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.
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.
This article considers man's creation in the image of God.
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.
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 3:1-7.
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.
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.
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.
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.
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 paper reflects on the connection between Genesis 6:1-4 and its preceding context and presents an exegetical study of those four verses.
This book is a challenge to worship leaders to discover how the gospel reshapes every dimension and element of worship. The author makes the bold statement that the gospel is the story of worship. In Chapter 1 he starts to tell that story at Genesis 2 in the Garden of Eden. Worship is rooted in the eternal love of God.
Most Christians will live their lives unnoticed in this world. How do you respond to this reality? Be encouraged by the life of Enoch, which is what the article calls you to consider.
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.
Chapter 1 reads Genesis from a biblical-theological perspective demonstrating what it means to read the Bible to ascertain the main themes and theology of each book while also demonstrating that the Old Testament has a covenantal framework, a kingdom perspective, and Christ at its centre. The author notes the literary structure of Genesis and the importance of the covenants, and conducts a literary analysis to determine the leading theme or motif of Genesis.
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 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.
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.
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.
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 is an exposition of Genesis 13:10-13.
This article breaks down the differences between Paul's and James' use of Genesis 15:6.
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 shows through an explanation of Genesis 22, which recounts the sacrifice of Isaac, how God is the subject of this story.
This article reflects on the terminological patterns in Genesis 39, comparing it with the rest of Genesis