Genesis

In the Beginning

In the beginning God created the heaven and the earth.—Genesis 1:1

"Bereshith" is the Hebrew title of the book of Genesis, being the opening word in the Hebrew text, which is translated "in the beginning." The opening chapter, styled "the generations [toledah, history, or account, NIV] of the heavens and of the earth" (2:4), is unparalleled in ancient writings, giving an elegant summary of the creative work in simple narrative, preparing the earth for human habitation. The sequence of the narrative matches the deductions of modern science, and this is inexplicable for such an ancient narrative, except on the grounds that this information was given from God, presumably through angelic messengers to Adam in the garden.

The account begins with an affirmation that "In the beginning God created the heaven and the earth," without detailing the method or process. John’s gospel refers to the same time and declares that at this point, "in the beginning," Jesus as the Word of God existed already, and that he was the agent of God in creating all that we see about us.

Genesis proceeds from that starting point to explain the sequence of the epoch days of the creative work without defining their length. The work of creative day one and three through five was declared "good," and the work of day six "very good." But the work of day two is not described in these terms. This day deals with the creation of the firmament, separating the waters above from the waters below. Some have observed that the omission of the expression for this day only intimates there was something unfinished about the waters, which was completed during the flood many years later. "By the word of God the heavens were of old, and the earth standing out of the water and in the water; whereby the world that then was, being overflowed with water, perished" (2 Peter 3:5, 6).

The accomplishment of each creative day, summarized briefly, could be: light, seas, rivers (draining the land), sun-moon-stars, air life, and beasts. It is noteworthy that during the era of the new creation, the work of the Gospel age is represented with very similar symbols. In 2Corinthians 4:6 Paul compares the light of the first creative day to "the light of the knowledge of the glory of God in the face of Jesus Christ" which hath "shined in our hearts." The symbols in Revelation 8-11 which describe the further stages of the Gospel age are: seas, rivers, sun-moon-stars, air life, and beasts (horses). There is thus an intended parallel between stages of the mundane creation and the stages of the new creation.

Man Created

By what process God caused the waters to "bring forth" life (1:20), or the earth to "bring forth" living creatures (1:24), is not specified. But of the creation of man we have clear testimony. God formed a body for Adam constituted of elements from the earth and subsequently "breathed into his nostrils the breath of life; and man became a living soul" (2:7). Thus was "the first man, Adam, made a living soul" (1 Corinthians 15:45). God imbued him with reason, gave him the quality of love, a sense of justice, and empowered him as ruler of earth. "God created man in his own image, in the image of God created he him; male and female created he them" (1:27). Thus we can appreciate God, relate to him, grasp something of his character and spirit, and God can appeal to us—"come ... let us reason together" (Isaiah 1:18)—even though we are vastly inferior to him in scale and scope.

The method of Eve’s creation was remarkable. Adam was caused to fall into a deep sleep, a rib was removed and his flesh closed up, and of the rib God fashioned Eve. By this means they were intimately related. "This is now bone of my bones, and flesh of my flesh," and her designation "woman," Hebrew isha, denotes that she was "taken out of man," Hebrew ish (Genesis 2:23). She was named Eve, Hebrew chavah, living, "because she was the mother of all living" (Genesis 3:20).

That Eve’s life was taken from Adam means her life and interests were bound up with his. Adam was given the role of leader of this perfect pair, and God "blessed them, and called their name Adam, in the day when they were created" (Genesis 5:2). Evidently this all had something to do with the method by which Eve, as well as Adam, could later be atoned for by the sacrifice of the one man Jesus, Eve being reckoned in a sense as "in" Adam.

Incidentally, this episode emphasizes the implausibility of the creative days being literal days. "Male and female" were created on day six, but before Eve was produced Adam had named "all cattle, and ... the fowl of the air, and ... every beast of the field" (Genesis 2:20) and experienced a sense of need for a suitable companion. Clearly all this did not all occur on one normal day.

The episode has a deeper spiritual meaning as well. As Jesus is the second Adam (1 Corinthians 15:47), the church will be the second Eve. As Adam was caused to fall into a deep sleep, so Jesus was caused to fall into the sleep of death. As Adam’s side was opened, so Jesus’ side was opened, by the spear, after he had fallen asleep. Forthwith gushed blood and water, representing the redemption and the truth, through which the church is developed, as a result of the anguish and suffering of our Lord. As Adam was granted a headship, so Christ is the acknowledged head of the church.

The creation of Adam is also a parallel to our Lord. "The Lord God planted a garden eastward in Eden; and there he put the man whom he had formed" (Genesis 2:8). Thus Adam’s body was formed from the unfinished (in that sense imperfect) mother earth, though his life came from God above. When Jesus came into the earth, his body also was formed of an imperfect mother, and his life also came from above.

Where Was Eden?

The clues to locate Eden are in Genesis 2:8-14. It was "eastward" from Bible lands (verse 8), and at the intersection of four rivers—Tigris (Hiddekel), Euphrates, Pison which goes to Havilah where there is gold, and Gihon which goes to "the whole land of Cush." Verse 10 says "a river went out of Eden to water the garden; and from thence it was parted, and became into four heads." Probably this means as one traced the river upstream it was found to separate into four tributaries, so that the headwaters were from four distant locations. If so, their convergence would have been at a low point common to them all. Such a point common to the Tigris and Euphrates would be in what is today the Persian Gulf. The Gihon was evidently a river flowing from the west through Arabian Cush, the Pison one from the east where Ophir and Havilah settled, lands identified with gold (Genesis 10:29; 1 Kings 9:26-28). The flood augmented the sea levels, and thus the ancient garden is submerged and gone. The surrounding area today, though desert and desolate, is known for its oil fields which speak of lush carboniferous growth in past ages.

Coverings for Sin

The tempter seduced our parents into sin. Eve was deceived about the results of her choice, believing Satan’s lie "thou shalt not surely die," but she was not deceived about whether it was right or wrong to eat the forbidden fruit. She knew it was against God’s commands. Adam, who was "not deceived" (1 Timothy 2:14), knowingly shared his wife’s fate. As a perfect woman, and one created specifically to be a complementary companion, she must have been of such engaging intellect, charm and beauty, so perfectly mated to Adam, the thought of her loss was no doubt more pressing and heavy upon Adam’s heart than we can readily grasp. He had not the experience or faith of Abraham, who after many years of devotion was ready even to sacrifice his dearly loved son. There is every reason to suppose that when Adam is tested again at the close of the Millennium, his faith and trust being then developed, he will endure the exam faithfully, and Eve as well, and gain back from God, through the redemption in Christ, the bounties lost through sin.

After their sin Adam and Eve quickly recognized their peril, and the need of a covering. They "hid themselves from the presence of the Lord God amongst the trees of the garden," much as their descendants, mankind, would seek refuge in the various kingdoms of this world, represented by the "trees of Eden" (Ezekiel 31:9,16,18).

The first covering Adam and Eve sought when "the eyes of them both were opened" was an apron of fig leaves. We associate the fig tree with Israel, and leaves with professions, and probably this covering represented the first hope of mankind to cover their sins—namely the works of the Law. But this proved unsuitable, just as hoping to establish our righteousness through works is fruitless. God provided a more durable covering (Genesis 3:21), representing the covering we receive in Christ.

The same lesson is carried forward in chapter 4. Cain represents Israel. His vegetable offering, like the apron of fig leaves, was unsuitable. His younger brother Abel represents Jesus who brought an acceptable offering, a blood sacrifice (Hebrews 11:4; 12:24). Cain could have taken the lead and brought an acceptable offering also, just as Israel could have followed Jesus, offered acceptably, and found favor with God. But he did not, and they did not. Instead he killed his brother, and Israel killed their brother. For this Cain was a wanderer and a vagabond; for their sin Israel was a wanderer and vagabond for the greater part of 2000 years.

But Israel will yet have a place in God’s plan, and an honorable one. We think this was shown by a later descendant of Cain, Lamech, who was the seventh from Adam through Cain, just as Enoch was the seventh from Adam through Seth. Enoch, who was "translated," pictures the church who with Jesus becomes the promised seed of Abraham to bless all the families of the earth. Lamech, the seventh through Cain, represents Israel at the end of their punishment. Lamech declared himself to be less guilty than Cain, just as Israel in the kingdom, repentant, will be less guilty than those who cried "his blood be on us and on our children" (Matthew 27:25). Three sons of Lamech are mentioned. Jabal raised cattle, Jubal was a musician, and Tubalcain ("offspring of Cain") was "an instructor of every artificer of brass and iron." His sister was Naamah, "pleasantness." These children seem to picture the benefits Israel will bring to the nations during the kingdom. They will offer to the nations the benefits of the atonement sacrifices, they will lead the world in praise to God, they will work with the nations of "brass and iron" (Leviticus 26:19; Deuteronomy 28:23; Psalms 107:16; Daniel 4:15; Isaiah 45:2) who formerly persecuted them, and transform them into obedient sons of God. Their beneficent influence will fill the world with "pleasantness."

The end of chapter 4 speaks of Seth’s line. Cain, the first prospect to be the "seed" through whom the promised deliverance would come, had proven himself unsuitable. Abel died evidently without posterity and Seth, born after Abel’s death, was recognized as the appointed seed. Seth means "appointed," "For God, said she [Eve], hath appointed me another seed instead of Abel, whom Cain slew" (Genesis 4:25). Abel represents Jesus who died, and Seth represents Christ risen. Verse 26 says Seth (much later) had a son Enos, and "then began men to call upon the name of the Lord." So when Christ as the second Adam, with the second Eve, bear their children, mankind will worship God.

The Book of Adam

Chapter 5 begins "This is the book of the generations of Adam." This term may as well be rendered "this is the written account [book] of the history [generations, Hebrew toledah] of Adam," i.e., the written account Adam composed. It refers not to what follows, but to what precedes. Just as Genesis 2:4 is a description of the preceding account of the "heavens and of the earth," so Genesis 5:1 refers to the preceding account written by Adam, which is the source of Genesis 2:5 to 4:26.

What immediately preceded was an account of Adam’s line through his firstborn (Cain). What immediately follows is an account of Adam’s line through Seth to Noah. Who made this later record for us? "These are the generations [this is the history] of Noah" (Genesis 6:9). Naturally Noah would have recorded the descent pertinent to his own line, and thus he details the line of Seth.

From the figures contained in chapter 5 we can compute that Adam lived to see the ninth generation through Seth (counting Adam as generation one). Thus it is likely Adam lived to see the ninth generation through Cain also, or perhaps one generation more since Seth was a generation removed from Cain. If so then Adam would have lived to see the grandchildren, or even the great-grandchildren, of the Lamech of Genesis 4. Thus he could record the occupations of Lamech’s posterity, consistent with Adam being the author of the account.

The Flood

The "sons of God" that "took them wives" (Genesis 6:2) were angels who spawned a hybrid race unauthorized by God. That race evidently perished at the flood. The angels themselves, of course, would have dematerialized, and subsequently were prevented from re-materializing. Both Jude and Peter speak of this matter, and it is their testimony which allows us to grasp the point of Genesis 6:2 (Jude 6; 2 Peter 2:4; 1 Peter 3:20).

The apocryphal Book of Enoch says "The angels ... descended in the days of Jared" (Book of Enoch 6:2,6, Ethiopic text). If so, then it is likely Jared’s son Enoch observed the results. This means the angelic influence continued for over six centuries before the flood put an end to it. Probably this was the immediate cause of Enoch’s warning, "the Lord cometh with ten thousands of his saints, to execute judgment upon all" (Jude 14,15). The long delay in judgment emphasizes the words of Peter, "the longsuffering of God waited in the days of Noah" (1 Peter 3:20).

God’s announcement to Noah of the coming flood was apparently 120 years before the event (Genesis 6:3), but the construction of the ark began considerably later (Genesis 5:32; 6:14, 18). Two pair of every kind of animal, and seven of clean animals, were brought into the ark to preserve animal life. Evidently the flood was a global event, but it is likely it was not equally catastrophic everywhere on the globe. It sufficed for God’s purpose of extinguishing all human life except for the eight spared in the ark, but it is possible that various portions of the animal kingdom in remote parts of the globe came through, helping to account for the very different forms of animal life in widely separated places, like the marsupials in Australia for example.

It is a popular belief that Noah’s ark is lodged snowbound among the inaccessible nooks of Mt. Ararat in Turkey. Perhaps so, though the evidence does not seem conclusive. Indeed, it may have rotted, or been pillaged for its materials, in ages long past. Another credible possibility, however, is that posed by the late Ron Wyatt, and formerly by the late David Fasold, that the decomposed hulk is located lower down (though still high), where it settled with the receding flood waters. (See www.ronwyatt.com for photos and articles.)

Peter indicates the ark was a symbol of Christ, those baptized into Christ being saved in the ark: "The like figure whereunto even baptism doth also now save us" (1 Peter 3:21). The dimensions of the ark prominently display the number of the atonement, three, being 300 cubits long and 30 cubits tall. The width of 50 cubits gives a circumference of 700 cubits, perhaps indicative of the 7000 years which result in the full deliverance of mankind through Christ.

At the end of the flood the inhabitants entered a new world, reminiscent of the world at the time of our first parents. Once again humanity began with a few, poised for multiplying into the billions we have today. The segregation of relatively small genetic pools after the flood evidently accounts for the rapid distinction of races.

As the eight souls neared the end of their ordeal, Noah sent out some birds to check for signs of the receding waters. These seem to constitute a token of the unfolding of God’s plan of the ages from the beginning forward. After a period of 40 days, first a raven was loosed which "went forth to and fro, until the waters were dried" (Genesis 8:7). A raven, an unclean bird (Leviticus 11:15), symbolized the curse of death which went out after the testing of our first parents in the garden, 40 symbolizing a test or trial. At the same time God sent out his holy spirit, represented by the dove Noah also released, to develop the class we know as the Ancient Worthies. Abel was of this class, Enoch another, Noah another, and no doubt many others before the flood we know little or nothing about.

That opportunity closed when the Jewish age closed, represented by Noah receiving the dove into the ark again. He waited seven days, a number so often attached to the age of the spirit opening with Christ, and sent the dove out again. Probably this represents the work of the holy spirit during the Gospel age, developing Christ and his bride for their spiritual inheritance. The dove returned with an olive branch, signifying peace. This represents the end of the Gospel age when the peaceable kingdom of Christ is at hand. After a further seven days the dove was sent out again, "which returned not again unto him any more" (Genesis 8:12). So in the kingdom the holy spirit will be poured out on all flesh, and its benefit will be never ending.

A Type of the Coming Judgment

The flood was used by our Lord as an example of the judgment to come in Luke 17:27,30. "They did eat, they drank, they married wives ... until the day that Noe entered into the ark, and the flood came, and destroyed them all ... Even thus shall it be in the day when the Son of man is revealed." Many who heard those words had cause to reflect on them 37 years later when Jerusalem was ravaged, the temple pillaged and burned, and many massacred. But clearly the context of Luke 17 applies also to the judgments which climax at the second advent.

In Volume 4, page 529, under the subhead "Two Remarkable Types of the Impending Catastrophe," Brother Russell suggests the "judgments visited upon Judea and Jerusalem," severe as they were, were also typical of the judgments which end this age in the Armageddon struggle—consistent with seeing in our Lord’s words in Luke 17 a prophecy with a meaning to each experience.

In the same chapter Brother Russell observes that the French revolution was another type of Armageddon, and a close comparison of the symbols of Revelation bear out this suggestion repeatedly. It is therefore at least noteworthy that in Revelation 10 flood symbols are used in connection with the ending of the 1,260 years, the period of the French revolution. (See Revelation 10:1,6; 11:3,7; 12:15.)

The Faith of Noah

The very familiarity of the story of Noah’s faith can dim the awareness of how incredible the faith of this man was. By what means God "spoke" to him we do not know, but the information conveyed was so specific—specific dimensions and specific numbers of animals—that it was apparently through a miraculous audible voice (as Moses heard above the ark of the covenant as recorded in Numbers 7:89), or perhaps an angelic visitor materialized to give the necessary information. For 120 years he anticipated the coming judgment, and when the time came later to construct the ark, he and his three sons must have aroused intense ridicule. The project was so large it could not be unnoticed, and evidently it was attended by an imploring, though futile, endeavor to alert others to the danger, as he was "a preacher of righteousness" (2 Peter 2:5).

Noah was born about 69 years after Enoch was "translated," but he must have heard much about him from his father Lamech, who would have overlapped with Enoch for about 113 years, and from his grandfather Methuselah, Enoch’s son, who died in the year of the flood. Enoch’s message must have been a difficult one for him to deliver, and the frowardness of the people difficult to endure. The account is brief, but the weight of the burden of these patriarchs must have been great. When Ezekiel speaks of the notable stalwarts of old, he mentions three who stood our for their piety: "Noah, Daniel, and Job" (Ezekiel 14:14). Noah is an example of the highest caliber, as must have been Enoch before him, of firm, continual, constant faith and purpose to maintain purity and devotion.

The brief description of this time, "The earth also was corrupt before God, and the earth was filled with violence," gives a sense about the opposition they must have encountered from the proud and arrogant whose "thought ... was only evil continually" (Genesis 6:11,5). Their example should embolden us to stand against unrighteousness, and endure any necessary reproach, without moving.

The Table of Nations

Genesis 10:1 really belongs with the previous chapter, affirming that the preceding narrative was the product of the "sons of Noah, [namely] Shem, Ham and Japheth." Of course it could not have been from Noah, as it records his death.

The remainder of chapter 10 is a remarkable document, unique among historical documents as far as we know, tracing the line of descent of the nations of the ancient world back to the three sons of Noah. It is a record of greatest import, invaluable ... yet little appreciated by the wise of this world.

There is a peculiarity in the line of descent from Shem. His sons are listed, five in number, and some grandsons. Then it continues with the line which will lead to Abraham: Arphaxad, Salah, Eber, and Eber’s sons Peleg and Joktan. Peleg means "division," and his name is explained: "for in his days was the earth divided." Presumably this refers to the division of the earth among the various peoples at the time of the Tower of Babel episode, which is narrated in the following chapter. According to chapter 11 Peleg was born 101 years after the flood, which gives us an approximate time for that division.

Peleg is the ancestor of Abraham, but before detailing his descent his brother Joktan’s children are listed, 13 in number, ending with "Jobab" (verse 29). Joseph Seiss noted that the Hebrew word "ab" means father, and this may refer to "father Job." Job was from "the east," and these sons of Joktan made their "dwelling ... from Mesha, as thou goest unto Sephar, a mount of the east." If Job’s lifespan was in the 200 year plus range (as commonly supposed), this would be consistent with life spans in the time just following Peleg. (In this case the designation of two of Job’s comforters as "Shuhite" and "Temanite" would be anachronistic references to their dwelling places, like the reference in Genesis 14:14 to "Dan.")

Genesis 11:10 informs us this table of nations was supplied by Shem, who lived long enough to personally testify of the information contained. (That which follows could not have been affirmed by Shem, for it speaks of the death of Eber. Shem lived to see the others in this list predecease him, but not Eber, who outlived Shem.)

Chapter 11 introduces us to Abram, who became Abraham, the "father of all them that believe" (Romans 4:11). His remarkable life is recorded in parts of 15 chapters, and his death is recorded in Genesis 25:8. The experiences of Isaac and then Jacob follow. In Genesis 37:2 appears the last expression "these are the generations of [this is the account of]," and attributes the foregoing narrative to Jacob. This evidently was the end of the tablet records, the medium which used this kind of expression, from which Moses later assembled the book of Genesis.

The following narrative differs in form from the previous, and contains a sprinkling of Egyptian words rather than the frequent old Babylonian words common in the former. It isabout Joseph who rose to rule Egypt, and was probably inscribed originally on a different medium, with different literary forms.

Chapter 49 records Jacob’s blessing of the 12 tribes. Chapter 50 records Joseph weeping for his dying father, the official Egyptian mourning for 70 days, and Jacob’s burial with his fathers in the cave of Machpelah in today’s Hebron.

Joseph lived to see "Ephraim’s children of the third generation" (Genesis 50:23). As he approached death he affirmed his faith to his brethren: "God will surely visit you, and bring you out of this land unto the land which he sware to Abraham, to Isaac, and to Jacob." He secured of them an oath to take his bones with them at such a time. "So Joseph died, being an hundred and ten years old: and they embalmed him, and he was put in a coffin in Egypt"—awaiting God’s time for the exodus.