The first five books of the Bible are called the Pentateuch (a Greek word meaning “Five Scrolls” or five books). In the Hebrew Bible, these books are called the Torah. We usually translate Torah as “Law.” However, the word Torah comes from a root that means “to teach.” So, these books are much more than rules to obey; they are instructions that teach us how to live as God intended for his people to live.
The Pentateuch is the foundation of the Bible. It provides a historical framework for the rest of scripture.
In Genesis 1–11, God creates a perfect world and then responds with both grace and judgment to human sin.
In Genesis 12–50, God chooses Abraham, Isaac, and Jacob as the genealogical line through whom he will bring a Messiah to redeem all nations.
In Exodus, God brings Israel out of Egypt and establishes a relationship with his people.
In Leviticus, a holy God teaches Israel how to live as a holy people.
In Numbers, God demonstrates his faithfulness to his people despite their disobedience.
In Deuteronomy, God prepares his people to live in the land of promise.
In the Pentateuch, we see themes that continue through the rest of the Old Testament.
1. The sovereignty of God. In Creation, in the plagues and the deliverance from Egypt, and in guiding Israel through the desert, God shows his authority over his creation. Israel’s history becomes the stage on which God’s sovereignty is acted out.
2. The sinfulness of humanity. Human rebellion impacts all of history. The flood, Babel, and Israel’s disobedience in the desert all show the pervading sinfulness of humanity. However, beginning in Genesis 3:15, God acts to reverse the results of Adam’s fall.
3. God’s plan for salvation. God’s covenant with Abraham, the birth of Isaac, Israel’s rescue from Egypt, the giving of the Law, and the entry into the Promised Land are steps in God’s provision of salvation for sinful humanity. In Exodus, Passover becomes a lasting symbol of God’s redemptive work.
4. Holiness. God is a holy God; he cannot ignore sin. The Pentateuch shows how God has created a holy people who can live in his presence. Holiness is not the result of human goodness; it is the work of a gracious God who transforms his people from a sinful people into a holy people. We are holy only through a continuing relationship with a holy God.
Authorship of the Pentateuch
Until the 18th century, there was little or no debate about the authorship of the Pentateuch. All believers accepted scripture’s testimony that Moses was the author. With the rise of modern criticism, many scholars today deny Moses as the author.
However, for evangelicals who accept the inerrancy of scripture, the testimony of scripture is clear. The Pentateuch itself identifies Moses as the author; New Testament writers quote Moses as the author; Jesus referred to Moses as the author. Because of this, we accept that the Pentateuch was composed by Moses, most likely in the 15th century B.C.[1]
It is important to understand the nature of authorship in the ancient world. If you write a book today, it is finished; no one will change it after you publish it. If we think of Moses as the author of the Pentateuch in the same way an author writes today, we will have many questions. For instance:
Deuteronomy 34 tells of the death and burial of Moses.
Numbers 12:3 says that Moses was the meekest man on the earth. As a student asked, “If a person calls himself the most humble person on earth, is he actually humble?”
Genesis 11:28 refers to Ur of the Chaldeans. The Chaldeans did not rule the area around Ur until 700 years after Moses’ death.
Each of these examples is clear when we understand the nature of authorship in the ancient world. To identify Moses as the author of the Pentateuch means that Moses, under the inspiration of the Holy Spirit, penned the primary content of these five books. A later author (perhaps Joshua) was inspired by the Holy Spirit to add the story of Moses’ death and burial. Guided by the Holy Spirit, a later scribe identified Moses as the meekest man on the earth. Guided by the Holy Spirit, a scribe added “of the Chaldeans” to help readers distinguish between Ur of the Chaldeans and another city named Ur.
Such changes do not cast doubt on Moses as the author of the Pentateuch. Instead, they help us understand the process of inspiration with greater clarity.
[1]For more information, please see the Lesson 2 listing in the “Recommended Resources” section of this course.
Genesis
Theme of Genesis: Beginnings
Genesis is a book of beginnings. Genesis traces the beginning of the world (Genesis 1–11), followed by the beginning of the Jewish people and salvation history (Genesis 12–50).
Overview of Genesis
Primeval History (Genesis 1–11)
Genesis 1–11 is often called “Primeval History.” These chapters cover more than 2,000 years. Modern skeptics deny the historical truth of these chapters. However, they are foundational to the rest of scripture. They show the sovereignty of God over the world and his grace in providing redemption for sinful humanity.
Genesis 1–11 narrates four major events:
Creation shows God’s sovereignty over the world. His authority to give the law is based on his sovereignty as Creator of the universe.
The Fall shows human sinfulness and the need for salvation. The rest of scripture shows God’s gracious remedy for the effects of the Fall.
The Flood shows God’s holiness and justice. We must never believe Satan’s lie. He wants us to believe that sin does not bring God’s judgment. The Flood illustrates the principle that “the soul who sins shall die” (Ezekiel 18:20).
The Tower of Babel shows humanity’s continuing rebellion and pride. In the garden, Satan tempted Eve with the promise that “you will be like God” (Genesis 3:5). The builders at Babel said, “Let us make a name for ourselves” (Genesis 11:4). In both stories, people act from pride; in both cases, they try to take God’s role; both times their pride brings God’s judgment.
Genesis 1 shows the creation of the world by Elohim, the all-powerful God of the universe. Genesis 2 focuses on the creation of human life in the garden and the relationship between Adam and Yahweh, the covenant-making God. Elohim is a name that refers to God’s power and majesty. Yahweh is a more personal name that God used when he revealed himself to Moses at the burning bush (Exodus 3:2, 14). Together, these names show God as the creator of the universe and as a personal God who seeks relationship with humanity.
Genesis 1–2 shows that all people have value because we are created in the image of God.[1] David sang:
When I look at your heavens, the work of your fingers, the moon and the stars, which you have set in place, what is man that you are mindful of him, and the son of man that you care for him? Yet you have made him a little lower than the heavenly beings and crowned him with glory and honor (Psalm 8:3–5).
Genesis 3 shows humanity’s rebellion against God. In a beautiful garden, surrounded by every good thing that God had created, enjoying intimate fellowship with God, Adam and Eve turned against God and listened to the voice of the serpent. Despite humanity’s rebellion, this chapter shows God’s gracious promise of a redeemer.[2]
Finally, Genesis 6 shows the increasing rebellion of humanity which led to the flood (Genesis 7). After the flood, humankind again rebelled at Babel (Genesis 11). This rebellion against God resulted in the confusion of languages and dispersion of the nations. These stories show the need for redemption, provided by the covenant with Abraham (Genesis 12:1–3).
Patriarchal History (Genesis 12–50)
Genesis 1–11 covers more than 2,000 years and is summed up in four events. Genesis 12–50 is the story of the patriarchs. These chapters narrate the lives of four people in about 300 years:
Abraham (Genesis 11–25)
Isaac (Genesis 21–35)
Jacob (Genesis 25–50)
Joseph (Genesis 37–50)
Genesis 1–11 tells the story of the beginnings of the world; Genesis 12–50 tells the story of the beginnings of the Hebrew people. Genesis repeatedly uses the phrase, “These are the generations of…” to show a narrowing focus: from the creation of the world (Genesis 2:4), to the creation of mankind (Genesis 5:1), through Noah, Shem, Terah, Abraham, Isaac, and finally, Jacob (Genesis 37:2).
The covenant with Abraham is central to salvation history. This covenant is revealed in three scenes and includes three primary aspects:
In Genesis 12:1–3, God promised to make a great nation of Abraham’s descendants. He would bless those who blessed Israel and curse those who cursed Israel. God promised to make Abraham’s descendants a blessing to all nations. The election of Israel was the election of a people as the means of blessing all people.[3]
Genesis 15 is a remarkable chapter in salvation history. In other Ancient Near East covenants, the weaker party is placed under a blood oath requiring loyalty to the stronger party. In Genesis 15, God put himself under an oath, pledging his everlasting faithfulness to Abraham.
In Genesis 17, God gave the sign of circumcision by which Abraham and his descendants would demonstrate their faith in the covenant. Salvation in the Old Testament, as in the New Testament, was by faith and not by works. Circumcision itself was never the basis of salvation; circumcision was a sign of faith in the promises of the covenant (Romans 4:9–12).
The story of God’s provision of the messianic line continues with:
The miraculous birth of Isaac (Genesis 21).
God’s testing of Abraham’s obedience with his call to sacrifice Isaac (Genesis 22).
God’s provision of a substitute for Isaac (Genesis 22).
God’s blessing of Jacob’s family despite Jacob’s character flaws.
Genesis 37–50 moves from a focus on the messianic line (Abraham – Isaac – Jacob – Judah) to a focus on Joseph. Joseph has often been seen as a type of Christ. Both Joseph and Jesus were rejected by their families, both were sold, both sacrificed themselves for others, and both forgave those who wronged them. Joseph provides a beautiful Old Testament example of the human character of Jesus.
One reason for Joseph’s prominence at the end of Genesis is that his story shows how God providentially preserved the messianic line during the years of famine. Joseph’s story provides a transition to Exodus by showing how the children of Israel came to be in Egypt. Genesis ends with Israel experiencing favor in Egypt. Exodus begins 400 years later with Israel experiencing oppression in Egypt.
The theme of election is central to the Old Testament. Abraham was chosen to be the means of God’s blessing for all nations. Similarly, Isaac and Jacob were not chosen for their works but as the way God would fulfill his promises. The patriarchs were chosen as part of the messianic line. This was not election to individual salvation; it was election for service.
Individual participation in the covenant was based on faith in God’s promises. We will see this in the Historical Books. Rahab was not part of the elect nation of Israel, but she inherited God’s promises because of obedience in faith. The opposite is true of Achan; although he was part of the elect nation, he did not receive God’s promises because of his disobedience and lack of faith.
Covenant
God made a covenant with Noah (Genesis 9). This was followed by his covenant with Abraham (Genesis 12, Genesis 15, Genesis 17). The next step in covenantal history will be at Mount Sinai as God makes a covenant with Moses (Exodus 19). In 2 Samuel 7, God will establish his covenant with David. All of these point to the new covenant established through the sacrificial death of Jesus Christ (Luke 22:20).
Each covenant builds on the foundation of the previous covenant. Instead of replacing the previous covenant, each covenant adds new details. This explains Jesus’ words in Matthew 5:17: “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.” The New Testament does not replace the Old Testament; it builds on the foundation of the Old Testament.
Genesis in the New Testament
New Testament history grows out of the promise of Genesis 3:15. Jesus fulfills God’s promise of a redeemer who will defeat the serpent. The curse of Genesis 3 is reversed in the book of Revelation; the promise of Genesis 3 is fulfilled in the coming of Christ.
Jesus is seen in the New Testament as the second Adam who reverses the failure of the first Adam (Romans 5:12–21). He is the promised seed of Abraham through whom all nations of the earth are blessed (Genesis 12:1–3; Galatians 3:15–29).
[1]The importance of the doctrine of the image of God is seen when we compare the Genesis account with Ancient Near East creation myths. In the Babylonian Atrahasis tablet, humans are formed out of clay to dig ditches for the gods. The gods do not want to work, so humans are made as slaves. In Atrahasis, the gods are jealous and fickle; in Atrahasis humanity has no value. In contrast, Genesis shows that a holy God created humankind in his own image; we are to be holy as God is holy.
[2]Theologians call Genesis 3:15 the proto-evangelium, the first promise of the gospel. In response to humankind’s sin, God promised redemption; he did not leave us in our sin.
[3]The concept of election is discussed more in the next section.
Israel is elect for the sake of all nations. Israel is elect for service. Individuals are elect only by faith in God’s promises.
A Closer Look at Creation
► How is the doctrine of creation important to understanding the message of the Bible? Would it matter if Genesis 1–2 was mythical rather than being factual history?
In 1998, a Bible teacher taught a class for pastors in a limited access country. The government of that country forbids publication of Christian literature. However, in 1998, this government allowed the publication of a children’s Bible story book.
The teacher was excited by this news—until he saw a copy of the book. The government had insisted on approving each page before publication. The first page showed God driving Adam and Eve out of Eden. The second picture showed children screaming in terror as the flood waters rose. The third showed Abraham with a knife raised above his son.
The government forced the publisher to omit the stories of Creation and the Fall. A Bible without Creation and the Fall gives a distorted picture of God. Children reading this Bible saw an angry deity who drowns children and forces fathers to kill their sons. This Bible story book was missing the foundational story of Creation that shows why God has authority over this world.
The Creation account is essential to the Christian faith. Perhaps this is why so many skeptics begin their attack on the Christian faith by denying the truth of the Genesis account. Sadly, even many Christian writers claim that the Genesis account is untrustworthy. They argue that Genesis 1–2 is myth, not history. However, the rest of scripture testifies to the truth of the Genesis account.
Part of the problem is that many Christians have accepted the arguments of naturalistic scientists who insist that scripture cannot be trusted and claim that science contradicts the Bible. Scientific truth does not conflict with biblical truth; both science and scripture point to God as the Creator. Genesis 1–2 is a historical account of Creation. Properly understood, science provides a window through which to view the wonders of God’s creation. Many of the greatest scientists in history have been professing Christians.[1]
Truths about Creation
(Genesis 1–2)
False Teachings
God created the world out of nothing.
Ancient myths that say other gods made the world.
Modern myths that say the world evolved by chance.
There is one sovereign God.
Polytheism of the ancient world that says there are many gods.
All people are created in the image of God.
Evolutionary theory that says humanity evolved by chance.
No believer should deny these essential teachings of Genesis 1–2. In the beginning, the sovereign God created our world out of nothing. In the beginning, God created humankind in his image. When the Creation week was done, God saw that everything he had made was very good.
Throughout church history, faithful believers have arrived at different interpretations of Genesis 1 and 2. Bible-believing Christians have differed on the details of when and how God created the world. However, followers of Christ must not deny the authority and truth of the Bible. Whenever or however God created our world, we agree that the sovereign God of Genesis 1 is the creator of all things.
[1]Great scientists who were professing Christians include:
Nicolaus Copernicus (recognized that the sun is at the center of the universe)
Galileo (is considered the “Father of Modern Science”)
Johannes Kepler (explained the movement of the planets)
Robert Boyle (is considered the first modern chemist)
Rene Descartes (was one of the most influential thinkers of the Scientific Revolution)
Michael Faraday (was an important chemist)
Louis Pasteur (invented pasteurization, a process for making milk safe to drink, and created the first vaccines for rabies and anthrax)
Max Planck (is considered the father of quantum theory)
Genesis (Continued)
Genesis Speaks Today
Genesis is an important book for the 21st–century Christian. It speaks truth to issues faced by the church today. From it we learn that:
1. Human life is valuable. This is because God made us in his own image (Genesis 1:26–27). Contemporary social issues such as abortion and euthanasia are addressed by the ancient testimony of Genesis 1 and 2. If we are created in the image of God, all human life is sacred and must be protected.
2. We are responsible to care for our world. God gave people stewardship of the earth (Genesis 1:26–28). After each day of creation, God saw that what he had made was good. God appointed humanity to care for his good creation. Because of this, believers in Christ should value all aspects of the earth as God’s good creation.
3. The church has amandate for evangelism and discipleship. God promised that Abraham’s seed would be a blessing to all nations (Genesis 12:1–3). In the New Testament, Jesus commissioned the church to fulfill this mission (Matthew 28:18–20).
Lesson 2 Assignments
(1) Choose one of the following assignments:
Option 1: Group Assignment
Assign one of the four great events of Genesis 1–11 to each member of your group. Each member of your group will prepare a short summary in which you present:
A summary of the biblical story
How the event was important to biblical history
What the event teaches us today
Option 2: Individual Assignment
Choose one:
Write a 1–2 page detailed outline for a sermon or Bible study on one of the four great events of Genesis 1–11. Your sermon should show how the event was important in biblical history and what the event teaches us today.
Write a 1–2 page detailed outline for a sermon or Bible study on one of the four most important people in Genesis 12–50. Your sermon should show how the person provides a positive model or a negative warning for believers today.
(2) At the beginning of the next lesson, take a test based on this lesson. Study the test questions carefully in preparation.
Lesson 2 Test
If needed, download a printable PDF of all the Test questions here.
(1) Torah is usually translated into what word?
(2) How is Jesus presented in each of the books of the Pentateuch?
(3) List four Old Testament themes introduced in the Pentateuch.
(4) What is the theme of Genesis?
(5) List the two major sections of Genesis. Include the references for the sections.
(6) List the four major events of Genesis 1–11.
(7) List the four most important people in Genesis 12–50.
(8) In one sentence each, summarize the three primary aspects of the covenant with Abraham.
(9) List three truths about creation that oppose false teachings.
(10) List three truths Genesis teaches today’s church.
(11) Write Genesis 3:15 and Genesis 12:3 from memory.
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