OT Survey - 4 - Genesis

All material based on A Survey of the Old Testament. Andrew E Hill and John H Walton. Additional material used appears in the reference section at the bottom

— The purpose of Genesis is to begin the story of the Covenant

— Genesis tells how the covenant was established despite many obstacles

Major Themes

Covenant and Election

Monotheism

Sin

Origins

— Genesis is a book of beginnings

— It is not a book of science, though scientists are right to investigate its claims

— It is not a book of biographies, though much can be learned from the lives of men and women portrayed in its pages

— It is not a book of history, though history is the path it follows

— It is not a book of theology, though its task is not accomplished systematically

— The book of Genesis does not identify its author

— Traditionally it has been attributed to Moses, and with good reason

— The other books of the Torah connect Moses to their writing

Primeval History (Gen 1-11)

— It has been common in some scholarly circles to view Genesis as containing adapted versions of Babylonian mythology

— According to this theory, Israelites borrowed the basic mythological concepts from the Babylonian material

— Over the years centuries they adapted them to their distinctive monotheistic outlook

— When we undertake this type of analysis we find the differences are considerable and that the similarities can be explained more easily in other ways than resorting to theories of literary borrowing

— The flood story found in Mesopotamia follows a story line similar to Genesis

— A person is warned by a deity to build a boat so that he can be spared from an impending flood intended to wipe out the human population

— The boat is built

— The storm comes

— After the waters subside, the boat comes to rest on a mountain

— Birds are sent out to determine when the inhabitants of the boat can safely disembark

— The account ends with an offer of a sacrifice and a blessing bestowed on the survivors

— But the differences must also be considered

— Among these are the type of boat

— The length of the flood

— The people who were saved

— The landing place of the board

— The outcome of the hero and most importantly, the role of the gods

— Many who have done thorough linguistic and literary analysis conclude that literary dependence cannot be demonstrated

Purpose and Message

— To explain how and why Yahweh chose Abraham’s family and made a covenant with them

— The covenant forms the foundation of Israelite theology, identity, and history

— Details obstacles to the covenant and sets the stage for the exodus by explaining how the Israelites entered Egypt

Introduction to Yahweh

— Yahweh is presented as the sovereign creator of the world, designed especially for human habitation

— Contrasts with Mesopotamian theology, where the “moon god” and others are colleagues or subordinates

— In Genesis, one God assigns all roles and maintains cosmic order, unlike Mesopotamian beliefs where gods shared roles

Role of Humanity

— Humans are created in God's image, with dignity and responsibility

— The cosmos and its roles are designed with humanity in mind

— Contrasts with Mesopotamian myths (e.g., Atra Hasis), where humans were created as an afterthought for menial labor which the “gods” grew tired of

Humanity's Failures and God's Plan

— Human disobedience disrupted the divine order, leading to consequences such as the flood and the scattering from Shinar

— God chose Abraham’s family to reveal Himself and pursue His plan of history

— Abraham’s selection was based on God’s sovereignty, not human merit, though Abraham’s faith and obedience were crucial

Message of the Patriarchal Narratives

— Chronicles the challenges faced by Abraham’s family

— Highlights God’s faithfulness and providence in preserving the covenant, often bringing good from evil (e.g., Genesis 50:20)

— Shows the shortcomings of the patriarchs, underscoring God’s grace and sovereignty

Geographical:

— Establishes Abraham and his family’s origins in Mesopotamia, not Egypt

— Chronicles their time in Canaan and eventual move to Egypt

Sociological:

— Explains the ethnic origins and relationships of the 12 tribes of Israel

— Accounts for the prominence of certain tribes and the obscurity of others

Political:

— Argues against the ancient Near Eastern worldview.

— Explains Israel's organization and its theological and ethnic identity

Structure and Organization

Creation (1:1-2:3)

— The focus of the composition is that everything is ordered so as to be perfectly suited for people to inhabit

— This serves as an apt introduction to God, who is and what he has made man and women to be

Before the Patriarchs: Primeval History (2:4-11:26)

— Universal Focus

— The primeval history addresses all humanity as its subject

— Humans are depicted in relation to

— Their high status and original function as God’s creation

— The consequences of their disobedience, leading to moral and societal decay

Key Events and Themes

The Fall

Disobedience of Adam and Eve:

— Resulted in expulsion from the Garden of Eden, separation from God, and eventual death

Cain’s Murder of Abel:

— Demonstrated the deepening corruption of humanity.

Lamech’s Boastful Violence:

— Highlighted the growing moral degeneration and normalization of violence

The Flood

Judgment and Grace:

— The flood was both God’s punishment for humanity’s wickedness and an act of grace by sparing Noah and his family

— In Mesopotamian stories (e.g., Atra Hasis), humanity was saved by the betrayal of one god to preserve civilization

— In Genesis, God intentionally saved Noah and his family, not society, as society itself was corrupt and needed destruction

Post-Flood Blessing:

— Humanity was given a renewed blessing, but moral degeneration continued, even among Noah’s sons

The Tower of Babel

— Human Hubris

— People attempted to make themselves like God by building the Tower of Babel

— They distorted God in their minds, reshaping Him to fit their misconceptions

God’s Response:

— Limited human solidarity by causing them to speak different languages, leading to geographic scattering

— Prevented unified action in their waywardness

God’s Change in Strategy

— After the Babel incident, God shifted His approach

— Determined to reveal Himself through one man (Abraham) and his family

— Marked the transition from universal focus to a specific covenant relationship with a chosen people

The Patriarchs in Palestine: Patriarchal Narratives (11:27-37:1)

— Abraham is not introduced as a righteous man

— Nor is he in any way contrasted with the world around him

— Other Scripture makes it clear that Abraham’s family did not worship Yahweh (cf. Josh 24:2)

— Chapters 12–22 focus on the challenges Abraham faced as God’s covenant promises unfolded.

— Narratives include obstacles and threats to the covenant, resolved in ways that highlight God’s faithfulness and Abraham’s faith

Key Events and Obstacles

Famine in Canaan (Genesis 12)

— Abraham and Sarah’s journey to Egypt posed a threat when Sarah risked being taken into Pharaoh's harem.

— God intervened, and the couple was safely escorted out of Egypt.

Lot’s Claim to the Land (Genesis 13)

— Lot, as Abraham’s nephew, was a potential heir and threat to the covenant.

— Lot chose to settle near Sodom, removing his claim and affirming God’s promise to Abraham.

Rescue of Lot (Genesis 14):

— Abraham’s military rescue of Lot highlighted his independence from Canaanite wealth.

Alternate Heirs

— Eliezer of Damascus (Genesis 15)

— Abraham’s servant was a potential heir, but God promised Abraham a biological son.

— This chapter also includes the formal ratification of the covenant and the prophecy of Israel’s 400-year sojourn.

Ishmael (Genesis 16, 17):

— Sarah’s plan to use her servant Hagar as a surrogate resulted in Ishmael’s birth.

— God clarified that the covenant would be fulfilled through a son born to Sarah, Isaac

Additional Threats

— Sarah in Abimelech’s Harem (Genesis 20):

— The risk of Sarah bearing a child with another man was resolved when God intervened to protect her.

Isaac’s Birth and Ishmael’s Dismissal (Genesis 21):

— Isaac’s arrival fulfilled the covenant promise, but Ishmael’s presence remained a threat until he was sent away.

Climactic Test of Faith

— Sacrifice of Isaac (Genesis 22):

— God tested Abraham’s faith by asking him to sacrifice Isaac, putting the covenant in jeopardy.

— Abraham demonstrated his trust and fear of God (v. 22) , and the covenant promises were reaffirmed

The Land and Legacy

— Sarah’s Death and Burial Site (Genesis 23)

— Chapter 23, while recalling the death of Sarah, apparently is included because this relates the only time when Abraham purchased land in Canaan

— Since the acquisition of the land was part of the covenant promise, it is important to tell of this first instance

— Isaac’s Marriage (Genesis 24):

— A wife was found for Isaac from Abraham’s extended family (Terah), ensuring ethnic distinction and covenant continuity.

— Finally, the account of Terah’s family ends with the identification of Abraham’s other children

— These were other potential heirs, so the text shows they were cared for in the inheritance

— In keeping with the practice of the narrator, the non-covenant line is traced before the story returns to the main character

— So the account of Ishmael precedes that of Isaac, and the account of Esau precedes that of Jacob

Jacob and Esau Conflict (Genesis 25–34)

— Sibling Rivalry (Genesis 25–27)

— Jacob and Esau’s struggle for the birthright and blessing posed a threat to the covenant.

— Jacob’s leaving the land for some twenty years also threatened to undo the covenant by opening the possibility that the family of Abraham would simply return to Mesopotamia

— From a theological point, is also clear that Jacob was not the man of faith that Abraham became

While most of the account of Isaac is therefore understandable as continuing coverage of the covenant struggle, the narrative that frame the Jacob- Esau conflict prove a little more difficult to understand. Chapters 26 and 34 appear to be interludes of sorts, since you have little direct relation to the covenant. like chapter. Like chapters 14 and 23, however, they relate incidents in which agreements were made with people of the land of Canaan. They have covenant significance, for they concern land and the ethnic distinctiveness of Abraham’s family.

The Patriarchs in Egypt: The Joseph Story (37:2-50:26)

— The main purpose of the story is to explain how Abraham’s family ended up in Egypt, setting the stage for the Exodus narrative

— The Joseph narrative is a cohesive story with one notable exception: Chapter 38 serves as an interlude

Relationship with the Canaanites

— Describes an episode where Judah forms a relationship with the people of Canaan.

— Highlights Judah's emerging significance in Israel's tribal history.

Parallel to Jacob’s Deception

— Judah, like Jacob, is deceived and asked to recognize evidence (Genesis 38:25–26).

— Judah’s actions against Jacob and Joseph begin to come back to haunt him.

Symbolism in the Birth of Perez

— A younger son, Perez, forces his way out in a “breach” (KJV), symbolizing an unexpected resolution when hope seems lost (Genesis 38:27–30).

— Parallels Joseph’s story, where he rises unexpectedly despite adverse circumstances

Main Intent of the Joseph Narrative

— Recounts the events leading to Abraham’s family’s migration to Egypt (Preparatory for the Exodus)

— Demonstrates God’s providence over Joseph’s life and sovereign control over history (Providential Care)

— Through Joseph, Abraham’s family becomes a blessing to the world as Joseph feeds the world during the famine (Covenant fulfillment of blessing all the nations)

Major Themes

The Covenant and Election

— God did not choose Abraham and his family due to their righteousness, faithfulness, or merit.

— The choice was an act of grace, not based on human qualities or actions.

— The covenant had no explicit conditions for ratification, apart from Abraham leaving his family.

— The covenant was enduring:

— Benefits could be lost temporarily due to disobedience.

— Cancellation was not an option; the covenant remained intact.

The Role of Israel as God’s People

Revelatory Role

— The Israelites were God’s chosen people in a revelatory sense, not a soteriological (salvational) sense.

— Their purpose was to serve as instruments of God’s revelation to the world:

— Through the Law: God revealed His standards and intentions.

— Through their History: Demonstrates God’s benevolence, grace, faithfulness, and sovereignty.

— Through the Scriptures: Much of the Bible was written by Israelites.

— Through Jesus Christ: The ultimate revelation of God, born into Israel.

Channels of Revelation

— Israelite theology emphasized God’s intentions to:

— Bless and honor Israel as a means of revealing Himself to the world.

— Use their relationship with Him to showcase His character.

The Church as God’s People in Christianity

— In Christianity, the people of God are those who accept salvation through faith in Jesus Christ.

— This represents a soteriological identity, distinct from Israel’s revelatory identity.

Monotheism

— General Definition: Worship of one God.

— Levels of Monotheism:

— Preference for one deity over others.

— Exclusive worship of one deity (practical monotheism).

— Belief that only one deity exists (philosophical monotheism).

— The Ten Commandments: Emphasize practical monotheism (exclusive worship) rather than philosophical monotheism.

Abraham’s Monotheism

— Cultural Context:

— Abraham’s relatives practiced polytheistic paganism (Joshua 24:2, 14).

— Abraham’s Worship:

— No explicit Biblical attribution of monotheism to Abraham.

— No indication that Abraham worshipped other gods, suggesting he was a practical monotheist.

— Abraham’s Actions:

— Left behind ancestral gods, temples, and geographical ties to other deities when he departed his homeland.

The Names of God (Yahweh and El Shaddai)

— Exodus 6:2–3:

— God tells Moses He appeared to the patriarchs as El Shaddai (God Almighty) but did not reveal Himself by the name Yahweh.

— Differentiation of Names:

— El Shaddai: Associated with God’s interaction and covenant fulfillment with the patriarchs.

— Yahweh: Associated with promises of the land and the broader scope of God’s revelation, fully realized in Moses’ generation.

— Scholarly Interpretation:

— El and Shaddai may have originally been independent deities but are unanimously accepted in the Bible as alternative names for the same God.

— The patriarchs likely identified God as El, with both Shaddai and Yahweh as epithets describing aspects of His activity.

— Exodus 6:3 would then be understood as explaining that El Shaddai was the name most appropriately connected with how God interacted with the patriarchs and what he accomplished for them

— They did not experience firsthand the significance of the epithet Yahweh

— It was Moses’ generation who would come to know (experience) God as Yahweh

The conclusions to be drawn from this differentiation are that the name Yahweh was connected to the long term promises of God to the patriarchs — specifically the land, which even Abraham was told would be a long time coming. The patriarchs could truly be considered not to have “known” God by his name Yahweh, for the promises that he had been closely associated with had not yet come to pass. Yet it was now Yahweh who was sending Moses to take the Israelites to the land that had been promised to them in the covenant.

Our conclusion, then, is that Abraham was a practical monotheist worshiping El, who had revealed himself to Abraham through several epithets. Though the patriarchs were aware of the name Yahweh, the name most appropriate to Abraham was El Shadai. However, it was the name Yahweh that eventually came to be understood as the primary name of Israel’s covenant God.

Sin

Origins