User:Deevan kumar.S

Subject: Liberation and Formation of the Identity of the People of God in Pentateuch Topic: Exegesis on Genesis 1:1-10 (Creation Account) Presenter: Deevan Kumar .S Date: 18-06-2021 Introduction Genesis is the book of beginning, it provides a dramatic accounts of the origins of mankind and universes ,the invasion of sin into the world the terrible effects of its curse of the race and the beginnings of the Gods plan to bless the nation through his seed. Most of the book of bible draw on the contents of Genesis is one way or another. Apart from this however, Genesis subject matter and the unembellished way in which it is written have captive the mind of biblical scholars for age. As with biblical truth in general, this book has been a stumbling block for many who have approached it with preconceived nation or anti supernatural biases. But for those who recognize it as the world of God, whom they seek to serve, Genesis is a source of comfort and edification .And by them, the question and difficulties of the book are approaches differently.

I. Authorship

Both scripture and tradition attribute the Pentateuch to Moses .This was enough to satisfy most people in the synagogue and the church foe age that Genesis the book of the Pentateuch could be safely ascribed to Moses. Some believe Genesis was the work of several authors over many years .Even some who believe Moses wrote Exodus to Deuteronomy doubt that he wrote Genesis since its events emerged long before his birth .The evidence suggests however that Moses did write Genesis

a.	As “Moses was educated in all the wisdom of the Egyptians”(Acts 7:22) ,his literary skills would have enable him to collect all the Israel’s traditions and records to composes the work. Indeed no one would have been better qualified to write the book. b.	The Bible refers to Moses as a writer (Ex 17:14; 24:4; Deut 31:9; Lukes 20 :28; John 1;45).Deut 31:24-32;47 show that he was skilled as both writer and historian c.	The Unity of theme and style throughout the Pentateuch suggests a single author. d.	NT and early Jewish writer viewed Moses as the author of the entire Pentateuch “Torah-law”, John 1:45.

II. Date

Though the exact time Moses wrote Genesis is unknown, it was likely near the close of his first 40 years, while he was still in the Egyptian court and had access to historical documents. The chronology of 1 Kings 6; 1 suggests 1446 BC., When Moses was 80 .as the approximates date of the Exodus, so he probably wrote Genesis in 1486 B.C.

Gen 1:1-10(NRSV):

1. in the beginning when God created the heavens and the earth, 2. The earth was a formless void and darkness covered the face of the deep, while a wind from God swept over the face of the waters. 3. Then God said, "Let there be light"; and there was light. 4. And God saw that the light was good; and God separated the light from the darkness. 5. God called the light Day, and the darkness he called Night. And there was evening and there was morning, the first day. 6. And God said, ‘’Let there be a dome in the midst of the waters, and let it separate the waters from the waters.’’ 7. So God made the dome and separated the waters that were under the dome from the waters that were above the dome. And it was so. 8. God called the dome Sky. And there was evening and there was morning, the second day. 9. And God said, ‘’Let the waters under the sky be gathered together into one place, and let the dry land appear.’’ And it was so. 10. God called the dry land Earth, and the waters that were gathered together he called Seas. And God saw that it was good.

Form of this passage: “Creation Narrative” And beginning of existents on this earth. Setting of this passage: Genesis is the majestic opening instalment of both Hebrew and the Christian Bible. It introduces the two main subjects of Holy Scripture, God the creator and, man is his creature, and sets the scene for the .long tale of their relationship. It is at the same time the opening of the Torah or the Pentateuch, the first five books are the canon, which relates the origins of the people of Israel. Both Old and New Testaments teach the essential integrity of all we read in Genesis. Both help us explore the meaning of Genesis' towering affirmations about God and the world which we meet first in this initial instalment of our Bible.

Purpose:

To reveal the origin and purpose of the universe, life, and humanity. To be evidence for the personal, relational, covenant-making nature of God. To witness the early history of the Hebrew people. To uncork revealing Jesus the Messiah.

Sitz–Im-Laben:

This context of this passage is the creation, and simple worth of Megacosm narratives of Earth, Day, and Night.

Structure of this passage:

1:1. in the beginning. 1:2. formless and empty, Spirit of God. 1:3-5. light, evening, and morning. 1:6-8. sky. 1:9-10. God named dry land as earth and Water as the sea.

Word Analysis:

Expanse: The word “Expanse” refers to “Sky”, the undercurrent between the water on earth and the clouds above. Hovering: Hang in the air; fly. The Spirit of God was hovering (Flying) over the squatter of the waters.

Exegetical Comments:

Work of Megacosm with Spirit at the whence (v1-2) The word (‘’area’’-created) may express megacosm out of nothing, but it certainly cannot be limited to that, this word is used throughout the Bible only with God as its subject. At the whence of Creation, the earth was ‘’empty, and formless.’’ There was soil and water but no light. The Holy Spirit was ‘’hovering over’’ this newly created world. The Holy Spirit, third person of the Trinity, may be weightier known for his visitation at Pentecost day (Acts 2), but he made himself his grand archway here at the whence of Creation. We read that Jesus, Son of God and second person of the Trinity, took part in Megacosm as well, (John 1:1-3; Colossians 1:16; Hebrew 1:2). It was by the Spirit that the Lord God sovereignty created everything that exists. In the darkness of ravages the Spirit of God moved to prepare for the constructive creative word of God. The creation (1:1-2:3) Countless years ago God, by his sovereign power and will, created the universe. At first the earth was featureless and in darkness because of the mass of surrounding water, but as the thick clouds of water vapour began to lose their density, a hazy light came by day from the invisible sun (1:1-5; first day). As they lost further density, the surrounding clouds of vapour gradually rose from the earth, producing a clear distinction between the ocean’s surface below and the ceiling of heavy cloud overhead (6-8; second day). Meanwhile the earth was drying and land became visible. Simpler forms of life then began to appear. Various kinds of soils and climatic conditions produced various kinds of plants, which were so created as to continue producing supplementary plants of their own kind (9-13; third day). The heavy cloud overhead, which had been becoming thinner and thinner, finally broke. The sun, moon and stars, previously hidden, now became clearly visible. Their effect upon the earth helped to produce a variety of weather and a pattern of annual seasons (14-19; fourth day). As God’s creative activity moved on, animal life began to appear, with creatures in the sea and creatures in the air, all of them suited to their environment (20-23; fifth day). The land also experienced this development of animal life, till it too became full of all kinds of creatures. Finally came the first human couple, who together represented the peak of God’s creation. Like the other animals, they were so made that they could feed themselves from what grew on the earth and reproduce their own kind. But they were different from all other animals and were given power over them; for they alone, of all God’s creatures, were made in God’s image (24-31; sixth day). (‘The image of God’ below). God’s rest after the creation of the first human couple signified not that he had become tired or inactive (for he continues to care for what he has created), but that he had brought his work to its goal. Having prepared the natural creation for human life, God now desired humankind to enjoy that creation with him (2:1-3; seventh day). The image of God Being made in God’s image, human beings are unique in God’s creation. Somehow they are like God in a way that nothing else is. This does not mean simply those certain ‘parts’ of human beings such as their spiritual, moral or mental capacities reflect the divine nature. The whole person is in God’s image. Because of this expression of God within them, men and women are in a sense God’s representatives upon earth. He has appointed them rulers over the earthly creation (see 1:27-28). Without the image of God within them, people would not (according to the biblical definition) be human. Even if they had the physical appearance of human beings, they would be no more than creatures of the animal world. An animal’s ‘animality’ is in itself; a person’s humanity is not. It depends for its existence upon God. That is why human beings, in spite of the dignity and status given them by God, cannot exist independently of God. They may want to, and may bring disaster upon themselves as a result (as seen in the story of their original disobedience; see notes on 2:8-17, 3:1-24 below), but they cannot destroy the image of God. The image of God within them is what makes them human

Dr. Thomas Constable:

‘’Good’’ indicates beauty as well as purpose and order. It was only when the land was ready for man that God called it good. This shows God’s loving concern for human beings. It was good for people. A good God provided a good land for good people. The division of water from the land so that man could enjoy the land prepares us for the stories of the Flood (chs. 6-9) and the Red Sea crossing (Exodus 14-15). God later used the waters as His instrument to judge those who opposed His will. The waters were an obstacle to man’s enjoying the land, so God removed them from the land

Today’s context Bible and science creation account: Modern science has revealed so much well-nigh the wonders and the size of the physical universe that human beings may seem scrutinizing to be nothing. The Bible takes a spotted view. Human beings are its main concern, for they vacated are made in God’s image. The story of megacosm is but an introduction to the story of God’s dealings with the human race. The Bible demonstrates this order of importance from the outset by fitting the story of megacosm into a mere week, into the opening Bible. The Bible was never intended to be a scientific textbook. It is not concerned with the sort of investigation that modern science is concerned with. If its language were that of modern science, people in former month would not have understood it, and people in future month would find it out of date. The purpose of the Genesis worth of megacosm was not to teach scientific theories, but to require a short simple worth of the whence of things in language that people of any age would understand. In today’s context of coved-19 and God creation: Where is God in a Coronavirus world? And how do we live wisely in such a world? The opening chapter of the Bible repeatedly affirms God’s pleasure in the created order. Creation is said to be “good” no less than six times in Genesis, before the narrative rounds off with “very good” (Genesis 1:31). This beautiful beginning has been repeatedly emphasised by ecological theologians lamenting the obvious signs of distress in the life of our planet. Climate change and the loss of biological diversity have been attributed mainly to human agency and hubris. Every part of the Communion is now responding at some level to the COVID-19 (Coronavirus) pandemic. Some provinces have been dealing with the situation for longer and there are important lessons to learn from their pastoral and practical responses that promote public health, sustain a sense of community and build hope. Above all, it is time to recognise ourselves as the Body of Christ, to support one another and to reflect God’s concern for all people, especially the most vulnerable.

Conclusion: In the opening chapters of the Bible, God creates the world and brings us along to join him in remoter creativity. He creates us in his image to exercise dominion, to be fruitful and multiply, to receive his provision, to work in relationship with him and with other people, and to observe the limits of his creation. He equips us with resources, abilities, and communities to fulfil these tasks, and gives us the pattern of working toward them six days out of seven. He gives us the self-rule to do these things out of love for him and his creation, which moreover gives us the self-rule to not do the things for which he created us. To our lasting injury, the first human beings chose to violate God’s mandate, and people have unfurled to separate defiance to a greater or lesser degree to the present day. As a result, our work has lifeless less productive, ever more toilsome, and less satisfying, and our relationships and work are wizened and at times plane destructive. At the same time, God is at work to redeem his megacosm from the effects of the fall. Genesis 4-11 begins the story of how God’s power is working to order and reorder the world and its inhabitants.

Bibliography:

Flemming, Donald C. Commentary on Genesis 1:10.Brideway Bible Commentary. Walter Brueggemann, Genesis Atlanta: John Knox, 1982. Constable, Thomas. DD. Commentary on Genesis 1:10. Thomas Keiser, Genesis 1-11: Its Literary Coherence and Theological Message Eugene, OR: Wipf & Stock, 2013..

Wabliography:

On Genesis 1:1-10. https://biblia.com/bible/nrsv/Gen,201.1-10.12-06-2021. https://www.theologyofwork.org/old-testament/genesis-1-11-and-work. https://www.theologyofwork.org/old-testament/genesis-1-11-and-work https://hail.to/laidlaw-college/publication/Y6IeSLx/article/x3Uwbp9 https://www.abc.net.au/religion/coronavirus-creation-and-the-creator-biblical-faith-and-problem/12200508