Genesis

IN the light of all the details which have come before us in our meditations on the Book of Genesis it may be well worth while to review the entire book, and endeavour to gain an idea of its general purpose, plan, arid meaning. In our first chapter we considered several points by way of introduction, and we may now add to these some further suggestions for general study. We must never lose sight of the wood in the trees, and while giving careful attention to details we must ever strive to obtain and keep a true idea of the book as a whole.

The literary structure of Genesis is, as we have seen, clear and simple. It consists of an introduction and ten sections, each with a virtually identical heading. But there is a religious unity in the book as well as a literary oneness, and for this reason it should be studied as a whole, and an impression formed of its general character. All authorities, whatever their critical views, agree in regarding the book in its present form as characterized by unity. The genealogies form a regular series, and even the apparent digressions are strictly in accordance with the fundamental principle of the book as a book of beginnings. Still more, religious aim is ever kept in view, showing how under the guidance of Divine providence the purpose of redemption was accomplished by separating a chosen man and a chosen race from all others.

The early chapters (1 - 11) show the descent of Abraham from Adam, and explain why a new commencement was necessary. They also reveal God’s principle of selection in the choice of Seth, Noah, Shem and Abraham. The law of selection governs the entire narrative, and is a special sign of unity. First of all there is the selection of a special people as represented by Abraham, then the selection of a special land, then the preparation of the patriarchs by Divine discipline, and all this arising out of the prediction concerning the seed of the woman.

We see therefore in these chapters the continuous development of the Divine purpose as it adjusts itself to the circumstances brought about by the sin of man. Everything in human life and civilization, human sin, and human worship is made to subserve the Divine will and contribute to the accomplishment of the Divine purpose. Starting with the great fact and feature of the unity of all mankind as represented first by Adam, and then by Noah and his descendants, we are led on step by step until attention is concentrated on one branch of the human race as the special medium of the Divine revelation.

Then comes the great section (12-50), in which we have the record of the providential training of the patriarchs for their part in the fulfilment of the Divine will. There is no hiatus or dislocation after the early chapters (1-11), but a very distinct order and progress. After three failures in the persons of Cain and Abel, the races of the Sethites and Canaanites, and the family of Noah, a new commencement was necessary, and instead of a covenant of works with the entire human race a covenant of grace is instituted with one individual. With Abraham’s call a special series of Divine manifestations is brought before us which were evidently intended to teach him by delivering him from his own errors, revealing to him the one true God, and leading up to fellowship with God.

The patriarchal narratives are the story of the way in which God trained and disciplined Abraham, Isaac, Jacob, and Joseph to fulfill His purposes. The narrative is brought before us in three different sections or cycles associated with the names of Isaac, Jacob and Joseph. God’s covenant with Abraham is prepared for, made, and fully realized (Gen 11:27; Gen 25:18); then that covenant is maintained by means of the Divine revelation to Isaac as the head of the family after Abraham’s death (Gen 25:19 - Gen 37:1); and finally the chosen family develops into a nation by the providential preparation for its departure into Egypt, the providential removal into Egypt, and the providential protection in Egypt (Gen 37:2; Gen 50:26).

The Divine promise was continually confirmed during the course of the history, and a gradually developing idea of God’s character and relation to the people was being formed. As we read the story we are conscious of growth, progress, consolidation, and an ever-widening movement until at length both Jacob and Joseph have the future clearly and steadily in view, and look forward with certainty to deliverance from Egypt and a settlement in Canaan. God will surely visit you, is the last keynote of this memorable book as Genesis closes and leads on to the next stage of the development of the Divine purpose in Exodus.

The value of this book is therefore evident. It is in some respects the foundation of the Biblical the Book, revelation of God. It is the germ and explanation of everything that follows in the history of Divine redemption through the seed of the woman. It may almost be said that there is no truth of the Bible that is not found here in germ. Thus the seven great doctrines which form the warp and woof of the Bible are all in this book. (1) The Doctrine of God as Creator, Preserver, Law-Giver, Judge, Redeemer. (2) The Doctrine of Creation as the act and process of the Divine will, wisdom, and power. (3) The Doctrine of Man in his contact both with earth and heaven, a union of flesh and spirit in a twofold nature. (4) The Doctrine of the World as the sphere of the human race in its unity, variety, and divisions. (5) The Doctrine of Human Life, first as individual, then as social and in the family, then as tribal, and at length gradually developing into national life. (6) The Doctrine of Sin as the assertion of man s independence of God, his unwillingness to remain loyal to the Divine will, with the results of evil both negative and positive in the loss of holiness and fellowship with God, and the impossibility of rendering to God the obedience and glory due to His Name. (7) The Doctrine of Redemption, with the universe as its sphere, man as its subject, Divine grace as its source, the Covenant as its method, and the people of Israel as its repository and instrument. Redemption is found in promise and in symbol, and is prepared for by the onward march of Divine providence. When Genesis is carefully studied along these lines we readily see that it contains the promise and potency of that varied, prolonged, and complete development which we find elsewhere in the Bible.

We must therefore take care to study Genesis not merely as a book of history, or even as a record of human character, human sin, human discipline. It is much more than all these, for it is a record in some of the stages in God’s gracious endeavour to lead man back to Himself. It is only in the light of its specific religious purpose that we can understand both what it omits and what it contains.

It is evident; therefore, that Genesis will never yield its true meaning unless it is considered in constant view of the presence of a supernatural element in it from first to last. God and Redemption are its keynotes, and in these are found the essential features of the book and the true explanation of its difference from all others, and its infinite superiority over all other works dealing with the early days of the human race.

Above all, Genesis must ever be studied as the first book of a volume which is called the Word of God. Its presence in this volume is the simple fact that gives it whatever authority it possesses. Unless we ever keep in mind its place as an integral part of a volume which we believe to be in some sense divinely inspired, we shall never enter into its meaning or really profit by its lessons.

If therefore the book is studied and pondered in the light of its clearly arranged contents, its varied lines of teaching, its definite religious purpose, its manifest principle of unity, and its evident marks of progress, it will be found to be one of absorbing interest, profound spiritual value, and perennial importance for mind and heart and life.