of a famous son
(Jacob). Sometimes we overlook him as we study the book of Genesis. While he
lived longer than any of the other patriarchs, his life was perhaps less exciting.

Abraham’s marriage after the death of Sarah brought him six more sons and at least
seven grandsons and three great-grandsons. However, we must observe from the
Scriptures that these additional sons of Abraham did not have the same family status
as that given to Isaac. Isaac, like Jesus the Messiah, was the “heir of all things”
(Hebrews 1:2). This is the heritage Abraham left for his son Isaac:

ƒ His godly example (Genesis 18:19)


ƒ The tent and altar (Genesis 26:25)
ƒ The wonderful promises of God (Genesis 26:2 – 5)

These spiritual blessings meant far more to a son than any material wealth he might
have received from a father. [Incidentally, we never read of Esau having a tent or an
altar.]

A Brief Summary of Isaac’s Life [2066 BC – 1886 BC]

Isaac was the son whom Sarah bore to Abraham at Gerar. In his infancy and early
childhood he became the object of Ishmael’s jealousy. In his youth he was the object
of Abraham’s great sacrificial act of faith. When he was forty years old he married his
cousin Rebekah. At that time he was living in the region of the Negev (Genesis 24:62
– 67). When he was sixty years old, Isaac and Rebekah had two sons. The two sons

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were Esau and Jacob. After going back to Gerar because of famine, he soon
acquired great wealth by his flocks.

However, the Philistines repeatedly dispossessed him of the wells that he had dug at
convenient locations. After Jacob deceitfully acquired his father’s blessing, Isaac
sent his son to seek a wife in Padan-aram (Syria). After that, all that we know of him
during the last forty-three years of his life is that he saw that son Jacob, now with a
large and prosperous family, return to him at Hebron [Genesis 35:27]. Isaac died
there in Hebron at the age of 180 years. His two sons buried him in the cave of
Machpelah. Now, let us examine in more detail some of the specific events in the life
of Abraham’s son, Isaac. Let us also study his character in more detail.

Isaac’s Birth [2066 BC], Circumcision and Childhood

Isaac, whose name means “God laughs,” was the only son of Abraham by his wife
Sarah. He was the father of Jacob and Esau. God promised to make Abraham’s
descendants a great nation that would become God’s Chosen People. But the
promised son was a long time in coming. Isaac was born when Abraham was 100
years old and Sarah was 90 (Genesis 17:17 and 21:5). Both Abraham and Sarah
laughed when they heard they would have a son in their old age (Genesis 17:17 – 19
and 18:9 – 15). This partially explains why they named their son Isaac.

On the eighth day after his birth, Isaac was circumcised (Genesis 21:4). As he grew,
his presence as Abraham’s rightful heir brought him into conflict with Ishmael,
Abraham’s son by Sarah’s handmaid Hagar. The strained relationship caused Sarah
to send away Hagar and Ishmael (Genesis 21:9 – 21). God comforted Abraham by
telling him that Ishmael would also one day become the father of a great nation
(Genesis 21:13). [For more detailed information concerning the family relationships
of Abraham, Sarah, Isaac, Ishmael and Hagar, please see the SALT book –
“Galatians.”]

Isaac’s Birthright and Inheritance

Isaac’s birthright was an important part of his life. The blessings that God gave to
Abraham were also given to his descendants. Thus, to inherit this covenant with God
was of far greater value than to inherit property or material goods.

Isaac’s life gave evidence of God’s favor. His circumcision was a sign of the
covenant with God. God’s favor toward Isaac was also evident in Ishmael’s
disinheritance. The dismissal of the sons of Abraham’s concubines to the “country of
the east” is associated with the statement that Isaac inherited all that Abraham had,
including God’s blessing. Isaac was in a unique position historically because he
would carry on the covenant.
When Isaac was a young man, God tested Abraham’s faith by commanding him to
sacrifice Isaac as an offering. But when Abraham placed Isaac upon the altar, an
angel appeared and stopped the sacrifice, providing a ram instead (Genesis 22).
This showed clearly that Isaac was God’s choice to carry on the covenant.

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Isaac’s Marriage

Isaac married Rebekah when he was 40 years old. She became Isaac’s wife when
God directed one of Abraham’s servants to her. The Bible reveals that Isaac loved
Rebekah and that she was a comfort to him after his mother Sarah’s death (Genesis
24:67). Isaac and Rebekah had twin sons, Jacob and Esau, who were born when
Isaac was 60 years old (Genesis 25:20 – 26).

Famine prompted the family to move to Gerar, where God appeared to Isaac and
reaffirmed the covenant. Moving through the Valley of Gerar, he reopened the wells
that Abraham had dug (Genesis 26:17 – 18). Then Isaac made camp at Beersheba.
This place became his permanent home. There he built an altar just as his father had
done (Genesis 26:24 – 25).

Isaac’s Sons – Jacob and Esau

The older twin, Esau, was Isaac’s favorite son, although God had declared that the
older should serve the younger (Genesis 25:23). Jacob was Rebekah’s favorite.
Disagreement arose over which of the twins would receive the birthright and carry on
the covenant that God had made with Abraham. Rebekah conspired with Jacob to
trick the aging, blind Isaac into giving his blessing to Jacob rather than to Esau.

Shortly thereafter, Isaac sent Jacob to Laban in Padan Aram to find a wife and to
escape Esau’s wrath. Esau soon left his father’s household. Many years passed
before the two brothers were at peace with each other. But they were united at last in
paying last respects to their father after his death. As mentioned above, Isaac lived
to be 180 years old. He was buried alongside Abraham, Sarah, and Rebekah in the
cave of Machpelah (Genesis 35:28 – 29 and 49:30 – 31).

Isaac’s Character

The Bible has many references to Isaac’s good character. The Scripture gives
evidence of:

¾ His submission (Genesis 22:6, 9)


¾ His meditation (Genesis 24:63)
¾ His trust in God (Genesis 22:6, 9)
¾ His devotion (Genesis 24:67)
¾ His peaceful nature (Genesis 26:20 –22)
¾ His life of prayer and faith (Genesis 26:25 and Hebrews 11:17 – 20).

New Testament References to Isaac

In the New Testament, Isaac is called a child of promise (Galatians 4:22 – 23, 28).
The Book of Acts points to his significance as one who received circumcision on the
eighth day (Acts 7:8). His position as the channel of the Abrahamic blessing is also
emphasized (Romans 9:7).

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In a famous passage, Paul uses Isaac and his mother as historical examples when
discussing those who are justified by faith in God’s promise (Galatians 4:21–31).

C. The Story of Jacob (27:1 – 36:43)

A Brief Summary of Jacob’s Life [2006 BC – 1859 BC]

Jacob was the second son of Isaac and Rebekah. He was born with Esau, probably
near the well of Lahai-roi. His history is related in the latter half of the book of
Genesis. He bought the birthright from his brother Esau. Afterward he acquired the
blessing intended for Esau, by practicing a well-known deceit on Isaac. Jacob did not
obtain the blessing because of his deceit, but in spite of it. That which was promised,
he would have received in some other good way if he had trusted God.

Jacob and Rebekah (his mother), not trusting God’s promise, sought the promised
blessing in a wrong way. However, they received – along with the blessing – trouble
and sorrow. Later, Jacob was sent from the family home to avoid any danger from
his brother, and to seek a wife among his relatives in Padan-aram. As he passed
through Bethel, God appeared to him.

After a period of twenty-one years he returned from Padan-aram with two wives, two
concubines, eleven sons, a daughter and much property. He escaped from the angry
pursuit of Laban [his father – in – law], from a meeting with Esau, and finally from the
vengeance of the Canaanites provoked by the murder of Shechem. In each of these
three “escape” situations he was aided and strengthened by the help of God. In a
sign of His covenant grace, God changed Jacob’s name to Israel after wrestling with
him through the night at Jabbok.

His favorite wife – Rachel – died while giving birth to Benjamin before they reached
Hebron. Joseph, the favorite son of Jacob, had already been sold into Egyptian
slavery eleven years before the death of Isaac. Jacob had probably exceeded his
130th year when he went down to Egypt. He was presented to Pharaoh, and lived for
17 years in Rameses and Goshen. He died at the age of 147. His body was
embalmed and carried with great care and pomp back to the land of Canaan. They
laid him with his fathers, and with his wife Leah, in the cave of Machpelah.

A More Detailed Look at the Life of Jacob

His Birth [2006 BC]

Jacob was born in answer to his father’s prayer (Genesis 25:21), but he became the
favorite son of his mother (Genesis 25:28). He was named Jacob because, at the
time of birth of the twins, Jacob’s hand was “grasping Esau’s heel” (Genesis 25:26).

According to the accounts in Genesis, Jacob continued to “grasp” or “take hold of”
the possessions of others — such as his brother’s birthright (Genesis 25:29 – 34),
his father’s blessing (Genesis 27:1 – 29), and finally even his father-in-law’s flocks
and herds (Genesis 30:25 – 43 and 31:1).

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His Journeys – the Pattern of Jacob’s Life?

The pattern of Jacob’s life might be found in his journeys, much like the travels of his
grandfather Abraham. Leaving his home in Beersheba, he traveled to Bethel
(Genesis 28:10 – 22). Later, he returned to Shechem (Genesis 33:18 – 20), Bethel
(Genesis 35:6 – 7) and Hebron (Genesis 35:27). At Shechem and Bethel he built
altars, as Abraham had done (Genesis 12:6 – 7 and 12:8). Near the end of his life
Jacob migrated to Egypt. He died there in old age (Genesis 46 – 49).

His Two Life–Changing Events

The most dramatic moments in Jacob’s life occurred at Bethel (Genesis 28:10 – 22),
and at the ford of the River Jabbok (Genesis 32:22 – 32).

The experience at Bethel occurred when he left the family home at Beersheba to
travel to Haran (Mesopotamia), the residence of his uncle Laban (Genesis 28:10).
On the way, he stopped for the night at Bethel. There he had a dream of a staircase
reaching from earth to heaven with angels upon it and the Lord above it. He was
impressed by the words of the Lord who promised Jacob the inheritance of the land.
The Lord said that his descendants would be like “the dust of the earth” in number
(Genesis 28:14). Jacob was awed by His divine presence.

Jacob dedicated the site as a place of worship, calling it Bethel (literally – “house of
God”). More than 20 years later, Jacob returned to this spot, built an altar and called
the place El Bethel (literally – “God of the house of God”). There he received the
divine blessing (Genesis 35:6 – 15).

The experience at the ford of the River Jabbok occurred as Jacob returned from
his long stay at Haran. While preparing for a reunion with his brother, Esau, of whom
he was still afraid (Genesis 32:7), he had a profound experience that left him
changed in both body and spirit.

At the ford of the Jabbok, “Jacob was left alone” (Genesis 32:24). It was night, and
he found himself suddenly engaged in a wrestling match in the darkness. This
wrestling match lasted until the breaking of the dawn. The socket of Jacob’s hip was
put out of joint as he struggled with this mysterious stranger, but Jacob refused to
release his grip until he was given a blessing. Probably for the first time in his life,
Jacob had been unable to defeat an opponent. When asked to identify himself in the
darkness, he confessed that he was Jacob — the “heel-grabber” (Genesis 32:27).

But after Jacob’s struggle, he had a new name. Because he had struggled “with God
and with men” (Genesis 32:28) and had overcome, his name was changed to Israel
(literally – “he struggles with God”) [see also Hosea 12:3]. In return, Jacob gave a
name to the spot that marked the change. He called it Peniel — “It is because I saw
God face to face, and yet my life was spared” (Genesis 32:30).

In these two life-changing events, a deep spiritual sensitivity begins to be evident in


Jacob. He appears outwardly brash and grasping, always enriching himself and
securing his future. Yet inwardly, he responded readily to these night experiences
— the dream and the wrestling contest. Jacob apparently deeply sensed the glorious

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presence of God in each of them. Later, he also proved to be a man of his word in
his dealings with Laban (Genesis 31:6), and in fulfilling his vow to return to Bethel
(Genesis 35:1 – 3).

His Final Words to His 12 Sons

At the end of his life, Jacob — now an aged man of 147 (Genesis 47:28) — gathered
his 12 sons about his bed to tell them what was going to happen to them “in days to
come” (Genesis 49:1).

The harshest language came against these three sons:

9 Reuben, the firstborn, rejected by his father for his sin (Genesis 49:3 – 4)
9 Simeon and Levi – cursed for their anger and cruelty (Genesis 49:5 – 7).

The highest and best language was applied to Judah. Judah’s brothers would praise
him and his tribe would be the source of royalty. From the tribe of Judah, the ruler of
the people (Genesis 49:8 – 12) would come.

Words of warning were addressed to Dan, called “a serpent” and “a viper.” His life
would be marked by violence (Genesis 49:16 – 17). The two longest speeches from
Jacob’s lips were addressed to Judah [see above] and to Joseph, Jacob’s favorite
son (Genesis 49:22 – 26).

His Death [1859 BC]

Following this scene, Jacob died and was embalmed by the physicians (refer to both
Genesis 49:33 and 50:2). By his own request Jacob was carried back to the land of
Canaan and was buried in the family burial ground in the cave of the field of
MACHPELAH (Genesis 49:29 – 32 and 50:13).

Scripture References to Jacob

The example of Jacob is quoted by the first and the last of the minor prophets
(Hosea 12:3 – 6 and Malachi 1:2). Besides the frequent mention of his name in
conjunction with the names of the other two patriarchs [Abraham and Isaac], there
are distinct references to the events in the life of Jacob in four books of the New
Testament:
• John 1:51, 4:5 – 6, 4:12
• Acts 7:12 – 16
• Romans 9:10 – 13
• Hebrews 11:21 and 12:16

Note: In Hebrews 12:16, the word “birthright” is clearly explained as the “inheritance
rights” of the oldest son.

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D. The Story of Joseph (37:1 – 50:26)

A Story of Joseph’s Life [1915 BC – 1805 BC]

Joseph was the eleventh son of Jacob (Genesis 30:24). Joseph was sold into
slavery and later rose to an important position in the Egyptian government. The
account of Joseph’s life is found in Genesis 37 – 50.

His Birth [1905 BC] and Early Years

He was the first child of Rachel (30:23). He was born in Padan-aram (Mesopotamia).
He is first mentioned when a youth, seventeen years old. Joseph brought the evil
report of his brothers (Genesis 37:2) to his father, and they hated him because his
father loved him more than he loved them. This is most clearly shown by the special
coat that Jacob gave to Joseph – a coat that appears to have been a long tunic with
sleeves, worn by youths and maidens of the richer class (Genesis 37:3).

This favoritism eventually brought serious trouble for the whole family. Thus,
Joseph’s ten older brothers hated him because he was Jacob’s favorite and because
Joseph had dreams that he interpreted to his brothers in a conceited way. It is no
surprise that Joseph’s brothers hated him enough to kill him (Genesis 37:4,19 – 20).

His Sale into Slavery

Joseph’s brothers were shepherds in the land of Canaan. One day, Jacob sent
Joseph to visit his brothers, who were tending their flocks in the fields near Dothan.
They resolved to kill him, but Reuben saved him. Reuben persuaded the brothers to
cast Joseph into a dry pit, with the intention that he might rescue him later and return
him to their father Jacob. The appearance of a caravan of Ishmaelite traders on their
way to Egypt (Genesis 37:25) caused Judah to suggest to his brothers that they sell
him for twenty pieces (shekels) of silver (Genesis 37:26 – 28). So they sold Joseph
into slavery to the passing Ishmaelite (or, Midianite) merchants.

To hide the deed from their father Jacob, Joseph’s brothers took his coat and dipped
it in animal blood. When Jacob saw the coat, he thought that surely a wild animal
had killed Joseph (Genesis 37:34 – 35). He mourned many days for Joseph.

His Prosperity and His Prison Confinement

The Midianite traders took Joseph to Egypt, where he was sold to Potiphar, an
officer of the ruling pharaoh of the nation. Joseph prospered and his good conduct
soon had earned him the highest position in the household. But he incurred the
anger of Potiphar’s wife (Genesis 39:7 – 15). Potiphar’s wife became infatuated with
Joseph and tempted him to commit adultery with her. When he refused, she falsely
accused him of the crime and Joseph was sent to prison (Genesis 37:16 – 20).

While in prison, Joseph’s behavior earned him a position of responsibility over the
other prisoners. Among the prisoners Joseph met were the pharaoh’s baker and his
butler. When each of them had a dream, Joseph interpreted their dreams. When the

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butler left prison, he failed to intercede on Joseph’s behalf to the king (pharaoh), and
Joseph spent two more years in prison.

His Rise to Power in Egypt

After the two years had passed, the pharaoh had dreams that none of his counselors
could interpret. However, the butler remembered Joseph and mentioned him to the
pharaoh. Then Joseph was called to appear before the pharaoh. He interpreted the
pharaoh’s dreams, predicting seven years of plentiful food, followed by seven years
of famine. He also advised the pharaoh to appoint a commissioner to store up
supplies during the plentiful years.

To Joseph’s great surprise, the pharaoh appointed him as the commissioner. This
was a position of great prestige. Pharaoh at once appointed Joseph not merely
commissioner of Egypt, but second only to himself “in charge of the whole land of
Egypt” (Genesis 41:41 – 43). He also gave to him a wife – Asenath, daughter of
Potiphera, priest of On (or, Heliopolis). The king gave Joseph a new name or title –
Zaphenath-Paneah, which means preserver of life.

His Guidance during the Abundance and the Famine

Joseph’s first act was to go throughout all the land of Egypt. He gathered the fifth
part and laid it up. Under Joseph’s wise guidance, many supplies were stored and
the land prospered during the seven years of abundance (Genesis 41:46 – 49). After
the seven good years had passed, then the famine began. But when the famine
struck, Joseph had already “stored up huge quantities of grain, like the sand of the
sea” (Genesis 41:49). Soon, people from all the surrounding lands came to buy food
from him. “The famine was severe in all the world” (Genesis 41:57).

After the famine had lasted for a time, apparently two years, Joseph gathered up all
the money that was found in the land of Egypt and in the land of Canaan, and
brought it into Pharaoh’s house (Genesis 47:13, 14). When the people’s money was
exhausted, Joseph took all the livestock and finally all the land [except that of the
priests], as payment for the food. After several years of famine had passed, Joseph
gave the Egyptians seed for planting in exchange for food. In return, they sold their
services to the pharaoh. Joseph demanded, however, only a fifth part of the produce
as Pharaoh’s right.

His Reunion with His Brothers

Many years passed between Joseph’s arrival in Egypt as a slave and his rise to
power in the nation during the famine. As we have mentioned, the famine also struck
Canaan, and even Joseph’s brothers eventually came to Egypt to buy grain. When
they met Joseph for the first time, they did not recognize him. He recognized them,
however, and decided to test them to see if they had changed. He accused them of
being spies. Then he sold them grain only on the condition that Simeon stay as a
hostage until they brought Benjamin, the youngest brother, to Egypt with them.

Upon returning to Canaan, the brothers told Jacob of their experience. At first, Jacob
vowed not to send Benjamin to Egypt. But the continuing severity of the famine

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forced him to change his mind. On the next trip, Benjamin went with his brothers
down to Egypt (Genesis 43:11 – 15).

When they arrived, Joseph treated them royally. He was deeply moved at the sight
of his youngest brother, and privately wept. Simeon was returned to his brothers.
After purchasing their grain, the eleven brothers started home. On their way home,
however, they were stopped by one of Joseph’s servants, who accused them of
stealing Joseph’s silver cup. The cup was found in Benjamin’s sack, where Joseph
had his servants place it.

The brothers returned to face Joseph, who declared that Benjamin must stay in
Egypt. At this point, Judah pleaded with Joseph not to retain Benjamin. He said that
it would break their father Jacob’s heart if Benjamin failed to return home with them.
Judah’s “speech” and his offer to stay in Benjamin’s place is one of the most moving
passages in the Old Testament (Genesis 44:16 – 34).

Joseph was overcome with emotion. He revealed himself to them as their brother,
whom they had sold into slavery years earlier. At first Joseph’s brothers were afraid
that Joseph would take revenge against them. However, soon they were convinced
that Joseph’s forgiveness was genuine. Judah’s plea on Benjamin’s behalf was
evidence of the change that Joseph had hoped to find in his brothers. He sent them
back to Canaan with gifts for his father and invited the family to come live in Egypt.

The grace of God working in the family of Jacob is evident in the way Joseph dealt
with his brothers. Joseph did not want revenge against them. He realized that his
personal suffering had preserved the family as an instrument of God’s will. Joseph
also was aware that his rise to power was for the good of his family, not for his own
glory (Genesis 45:7 – 8).

His Death [1805 BC] and the Death of His Father Jacob [1859 BC]

Jacob died in Egypt seventeen years later. Joseph carried his body back to Canaan,
and laid him in the cave of Machpelah, the burying-place of his fathers.

Joseph himself lived a hundred and ten years, having been in Egypt more than
ninety years. As he was dying, he made his brothers swear an oath that they should
carry up his bones to the land of promise. Thus, Joseph showed in his last action
on earth the trust he had in God. “By faith Joseph, when his end was near, spoke
about the exodus of the Israelites from Egypt and gave instructions about his bones”
(Hebrews 11:22).

Like his father Jacob, he was embalmed, and “he was placed in a coffin in Egypt”
(Genesis 50:26). Much later, Moses kept the promise and laid the bones of Joseph
in his inheritance in Shechem, in the territory of Ephraim his offspring. His tomb is,
according to tradition, about a stone’s throw from Jacob’s well.

This ends the last chapter of Genesis and the story of the “patriarchs.” Beginning
with Abraham [born in approximately 2166 BC] and concluding with the death of
Joseph in approximately 1805 BC, we trace their beautiful story of faith. These men
were always looking ahead to the glorious promise that awaited them. For they were

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“looking forward to the city with foundations, whose architect and builder is God”
(Hebrews 11:10).

V. Spiritual Application for Today from the Lives of the Patriarchs

From Abraham’s Life

Obedience always leads to blessing. After he arrived in Canaan, the Lord appeared
to Abraham to further assure him. Abraham did not hesitate to confess his faith
before the heathen people in the land. Wherever he went, he pitched his tent and
built his altar (Genesis 13:3 – 4, 18). The tent possibly symbolizes the pilgrim, the
person who trusts God a day at a time and is always ready to move. The altar
speaks of the worshiper who brings a sacrifice and offers it to God.

Interestingly at Abraham’s location, Bethel (“the house of God”) was on the west, Ai
(“the heap of ruins”) was on the east, and he was traveling toward “the house of
God.” In Genesis 13:11, Lot turned his back on the house of God and took his
journey eastward. He was going back into the world with disastrous results.

True faith is always tested. Of course, God did not want Isaac’s life. Instead, He
wanted Abraham’s heart. Isaac was very dear to Abraham, and God wanted to be
sure that Isaac was not an idol standing between Him and Abraham. It was possible
that Abraham was trusting Isaac to fulfill the promises and not trusting God. How did
Abraham go through this test?

For one thing, he rested on God’s promises (Hebrews 11:17 – 19). God had
promised Abraham many descendants, and this promise could not be fulfilled unless
Isaac lived or God raised him from the dead. Abraham knew that God would not lie,
so he rested in His unchanging Word. Abraham obeyed without delay. If we do the
one thing that God tells us to do, He will reveal the next step when the right time
comes. God’s answers never arrive a minute too late. God supplied a ram just when
one was needed. This is why Abraham called the name of the place “Jehovah-Jireh”
— “The Lord will see to it,” or, “The Lord will provide.”

From Isaac’s Life

The fulfillment of God’s covenant promise demanded that Isaac and Rebekah have a
son. However, for the first twenty years of their married life, she was barren. What a
delight it is to see how this spiritually minded husband and wife took their request
and desire to the Lord. Surely they reminded God of His promises, and surely He
was pleased with their prayers. The struggle of the unborn children perplexed
Rebekah (Genesis 25:22), so she asked God for wisdom (James 1:5). God told her
that two nations were to be born and that, contrary to custom, the elder would serve
the younger.

In Genesis 27 [he was about 137 years old at this point] Isaac acted as though he
would die very soon. Actually, he lived to be 180 (Genesis 35:28). His impatience to
give Esau the blessing suggests that he was following his own carnal plans, not
God’s will. Had he forgotten the Word spoken to Rebekah [Genesis 25:23], or was

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he trying to change God’s plan? Note how he depended upon his senses (feeling,
eating and smelling). Note also that feeding the body took priority over doing God’s
will. Isaac at one time laid himself on the altar and was willing to die for the Lord.
Now, his trust in God seemed to be much lower.

God told Rebekah that Jacob would receive God’s blessing, yet she schemed and
plotted to make sure that Esau was left out. Instead of going to God in prayer as she
had years before, she depended on her own plans. This practice would also be
characteristic of Jacob in later years. Rebekah paid dearly for her sin: she never saw
her son Jacob again (Genesis 27:43-45). Then, Esau deliberately acted to hurt her.
Rebekah’s bad example before Jacob cost him twenty years of trial.

From Jacob’s Life

It is wonderful when a son can leave home with his father’s blessing! But Jacob
could not always depend upon his father’s faith. He had to meet God and make
some decisions of his own. Unfortunately, it took more than twenty years for Jacob
to come to a place of real surrender, and how dearly he paid for his unbelief and
rebellion. Genesis 28:6 – 9 illustrate the conflict of the flesh and the Spirit. Esau (who
represents the flesh) deliberately disobeyed the Lord and brought even greater
sorrow into the home. [Note that Jacob was not a young man when he started out on
this venture. He was at least seventy-seven years old.]

It is when we get alone with God that good things begin to happen. Jesus came to
wrestle with Jacob, and the struggle lasted all night. Keep in mind that Jacob was not
wrestling to get a blessing from God. Rather, he was defending himself and refusing
to yield. The Lord wanted to break Jacob and bring him to the place where he
would honestly say – “Not I, but the Messiah” (Galatians 2:20).

All night long, Jacob defended himself and refused to surrender or even admit that
he had sinned. Then God weakened Jacob, and the wrestler could only beg for
mercy. Now instead of plotting for a blessing or bargaining for a blessing, he asked
God for the blessing — and he received it.

We don’t truly see ourselves until first we see the Lord. “What is your name?”
(Genesis 32:27) was the question that forced Jacob to confess his true self —
“Jacob, the schemer.” Once he faced himself and confessed his sin, Jacob could be
changed. God gave him a new name — “Israel.” The way to have power with God is
to be broken by God. God also gave him a new beginning and a new power. Jacob
began “walking in the Spirit” and not in the flesh. Jacob also had a new walk, for
now Jacob limped. He had been broken by God, but his limp was a mark of power
and not weakness. Genesis 32:31 indicates the dawning of a new day, as the sun
rose and Jacob limped out to meet Esau — with God’s help.

From Joseph’s Life

Jacob had tried to shield Joseph from the responsibilities of work, but God knew that
Joseph could never be a ruler until first he was a servant (Matthew 25:21). God used
three disciplines in Joseph’s life to prepare him to be the second ruler of Egypt.

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First, Joseph exchanged his “ornamented robe” for servant’s clothing. God forced
him to learn how to work. In this way, he learned humility (1 Peter 5:5 – 6) and the
importance of obeying orders. Because Joseph was faithful in the small things, God
promoted him to greater things. He learned the discipline of service.

Second, Egyptian women were known for their unfaithfulness, but Joseph did not
yield. God was testing Joseph, for if Joseph could not control himself as a servant,
he could never control others as a ruler. He could have argued – “Nobody will know.”
Or, he could have said – “Everyone else is doing it.” Instead, he lived to please God
and made it a point not to “gratify the desires of the sinful nature” (Romans 13:14).
“Flee the evil desires of youth” Paul commanded (2 Timothy 2:22) — and that is just
what Joseph did. Joseph learned the discipline of self- control.

Not only was Joseph able to control his sensual appetites, but he was also able to
control his tongue. He did not argue with the officers or expose the lie that Potiphar’s
wife was spreading about him. Controlling the tongue is a mark of spiritual maturity
(James 3:1 – 12). It is likely that Potiphar was the captain of the guards in charge of
prisoners – he may even have been the chief executioner. At any rate, he saw to it
that Joseph was put in the king’s prison (Genesis 39:20), and Joseph’s faithfulness
and devotion again brought him favor with the officers.

Third, “The Lord was with him” is the key to Joseph’s success (39:2, 21). Joseph had
to suffer as a prisoner for at least two years, and probably longer. Psalm 105:17 – 20
explains that this suffering molded Joseph’s character. It helped to make a strong
spiritual man out of him. People who avoid suffering have a hard time developing
character. Certainly Joseph learned patience from his suffering (James 1:1 – 5) as
well as a deeper faith in God’s Word (Hebrews 6:12). This suffering certainly was not
enjoyable. However, it was necessary, and one day it turned into glory. He learned
the discipline of suffering.

In Genesis 45, Joseph’s revelation of himself brought his brothers distress, for they
fully expected him to judge them for their past sins. But he had seen their
repentance. They had bowed before him and he knew he could forgive them. He
explained that five more years of famine would follow, but that he had prepared a
place of refuge for them and their families there in Egypt. God had sent him on
ahead to Egypt to save their lives.

Joseph promised to provide for his family (Genesis 45:11) and protect them. He wept
over them and kissed them, and he sent gifts to his father to assure him of the riches
that lay in Egypt. “Bring your father and your families back to me!” was his invitation
(Genesis 45:18). Then, what a change took place in Jacob after he discovered that
Joseph was alive. This change was not too different from the change in the disciples
when they discovered that Jesus was alive.

Before, Jacob had said – “Everything is against me” (Genesis 42:36), but now he
could say – “All things are working together for good.”

Finally, we read from Genesis 50 that Joseph’s brothers were still afraid of him. It is
sad and also unfortunate that Joseph’s brothers did not believe his words when he
told them years before that he had forgiven them. In fact, their unbelief and fear

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caused him to weep. They illustrate weak believers today who cannot accept God’s
Word. As a consequence, they live in fear and doubt. “Fear not!” is Jesus’ Word to
us today just as it was Joseph’s word to his brothers. In their blindness, they wanted
to work for his forgiveness (“We are your slaves” – Genesis 50:18). However,
Joseph gave them full pardon through his grace. That is truly the way of God – our
full pardon and salvation through His amazing grace. May He alone be praised.

Study Questions:

1) Discuss the heritage that Abraham left for his son Isaac.
2) What kind of sign did the circumcision of Isaac represent?
3) Name five Scripture references concerning Isaac’s good character.
4) When did God change Jacob’s name to Israel?
5) What do the words “Bethel,” “Israel” and “Peniel” mean?
6) In his final blessing, which son of Jacob received the highest praise?
7) Which two brothers saved Joseph from certain death?
8) Discuss the meaning of the new name given to Joseph in Egypt?
9) What does Genesis 45:7 – 8 tell us that Joseph realized?
10) What did God really want from Abraham?
11) What did the Lord want to do during His wrestling match with Jacob?
12) Name three disciplines that God worked out in Joseph’s life.

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APPENDIX A – The Covenant with Abraham

ƒ Genesis 12:1 – 3
God initiated His covenant with Abram when he was living in Ur of the
Chaldeans, promising him a land, descendants and blessing.
ƒ Genesis 12:4, 5
Abram went with his family to Haran, lived there for a time and left at the age
of 75.
ƒ Genesis 13:14 – 17
After Lot separated from Abram, God again promised the land to him and his
descendants.
ƒ Genesis 15:1 – 21
This covenant was ratified when God passed between the sacrificial animals
Abram laid before God.
ƒ Genesis 17:1 – 27
When Abram was 99, God renewed His covenant, changing Abram’s name to
Abraham (“father of a multitude”). The sign of the covenant was circumcision.
ƒ Genesis 22:15 – 18
The covenant was confirmed because of Abraham’s obedience.

The Abrahamic covenant was foundational to other covenants:


ƒ The promise of land in the Palestinian Covenant
(Deuteronomy 30:1 – 10)
ƒ The promise of kingly descendants in the “Davidic” Covenant
(2 Samuel 7:12 – 16)
ƒ The promise of blessing in the “Old” and “New” covenants
(Exodus 19:3 – 6 and Jeremiah 31:31 – 40)

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APPENDIX B – How Old Were the Patriarchs?

From Creation:

ADAM 930 years (Genesis 5:5)


SETH 912 years (Genesis 5:5)
ENOSH 905 years (Genesis 5:11)
ENOCH 365 years (Genesis 5:23)
METHUSELAH 969 years (Genesis 5:27)
LAMECH 777 years (Genesis 5:31)
NOAH 950 years (Genesis 9:29)

After the Flood:

SHEM 600 years (Genesis 11:10, 11)


EBER 464 years (Genesis 11:16, 17)
TERAH 205 years (Genesis 11:32)
ABRAHAM 175 years (Genesis 25:7)
ISAAC 180 years (Genesis 35:28)
JACOB 147 years (Genesis 47:28)
JOSEPH 110 years (Genesis 50:26)

The patriarchs who lived before the Flood had an average lifespan of about 900
years (Genesis 5). The ages of post -Flood patriarchs dropped rapidly and gradually
leveled off (Genesis 11). Some suggest that this is due to major environmental
changes brought about by the Flood.

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APPENDIX C - Themes and Literary Structure

The literary structure of Genesis is built around eleven separate units, each headed
by a phrase that reads as follows (it varies according to the different translations):

• “This is the list of the descendants,” or, “This is the [written] account,” or,
• “This is the book of the generations,” or ”This is the book of the genealogy.”

These eleven units are as follows:

1. Introduction to the Generations (1:1 – 2:3)


2. Heaven and Earth (2:4 – 4:26)
3. Adam (5:1 – 6:8)
4. Noah (6:9 – 9:29)
5. Sons of Noah (10:1 – 11:9)
6. Shem (11:10 – 11:26)
7. Terah (11:27 – 25:11)
8. Ishmael (25:12 – 25:18)
9. Isaac (25:19 – 35:29)
10. Esau (36:1 – 37:1)
11. Jacob (37:2 – 50:26)

Genesis is the first chapter in the history of the redemption of man. In this work, four
great events and four great people are emphasized.

Chapters 1 – 11 are dominated by four momentous events that form a basis for all
subsequent biblical history.

ƒ Creation: God is the sovereign Creator of all matter and energy, space and time.
Human beings are the crown of His creation.

ƒ Fall: Though originally good, this creation became subjected to corruption


through the sin of Adam. In spite of the devastating curse of the Fall, God
promises the hope of redemption through the seed of the woman (3:15).

ƒ Flood: As humanity multiplies, sin also multiplies until God is compelled to


destroy the human race with the exception of Noah and his family.

ƒ Dispersal of the Nations: Though we are all children of Adam through Noah, God
fragments the single culture and language of the post-flood world and scatters
the peoples over the face of the earth.

Chapters 12 – 50 deal with four great people (Abraham, Isaac, Jacob and Joseph),
through whom God will bless the nations. The calling of Abraham (chapter 12) is the
pivotal point in the book. The covenant promises that God makes to Abraham are
foundational to God’s program of bringing salvation to all peoples.

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For Further Study and Training in Righteousness

Doctrine Bible
2. Pastoral Letters
1. Servant Leadership
(1 - 2 Timothy, Titus)
3. Personal Evangelism I
4. Romans
(The Camel Method)
5. Personal Evangelism II
6. Theology of Genesis
(Chronological Storying)
7. Believer’s Lifestyle 8. 1 Corinthians
9. Spiritual Warfare 10. Ephesians
11. Church Planting 12. The Gospel of John
13. Doctrine of the
14. Acts 1 – 12
Holy Spirit
16. Acts 13 – 28
15. Bible Interpretation
(The Ministry of Paul)
17. Doctrine of Salvation 18. Exodus
20. The Journeys of Jesus
19. The Godhead
(Synoptic Gospels)
21. Spiritual Disciplines 22. Galatians
23. Old Testament Survey 24. Hebrews
25. Stewardship 26. Psalms
27. Personal Evangelism III

A program of:
CA SALT: Servant and Leadership Training

November 2002

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