There are only three explicit Old Testament references to the doctrine of the image of God in man: Genesis 1:26, Genesis 5:2, and Genesis 9:6. However, the importance of the doctrine is out of all proportion to the limited treatment it receives in the Old Testament. That man is a [creature]] implies limitations upon the range and degree of his similarities to God.
What is the significance of man being created in the image of God? This article outlines the current state of exegesis on this doctrine and the problems connected with the traditional theological interpretation of Genesis 1:26. Next, he considers the newly recognized importance of intertestamental Judaism for a Christian doctrine of the image of God.
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 focuses on the discovery of the Babylonian version of the creation account, namely, the Enuma Elish. The author observes a number of things from the account, including that gods were created, and that man was created to save the gods from working. The author attempts to establish the veracity and superiority of the creation account as presented in Genesis 1.
This article is written against the background of a controversy within the Anglican Church in Australia. It makes use of two categories of theologies of homosexuality, the essentialist and constructionist. The constructionist category interprets sexuality within the relative framework and context of culture.
This study reflects upon the narrative manner in which the covenants are presented in the Old Testament. The covenants are portrayed with considerable narrative and architectonic art. Through a study of the relevant covenant narratives, one is enabled to see better the significance of God’s covenant-making procedure in the different covenants.
This article reflects on Genesis 1:1.
This essay wants to demonstrate that the verb "pasah" in Exodus 12 should not be translated as "pass over" but "hover over." This image is the same as Genesis 1:2 where the metaphor is used to compare the Creator-Spirit to a bird hovering over the deep-and-darkness. Kline provides some background for the use of avian imagery for God and his angels.
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.
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.
What does it mean that Scripture is fulfilled in Jesus Christ? Wherein lies the unity of the Bible? Chapter 1 is an exercise in a redemptive-historical approach to an understanding of Scripture in which the stated questions are answered. The author reflects on the significance of Jesus being the image of God in the light of Adam who was first made in God’s image (Genesis 1:26-27).
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.
Beale notes the cultic affinities drawn between the garden of Eden and the temple of Israel. The word pair usually translated as "cultivate" ('abad) and "keep" (shamar) occur together in the Old Testament elsewhere referring only either to Israelites "serving" God and "guarding" (keeping) God's Word, or to priests who "keep" the "service" (or "charge") of the tabernacle.
In the time between the early church and the Reformation, Genesis 1 and the creation account has been read in two different ways: literally or allegorically. The author discusses the influences behind an allegorical interpretation, and concludes that Christians should understand this text literally.
What was John Calvin and Martin Luther's stance on the age of the earth? This article shows that the reformers also believed that Genesis 1 and the creation account must be read literally. God created the earth in six days, which makes the earth around six thousand years old. The author laments the fact that some people read Genesis 1 allegorically.
After showing that sex is not only intended for procreation and that the Bible does allow the regulation of reproduction, this articles evaluates the use of contraception by Christians. The author states that many contraceptives used are abortive in nature, and discourages Christians to use these contraceptives. He encourages Christians to wrestle with the issue of family planning, so that it may be done to the glory of God.
This article is about Genesis 1:1, and also on its relation to Genesis 1:2.