In doing so, however, they skip over the foundation stones of the Old Testament as if it were some unnecessary feature of God's chapel. When the writers of the New Testament read the book of Genesis, they saw Christ in great clarity. Schreiner, The King in His Beauty: A Biblical Theology of the Old and New Testaments (Grand Rapids: Baker Academic, 2013).
Jesus here uses the flood in Genesis 6 as an illustration of the judgment to come. In addition to laying a foundation for a Christ-centered worldview, Genesis also prepares us to understand the grand conclusion of the Bible's metanarrative. Therefore, the story of the Bible begins with creation and it ends with a new creation.
This brings us to the thesis of this work: the book of Genesis overturns man-centered worldviews by presenting its readers with the basic, foundational principles of the Christ-centered Gospel. By dividing the book of Genesis into components written by different authors (editors), JEDP theorists undermine the unity of the book as a whole. Students of the Bible are prepared to accept God's sovereignty on the cross because of it.
A successful Genesis teacher or preacher will leave his audience eager for the rest of the story.
GOD ALONE
Another major truth that emerges from reading Genesis is that everything was created for God's pleasure. In the final overview of God's creation, we see: "And God saw everything that he had made, and behold, it was very good" (1:31). Strictly speaking, the statement "and it was good" was God's personal evaluation of good.
This happens as Genesis shows that all things were created primarily for God's glory and pleasure. The list of God's created work ends with the last day creation of 'adam. That man was created in God's image and likeness is yet another proof of man's distinct unique character from the other creatures.7 Because of "God's image".
As bearers of God's image, mankind stands in relation to God and reflects His glorious reign upon the rest of creation. As for the relationship, man was meant to be made very specially in God's image. Basically, the term "image of god" in the culture and language of the ancient Near East in the fifteenth century BC.
Likewise, Dempster writes: "Being made in the image of God means that humans exercise dominion as God's sub-agents of creation." Dempster, Dominion and Dynasty, 59. In other Ancient Near Eastern cultures, only the king or dignitary enjoyed the status of being "in the image of God". However, it is not so in Scripture. During the Sabbath, the people of Israel were expected to be aware of God's work on their behalf.
Instead of simply using Elohim ("God") as he did in Genesis 1, Moses uses Yahweh Elohim ("the LORD God") in Genesis 2. The rest of Genesis 2 shows how Yahweh Elohim - the transcendentally mighty God - engaged in a personal relationship (a covenant relationship) with his human creatures, Adam and Eve. The serpent insinuated that God's prohibition of one tree was a prohibition of every tree.
He grossly exaggerates God's prohibition, claiming that God did not allow them access to any of the orchard. God's use of the phrase "every tree" emphasized the freedom He had given Adam and his bride.
EXILED FROM EDEN
Unfortunately, God's judgment was not limited to 'adam, but also included the cursing of 'adam ("cursed is the earth because of you"). The serpent initiated the deception, the woman ate first, and then Adam—the keeper of the garden—last. Ultimately, God's revelation ensures the overthrow of Satan's power through the seed of the woman.
Schreiner, The King in His Beauty: A Biblical Theology of the Old and New Testaments (Grand Rapids: Baker Academic, 2013), 10. Sin brought about a desperate gulf between 'adam and the creator—the worst of sin's worst consequences. The leak spreads to the rest of the rafters, the ceiling beams and even the studs in the walls.
Schreiner, The King in His Beauty: A Biblical Theology of the Old and New Testaments (Grand Rapids: Baker Academic, 2013), 11. Schreiner, The King in His Beauty: A Biblical Theology of the Old and New Testament (Grand Rapids: Baker Academic, 2013), 12. 7Schreiner writes: "The wonder and grace of salvation stand out when set against the backdrop of God's wrath unleashed upon the world." Schreiner, The King in His Beauty, 13.
It seems that the chronology of God's mercy and Noah's justice are important in chapter 6. Now the earth was corrupt in God's sight, and the earth was filled with violence. The fountains of the deep "burst forth" and the windows of heaven were opened as the tidal wave of God's wrath came upon sinful 'adam.
15 Schreiner correctly concludes: "The account of the creation of the flood emphasizes the depth and horror of human sin. In the second month, on the twenty-seventh day of the month, the earth dried up.” Water. Moreover, when God "smelled" the smoke from the sacrifice, it was a "pleasant smell" to him.
THE CITY OF MAN
On a more fundamental level, genealogy also affirms that all the nations of the world exist because of God's grace. Dempster, Dominion and Dynasty: A Biblical Theology of the Hebrew Bible, New Studies in Biblical Theology (Downers Grove, IL: InterVarsity Press, 2003), 74. 3Hamilton writes: "The theological value of the Tablet is that it affirms Israel as part of one world ruled by one God.” Victor P.
Hamilton, The Book of Genesis: Chapters 1-17, The New International Commentary of the Old Testament (Grand Rapids: Wm. B. Eerdmans Publishing Company. The first city is Babel—the rebellious city spoken of in the very next chapter and the future city of Babylon, Nimrod, the "rebel," was a "mighty man" standing in the place of the "fallen ones" (the Nephilim) who were also mighty men.
Within three generations after the flood and the renewal of the world, humanity shows its complete inability to obey God. Then they said: Come, let us build us a city and a tower with its top in heaven, and let us make a name for ourselves, so that we will not be scattered over the whole earth. As is clearly stated in their dialogue,. One of the underlying motives for building the city and the tower was to prevent spread throughout the earth.
This contrasts with what God commanded in Genesis 9:1: "Be fruitful and multiply and fill the earth." The hopes of the builders "flow directly in front of the divine commandment."19 The people of Babel thus created a city that wanted to be that. The unity of the people was broken, and "the Lord scattered them from there over the face of the whole earth" (v. 8). 23Hamilton writes: "It is not the tower that must be done away with, but what enables the construction of the tower - an international language that provides communication between linguistic groups." Hamilton, Genesis, 355.
The tower's builders wanted to make a name for themselves, and ironically, that's exactly what they did. If we did not have Genesis to teach us about God's sovereignty as the Creator, man's helplessness in sin, and the hope of a promised Redeemer, we would never be able to appreciate the meaning, beauty, and glory of the cross of Christ. to understand. the gospel of Jesus Christ rests on the firm foundation of the book of Genesis. This project shows how the basic framework of the gospel—including God's sovereignty, man's corruption, Christ's redemption, and the response of faith—are all captured in the first book of the Bible.
