Creation and Blessing: A Guide

to the Study and Exposition of

Genesis
Allen P. Ross 

 
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193 notes/highlights
Created by LIndomar MOreira da Silva Moreira ​ ​ – Last synced September 12, 2019 
 
 

1. Approaches to Genesis

This source includes accounts of the origins and 10

institutions of the theocracy, genealogies, and
sacrificial ritual.

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The method involves several steps 13

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First 13

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Second 13

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myth 13

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fairy tale 13

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saga 13

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legend 13

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etiological 13

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ethnological 13

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etymological 13

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ceremonial 13

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geological 13

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Third 13

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 literary form 13

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e.g., the wilderness stories have motifs of deprivation, 14

murmuring, provision, and a lesson

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Fourth 14

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Fifth 14

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The conservative scholar, for example, wants to be 21

open to helpful advances but at the same time must
discern what is compatible with the understanding of
Scripture as God's revelation.

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2. Method for Studying Genesis

Determination of the Literary Unit 23

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The foundational step in the procedure is identification 23

of the

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literary unit, for this information will determine the 23

contents of the exposition

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Literary units may incorporate several different genres 24

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translations 24

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commentaries 24

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dictionaries 24

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Some of the items to note would be (1) critical 24

problems; (2) difficult grammatical and textual
expressions and constructions; (3) important
theological words about the nature and works of God;
(4) unusual expressions, figures of speech, word
plays, repetition, and literary allusions; (5) literary
patterns, structures, forms, and the use of direct
quotations; (6) significant uses of tenses, moods, and
cases; and (7) any patterns or motifs that build on
prior narratives.

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Too often exposition of Old Testament narratives lacks 24

precision and depth because these matters have not
been adequately investigated.

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The expositor must guard against using an etymology, 25

or a definition primarily derived from a cognate
Semitic language listed in a dictionary or
commentary, unless that meaning be validated by
usage

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same context 26

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same writer 26

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same literary genre 26

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same period of time 26

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other writers 26

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The process simply involves studying the passages 26

where the word is used and then categorizing the
different meanings of the word.

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First 29

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Second 29

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Third 29

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Fourth 29

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Once all the parts of a narrative have been outlined, it 29

is helpful to write a one-sentence summary of the
entire passage, a synopsis of the unit.

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If the expositor can develop this kind of exegetical 30

synthesis, it will reflect a clear understanding of the
passage.

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In identifying the theological ideas of the material the 31

reader will discover that there are frequently two
strands that must be correlated: those ideas with God
as the subject, and those with humans

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centers on the judgment of God in the affairs of 31

humans.

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God opposes any enterprise that is characterized by 31

pride and collective disobedience.

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Those who exalt themselves in disobedience to God 31

may expect the judgment of God.

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our theological idea must be validated with the rest of 32

God's revelation.
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always 32

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may 32

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Narrative literature describes what happened, 32

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and so we learn that it is possible; whether or not that 32

happening is normative must be determined from the
clear teachings of Scripture. We must be sure that the
theological idea we develop is true. The correlation of
other passages will provide the necessary
qualifications.

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the study 32

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correlate 32

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comparable ideas 32

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expressed in the New Testament 32

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The following method is an effective way to develop 32

an exposition that is exegetically precise as well as
relevant

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for the exegetical exposition will have to show how 32

that idea was derived from the text.4

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wording 33
Redação 
 
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One way to develop this expository idea is to rework 33

the summary statement of the passage with the
theological ideas in mind

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One that could be used for Genesis 11:1-9 is God will 33

subjugate the proud who rebel against his will

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which provides no problem as long as the contextual 34

meaning is not destroyed.

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but every commentary also demands critical use. 35

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Umberto Cassuto 35

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Benno Jacob, 35

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Derek Kidner 35

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Gerhard von Rad, 35

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have to be used with great caution. 35

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The three-volume set on Genesis by Claus 35

Westermann has many good things in it, but unless
the expositor is able to sort through an amalgamation
of critical views, the work may be more confusing
than helpful

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George Bush 35
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Franz Delitzsch 35

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S. R. Driver 35

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J. Fokkelman 36

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Walter Brueggemann, 36

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George Coats's 36

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3. The Nature of Genesis

myth, etiology, history, and tradition 36

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Symbols and myths are necessarily used, by a rude 36

people, to clothe abstract truths" (A Critical and
Historical Introduction to the Canonical Scriptures of
the Old Testament, trans

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Gaster maintains that myth is the natural language of 36

religion, transmuting the historical data into religious
truth.

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All language is symbolic in one sense, Barr reasons, 38

but this fact does not make it myth

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the essence of myth is human understanding of 38

reality.

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Myth narrates a sacred history 38

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myth tells how, 38

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Eliade reiterates emphatically that the cosmogonic 38

myth is "true," since the existence of the world is
there to prove it.

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then we have sufficient understanding to determine if 38

it was used in Genesis.

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Reality in the Old Testament differs radically from the 39

prevailing view of the ancient world

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Their concept of time was not cyclical but 39

eschatological and full of hope, their ritual was not
cosmic but redemptive, and their concept of space
was not limited to the primeval but actualized in
history

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With these concepts of myth in mind, we conclude 39

that Genesis is not myth.

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The Hebrew faith departed radically from the 39

mythological concepts of world reality and of harmony
by correspondences between the human and divine.

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The main battle of the Hebrew faith is fought against 39

the confusion of human and divine, of God and
nature."

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The truth we find in these narratives goes beyond the 41

event and describes the reality of life in a typological
or archetypical manner

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but they are not myth 41

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Isolated terms that are not part of a total world view 41

must be viewed as poetic descriptions from a common
cultural setting, or as antimythical polemics.

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The word "etiology" means a study of causes. 41

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It is usually a short explanatory comment at the end 41

of a story.

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The two major centers of civilization preceding Israel 45

were Mesopotamia and Egypt

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In the land of Mesopotamia, the ziqqurratu, or temple 45

tower, was an aspiration to forge a living bond
between heaven and earth, joining the mortal and the
immortal.

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The pyramids, on the other hand, were monumental 45

tributes to dead kings. The former tells of hope; the
latter, of resignation

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Consequently, scholars look to Mesopotamian 45

literature to find the sources for Genesis or the
concepts that inform it.

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"The Bible takes it as axiomatic that God controls 46

history, reveals himself in history, and directs it
towards a final goal"

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The writer simply recorded the ancient traditions that 47

had already become important in the memory of
Israel.

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Part 2. The Primeval Events

The record of the primeval events, Genesis 90

1:1-11:26, forms the prologue for the book.

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This prologue explains why God called Abram and 90

inaugurated a program of blessing through his
covenant

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The early chapters of Genesis develop several major 90

themes

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how the Lord created the universe out of a primordial 90

chaos.

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harmonious creation enjoying the blessing of God 90

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fall 90

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new decrees 90

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provisions for men and women in the new order. 90

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spread of sin 90

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Lord consequently destroyed 90

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except the recipients of grace 90

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 As the human race multiplied, it united in proud 90
rebellion against the Lord

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5. The Creation of the Universe by the Word of God

(1:1-2:3)

From beginning to end the emphasis in the passage is 90

on God's sovereign majesty.

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lofty 90

Sublimes 
 
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this section must concentrate on the nature of God as 91

it is displayed through the work of creation.

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In its historical context the account contrasts radically 91
with other stories of creation in the ancient Near East

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In fact, a knowledge of pagan religion in general will 91

be helpful in measuring the impact of

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he creation narrative on its Israelite audience. 91

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The account of creation forms the starting point of the 91

prologue to Genesis, which in turn is the foundation of
the whole Pentateuch

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The task of the expositor is to discover the main point 91

of the theological treatise.

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The God who created Israel as his own people is the 91

sovereign God who created the universe and all that is
in it. The implications would be inescapable: since the
theocracy is founded by the sovereign God of
creation, the law, the customs, and the beliefs
associated with it are all consonant with the plan of
creation

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First, the text reveals the sovereignty of the God of 91

creation

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It was a world plagued by the worship of false gods, 92

who challenged the Lord for Israel's affections and
allegiance

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In short, everything that the pagans worshiped God 92

had made. Consequently, their gods should pose no
real threat to Israel, for the creation must be subject
to the Creator.

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Second 92

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This idea is strengthened by the fact that God created 92
by his powerful and authoritative Word

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Should they not obey this powerful word, as all 92

creation had?

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Third 92

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the passage reveals the activity of God in redemption 92

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The pattern of God's redemptive work thus first 93

begins to unfold at creation

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Genesis 1:1-2:3, then, confirms the teaching that 93

God, the sovereign Creator, is in fact the Redeemer
and Lawgiver and that he accomplishes his work
through his powerful Word.
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The narrative for each day typically includes the divine 93

speech ("God said"), the statement of the fulfillment
of his decree ("and it was so" or "and there was"), the
divine evaluation ("it was good"), and then the
concluding sequence ("evening and morning came").

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This construction signifies that verse 2 is not the 94

result of or a development from verse 1

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It is worth observing that "waste and void" in verse 2 94

gives a key to the six days of creation

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, the first three correcting the waste or formlessness, 94

and the next three correcting the void or emptiness.
This division is also attested by the parallelism
between the days (see chart 8

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The structure of this chapter thus includes the 94
introduction (1:1-2), the six days of creation (1:3 -31
), and then the conclusion (2:1-3 ).

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Out of the darkened chaos God sovereignly and 94

majestically created the entire universe in six days,
bringing about perfect order and abundant fullness for
people to enjoy and to rule, and then blessed and
sanctified the seventh day, which marked the
completion of creation

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the heavens and the earth, 96

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merism 96

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day and night 96

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meaning all the time 96

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outset 96

Início 
 
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abyss 97

Abismo 
 
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goddess 97

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The expositor must draw some conclusions from other 98

passages with similar descriptions. If one can posit
that the fall of Satan (Ezek. 28) brought about the
chaos in God's original creation, then Genesis 1
describes a re-creation, or God's first act of
redemption, salvaging his world and creating all
things new

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 The act of naming in the ancient Near East was an act 100
of sovereign dominion, often associated with creation

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7. The Temptation and the Fall (3:1-7)

On the archetypical level the story describes the 124

process of temptation that occurs repeatedly in
human experience. Here the story achieves its
didactic element teaching us not to be ignorant of
Satan's devices (2 Cor. 2:11 ). Accordingly, the
people of God may learn to resist the Tempter.

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Behind the discussion between Eve and the serpent 125

about the precise wording of the commandment is the
issue of the divine motive in giving the law

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An appreciation of God's goodness is essential to the 125

keeping of the law

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If the nations of the ancient Near East surrounding 125
Israel venerated the serpent as the life-giving
goddess of the earth, then the representation in this
passage strikes a remarkably antithetical theme. The
story takes on a polemic nature.

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The first seven verses form a unit on the temptation 126

and the fall into sin, and the rest of the chapter
records the results.

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The dialogue is between the serpent and the woman 126

over the nature of the command.

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In between these two notices of nakedness is the 126

explanation of how Adam and Eve moved from
innocent nakedness to shameful nakedness, or from
integrity to guilt.

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This play underscores the fact that the integrity of the 127
human was the target of the serpent's attack-it was
 his area of expertise.

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42. The Deception for the Blessing (26:34-28:9)

God had so turned Esau's heart that he was eager to 601

be reconciled with his brother

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The central theme of the episode is the reconciliation. 602

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Another view is that, 602

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Another view is that, although Jacob had been made 602

to realize that God would deliver him from danger, he
still employed measures that were troubling and
unnecessary-the division of the family, the bowing,
and the gift

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First 602

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Second 602

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Third 602

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His actions show him to be filled with guilty fears. 603

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Once again, the dialogue vividly portrays how simple 604

Esau was and how shrewd Jacob was

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stories that God frequently accomplished his plan in 605

spite of the efforts of Jacob.

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God is able to bring about reconciliation, even though 605
his people may exhibit weaknesses in their faith
(1-11).

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first 605

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Jacob thought were expendable! This ranking 606

probably fed the jealousy over Joseph that came out
later (37:2-11).

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Such is the result when "God fights" in his way. 606

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He was certainly approaching humbly and cautiously, 606

but this posture was caused by his fear and guilt.

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second 606

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It was impossible for Jacob to give back the blessing, 606

but it was not impossible for him to share the fruit of
the blessing with his brother.

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At the same time, however, Jacob knew that the 606

change in Esau was the work of God and not a result
of his gift, and so he pressed Esau to take the gift as
a token of their reconciliation

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Having seen God's face, he could see Esau's. Or, 607

Esau's favorable reaction was like God's gracious
dealings just prior to this meeting

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Believers need not use deception when they must 607

make wise decisions to follow their calling and avoid
danger (12-17).

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The event was commemorated by a naming-Succoth 608
(sukkot, because Jacob made shelters (sukkot for his
cattle. Many believe that a name Sukkoth existed here
from ancient times as an old Canaanite place for the
observance of the harvest festival that came to have
the same name (see "Succoth" in 1DB )

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The name given to the altar says, in effect, "the God 609
of Israel is an 'el," that is, a strong God, a mighty
one-a God who keeps his promises.

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Jacob had reconciled with God in the fight at the 609

Jabbok

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Joseph refused her invitation, explaining that to 670

accept would be to sin against God who had caused
Potiphar to entrust him with great responsibility (8-9).

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This prosperity not only began the advancement of 670

Joseph, it also prepared Joseph for the temptation to
follow.

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God was apparently testing him through this woman 672

to see whether he was obedient.

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But it should be pointed out that, if he had succumbed 672

to her advances, he still might have ended up in
prison-but as a failure with God.

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first 718

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no retaliation from Joseph 718

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but because he had a proper understanding of how 718

God had been working in his life.

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One major theological idea affirmed in this passage is 718
that God sovereignly preserves life on the earth.

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He overcomes this crisis of the famine by preparing a 718

deliverer who would be able to save his people and all
the world

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second 718

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is that God uses even the evil that people do to bring 718
about his plan.

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Those who do evil are responsible for their actions, 718

but God will use even those actions for his glory.

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Out of this theological point grows a practical matter. 718
The perception of this second truth by the righteous
will enable them to forgive others, for if God includes
all in his sovereign plan, then they must give no room
to retaliation or bitterness.

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chap. 42) would be the awakening of guilty 720

consciences

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the second scene would be the testing for maturity 720

(chap. 43)

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the third scene would be the testing for loyalty (chap. 720
4

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would be the reconciliation (45:1-15) 720

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Joseph's whole purpose was to ensure that the 722
remnant of God's people would be saved in this crisis.

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