Genesis

The Sinai covenant offers the best illustration of a bilateral covenant. The people of Israel agreed to accept the terms of relationship God offered (Exod. 19:5-6; 24:3). In their preaching, the later prophets often placed Israel on trial for failure to fulfill their covenant commitments (Jer. 11:10; Ezek. 16:59; Hos. 8:1). In times of spiritual revival, the people of Israel would reaffirm their commitment to the covenant (Deut. 5:2-3; Josh. 24; 2 Kgs. 23:3; 2 Chr. 15:12).

Scripture presents a fairly large number of covenants. Many were instituted by the one true living God. The primary divine covenants include those made with Noah (Gen. 9:9-17), Abraham (Gen. 15:18; 17:2), Moses (Exod. 19:5-6), David (2 Sam. 23:5; see 7:12-16), and the new covenant of Jeremiah 31:31-34.

The content of covenants is more important than their form. The content of all these divine covenants exhibits a unity, continuity, and building theme. The form changes since there are different "signs" of the covenant (for example, a rainbow in Noah's case, circumcision in Abraham's case), types of covenants, and "people" addressed in the covenant. If we keep our eyes on their content, we will note how the everlasting plan of God, both for our redemption and our successful living, was unfolded.

One three-part formula acts as a summation of God's covenant relationship: I shall be your God, you shall be My people, and I shall dwell in the midst of you. The repetition of elements of this formula as part of many of these covenants supplied one of their unifying themes: God would be in the midst of His people and they would be His special possession. (Compare Gen. 17:7; Exod. 6:6-7; 19:4-5.)

In spite of their structural and thematic unity, the major Old Testament covenants exhibit a diversity of focus as history progresses.

God's covenant with Noah focused on preservation. The Abrahamic covenant focused on land and descendants. The Mosaic covenant emphasized obedience to the law of God, and the Davidic covenant focused on preservation of David's dynasty. The new covenant of Jeremiah 31 focused on God's forgiveness of His people, on whose hearts He would write His law. The covenants with Abraham and David and Jeremiah's new covenant anticipated redemption through the promised Messiah.

To clarify the relationship between the old covenant (usually equated with the Mosaic covenant) and the new covenant is difficult. Paul apparently set the promise of the Abrahamic type covenants over against the law of the Mosaic type. But Paul's contrast was in no way absolute or unqualified.

Paul affirmed that the law-covenant did not annul the covenant of promise (Gal. 3:17) and that the prom-ise-covenant did not annul the covenant of law (Rom. 3:31).

At the apex of all the covenants is the new covenant found in Jeremiah 31:31-34. The phrase new covenant is found six times in the New Testament (1 Cor. 11:25; 2 Cor. 3:6; Heb. 8:8; 9:15; 12:24; and possibly in Luke 22:20). The idea is also present in Romans 11:27 and Galatians 4:21-31. Since much of the content of the new covenant repeats the previous covenants' promises, it may be best to represent this covenant as a "renewed covenant." It fulfills the promises of the older covenants, but it is better by virtue of its clearer view of Christ, its richer experience of the Holy Spirit, and the greater liberty it grants to believers.

Promise Fulfilled (21:1-21). At last Isaac, the covenant son, was born. Through Ishmael, God honored His promise that not only the Hebrews but "many nations" would call Abraham "Father" (see 25:12-18).

Obedience and Blessing (22:1-19). Within a few years the Lord tested Abraham by commanding him to offer his covenant son as a burnt offering. The intent was to teach Abraham that covenant blessing requires total covenant commitment and obedience. The narrative also stresses that covenant obedience brings fresh bestowal of covenant blessing. Abraham's willingness to surrender his son guaranteed all the more the fulfillment of God's promises to him.

Isaac fulfilled a passive linking role quite unlike the other patriarchs, who took an active role in the outworkings of God's promises. Already Abraham had waited for Isaac's birth; Abraham stood ready to offer Isaac as a sacrifice. Following the death and burial of Sarah, Abraham made arrangements for Isaac to take a wife from among his own kinfolk of Aramea. Abraham thus worked to ensure that the promise of offspring would continue into the next generation. This done, Abraham died (25:7-8) and was buried with his wife by his sons Ishmael and Isaac. Isaac rarely occupied the center stage. In the following years Isaac, who had been the object of his father's actions, became an object in his son Jacob's struggle for the promises (27:1-40).

A rare scene focusing on Isaac pictures him as the link through whom God's promises to receive land and to be a source of blessing for the nations were fulfilled. The Lord sent Isaac to live among the Philistines of Gerar as Abraham had done. There Isaac unwillingly blessed the nations by digging wells which the Philistines appropriated to their own use. Isaac and his clan proved to be such a source of nourishment to their neighbors that Abimelech their king made a covenant with Isaac, recognizing his claim in the promised land.

Isaac served as a passive link with God's promises to Abraham. In contrast, Isaac's younger son, Jacob, fought throughout his life for the very best that God had promised to give.

MAP: The Route of Abraham

Beginning of Struggle (25:19-26). Just as the barrenness of Sarah called for Abraham to trust God for offspring, that same deficiency in Rebekah called for earnest prayer from her husband Isaac. Faithful to His promise to Abraham, Yahweh responded and gave not one but two sons, Esau and Jacob. Jacob's grasping Esau's heel in an effort to be the firstborn introduces the major theme of the Jacob stories—Jacob's struggle for the promised blessings.

Struggle for Birthright (25:27-34). Contrary to the norms of succession and inheritance, the Lord gave to Jacob the rights of the firstborn, though on the human level Jacob manipulated his brother in order to receive them. Esau, as the older son of Isaac, should have inherited the birthright, the claim to family leadership. He forfeited that, however, in a moment of self-indulgence.

Struggle for Blessing (26:34-28:9). Esau still retained his position as heir of the covenant promises in succession to Abraham and Isaac. But when it was apparent through his marriages to Hittite women that he was unworthy of covenant privilege, his mother, Rebekah, set about to replace him with his brother Jacob.

When the day came for Isaac to designate Esau as the recipient of God's promised blessing, Jacob appeared in his place. Blind Isaac, deceived by the substitution, granted his irrevocable blessing. In the ancient world the speaking of a blessing, like the signing of a contract in our day, gave the words binding force. Jacob thus controlled both the birthright and the blessing. Though the means of their acquisition was anything but honorable, the Lord had foretold Jacob's triumph on the occasion of the birth of the twins (25:23).

Enraged by this turn of events, Esau plotted to kill his brother. Rebekah urged Jacob to flee for his life to Paddan-Aram, her homeland, so that he might also acquire a wife from among their kin.

God's Faithfulness (28:10-22). God's watchcare became apparent at Bethel, where Jacob encountered Yahweh in a dream. He revealed Himself to Jacob as the God of his fathers, the one who would continue the covenant promises through him.

Struggle Continues (29:1-31:55). Thus encouraged, Jacob went on to Haran, where he struggled with his uncle Laban for the right to marry his daughters Leah and Rachel. God's promise of many offspring began to be realized as Jacob fathered eleven sons and a daughter in his wives' struggle for children. In his struggle against scheming Uncle Laban, Jacob became prosperous beyond his wildest expectations. By stealing the household gods, Rachel joined Jacob in the struggle against Laban. With Laban intent on revenge, only God's intervention in a dream brought a peaceful end to the struggle with Jacob.

Promised Land (32:1-33:17). Finally, after twenty years Jacob returned to his homeland. On the way he learned that Esau was coming to meet him. Fearing that his own efforts to safeguard himself from Esau's revenge were inadequate, Jacob entreated the Lord to deliver him. The Lord again appeared to Jacob, this time as a human foe, and wrestled with the patriarch through the night. Impressed with his persistent struggle, the "man" blessed Jacob with a change of name ( Jacob to Israel, prince of God). The deceiver ( ya akob) had become a nobleman, one fit to rule through the authority of the sovereign God. The subsequent encounter with Esau proved to be peaceful. Indeed, Jacob saw in Esau's forgiveness a reflection of God's face.

ARTICLE: Patriarchs

The term patriarch comes from a Greek word meaning the head of a tribe or family. The term usually refers to the Israelite forefathers Abraham (Heb. 7:4), Isaac, and Jacob. It is used more loosely of Jacob's twelve sons (Acts 7:8-9) and David (Acts 2:29).

Date and Historicity

The time of the patriarchs has been estimated between 2200 and 1300 b.c. Available evidence suggests a time early in the second millennium b.c.. Some doubt the patriarchs were historical characters, seeing them as legendary figures who explain the names of the tribes of Israel. Yet no evidence has been discovered to refute the existence of the patriarchs.

Names

Many of the personal names in the patriarchal narratives appear in early second millennium b.c. texts written by other Near Eastern peoples. Texts from Ugarit and Assyria combine the name Jacob with the names of local gods (Jacob-el, Jacob-baal). The Old Testament understands Abram to mean exalted father; and Abraham, father of many (Gen. 17:5). Isaac, from the Hebrew to laugh, brought joy to his parents by his birth (Gen. 21:6). Jacob likely comes from the word grasp the heel. The patriarchs were Arameans (Deut. 26:5), Semitic peoples of northwestern Mesopotamia.

History

The patriarchal narratives are found in Genesis 12-50. Genesis 11:31 describes Abraham's migration with his family from Ur of the Chaldeans to Haran in northern Mesopotamia, where God made a covenant with him (12:1-3). The covenant promised innumerable descendants and a land known today as Israel. Abraham lived a typical seminomadic life. He dwelt in tents and moved from place to place, seeking pasture for his flocks. Even before the death of his father, Terah, Abraham journeyed with his family and possessions to Canaan, where he settled at Shechem (12:4-6). He later relocated near Bethel (12:8). During a famine, he lived for a time in Egypt (12:10-20). After returning from Egypt, he and Lot agreed to separate and settle in different areas. Lot chose the Jordan Valley near Sodom, and Abraham settled in Hebron (13:2-18).

God promised Abraham an heir when he was sev-enty-five and Sarah, his wife, was ten years younger. The child, Isaac, was born twenty-five years later (Gen. 12:2; 17:1,17,21; 21:5). Little information is given about Isaac except the choosing of his wife, Rebekah (Gen. 24), and the blessing Jacob received from him by disguising himself as Esau (Gen. 27). Jacob's twelve sons, the ancestors of the twelve tribes of Israel, were born to Jacob's wives, Leah and Rachel (Gen. 29; 30; 35:16-19). The aged Jacob's blessings on his sons singled out Judah as the one from whom a ruler would emerge (49:8-12).

Patriarchal Religion

Abraham probably was a worshiper of the Mesopotamian moon god Sin before God made a covenant with him. Joshua 24:2,14 affirms that the patriarchal ancestors worshiped pagan gods in Mesopotamia. Some argue that the patriarchs worshiped one god without denying the existence of other gods. While they became worshipers of the only living God, their descendants reverted to polytheism, worshiping the many gods of the Canaanite fertility cults (Exod. 32; Num. 25:1-3; Josh. 24:14; Ezek. 6:13; 20:8). The prophets constantly condemned the people for their worship of their neighbors' gods.

Threat of Assimilation (33:18-34:31). Jacob moved on into Canaan, coming first to Shechem, the first stopping place of his grandfather Abraham (see 12:6). Having secured property there, Jacob built an altar.

The rape of Dinah graphically illustrates the loose morals of the native Canaanites. Shechem's proposal of marriage illustrates the threat of intermarriage. The slaughter of the men of Shechem anticipates Israel's conquest of the land under Joshua.

Reaffirming the Promises (35:1-36:43). Jacob traveled on to Bethel, again in the footsteps of Abraham (see 12:8). There, as he had before, Jacob saw the Lord in a vision and received yet another promise of the divine presence and blessing. He would father nations and kings and would inherit the land of his fathers. The list of his immediate descendants attests to the onset of promise fulfillment. Even Esau, who had to settle for a secondary blessing (27:39-40), gave rise to a mighty people.

Israel's role as the people of promise was being jeopardized by their acceptance of the loose moral standards of the native Canaanites. The incest between Reuben and his father's ser-vant-wife (35:22) hints at that moral compromise. Judah's marriage to the Canaanite Shua and his later affair with his own daughter-in-law, Tamar, makes the danger clear. To preserve His people, Yahweh removed them from that sinful environment to Egypt, where they could mature into the covenant nation that He was preparing them to be.

This explains the Joseph story. His brothers sold him to Egypt to be rid of their brother the dreamer. God, however, used their act of hate as an opportunity to save Israel from both physical famine and spiritual extinction. The rise of Joseph to a position of authority in Egypt in fulfillment of his God-given dreams illustrates the Lord's blessing upon His people. Joseph's wisdom in administering the agricultural affairs of Egypt again fulfilled God's promise that "I will bless him who blesses you." What appeared to be a series of blunders and injustices in Joseph's early experiences proved to be God at work in unseen ways to demonstrate His sovereign, kingdom work among the nations.

No one was more aware of this than Joseph, at least in later years. After he had revealed himself to his brothers, he said, "God sent me ahead of you to preserve for you a remnant on earth and to save your lives by a great deliverance." Years later after Jacob's death, when Joseph's brothers feared his revenge, he reminded them that they had intended to harm him, "but God intended it for good to accomplish ... the saving of many lives." Human tragedy had become the occasion of divine triumph. Joseph's dying wish—to be buried in the land of promise—looks past the future tragedy of Israel's experience of slavery and anticipates God's triumph in the exodus.

Contemporary Significance. One obvious contribution of the Book of Genesis to the modern world is its explanation of the origins of things that could be understood in no other way. That is, it has scientific and historical value even if that is not its primary purpose.

More fundamentally, Genesis deals with the essence of what it means to be human beings created as the image of God. Who are we? Why are we? What are we to do? Failure to appreciate God's purpose for humanity has resulted in chaotic, purposeless thought and action. Ultimately, life without true knowledge of human nature as the image of God and human function as stewards of God's creation is life without a sense of meaning. When one lives out life in light of Genesis, life is seen as being in touch and in tune with the God of the universe. God's rule becomes a reality as human beings conform to His goals for His creation. Genesis outlines the Creator's intentions.

As sinners we are unable to realize God's purpose for our lives through our own efforts. Only God's intervention brings promise to our lives. Our salvation is God's work.

Ethical Value. The awful effect of sin is one of the striking themes of Genesis. Sin frustrated the purposes of God for the human race. Sin had to be addressed before those purposes could be realized. Genesis teaches the heinousness and seriousness of sin and its tragic repercussions.

In addition to the story of "the fall," narrative after narrative in Genesis shows people how to live victoriously in the face of anti-God elements at work in this fallen world and describes what happens when they fail to do so. Cain, through lack of faith, dishonored God and then killed his brother. Lamech, in boasting pride, revealed the absurdities of humanistic views of life. The intermingling of angelic and human societies shows the inevitable result of breaking the bonds of God-ordained positions in life. The pride of the Babel tower builders demonstrates the arrogance of people who seek to make a name for themselves rather than to honor the name of the Lord.

The models of faith and obedi-ence—Abel, Enoch, Noah, Abraham, and Joseph—are instructive as well. Their commitment to righteousness and the integrity of lifestyle speak eloquently of what it means to be a kingdom citizen, faithfully at work discharging the high and holy elements of that call.

Butler, Trent C. "Genesis." Holman Bible Dictionary. Nashville: Holman, 1991.

Coats, George W. Genesis, with an Introduction to Narrative Literature. Forms of Old Testament Literature, vol. 1. Ed. R. Knierim and G. Tucker. Grand Rapids: Eerdmans, 1983.

Garrett, Duane. Rethinking Genesis. Grand Rapids: Baker, 1991.

Kidner, Derek. Genesis: An Introduction and Commentary. London: Tyndale, 1967.

Kikawada, I. M., and Arthur Quinn, Before Abraham Was. Nashville: Abingdon, 1985.

Leupold, H. C. Exposition of Genesis. 2 vols. Grand Rapids: Baker, 1942.

Mathews, Kenneth A. Genesis 1-11:26. The New American Commentary. Nashville: Broadman & Holman, 1996.

Ross, Allen P. Creation and Blessing. Grand Rapids: Baker, 1988.