Introduction Genesis

    Genesis centres on the faithfulness of God in carrying out his promises to the chosen fathers of the nation Israel (Gen. 11:27–50:26; Acts 7:1–18). The triad of divine promises were: 1. a nation of numerous descendants (seed), 2. a country (land) and 3. the blessing of the nations (12:1–3). These elements of the promised blessing are the building blocks of the theology of Genesis and form the threads which connect the destiny of Israel and the mission of the church. The promises repeatedly appear, and are the theological touchstone of Genesis, showing God’s love for Israel (Deut. 7:7–8) by his original commitment to Abraham (12:1–3, 7; 13:15–17; 15:7–21; 17:4–8, 15–16; 18:18; 22:16–18), Isaac (26:3–4) and Jacob (28:13–14; 35:9–12; 46:3–4). By these promises God swore an oath to make of Abraham a great nation through his union with Sarah (18:10; 22:16; 24:7; 26:3; 50:24; Exod. 6:8; Num. 14:16; Deut. 7:8; 9:5; 34:4; Luke 1:73; Acts 7:17; Heb. 6:13–18). The purpose of bestowing the promises upon the ancestors of Israel was ultimately to mediate the blessing to all nations (12:2b–3; 18:18; 22:18; 26:4), thus realizing God’s intention for all humanity at creation (1:28; 9:1, 7). Genesis shows how the promises were partially realized in the experiences of the patriarchal family. The nature of the promises assumed that a full realization could be known only by future generations (e.g. 15:7–15; 17:7–8; 35:11; 48:19). Thus, Genesis is oriented toward the future.

Generations
    The theology of Genesis is reflected by the book’s literary structure. The key feature of this is the recurring phrase ‘these are the generations of’ (NRSV, eleven times) which introduces new sections (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1, 9; 37:2). The book profiles Israel’s forefathers from Adam to Abraham, who were the chosen recipients and mediators of the promises (5:1–32; 11:10–26). The phrase also functions as the framework of the book, indicating a continuum between the act of creation and the subsequent events of human history, such that the revelation given to Israel at Sinai has both universal and future implications.

Genesis and Israel
    As part of the Pentateuch, the theology of Genesis must be understood in the context of the theology of the five books. The primary concern of the Pentateuch is the revelation of God to Moses at Sinai (Exodus 19 – Numbers 10). Genesis functions as the introduction to the Sinai revelation by recounting how the ancestors of Israel received the promises of God intended also for their descendants (e.g. Exod. 3:13–17). Genesis 1–11 provides the cosmic setting for the role of the patriarchs and their offspring as Israel prepared to enter Canaan, the land of promise. People and events described in Genesis, such as Abraham’s descent into Egypt (12:10–20), prefigured the experiences of Israel.

Genesis and the church
    As the Mosaic community had viewed Genesis as prefiguring its experiences, the church found in the Pentateuch an anticipation of Jesus as the last Adam and the second Moses (e.g. Deut. 18:15, 18–19; John 1:21, 25, 45; 5:46; 6:14; 7:40; Acts 3:22–26; 7:37; Rom. 5:12–21; 1 Cor. 15:45–49). Also, the community of Israel was understood to be a type of the church (e.g. 1 Cor. 10:1–13; 1 Pet. 2:9–10). The promise that in Abraham’s seed all the nations of the earth would be blessed was judged to have been fulfilled by Christ and the church (Rom. 4:16–18; Gal. 3:6–9, 16).