The data on the speed of light and the distance of stars from the world is spellbinding. But all this is the fruit of the infinite wisdom and knowledge of God. This article reflects on all this, as a meditation on Genesis 1 (and Psalm 8).

The article addresses a few themes from the account of the destruction of Sodom and Gomorrah. These include being lured by the sinful luxuries of this world, and the need to be alert in the face of the impending judgment of God. Above all this, the article shows that it is by God's grace that some are left behind while others are swept away in judgment.

The article revisits the great sins of Sodom and Gomorrah, seeking to understand the nature of the sexual sins committed there. This is done as a warning and instruction to believers to teach them that environment does matter and what people desire in their hearts is of great importance. Main texts referenced include Genesis 19, Leviticus 18:22, and Leviticus 20:13.

The article is an attempt to discover the gospel message that can be found in Genesis 3:15. Thus the article finds in this verse alone both salvation and judgment, the blessing and the curse, all to be effected through the seed of the woman.

The article addresses history of redemption from the Old to the New Testament. It sees Genesis 3:15 as the starting point.

This article discusses the structure of Genesis, commonly known as connected to the ten uses of the word toledoth, "generations."

This article argues that eschatology was introduced already in Genesis 1.

This article explains why the first chapters of Genesis are important. It offers a God who speaks and is interactive in time. Human beings are placed in this harmonious world to rule as images in God's cosmic temple.

This article is an exposition of Genesis 1:14-Genesis 2:3.

This article is an exposition of Genesis 1:3-13.

This article offers an exposition of Genesis 1:1-2.

Did the Old Testament make use of imagery found in other ancient Near Eastern texts and portray creation as God’s victory over, and transformation of chaos. The article indicates that this understanding is often associated with the expression "tohu wabohu" (Hebr. in Gen. 1:2), translated as"formless and empty," and that many interpretations of Genesis 1:1-2 imply that this chaos existed before God began his work as Creator.

Believing the account of creation as recorded in Genesis 1 is not contrary to reason; believing in evolution is contrary to reason. This article shows how this is so by looking at the fourth day of creation, recorded in Genesis 1:14-19, and the purpose of this creation.

This article provides some basic but important reasons why Genesis 1:1-Genesis 2:3 is not poetry and is historical.

Believing the account of creation as recorded in Genesis 1 is not contrary to reason; believing in evolution is contrary to reason. This article shows how this is so by looking at the sixth day of creation, focusing on the creation of the woman, recorded in Genesis 1:27 and Genesis 2:18.

This article considers man's creation in the image of God.

This article exposits and reflects upon the record of God's work of creation in Genesis 1.

This article discusses Genesis 1:2-5, as well as what is to be our response to creation.

This article reflects on Genesis 1:1.

This article considers the best translation and interpretation of Genesis 2:5-6. The discussion revolves around whether these verses describe a dry or a wet world.

This article is an exegetical consideration of Genesis 2:6.

This article reflects on marriage, from the vantagepoint of Genesis 2:24.

In looking at the account of Paradise, this article argues that the record of Genesis 2 and Genesis 3 on Paradise is a real historical record.

This article is an exposition of Genesis 2:24-25, which is about union and intimacy within marriage.

This article considers the creation of Eve, recorded in Genesis 2:21-23.

This article is an exposition of Genesis 2:18-20, where Adam named the animals, but could not find a suitable helper among them.

This article interprets Genesis 2:8-17, the record of pre-fall life in the Garden of Eden.

This article starts by considering the Sabbath rest instituted in Genesis 2:1-3, moves to considering its use in the Old Testament, and discusses the change of the day of rest from the seventh to the first, concluding with reasons to keep the Sabbath day today.

In this study the story of the temptation of Adam and Eve is placed in the wider context as a prelude to the Pentateuch. The article wants to demonstrate its significance for Israel as the people of God. It sees the two trees in the Garden of Eden as part of retribution theology functioning in the same way as the blessing and curse of Moses.

This article is an exposition of Genesis 3:22-24, which tells of man's banishment from the garden of Eden.

This article is an exposition of Genesis 3:8-19, which includes the mother promise, or protevangelium.

This article is an exposition of Genesis 3:1-7.

It is becoming more of a reality that we are facing a Cainite culture, following the footsteps of Cain. Based on Genesis 4:16-24, this article argues that a Caninite culture is one that denies God's presence, godly virtues, godly worship, and godly fear.

What was Augustine's view of the creation days in Genesis 1? This essay considers Augustine's views in the context of his broader view of creation.

Why did God create the earth? From Genesis 1:1 this article answers three questions about creation: How did God create? When did He create? Why did He create?

This article will argue that when we read Genesis 1 in its context, it should be understood as a historical account that teaches that God created everything in six 24-hour days. It also argues that the grammatical-historical interpretation should be the principle of interpretation on the creation account.

How should Genesis 1-Genesis 2 be interpreted? This article evaluates four approaches to the interpretation of these chapters: the gap theory, theistic evolution, old earth creationism, and young earth creationism.

This article argues that our understanding of Adam and the Genesis account is crucial for Bible interpretation. Denying Adam as a real person in real history has devastating consequences on our understanding of the Bible, of mankind, sin, salvation, and other topics. This article demonstrates how this is so.

What kind of literature is Genesis 1-11? This question is crucial for the interpretation of Genesis 1-11. Therefore to answer the question one must ask: how did the biblical authors treat this? This article concludes that we should take Genesis 1–11 as straightforward, accurate, literal history because Jesus, the apostles, and all the other biblical writers did so.

Why did God cover the nakedness of Adam and Eve? Based on Genesis 3:21, this article shows that God provided the covering for the nakedness of Adam and Eve to demonstrate his grace.

In Genesis 4 we read about God rejecting Cain's offering and accepting Abel's offering. Why did God reject Cain's offering? This article answers this question.

The question of origins is important for the identity of man and his worldview. The creation account as recorded in Genesis 1:1-3 has been challenged from three perspectives. This article examines these three challenges. It also evaluates the restitution theory, which tries to explain the chaos of Genesis 1:1-3. It shows the importance of the Genesis account by pointing to the theology of creation.

The fall of Adam and Eve did not come as a surprise to God. Looking at Genesis 3:15 and 3:21, this article shows how God is in control of bringing the promise of the gospel.

This article wants to examine how commentators over the centuries have interpreted Genesis 4:17-24. It asks how far their views reflect the influence of the cultures to which they belonged. Particular attention is paid to early and medieval Jewish commentators. This is followed by a representative selection from the Christian exegetical traditions.

From Genesis 4 this article traces the development of Cain’s generation. It points to the development of heathenism and how it spreads.

This article discusses Genesis 4:1-16 from a counselling perspective. It gets to the root of Cain's problem—his heart—and shows how sin progresses from there.

This article looks at the genealogy and chronology of Genesis 4:17-22 and its relation to the flood.

Cain received God’s curse as his sentence. From Genesis 4 this article looks at Cain’s crime, trial and conviction.

This article discusses Abel and his sacrifice, also from the perspective of Hebrews 11.

Does it really matter how we worship God? This article comments on the matter through the lens of the account of Cain and Abel in Genesis 4:1-5.

How should the days of Genesis 1 be understood? Lewis presents a historical survey of how these days have been interpreted in Scripture, early Jewish interpretations, early Christian interpreters, allegorical interpretation, literal interpretation, rabbinic interpretation, etc.

What is the role of structure, style, and context in the interpretation of historical narrative in Scripture? The role of these aspects is considered in the interpretation of Genesis 32:22-32 where Jacob wrestled with the angel at Peniel.

This paper reflects on the connection between Genesis 6:1-4 and its preceding context and presents an exegetical study of those four verses.

This article draws the line from Genesis 3:15 to the birth of Christ, showing that the promised seed was Christ.

This study suggests that we find an allusion to Genesis 3:7 in Luke 24:31. Both Adam and Eve's eyes and those of the two disciples on the road to Emmaus were opened when they were offered food. The study first notes the general lack of attention in the relevant literature for the possibility of this inter-canonical connection. Ortlund identifies three scholars who link Luke 24:31 to Genesis 3, and then provides four factors that suggest such a link.

This article defends the literal interpretation of "day" in Genesis 1 by advancing several arguments, and addressing the objections to this interpretation, including the Framework Hypothesis.

This article focuses on the days of creation in Genesis 1:3-Genesis 2:3, reflecting on whether there is a chronological order to the days.

This essay argues that Genesis 4:1-16 is both linguistically and thematically linked with Genesis 2 and Genesis 3.

This paper proposes a historical event behind Genesis 11:1-9 that speaks to two results of the Tower of Babel incident: the diversity of language and the scattering of the builders of the Tower.

The significance of the Semitic poetry and literary style in which Genesis 1-Genesis 11 is written is considered.

Working from Genesis 5:22, this article draws lessons from Enoch's walk with God. Walking with God means pleasing God, having fellowship with God, walking in faith, believing in Christ, and testifying about God.

This article shows that the story in Genesis 6 leading to the flood reveals what happens when the church become attracted to the world.

The interpretation of Genesis 10:25 has become a hot topic in the creation/theistic evolution debate primarily among young-earth creationists who want to explain biblically the separation of the continents. This article responds to this discussion.

This essay reflects on the significance of the offering of Abel in Genesis 4:4. It offers a reflection of the history of interpretation beginning with early Jewish writers, continuing with the New Testament and early Christian writers, and into the modern period.

How should we understand the high ages of the principal descendants of Adam through the line of Seth in the narrative of Genesis 5:3-32. Harrison reconsiders these ages in the light of the ancient Sumerian King List recovered from Kish.

How should Issachar, referred to in Genesis 49:14-15, be understood? The exegesis presented in this essay gives a very positive evaluation of Issachar.

The relationship of structure to meaning is to be recognized as important in any theory of interpretation. This paper reflects on the use of structure in Genesis 1-Genesis 11 to determine the purpose of the passage.

How should Genesis 1 be read? Youngblood explores the characteristics and conventions of ancient writing and how they bear on the interpretation of Genesis 1.

Can the Pharaoh of Genesis 47 be identified? This essay wants to answer that question.

This article gives a historical overview of how the church answered the question of the nature of the creation days as recorded in Genesis 1. It looks at four interpretations from throughout church history and seeks to guide Christians in their thinking about these days.

Mourning the neglect of the story of the Flood, this article shows that Genesis 6-9 is important in understanding the storyline of the Bible in terms of creation, de-creation and recreation. The story of the Flood is also important to understanding the biblical theme of the Bible leading toward Calvary.

This article looks at what it means to read Genesis 6-9 in its proper context. The author shows how the story of Noah and the Flood is distorted when placed in a context outside of its biblical context.

This article investigates the truth behind the flood narrative in the book of Genesis. This investigation includes taking into account evidence from the Babylonian Epic of Gilgamesh, archaeological and other evidence of Noah's flood, including that of Noah's Ark, the Table of Nations and the Tower of Babel.

Who is the "company of nations” referred to in Genesis 35:11 that shall come from Jacob? This article wants to understand its significance within the broader framework of the promise to Abraham in Genesis 12:3 and the way it developed in Genesis. The author proposes that the promise of “a company of nations” coming from Jacob is closely related to the initial promise to Abraham regarding blessings for the nations.

The author first surveys the available options for reading Genesis 11:1-9: an ahistorical primaeval event, an agnostic historical event, or a known historical event. He then provides a reading of this passage as a known historical event, together with the textual and archaeological evidence considered.

The Hebrew cardinal number “one” can also be used in place of the ordinal number “first." In Genesis 1:5 the cardinal number for the first day of creation is used. The other days are numbered using ordinal numbers. This article considers which is the correct understanding of Genesis 1:5.

Robertson is convinced that a reexamination of the so-called curse of Ham as found in Genesis 9:20-27 is needed. Too often there is a readiness to interpret this passage in a manner that denigrates the black man and displays racist prejudice. The article examines three important questions. "What was the sin of Ham?," "Why was Ham's son rather than Ham himself cursed?," and "Is this passage to be interpreted in a politico-ethnic context or in a redemptive-historical context?"

How was Genesis 3:15 interpreted throughout history? Does this verse contain a promise or does it actually form part of the curse on the serpent? Lewis gives an overview of the history of exegesis of this passage starting with the Scriptures, early Jewish writers, and the early church fathers, and continues until the Reformation and modern commentaries.

The author presents a survey of different approaches to the interpretation of the book of Genesis, and gives some guidelines for continued study.

This article establishes the literary macrostructure of Genesis on the basis of a form-meaning composite of the so-called toledot structure. It further considers this framework's theological implications for the message of Genesis.

What is the true identity of Nimrod that the readers of the Bible get acquainted with in Genesis 10:8, 9 (cf. 1 Chronicles 1:10, Micah 5:6)? This study wants to work towards a clearer identification of Nimrod by investigating the different words, phrases, and constructions that act as exegetical clues that can possibly throw more light on what can be known for certain about the biography of Nimrod.

This article traces the development of many languages from Genesis 11. It shows how from there, language worked to separate God’s people from the world.

Abram, when he reached Shechem, built an altar and "called upon the name of Yahweh". According to many scholars, the patriarchs used the name "El Shaddai" as the name of God. They argue that the name of Yahweh was not known before the time of Moses, and so Genesis 12:8 does not portray the true reality. The purpose of this study is to give some reasons for thinking that the author of Genesis 12 rightly used the name Yahweh.

This article first gives a survey of scholarship on the study of Genesis 12, Genesis 20, and Genesis 26, passages where Abraham and Isaac claim that Sarah (12:11-16; 20:2-3) and Rebekah (26:6-11) were their sisters. Next, it develops suggestions that have been considered only in passing by a few scholars, and that is that some type of diplomatic marriage may be involved in the stories.

Could it be that the blessings given to Abraham in Genesis 12:1-3 are direct answers to the curses of Genesis 3:14-19? This essay considers whether Genesis 12 is the antidote of Genesis 3.

This article is an exposition of Genesis 13:10-13.

Looking at the story of Abram (Abraham) in Genesis 13:14-18, this article shows what it means to live as a Christian, having eyes set on the new heavenly city while living as a pilgrim.

In Genesis 14 Abram displayed a heart of a shepherd in seeking out Lot. This article reveals how God showed His provision and how Abram submitted to Christ in his meeting with Melchizedek.

This article breaks down the differences between Paul's and James' use of Genesis 15:6.

This article is an exposition of Genesis 15:7-21, where God established his covenant with Abram.

Looking at Genesis 15, this article shows how God binds Himself to His people in the covenant through the promise of salvation. In this article, the author shows how this promise comes both verbally and visually, linking it to the preaching of the Word and the sacraments (baptism and the Lord's Supper).

This article is an exposition of Genesis 18, where Abraham intercedes for Sodom.

What is the significance of Abraham planting a tamarisk tree in Beersheba according to Genesis 21:33? This article argues for the possibility that Abraham plants the tamarisk to zone off the area around his altar in Beersheba as an outdoor shrine.

This article shows through an explanation of Genesis 22, which recounts the sacrifice of Isaac, how God is the subject of this story.

This article considers the significance of Genesis 22 for preaching. It revisits the history of interpretation to answer the question what the author is doing with what he is saying.

Looking at Genesis 22, this article shows how true fear of God leads to obedience, even when things may not make sense to us. Through Abraham's obedience in being willing to sacrifice his son, this fear of God is made visible.

This article is an explanation of Genesis 32. The event of Jacob wrestling with God took place to teach Jacob to be dependent upon God, and to show God's gracious faithfulness to His covenant.

This article reflects on the terminological patterns in Genesis 39, comparing it with the rest of Genesis

Looking at the troubled life of Joseph, this article shows how Joseph expressed his faith in God through the names of his two sons he had in Egypt. The names Manasseh and Ephraim show that Joseph believed that God's hand was with him, and that God made him fruitful (Genesis 41:52).