Category Archives: The Book of Genesis

The Manifold Beauty of Genesis One

The Manifold Beauty of Genesis One

Manifold Beauty
The Manifold Beauty of Genesis One is available at Kregel, and Amazon UK / USA


The Manifold Beauty of Genesis One (hereafter referred to as Manifold Beauty) is a recent book by Gregg Davidson, professor of geology, and Kenneth J. Turner, professor of biblical languages and Old Testament. The authors desire is to explore the richness of the text of  Genesis 1. Many in our time, especially in America only turn to Genesis 1 when it comes to the debate about Creation and Science. The authors, rightly in my opinion, want to draw readers back to the theology of Genesis 1. Their contention is not only that the theology of Genesis 1 is rich, but that it has many different layers to it. Hence the subtitle of the book, “A Multi-Layered Approach.”

Contents of Manifold Beauty

Manifold Beauty does not break new ground in the understanding of Genesis 1, but rather seeks to demonstrate that by viewing the text from various angles one can not only discover the richness of the text, but can gain new insights from Genesis 1. Thus the authors draw upon the scholarship of the church, both ancient, but mostly recent, to explore different truths expressed in Genesis 1. The authors begin assuring the reader that they subscribe to the view of inerrancy as expressed in the Chicago Statement of Biblical Inerrancy. In fact, they spend about a page discussing what that means. I got the distinct impression they were concerned their approach might be rejected by many in the evangelical community, or at least by those who expect a discussion of Genesis 1 to include the merits of the young earth argument. It only makes sense to me that we should seek the theological truth that Genesis1, or any other portion of the Bible, seeks to communicate, and so I found myself eager to read about the various approaches.

The authors emphasize that the seven approaches they are looking at are not in competition with each other. Even if one does not find a particular approach convincing, it does not nullify the other approaches. Furthermore, they contend that even if a certain point in a particular approach is not convincing, it doesn’t necessarily make that approach invalid. Their contention, which I believe is valid, is that the Scripture has many layers to it. Thus the approaches discussed are not in competition with one another, but are ways of viewing Genesis 1 from different vantage points.

So what are these seven approaches? I will answer this question by noting the topic of each chapter and giving a brief synopsis of its contents.

  1. Song–It has been noted by various scholars that Genesis one is neither pure narrative, nor pure Hebrew poetry, but lies somewhere in-between. Thus it is a unique piece of literature in the Hebrew Bible. Each day is similar to a stanza in a song, with various features that repeat throughout the six days of Creation. One of the main takeaways of this approach is noticing the parallel nature between days 1-3 and days 4-6 (with day 7 being unique, just as the Sabbath itself is different from other days). This is a common topic of modern Genesis commentaries, but for those unfamiliar with it, it can be quite eye-opening.
  2. Analogy–The command to keep the Sabbath in Exodus 20:8-11 is related to God’s creative activity in Genesis 1. The authors argue that God is pictured as a farmer. Each day ends with the phrase “and there was evening and there was morning,” suggesting the night period is a time of reflection and rest after a day’s work. The work is pronounced as good seven times in Genesis 1. Therefore, work is good and rest and reflection are good, as well as a special day of rest which should include thankfulness to God for His bountiful world.
  3. Polemic–Due to various archaeological discoveries over the past 150 years, various Creation stories from the Ancient Near East have been found. While there are some general similarities between these and the Genesis account, Genesis 1 also contains a number of features which seem to be addressing false beliefs propounded in these other accounts. For example, the belief in one God who created everything versus many, or that God did not have to fight against any forces of evil to create His good world, or that humans were created to be the pinnacle of God’s creation and to represent Him by bearing His image, as opposed to being created by the gods to do all of the work for them.
  4. Covenant–Although the word covenant is not found in Genesis 1, the authors, along with other scholars, argue that covenant is clearly implied. The gifting of land to humans and the result of exile (banishment from the Garden) when the covenant is broken, resemble the suzerain-vassal relationships in ancient treaties.
  5. Temple–A majority of scholars today see a prevalence of Temple language in Genesis 1-2. The authors concur. The seven day pattern of Creation and God taking up His rest on the seventh day reflect ancient language of Temple building. Going beyond Genesis 1 and looking at Genesis 2, the Garden is pictured as God’s sanctuary and Adam and Eve are pictured as priests who are to care for and protect Eden.
  6. Calendar–This is a newer approach highlighted by the research and writings of Michael LeFebvre. The following is a quote from the authors summarizing this approach: “The days of creation serve as a microcosm of each agricultural year–preparing the soil, planting, harvesting and celebrating God’s provisions with feasts and holy days. The heavenly bodies of day 4 were provided to gauge the passing of days and seasons and, looking forward, to mark the times of worship and celebration. Harvest festivals and Israel’s commemorative dates align with the agricultural calendar as reminders of God’s sovereignty and care, emphasized each week by Sabbath rest and worship” (p. 170).
  7. Land–The story of Creation and Eden parallels the gift of the promised land to Israel. Furthermore, “Adam’s story is Israel’s story” (p. 170). The story consists of the gift of land followed by sin and exile.

Evaluation of Manifold Beauty

The Manifold Beauty of Genesis One is an important book. Not because it breaks new ground, but because it gathers together various approaches to Genesis 1 in one place and offers a synopsis of these approaches and how they contribute to a rich understanding of the text. The focus on the teaching and theology of Genesis 1 is a breath of fresh air in the midst of the ongoing debate over Creation/Evolution, Young Earth/Old Earth. It demonstrates that a study of Genesis 1 has much more to offer, and encourages the reader to seek what might have been God’s (and the original inspired author’s) reason(s) for writing Genesis 1.

Because of my familiarity with a number of these approaches from various commentaries and monographs I’ve read, I found chapters 2 and 6 the most intriguing, as these were ideas I had not come across before. Further reading and reflection on the calendar approach to Genesis 1 (Chapter 6) is needed before I can make a fair decision on its validity. One area of possible disagreement, which again will involve more study and reflection on my part, is the authors’ contention that the introduction of sin in the world did not change the functioning of nature (p. 90). Rather, it was human exposure to some of the dangerous elements of Creation that changed. The authors argue, “Prior to sin, Adam and Eve were providentially shielded from negative interactions with the normal functions of nature. After sin, these protections were at least partially lifted” (p. 92).

The audience of this book would not only include pastors, and seminary students, but will be helpful for the interested lay person. Each chapter provides answers to potential objections, which makes the book suitable for a Bible study group. Although I found this feature helpful, the book as a whole struck me as taking a very defensive posture. At every turn of the page from the Introduction, to the questions at the end of the chapters, to the Conclusion, the authors seem very concerned that their thesis is going to be attacked or rejected and so they are constantly defending their approach. Answering objections is all well and good. I just thought the authors did more than was necessary. Whether one accepts all of the viewpoints and theological stances taken in this book, it is definitely worth reading. Areas of disagreement provide further opportunity for study and consideration which leads to further growth and knowledge in the understanding of God’s Word. Even the authors confess that some approaches are stronger than others. Overall, people unfamiliar with the various lenses through which Genesis 1 can be viewed, will profit greatly from this book.

For any who are interested in hearing an interview where the authors discuss Manifold Beauty, click on the YouTube link here. I want to thank Kregel Publishing for furnishing me with a free copy for review purposes. I was not required to give a favorable review.

The Manifold Beauty of Genesis One is available at Amazon UK / USA and at Kregel Publishers

Descendants of the Nephilim in Genesis 14

Descendants of the Nephilim in Genesis 14

Abram’s rescue of Lot

Genesis is best known for Abram’s encounter with the mysterious priest-king Melchizedek. It is also an unusual chapter because, “The style and subject matter of this story set it apart from the rest of the patriarchal material. Only here in Genesis do we have the account of a military campaign with various kings named” (Wenham, G. J. Genesis 1–15, WBC (Vol. 1, p. 304). The mention of place names (updated by the author of Genesis–e.g., “the king of Bela [that is, Zoar], v. 3) and people groups (e.g., the Zuzim and the Emim, v. 5) give the account an ancient and strange flavor. The average reader may tend to gloss over these difficult and enigmatic names and places quickly to get to the main point of the story–Abram’s rescue of Lot. However, overlooking some of these strange names, including the people groups mentioned above, will cause the reader to miss an important theme that begins in Genesis 6 and continues through 2 Samuel. This theme concerns the descendants of the Nephilim.

Who Are the Descendants of the Nephilim in Genesis 14?

Descendants of the Nephilim
The descendants of the Nephilim were said to be a tall people. A number of these descendants are mentioned in Genesis 14:5.

All Bible commentators recognize that the Rephaim, Zuzim, and Emim mentioned in Genesis 14:5 are descendants of the Nephilim. This is because Deuteronomy 2:10-11 links the Emim  with the Anakim and the Rephaim. The Anakim are specifically said to be descendants of the Nephilim (Num. 13:33). Based on ancient sources (the Genesis Apocryphon and Symmachus, according to Wenham, p. 311) the Zuzim are equated with the Zamzummim of Deuteronomy 2:20 (who are connected to the Rephaim in this verse).

It is also possible that the Horites mentioned in Genesis 14:6, and the Amorites mentioned in Genesis 14:7 are descendants of the Nephilim, or at least include descendants of the Nephilim. In the context of Deuteronomy 2:10-22, the Horites are also associated with these other people groups, as they are in Genesis 14:5-6. This may be due to being in the same geographical vicinity, however, Deuteronomy 2:20-22 mentions them in the same breath as the Zazummim and the Anakim. At least one OT passage, Amos 2:9-10, speaks of the tallness of the Amorites, and therefore may be associating them with the descendants of the Nephilim (see, Michael Heiser, The Unseen Realm,  p. 197 for further discussion). Therefore, when the four kings from Mesopotamia, first subjugate this area (Gen. 14:1-4), and then conquer it again when resistance occurs (Gen. 14:5-12), they not only defeat the kings of Sodom and Gomorrah, they also defeat and destroy some of the descendants of the Nephilim.

What Point is Genesis 14 Making?

As noted above, this story occurs in the context of the Abram story. God has promised to bless Abram, make his name great, curse those who curse him, and use him to bless all peoples (Gen. 12:1-3). Genesis 14 demonstrates how God proves himself faithful to Abram. Abram’s defeat of these powerful kings, demonstrates that God is indeed making his name great. Furthermore, because of Lot’s connection to Abram, the kidnapping of Lot is equivalent to cursing those who belong to Abram. Thus, the Lord strikes a blow against these kings and uses Abram as a blessing to others by restoring the people and possessions to their land. The defeat of these kings, who subjugated and defeated the fierce descendants of the Nephilim, serves to enhance Abram’s reputation even more. Hamilton states, “The invading kings repress such attempted revolts in grandiose and unmitigated style. Nobody can stand before them, even though the defeated Rephaim, Zuzim, and Emim are themselves imposing threats, people of giant stature (Deut. 2:10–12, 20–23). This makes Abram’s ability to rout these potentates all the more impressive” (Hamilton, V. P., The Book of Genesis, Chapters 1–17, NICOTp. 402).

Destroying the Descendants of the Nephilim

The kings attacked the descendants of the Nephilim
This map shows that the approach of the  Mesopotamian kings followed the old route known as the king’s highway (the area to the east of the Sea of Galilee and the Dead Sea). This territory was occupied by the descendants of the Nephilim. The kings then turned north going through the land of Canaan as far as Dan (Gen. 14:14).

A look at the map above shows that the descendants of the Nephilim surrounded on the east, the land promised to Abram and his descendants. Furthermore, the Bible makes clear that the descendants of the Nephilim also occupied the land of promise (e.g., Num. 13:33; Josh.  11:21-22). As Heiser points out in regards to the Conquest, “This wouldn’t be just a battle for land. It was a battle between Yahweh and the other gods—gods who had raised up competing human bloodlines that were opposed to Yahweh’s plan and people” (Heiser, M. The Unseen Realm,  p. 197. Also see my article here).

Og was a descendant of the Nephilim
Moses and Israel would eventually defeat King Og of Bashan, one of the remnant of the Rephaim.

Although it’s understandable that these kings would have wanted to control this land for trade reasons, since the ancient highway known as the King’s Highway goes through this area, God may have had other purposes. Knowing God’s desire to destroy the offspring of the Nephilim, could it be that God sent these kings against this territory in order to begin their destruction? According to Deuteronomy 2:10-22, God destroyed the descendants of the Nephilim in this area by giving the land to the Ammonites, the Moabites, and the Edomites. He also used Moses and Israel to destroy Sihon and Og Amorite kings (Og is described as the remnant of the Rephaim–Deut. 3:1-13). He would also destroy the remnant of the Nephilim when Israel conquered the land of promise. Just as God would later use nations from Mesopotamia (Assyria and Babylon) to punish his own people (e.g., Isaiah 10:5), so he may have used the four Mesopotamian kings in Genesis 14 to destroy the inhabitants of Abram’s day. When the kings, however, jeopardized the family of Abram in their conquest, God punished these kings. Similarly, although God used Assyria and Babylon to afflict his people Israel, he later judged these nations for their brutality (e.g., Isaiah 30:31; Nahum).

Significance

The fact that Genesis 14 contains an account of the destruction of some of the descendants of the Nephilim is worthy of recognition, because of its immediate impact on the story of Abram, and also for the future implications of Israel receiving the land promised to Abram.

What Do Clothes Have to Do With Sin and Redemption?

What Do Clothes Have to Do With Sin and Redemption?

We can tell a lot about others by the clothing they wear.

Picture with me a doctor, a business woman, or a football player. What all of these people have in common, including the cowboys in the picture above, is a certain type of clothing that identifies their profession. A few months ago I wrote an article entitled “Clothing in Samuel: You are What You Wear,” where I examined the significance of the clothing motif in the books of Samuel.  This post continues that investigation by focusing on a particular theme communicated by clothing in Scripture, namely, what clothes have to do with sin and redemption.

Available at Amazon USA /UK and Lexham Press.

In his book Figuring Resurrection, Jeffrey Pulse notes what clothes have to do with sin and redemption. A number of the insights that follow are based on his observations. Pulse points out that clothing is frequently associated with three main concepts: 1)Sin and deception; 2) blood; and 3) redemption. Since the clothing motif in Scripture is widespread, I will focus on the Book of Genesis, and a few passages from the prophets, the Gospels and Pauline letters.

What Clothes Have to Do with Sin and Redemption in Genesis

Adam & Eve (Genesis 2-3)

What clothes have to do with sin and redemption
A favorite Bible cartoon of mine!

Clothing, or the lack of it, becomes a major focus at the very beginning of Genesis in the story of Adam and Eve. Perhaps the inspired author considered it important to mention that Adam and Eve were naked, since we normally picture people with clothes on. More significantly, nakedness represents trust and vulnerability in the story. The serpent takes advantage of this vulnerability and the trust between Adam, Eve, and God is shattered as they scramble to cover themselves and hide among the trees in the garden (Gen. 3:7-13). The covering of fig leaves suggests the inadequacy of human beings to deal with their own sin. By the end of the story, God has provided coverings of skin for the couple (Gen. 3:21). Thus, in the first story of Scripture, we find the clothing motif identified with sin (the covering of fig leaves), blood (the killing of animals to provide skins), and redemption (God clothes the couple, as only He can adequately provide a proper covering for them).

Jacob Steals the Blessing (Genesis 27)

Jacob steals the blessing
Jacob uses garments to deceive his father Isaac.

I will only briefly mention here the scene where Noah lies uncovered in his tent (Gen. 9:20-27). This story has similarities in language and theme with the Adam and Eve story. However, it is with the story of Jacob, that the clothing motif picks up steam in the Book of Genesis. The story of Jacob and Rebekah stealing the blessing involves the changing of garments (Jacob puts on Esau’s clothes and uses the hair of the goats to cover his skin), and the shedding of blood (goats are slaughtered), all in an effort to deceive blind, old Isaac. There is also the potential of Jacob’s blood being shed by his brother Esau who desires to kill him (Gen. 27:41). Salvation comes to Jacob, however, when Rebekah is informed of Esau’s desire. Jacob is sent to Paddan Aram to spend time with Rebekah’s family (Gen. 27:42-45), until Esau’s anger is assuaged.

The Story of Joseph and His Brothers (Genesis 37-50)

The Coat of Many Colors
What clothes have to do with sin and redemption
The Joseph story is an excellent example of what clothes have to do with sin and redemption. Photo taken from ubdavid.org-Know Your Bible.

Clothing is a very important motif in the Joseph story. In fact, his ups and downs can be traced by the type of apparel he wears. When Joseph is introduced we are informed that his father gave him a special garment (the famous “multi-colored” robe), because he loved him (Gen. 37:3). The garment is actually suggestive of royalty (see the story of David’s daughter Tamar who is the only other person in Scripture said to wear this kind of garment–2 Sam. 13:19). The garment foreshadows Joseph’s royal destiny, but in Genesis 37 it provokes his brothers to a jealous rage. When Joseph is sent on an errand to check on the welfare of his brothers, they strip him of the robe (Gen. 37:23), dip it in blood (Gen. 37:31) and leave it to their father to draw the conclusion that Joseph has been killed (Gen. 37:32-33). Note how clothing continues to communicate the theme of deception and how, once again, clothing is associated with blood. In fact, the motifs of goats and garments recall Jacob’s deception of his father and brother. It seems he is reaping what he has sown, as his own sons now deceive him.

Judah and Tamar (Genesis 38)

Genesis 38 tells us of Judah’s marriage to a Canaanite woman. Judah has three sons by her but two of them die due to their wickedness (Gen. 38:7-10). As a result, Judah is reluctant to give his youngest son to Tamar, the wife of his other two sons. When Tamar realizes that Judah is not going to fulfill his promise to give her his son Shelah, she removes her widow’s clothes and dresses like a prostitute (Gen. 38:13-15). Judah has relations with her and she gives birth to twin sons. Once again, clothing is the source of sin and deception.

Joseph in Potiphar’s House (Genesis 39)
Joseph resists
Once again Joseph’s clothing gets him in trouble!

The story returns to Joseph in Genesis 39. In spite of being sold as a slave, Joseph rises quickly in prominence within the household of his master Potiphar. This, we are told, is because, “The Lord was with him” (Gen. 39:2-3). All is well until Mrs. Potiphar propositions the handsome young Joseph (Gen. 39:6-7). One day Joseph foolishly enters the house when no one is there except for Potiphar’s wife. Taking matters into her own hands (quite literally), she grabs Joseph’s garment as she attempts to seduce him. Joseph, however, flees, leaving his garment in her hand. Spurned by her slave, Mrs. Potiphar seeks revenge by using Joseph’s garment against him in a claim of attempted rape (Gen. 39:11-18). Once again, Joseph’s clothing gets him into trouble! Joseph is put in prison, but the story reminds us that God is still with him (Gen. 39:20-23).

From Rags to Riches: Joseph’s Rise (Genesis 40-41)
Joseph in Pharaoh's court
Joseph Interprets the Dream of Pharaoh (19th Century painting by Jean-Adrien Guignet)

When no one is able to interpret Pharaoh’s dreams, Pharaoh’s cupbearer recalls Joseph’s ability and Joseph is brought out of prison. As Joseph is preparing to meet Pharaoh, the story pauses to tell us that he changes clothes (Gen. 41:14). This change in clothing is a hopeful sign that things are looking up for Joseph. After his successful interpretation and wise counsel, Joseph is elevated to second in command over all Egypt. This elevation is noted by a further change in clothing and accessories. Joseph is given Pharaoh’s signet ring, a gold chain around his neck, and, of course, a change of garments (Gen. 41:42). The changes of garments in this part of the story signify Joseph’s redemption.

Joseph Saves His Family (Genesis 42-45)
Joseph reveals himself to his brothers
Joseph reveals himself to his brothers.

Pharaoh’s dreams, as interpreted by Joseph had predicted a severe famine. When the famine hits, Joseph’s brothers are sent to Egypt looking for food. When the brother’s appear before Joseph, they don’t recognize him (Gen. 42:8). No doubt this was due to his clothing (both royal and Egyptian), and the fact that he spoke through an interpreter (Gen. 42:23). Over a period of time, and after putting his brothers through several severe tests, Joseph finally reveals himself to them (Gen. 45:1-5). Although they fear retribution from Joseph, he reassures his brothers that he means them no harm. Besides sending them home with plenty of provisions and urging them to return with his father so that he can provide for them during the famine, Joseph demonstrates his forgiveness in yet another way. He gives each of his brothers a change of clothes (Gen. 45:22). Although his brothers had stripped him of his clothes many years before, Joseph doesn’t seek revenge, but blesses each brother with a new garment. Of course, the old problem of favoritism is still with the patriarchs as Joseph gives his brother Benjamin 5 changes of clothing along with 300 pieces of silver! But the brothers seem to have overcome the obstacle of jealousy by this time and show no animosity towards Benjamin. Once again, clothing becomes a sign of redemption in the story. Joseph’s gift of clothing to his brothers is a symbol of his forgiveness and a pledge that he will provide for them. Following this motif through Genesis demonstrates that clothes are an important symbol of proclaiming the themes of sin and redemption.

Beged and Bagad: The Relationship Between Clothing and Deception

One of the Hebrew words for clothing is the noun beged. It occurs frequently in Genesis and throughout Scripture (over 200 times). The verbal form of beged is bagad. What is fascinating about the verbal form is that it means “to deceive,” “to act faithlessly,” or “to act treacherously.” It occurs forty-three times in Scripture (NIDOTTE, vol. 1, p. 582). Given the use of clothing to cover up or deceive, it is easy to see a relationship between the noun and the verbal form. While many scholars support this connection, others believe that beged is not related to the verb bagad meaning to act treacherously. They contend that there is another word with the same spelling as bagad that has a different meaning but is never used in Scripture. This may sound confusing, but it can be illustrated by using some examples in English. For example, the word “bear” can be used to say, “I can’t bear that,” or it can be used to say, “Look there’s a bear.” Although the words are spelled the same and pronounced the same, they have no relationship to each other. Many other examples could be adduced in English. I might say, “that sounds fair,” or “I went to the fair.” Again, we have two words that look and are pronounced the same but with totally different meanings. Thus some scholars argue that even though beged is related to bagad, it is a different bagad than the one which means to act treacherously. While we cannot be certain then that beged is related to the verb that means “to deceive” or “act treacherously,” I would still argue there is a connection. Biblical Hebrew is famous for its puns on words. Therefore, in places where beged (clothing) is being used in the context of deception and sin, it would certainly recall the verb bagad which means to deceive. So either beged comes from the verb which means to deceive, or it is at least a pun on that word.

What Clothes Have To Do With Sin and Redemption in the Prophets

I will keep this section brief by noting two passages from Isaiah and one from Zechariah. In a famous passage from Isaiah the prophet says, “But we are all like an unclean thing, and all our righteousnesses are like filthy rags” (Isa. 64:6, NKJV). The word translated “rags” is the word beged. Here Isaiah uses the clothing motif to speak of human sin. The passage is very poignant because it compares human righteousness with God’s glory. In His presence our righteous clothing is nothing but filthy garments. Isaiah’s clothing imagery is not all negative however. Although our garments may be as filthy rags, Isaiah, speaking about God, says that he rejoices because, “He has clothed me with the garments of salvation, He has covered me with the robe of righteousness (Isa. 61:10).

Jeshua clothed by the Angel of the Lord
In Zechariah 3:1-5, the High Priest Jeshua has his filthy garments removed as he is clothed by the Angel of the Lord.

In a scene reminiscent of the Isaiah passages just mentioned, the book of Zechariah pictures the High Priest Jeshua in filthy garments (i.e., garments covered in excrement), but the Angel of the Lord clothes him in clean garments stating, “See I have removed your iniquity from you, and I will clothe you with rich robes” (Zech. 1-5). Once again, clothing is a picture of sin and redemption.

Clothing, Sin and Redemption in the Gospels

Woman with issue of blood
The woman with the issue of blood is one of many stories in the Gospels that uses the clothing motif.

My main focus here will be on two passages. One concerning the crucifixion of Jesus and the other his resurrection. But before examining these passages, I would like to inspire you to think of as many examples in the Gospels that involve clothing as you can. Here are a few to get you started. When the Prodigal Son returns, his father clothes him in a robe and puts a ring on his finger and sandals on his feet (Luke 15:22). Jesus tells a parable about a man who comes to a wedding, but because he is not wearing the proper wedding garment, he is cast out (Matt. 22:11-14). Then there is the story of a woman with an issue of blood, who believes she will be healed if she can just touch the hem of Jesus’s garment (Mark 5:25-34). All of these stories use the clothing motif to speak of sin and redemption. However, the clothing motif found in the crucifixion and resurrection of Jesus is the most impactful of all.

Part of the cruelty of the cross was not only the physical pain associated with it, but also the shame and humiliation connected with it. Romans crucified their victims naked as a way of further humiliating them. This is, of course, not shown in paintings or in film as it would be too graphic and perhaps considered blasphemous to depict Jesus in this way. But the Romans had no such scruples. The Scripture is clear that Jesus’s clothing was taken from him. Matthew 27:35 records the taking of Jesus’s clothing, which fulfills the prophecy of Ps. 22:18. The shame that Jesus bears on the cross, however, is not his shame. It is ours. The cross brings us full circle from the story of Adam and Eve who, following their sin, realized they were naked and became ashamed. In the cross, the themes of sin, blood, and redemption are united and the clothing motif helps to communicate the truth of what God has accomplished in Jesus’s sacrifice.

Jesus' grave clothes
The grave clothes testify to the resurrection.

Curiously, several stories in the Gospels also mention that the grave clothes of Jesus remained in the tomb. Luke 24:12 states, “But Peter rose and ran to the tomb; stooping and looking in, he saw the linen cloths by themselves; and he went home marveling at what had happened” (ESV). The Gospel of John records the same event: “Then Simon Peter came, following him, and went into the tomb. He saw the linen cloths lying there, and the face cloth, which had been on Jesus’ head, not lying with the linen cloths but folded up in a place by itself” (John 20:6-7, ESV). Only dead people wear grave clothes, and so the significance of these passages is to point out that Jesus was no longer dead. Jesus the risen Lord no longer needed the apparel of earth, because he had been clothed in an immortal body (cf. 1 Cor. 15:42-57).

Clothing, Sin, and Redemption in the Pauline Epistles

While we could look at other writings of the New Testament, we will conclude this investigation by noting a few examples of the clothing motif in the letters of Paul. Paul, who was heavily influenced by the writings of Isaiah, picks up the idea that the believer has been clothed in God’s righteousness. In Romans 13:14, Paul encourages his readers by saying, “But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires” (ESV). Similarly in Galatians 3:27 Paul writes, “For as many of you as were baptized into Christ have put on Christ” (ESV). The Christian’s filthy rags have been exchanged for the clothing of God’s righteousness which is described as actually putting on Christ. Paul also speaks about “putting off the old self and putting on the new” (Col. 3:9), and uses the idea of “putting on” various Christian virtues which demonstrate a believer belongs to Christ. In Colossians 3:12-14 Paul exhorts, “Put on then, as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience, bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive. And above all these put on love, which binds everything together in perfect harmony (ESV). Thus the clothing of the believer is more than mere outward attire. In a famous passage, Paul exhorts believers to put on the armor of God in order to withstand the spiritual powers of wickedness (Eph. 6:11-17). In each of these instances Paul’s use of the clothing motif emphasizes the redemption that is ours in Christ and the new nature that He has given us.

Conclusion and Summary

So what do clothes have to do with sin and redemption? Apparently, everything, according to Scripture. Our clothing actually becomes a teaching aid in the story of redemption. Keeping the Scriptural motif in mind, as we put on and take off our clothes we are reminded of a number of important truths. First, our clothing reminds us that we are sinners and there is a need to cover our shame and nakedness. Second, we are also reminded that our ability to clothe ourselves, like Adam and Eve, is inadequate. Third, we can accessorize and cloth ourselves in a way that presents a certain image to the world; an image of ourselves that may be deceptive and not fully accurate. Finally, our sin can only be dealt with by the One who willingly gave up his clothing on the cross, so that we might be clothed in His Righteousness. The clothing that we all desperately need is the armor of God, and the virtues of kindness, humility, and love.

If you’ve made it to the end of this long post, I would love to hear your reflections in the comments below on other passages of Scripture that use the clothing motif to emphasize the message of sin and redemption.

Are the Seven Days of Creation Literal?

Are the Seven Days of Creation Literal?

maxresdefaultThe more I study Genesis, the more I am convinced that we often come to the Creation story (and other biblical texts) with the wrong questions. How one answers the question, “Are the seven days of Creation literal?”, can determine in some people’s minds whether a person is orthodox or not. To some it is a question of believing or not believing in the authority of the Bible. Perhaps “wrong” is too strong a word in my above statement. Given our 21st century mindset, and the Creation-Science debate, the question of whether Creation took place in seven days seems to be perfectly logical. My point is that we often fail to examine the presuppositions that lie behind some of the questions we ask. If we fail to examine the presuppositions behind our questions, we are in danger of bringing our own agenda to the biblical text and expecting answers that the text may not be addressing. In other words, since the age of Enlightenment we are predisposed to ask questions about the material origins of things. Where did this come from and how did it happen? These are perfectly good questions but we mustn’t assume that they are the same questions people in the ancient world would ask. I am of the mindset that we should first seek to understand what the Bible means in its ancient context. I have written elsewhere on the importance of biblical backgrounds and understanding the culture of the ancient world (see here. You can also click on “Bible backgrounds” for other articles). Just as most people need the ancient Hebrew translated into a modern language they can understand, so it is important to translate (as much as is possible based on our current state of knowledge) an understanding of ancient Near Eastern culture (the culture in which the Bible was birthed). Once we can determine the ancient context and what a story would have meant to the original audience, it becomes an easier task to see what it is saying to us today. After all, if we come with our own agenda and seek to place an artificial grid over the text through which it must be interpreted, we can make the Bible say anything we like. My purpose in this article is to first examine what Genesis 1 meant in its ancient Israelite (Near Eastern) context, and then to return to the question of whether Genesis is teaching that Creation took place in a literal 7-day period.

The Connection Between Creation Stories and Building Temples

Walton's book explores the connection between Creation and the Cosmos with Temples and their importance. His book is available at Amazon USA / UK and Logos/Faithlife.
Walton’s book explores the connection between Creation and the Cosmos with Temples and their importance. His book is available at Amazon USA / UK and Logos/Faithlife.

Ancient Mesopotamian, Canaanite, and Egyptian literature all share the common trait of viewing the temples of their various gods as being the hub of the cosmos (the world as they knew it). John Walton states, “Throughout the ancient world, the temple was a significant part of the cosmic landscape. It was considered to be at the center of the cosmos, the place from which the cosmos was controlled, and a small model of the cosmos—a microcosm” (Walton, J. H. (2011). Genesis 1 as Ancient Cosmology (p. 100). Winona Lake, IN: Eisenbrauns). The building of ancient temples are described in cosmic terms with their tops in the heavens and their roots in the world below (the netherworld). Temples were viewed as the foundation of the cosmos and the bond that held everything together. Temples were pictured as sources of life-giving water and thus were providers of the fertility of the land. From the temple the god controlled the fertility of the land. Most importantly for our purposes here Walton notes that, “The interrelationship between cosmos and temple is also evidenced by the fact that accounts of origins often include accounts of temple building, with temple building at times being at the climax of the origin account or even serving as the purpose for creation” (Walton, J. H., Genesis 1 as Ancient Cosmology p. 107). Walton not only makes these observations, but gives plenty of evidence by quoting from ancient sources. Check out his book if you’re interested in reading the actual sources. Another way of summing up the importance of the connection between creation and temple building is the quote cited by Walton from Coote and Ord which states,  “The temple is the focal point of creation in nearly every account available to us“(p. 107, emphasis mine).

Temples, Resting, and 7 Days

Stories about Creation have connections with stories about building temples. This not only includes pagan temples, but the tabernacle and the temple of Solomon as well.
Stories about Creation have connections with stories about building temples. This not only includes pagan temples, but the tabernacle and the temple of Solomon as well.

Two other features are significant regarding the temples in the ancient world. First a temple is the resting place of the god. Although rest can imply different things since ancient gods had many human qualities, most importantly rest communicates the concept of rule. As when a god rests on his throne in the temple. This is not for the purpose of taking a nap, but for ruling. The other significant feature is that several accounts of ancient temple building relate it to a seven day inauguration period at the end of which the god comes to dwell in the temple.

To this point we have noted connections between Creation and temple building and the concepts of rest (meaning rule) and seven days. However, all of this has been in reference to literature of the ancient Near East. The evidence referred to is not to say that the Bible has borrowed from the Creation myths or temple building stories of the nations around them, as much as it is to note that these things are part of the culture of the times. These ideas are in the “atmosphere” of the ancient world and as such Israel partakes of similar ideas (though distinct in other ways). This is where some, especially those who think of themselves as Bible fundamentalists, become uncomfortable. Before moving to the biblical evidence (which will hopefully satisfy those who are skeptical), I think it’s important to take a short rabbit trail and talk about the importance of understanding another culture.

Although people today have different beliefs about various things, they share certain cultural language and understandings. If I say I have taken a flight from Paris to Atlanta, everyone knows that I booked a flight on an airline and flew in a plane to Atlanta. I don’t have to explain myself in detail. I don’t have to mention that I had to go through a security check. Everyone knows that is part of the procedure. If I talk about my laptop or texting someone, or say I have taken a “selfie,” everyone knows what I mean without further explanation. However, if someone from the past could come and visit our 21st century culture (even from as short a time as 150 years ago), they would have no idea what I meant by any of these things. Our culture, our history, our language, would all need explaining. If I told someone from the past that I flew from Paris to Atlanta they might think I’m lying or claiming to be a god (because who can fly?), and they may not have any idea what Paris and Atlanta are. The same is true of the ancient world as we try and understand their culture and language. There are many concepts taken for granted because they were understood and didn’t need further explanation. Ancients understood the connection between Creation accounts and building temples. It was as much a part of their culture as selfies and laptops are a part of ours…no additional explanations were needed. This is why when we read Genesis 1:1-2:3 we do not automatically see that the Creation story is talking about God taking up residence in His temple. And if we preoccupy ourselves with questions from our own cultural standpoint (Are the seven days of Creation literal?), we will never hear the original message. We need “ears to hear” and it begins with understanding the culture and the signals that are in the language of the text that communicates its meaning.

The Ain Dara temple in Syria has many features similar to Solomon's temple.
The Ain Dara temple in Syria has many features similar to Solomon’s temple.

Before presenting the biblical side of this argument I’d like to illustrate what I have just stated above. God authorized Moses to build a tabernacle, a dwelling place that would symbolize His presence with His people (Exod. 25-27). We are told that the plans were given to Moses on the mount and he was to see that everything was made according to that pattern (Exod. 25:40; Heb. 8:5). Therefore the plan of the tabernacle came from God. When Solomon’s temple was constructed, it was built by following the plan of the tabernacle, except that it was twice as large. However, we know from Scripture that Solomon was aided by Hiram, King of Phoenecia, and his craftsmen (1 Kgs. 5:18; 1 Chron. 2:7). We also have evidence of temples built before the time of Solomon that resemble the plan of Solomon’s temple (see the picture at the left from Ain Dara). An article from Bible History Daily entitled “Searching for the Temple of King Solomon,” states, “the closest known parallel to the Temple of King Solomon is the ’Ain Dara temple in northern Syria. Nearly every aspect of the ’Ain Dara temple—its age, its size, its plan, its decoration—parallels the vivid description of the Temple of King Solomon in the Bible. In fact, Monson identified more than 30 architectural and decorative elements shared by the ’Ain Dara structure and the Jerusalem Temple described by the Biblical writers.” My point is that in some important ways, the Temple of Solomon was unique. However, in many other ways it resembled other temples that were part of the cultural heritage of the ancient Near East.  Similarly, the Creation story in Genesis 1:1-2:3 is unique (and it certainly proclaims a very unique theology), however, it also shares commonalities with the culture of its time in the way the story is told.

The Bible and Creation, Temple Building, 7 Days, and Rest

Although this is a humorous picture, it is an excellent illustration of how modern ideas can confuse the biblical message. God's rest does not indicate He was tired, but that He began to rule!
Although this is a humorous picture, it is an excellent illustration of how modern ideas can confuse the biblical message. God’s rest does not indicate He was tired, but that He began to rule!

Although I admittedly went on a bit of a rabbit trail above, I hope I have demonstrated that it is important to consider evidence presented to us from the ancient Near East when seeking to understand the culture in which the Bible was written. What I would now like to demonstrate is that the Bible makes the same equation between Creation, temple building, seven days and rest. Isaiah 66:1 connects several of these ideas. In this verse, Heaven is said to be God’s throne, while the earth is His footstool. The next question concerns building God a temple: “Where is the house that you will build for Me?” In other words, if the heavens and the earth are God’s temple, how can He be contained in a building? The final question in this verse connects the idea of rest with a temple when God asks: “And where is the place of My rest?” The image of throne mentioned earlier in this verse helps us to understand that God’s rest involves his rule over Creation (the heavens and the earth). Psalm 132:7-8 speaks about God’s tabernacle, which is referred to as His “footstool” (just as the earth was called God’s footstool in Isa. 66:1). The psalm goes on to picture the ark of the covenant being taken up to be put in the tabernacle with the words, “Arise O Lord, to Your resting place.” Later in the psalm we learn that “The Lord has chosen Zion.” Zion is His dwelling place and God declares, “This is my resting place forever” (Ps. 132:13-14). These passages from Isaiah and Psalms clearly connect the ideas of God’s temple being His creation (heaven and earth), along with the tabernacle and temple which are only copies of the reality. These passages also assert that God rules from his Temple (that’s where His throne is) and it is His resting place.

We have still not mentioned how the idea of seven days fits in. Above, we noted that in other ancient Near Eastern accounts of temple building the time period of 7 days was significant for the inauguration of the temple and its occupation by deity. The same understanding can be found in the account of the building and consecrating of Solomon’s Temple in 1 Kings 6-8. In 1 Kings 6:38 were are told that it took Solomon seven years to build the Temple. In chapter 8, the Temple is inaugurated during the Feast of Booths which occurs in the seventh month. This feast, according to Deuteronomy 16:13-15 lasts seven days. Solomon actually extends the seven day feast for an additional seven days (1 Kgs. 8:65). Note the emphasis on temple building and the number seven in this passage: 7 years, the 7th month, a 7 day feast, followed by another 7 days.

When Genesis 1:1-2:3 relates that God created the world in seven days and then rested, what it is seeking to communicate is that God created the earth as His Temple. God’s desire is to dwell with human beings. That’s what a temple or tabernacle is all about. God’s rest on the seventh day means that He has taken up the task of ruling over what He has created. This truth is communicated very effectively by John Walton and N.T. Wright in a couple of short videos. Here are the links: John Walton: Interpreting the Creation Story; and NT Wright and Peter Enns: What Do You Mean By Literal?

Conclusion: So Are the Seven Days of Creation Literal?

After looking at the above argument and watching the video by NT Wright and Peter Enns, my hope is that we might rethink our question. My question would be, “Why does the inspired author structure the Creation story according to seven days?” One answer could be, “Because it really happened in seven days.” But based on the evidence presented here, we might say that a more important observation is what those seven days communicate. If the Creation story is seeking to tell us something about God’s desire to dwell and rule among his creation, that seems like a far more important truth than simply saying seven days means He created the world in seven days. The modern question and answer doesn’t leave us much to chew on. But the intent of the story in its original context gives us a lot to think about! The debate about whether the days of Creation in Genesis 1 are 24 hour days has good arguments both for and against. For example, the sun, moon, and stars are not created until Day 4 (Gen. 1:14-19). Since we are told they were created “for signs and seasons, and for days and years,” we might conclude that it is impossible to tell how long the first three days were. We measure days, months, and years by the sun and moon, so how do we know that days 1-3 were literal 24 hour days if there was no sun or moon? Another unusual feature of the Creation story is that every day ends with the statement, “And there was evening and there was morning.” Every day, that is, except day 7 which has no ending whatsoever. Now that’s a long day! This clearly suggests that the focus is not on a 24 hour period. However, the 24-hour-side might come back and point out that Israel is commanded to keep the Sabbath because, “In six days the Lord made the heavens and the earth…and rested on the seventh” (Exod. 20:11). This now sounds like literal 24 hour days. More arguments can be mounted in favor of both positions. To me the sad point in all of this is while we argue which position is the correct one, or the most orthodox one, we are missing the true beauty of the Creation narrative and the real significance behind the meaning of the seven days! In the end, it doesn’t really matter to me whether God created the world in 7 literal 24 hour days or in a longer (or even shorter!) span of time. I want to know why He created this world,  and what Genesis 1:1-2:3 has to say to my life.

Favorite Genesis Commentaries

Favorite Genesis Commentaries

Last year I intended to begin a series of posts on my favorite biblical commentaries. I began with a post on my favorite commentaries from 1&2 Samuel (click here), but unfortunately I have not taken the time to continue this series until now. Below I list some of my favorite Genesis commentaries. But before proceeding to the list below I’d like to explain a little about my selection of commentaries for biblical books. As Michael Heiser explains in his mobile ed course from Logos, Introducing Biblical Interpretation, there are 3 different kinds of commentaries: 1. Devotional or Popular (a one volume commentary with very general info);  2. Expositional (more specific, English based, dealing with some textual issues); and 3. Scholarly (based on research in the original languages, with more indepth discussion of the various issues raised by a text). Generally, my commentary selections come from category 3 because I have found these kinds of commentaries to be the most insightful and beneficial. Sometimes a selection may also come from category 2. Although devotional commentaries are a great resource for getting some basics and for inspiration, my focus is on those commentaries that give a deeper insight into the text. Following the lead of my previous article on Samuel commentaries, I will list my 5 favorite Genesis commentaries, although this time I have listed them in the order of my preference from 5 to 1.

This Genesis commentary is available at Amazon USA / UK
This Genesis commentary is available at Amazon USA / UK

5. James McKeown, Genesis, The Two Horizons Old Testament Commentary, (Grand Rapids: William B. Eerdmans, 2008), 398 pp.

What I like about the Two Horizons Commentary format is that the first part of the book focuses on the commentary proper while the second half of the book treats important theological topics raised by the biblical book under discussion. The commentary on Genesis itself in the first part of this book is only 193 pages. My first reaction was that this was a thin treatment of a biblical book with 50 chapters! However, McKeown doesn’t waste any space and does an excellent job of focusing on the main points of the text. The second half of the book greatly enriches the commentary portion and allows McKeown extra space to focus on important topics in Genesis. McKeown breaks his treatment down into 3 parts: 1) Theological Message of the Book; 2) Genesis and Theology Today; and 3) Genesis and Biblical Theology. Under “Theological Message of the Book,” McKeown devotes 100 pages to the important themes of Genesis. His opening discussion concerns “Main Unifying Themes,” of which he sees descendants (the theme of the seed), blessing (or relationship with God), and land as the key themes of Genesis. McKeown states that, “The theme of descendants is the foundational or key theme, since the others, blessing and land, can only be recognized by their relational function to those who benefit from them–the descendants” (p. 197). In Part 2: “Genesis and Theology Today McKeown examines the various questions regarding Genesis and Science (Creationist and other approaches, the Day/Age theory, etc.). Part 3: “Genesis and Biblical Theology,” examines the influence of Genesis (including quotes, allusions, and ideas) on the rest of the biblical canon. If someone was looking for an insightful, but shorter treatment of the Book of Genesis, this is a commentary I would definitely recommend.

This Genesis commentary is available at Amazon USA / UK
This Genesis commentary is available at Amazon USA / UK

4. Bruce K. Waltke, Genesis: A Commentary (Grand Rapids: Zondervan, 2001), 656 pp.

One of the greatest strengths of this Genesis commentary by Waltke, is also one of its weaknesses. Waltke pays great attention to the structure of the Book of Genesis. He believes it is an intricately woven set of concentric patterns (some would say chiastic patterns). Although Waltke really opened my eyes to the literary beauty of the Book of Genesis, and taught me to look at it in a way I had not before, many would argue that at least some of his concentric patterns are forced. Nevertheless, I appreciate the fact that his commentary follows the outline of the Book of Genesis by using the “these are the generations of” (Hebrew: toledoth) formula. A lot of the introductory material is designed to familiarize the reader with various literary techniques that can be found in the Book of Genesis. Things such as key word, contrast and comparison, foreshadowing, and inclusion, to name a few. Besides a commentary section, Waltke has many other useful ways in which he examines the passage. He summarizes the theme of each “book” (or toledoth), provides an outline, does a literary analysis showing the structure, summarizes the theology and adds other helpful discussions. For example, in “Book 2,” (Gen. 5:1-6:8), Waltke provides helpful discussions on genealogical structure and the use of numbers. While one may not agree with all of Waltke’s conclusions, this Genesis commentary is packed full of information and insight, and presents a very illuminating way of looking at the Book of Genesis.

Volume 1 of Hamilton's 2 volume Genesis commentary, available at Amazon USA / UK
Volume 1 of Hamilton’s 2 volume Genesis commentary, available at Amazon USA / UK

3. Victor P. Hamilton, The Book of Genesis, The New International Commentary on the Old Testament, vols. 1&2 (Grand Rapids: William B. Eerdmans, 1990, 1995), 522 & 774 pp. respectively

The New International Commentary on the Old Testament (NICOT) series is simply one of the best commentary series out there (its companion on the New Testament is also excellent–see my review here). If you’re looking for high quality evangelical scholarship, this series is hard to beat. Hamilton certainly upholds this standard in his excellent 2 volume Genesis commentary. Hamilton begins in volume 1 with a 100-page introduction which concludes with a whopping 25 page bibliography! In the Introduction, Hamilton discusses such topics as the structure, composition, theology, and canonicity of Genesis, as well as others. Unlike the other two commentaries mentioned above, the NICOT includes a translation by the author from the original Hebrew. Thus each section begins with this fresh translation and any footnotes the author deems necessary in explaining the Hebrew text and his translation of it. A verse by verse commentary follows. Each section (usually following chapter divisions) concludes with a helpful section entitled: “New Testament Appropriation.” This section looks at NT quotes from Genesis or the NT’s appropriation (hence the title) of certain concepts from Genesis (e.g., the image of God). As one might expect from a commentary that is approximately 1300 pages, Hamilton’s commentary patiently discusses significant problems in Genesis interpretation (e.g., who are the “sons of God?”) and provides a lot of wonderful insights.

Wenham's 2 volume Genesis commentary is available at Amazon USA / UK
Wenham’s 2 volume Genesis commentary is available at Amazon USA / UK

2. Gordon J. Wenham, Genesis, Word Biblical Commentary, 2 vols. (Waco: Word Books, 1987, 1994), 353 & 517 pp. respectively

For those of you who read any of my reviews, you may be aware that Gordon J. Wenham is a favorite author of mine (see my review of Exploring the Old Testament: Pentateuch, by Wenham). This is actually my favourite Genesis commentary, but my reason for putting it at number 2 will be discussed below under number 1. Wenham spends more than half of his introduction discussing “Genesis in Recent Research,” which involves the authorship and composition of Genesis. It includes a look at the documentary hypothesis (JEDP) and the “New Literary Criticism” approach. Wenham argues for the unity of many of the Genesis narratives and concludes that the most likely scenario for Genesis is that it was written by one author whom he designates as “J” (using the old terminology) somewhere between 1250 – 950 B.C., with a few late editorial updates (e.g., “Ur of the Chaldeans”–Gen. 15:7). Wenham sums up his discussion of the theology of Genesis by stating “If the message of Genesis is essentially one of redemption, Gen. 3-11 explains why man needs salvation and what he needs to be saved from” (p. lii). For those who are unfamiliar with the format used by Word Biblical Commentary, each section contains the following: 1) an original translation of the Hebrew text by the author; 2) notes on the translation itself; 3) comments on the form, structure, and setting of the passage under consideration; 4) a comment section (this is the verse by verse commentary); and 5) an explanation section which sums up the meaning of the text and seeks modern-day application. Each section also includes a detailed bibliography. One of the strongest aspects of Wenham’s commentary, in my opinion, is his analysis of the structure and flow of the narrative in Genesis. While this is more commonplace in commentaries today, Wenham’s Genesis commentary was among the pioneering efforts of the New Literary Criticism approach. The careful reader will be greatly rewarded working his or her way through this excellent commentary.

This 2-volume Genesis commentary by Mathews is available at Amazon USA / UK
This 2-volume Genesis commentary by Mathews is available at Amazon USA / UK

1. Kenneth A. Mathews, Genesis, The New American Commentary, 2 vols. (Nashville: Broadman & Holman Publishers, 1996, 2005), 528, 960 pp. respectively

My reason for giving the nod to Mathew’s commentary on Genesis over Wenham’s is because Mathews has the benefit of reaping the insights of Wenham, Hamilton, and many other Genesis commentators before him. If you could only buy one Genesis commentary, this is the one I would recommend because of the great synthesis of material that it contains. This is not to say that Mathews does not offer his own contributions to understanding the text of Genesis, but only to affirm that he has greatly benefitted from the work of others before him. The sheer size of this commentary, nearly 1500 pages, suggests its thoroughness (at least as far as can be expected on any one book of the Bible). Mathews excellent 90 page introduction in volume 1 only covers that volume (which treats Gen. 1:1-11:26). In volume 2, Mathews has another 60 pages of introductory material before beginning the commentary on Genesis 11:27-50:26. Mathew’s favors a literary approach, and this is one of the first things he discusses in the Introduction of volume 1. The stated purpose of the New American Commentary series by the editors includes “illuminating both the historical meaning and contemporary significance of Holy Scripture” (Editors’ Preface) and focuses on two concerns: 1) how each section of a book fits together; and 2) a theological exegesis which provides practical, applicable exposition. The NIV translation is used throughout the commentary with the author’s comments on the Hebrew text when necessary. Each section begins with an outline of the passage under consideration followed by introductory comments, commentary on the verses themselves. Theology and application is interwoven in the commentary and at points the commentary is punctuated by “Excurses” on important topics. Mathews demonstrates a mastery of the material and no important discussion is omitted. This commentary is the most comprehensive commentary on Genesis that I have come across. It should definitely be a part of any Christian’s library who desires to be a student of the Word.

There are, of course, many other commentaries on the Book of Genesis worthy of reading. Those mentioned above are simply my favorites. Honorable mention should also be given to Umberto Cassuto’s 2- volume Genesis commentary, Walter Brueggemann’s Genesis commentary in the Interpretation series, and Gerhard Von Rad’s Genesis commentary in the Old Testament Library series. For a popular treatment of Genesis that is based on scholarly research (but reads as if the author is telling you about his discoveries in Genesis), one should consult Genesis: The Story We Haven’t Heard by Paul Borgman. By the way, Borgman is the author of David, Saul, & God, previously reviewed by me at the following link (click here).

As the first book of the Bible, and as the book that provides the foundation for all the rest, I would greatly encourage you to study the book of Genesis. I am confident that studying it with one or more of the commentaries above by your side would be a blessing and greatly enhance your knowledge and understanding of Genesis. For an overview of the main theme of Genesis see my article: The Theme of the Book of Genesis.