The Beginnings of Mankind: Genesis 1-11

  • Author: Ray C. Stedman
Read the Scripture: Genesis 1-11
Genesis 1-11

1 In the beginning God created the heavens and the earth.

2 Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters.

3 And God said, "Let there be light," and there was light. 4 God saw that the light was good, and He 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 an expanse between the waters to separate water from water." 7 So God made the expanse and separated the water under the expanse from the water above it. And it was so. 8 God called the expanse "sky." And there was evening, and there was morning—the second day.

9 And God said, "Let the water under the sky be gathered to one place, and let dry ground appear." And it was so. 10 God called the dry ground "land," and the gathered waters he called "seas." And God saw that it was good.

11 Then God said, "Let the land produce vegetation: seed-bearing plants and trees on the land that bear fruit with seed in it, according to their various kinds." And it was so. 12 The land produced vegetation: plants bearing seed according to their kinds and trees bearing fruit with seed in it according to their kinds. And God saw that it was good. 13 And there was evening, and there was morning—the third day.

14 And God said, "Let there be lights in the expanse of the sky to separate the day from the night, and let them serve as signs to mark seasons and days and years, 15 and let them be lights in the expanse of the sky to give light on the earth." And it was so. 16 God made two great lights—the greater light to govern the day and the lesser light to govern the night. He also made the stars. 17 God set them in the expanse of the sky to give light on the earth, 18 to govern the day and the night, and to separate light from darkness. And God saw that it was good. 19 And there was evening, and there was morning—the fourth day.

20 And God said, "Let the water teem with living creatures, and let birds fly above the earth across the expanse of the sky." 21 So God created the great creatures of the sea and every living and moving thing with which the water teems, according to their kinds, and every winged bird according to its kind. And God saw that it was good. 22 God blessed them and said, "Be fruitful and increase in number and fill the water in the seas, and let the birds increase on the earth." 23 And there was evening, and there was morning—the fifth day.

24 And God said, "Let the land produce living creatures according to their kinds: livestock, creatures that move along the ground, and wild animals, each according to its kind." And it was so. 25 God made the wild animals according to their kinds, the livestock according to their kinds, and all the creatures that move along the ground according to their kinds. And God saw that it was good.

26 Then God said, "Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground."

27 So God created man in his own image,
in the image of God he created him;
male and female he created them.

28 God blessed them and said to them, "Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish of the sea and the birds of the air and over every living creature that moves on the ground."

29 Then God said, "I give you every seed-bearing plant on the face of the whole earth and every tree that has fruit with seed in it. They will be yours for food. 30 And to all the beasts of the earth and all the birds of the air and all the creatures that move on the ground—everything that has the breath of life in it—I give every green plant for food." And it was so.

31 God saw all that he had made, and it was very good. And there was evening, and there was morning—the sixth day.

1 Thus the heavens and the earth were completed in all their vast array.

2 By the seventh day God had finished the work he had been doing; so on the seventh day he rested from all his work. 3 And God blessed the seventh day and made it holy, because on it he rested from all the work of creating that he had done.

4 This is the account of the heavens and the earth when they were created.
When the LORD God made the earth and the heavens- 5 and no shrub of the field had yet appeared on the earth and no plant of the field had yet sprung up, for the LORD God had not sent rain on the earth and there was no man to work the ground, 6 but streams came up from the earth and watered the whole surface of the ground- 7 the LORD God formed the man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being.

8 Now the LORD God had planted a garden in the east, in Eden; and there he put the man he had formed. 9 And the LORD God made all kinds of trees grow out of the ground—trees that were pleasing to the eye and good for food. In the middle of the garden were the tree of life and the tree of the knowledge of good and evil.

10 A river watering the garden flowed from Eden; from there it was separated into four headwaters. 11 The name of the first is the Pishon; it winds through the entire land of Havilah, where there is gold. 12 (The gold of that land is good; aromatic resin and onyx are also there.) 13 The name of the second river is the Gihon; it winds through the entire land of Cush. 14 The name of the third river is the Tigris; it runs along the east side of Asshur. And the fourth river is the Euphrates.

15 The LORD God took the man and put him in the Garden of Eden to work it and take care of it. 16 And the LORD God commanded the man, "You are free to eat from any tree in the garden; 17 but you must not eat from the tree of the knowledge of good and evil, for when you eat of it you will surely die."

18 The LORD God said, "It is not good for the man to be alone. I will make a helper suitable for him."

19 Now the LORD God had formed out of the ground all the beasts of the field and all the birds of the air. He brought them to the man to see what he would name them; and whatever the man called each living creature, that was its name. 20 So the man gave names to all the livestock, the birds of the air and all the beasts of the field.
But for Adam no suitable helper was found. 21 So the LORD God caused the man to fall into a deep sleep; and while he was sleeping, he took one of the man's ribs and closed up the place with flesh. 22 Then the LORD God made a woman from the rib he had taken out of the man, and he brought her to the man.

23 The man said,
"This is now bone of my bones
and flesh of my flesh;
she shall be called 'woman, '
for she was taken out of man."

24 For this reason a man will leave his father and mother and be united to his wife, and they will become one flesh.

25 The man and his wife were both naked, and they felt no shame.

1 Now the serpent was more crafty than any of the wild animals the LORD God had made. He said to the woman, "Did God really say, 'You must not eat from any tree in the garden'?"

2 The woman said to the serpent, "We may eat fruit from the trees in the garden, 3 but God did say, 'You must not eat fruit from the tree that is in the middle of the garden, and you must not touch it, or you will die.' "

4 "You will not surely die," the serpent said to the woman. 5 "For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil."

6 When the woman saw that the fruit of the tree was good for food and pleasing to the eye, and also desirable for gaining wisdom, she took some and ate it. She also gave some to her husband, who was with her, and he ate it. 7 Then the eyes of both of them were opened, and they realized they were naked; so they sewed fig leaves together and made coverings for themselves.

8 Then the man and his wife heard the sound of the LORD God as he was walking in the garden in the cool of the day, and they hid from the LORD God among the trees of the garden. 9 But the LORD God called to the man, "Where are you?"

10 He answered, "I heard you in the garden, and I was afraid because I was naked; so I hid."

11 And he said, "Who told you that you were naked? Have you eaten from the tree that I commanded you not to eat from?"

12 The man said, "The woman you put here with me—she gave me some fruit from the tree, and I ate it."

13 Then the LORD God said to the woman, "What is this you have done?"
The woman said, "The serpent deceived me, and I ate."

14 So the LORD God said to the serpent, "Because you have done this,
"Cursed are you above all the livestock
and all the wild animals!
You will crawl on your belly
and you will eat dust
all the days of your life.

15 And I will put enmity
between you and the woman,
and between your offspring and hers;
he will crush your head,
and you will strike his heel."

16 To the woman he said,
"I will greatly increase your pains in childbearing;
with pain you will give birth to children.
Your desire will be for your husband,
and he will rule over you."

17 To Adam he said, "Because you listened to your wife and ate from the tree about which I commanded you, 'You must not eat of it,'
"Cursed is the ground because of you;
through painful toil you will eat of it
all the days of your life.

18 It will produce thorns and thistles for you,
and you will eat the plants of the field.

19 By the sweat of your brow
you will eat your food
until you return to the ground,
since from it you were taken;
for dust you are
and to dust you will return."

20 Adam named his wife Eve, because she would become the mother of all the living.

21 The LORD God made garments of skin for Adam and his wife and clothed them. 22 And the LORD God said, "The man has now become like one of us, knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of life and eat, and live forever." 23 So the LORD God banished him from the Garden of Eden to work the ground from which he had been taken. 24 After he drove the man out, he placed on the east side of the Garden of Eden cherubim and a flaming sword flashing back and forth to guard the way to the tree of life.

1 Adam lay with his wife Eve, and she became pregnant and gave birth to Cain. She said, "With the help of the LORD I have brought forth a man." 2 Later she gave birth to his brother Abel.
Now Abel kept flocks, and Cain worked the soil. 3 In the course of time Cain brought some of the fruits of the soil as an offering to the LORD. 4 But Abel brought fat portions from some of the firstborn of his flock. The LORD looked with favor on Abel and his offering, 5 but on Cain and his offering he did not look with favor. So Cain was very angry, and his face was downcast.

6 Then the LORD said to Cain, "Why are you angry? Why is your face downcast? 7 If you do what is right, will you not be accepted? But if you do not do what is right, sin is crouching at your door; it desires to have you, but you must master it."

8 Now Cain said to his brother Abel, "Let's go out to the field." And while they were in the field, Cain attacked his brother Abel and killed him.

9 Then the LORD said to Cain, "Where is your brother Abel?"
"I don't know," he replied. "Am I my brother's keeper?"

10 The LORD said, "What have you done? Listen! Your brother's blood cries out to me from the ground. 11 Now you are under a curse and driven from the ground, which opened its mouth to receive your brother's blood from your hand. 12 When you work the ground, it will no longer yield its crops for you. You will be a restless wanderer on the earth."

13 Cain said to the LORD, "My punishment is more than I can bear. 14 Today you are driving me from the land, and I will be hidden from your presence; I will be a restless wanderer on the earth, and whoever finds me will kill me."

15 But the LORD said to him, "Not so ; if anyone kills Cain, he will suffer vengeance seven times over." Then the LORD put a mark on Cain so that no one who found him would kill him. 16 So Cain went out from the LORD's presence and lived in the land of Nod, east of Eden.

17 Cain lay with his wife, and she became pregnant and gave birth to Enoch. Cain was then building a city, and he named it after his son Enoch. 18 To Enoch was born Irad, and Irad was the father of Mehujael, and Mehujael was the father of Methushael, and Methushael was the father of Lamech.

19 Lamech married two women, one named Adah and the other Zillah. 20 Adah gave birth to Jabal; he was the father of those who live in tents and raise livestock. 21 His brother's name was Jubal; he was the father of all who play the harp and flute. 22 Zillah also had a son, Tubal-Cain, who forged all kinds of tools out of bronze and iron. Tubal-Cain's sister was Naamah.

23 Lamech said to his wives,
"Adah and Zillah, listen to me;
wives of Lamech, hear my words.
I have killed a man for wounding me,
a young man for injuring me.

24 If Cain is avenged seven times,
then Lamech seventy-seven times."

25 Adam lay with his wife again, and she gave birth to a son and named him Seth, saying, "God has granted me another child in place of Abel, since Cain killed him." 26 Seth also had a son, and he named him Enosh.
At that time men began to call on the name of the LORD.

1 This is the written account of Adam's line.
When God created man, he made him in the likeness of God. 2 He created them male and female and blessed them. And when they were created, he called them "man. "

3 When Adam had lived 130 years, he had a son in his own likeness, in his own image; and he named him Seth. 4 After Seth was born, Adam lived 800 years and had other sons and daughters. 5 Altogether, Adam lived 930 years, and then he died.

6 When Seth had lived 105 years, he became the father of Enosh. 7 And after he became the father of Enosh, Seth lived 807 years and had other sons and daughters. 8 Altogether, Seth lived 912 years, and then he died.

9 When Enosh had lived 90 years, he became the father of Kenan. 10 And after he became the father of Kenan, Enosh lived 815 years and had other sons and daughters. 11 Altogether, Enosh lived 905 years, and then he died.

12 When Kenan had lived 70 years, he became the father of Mahalalel. 13 And after he became the father of Mahalalel, Kenan lived 840 years and had other sons and daughters. 14 Altogether, Kenan lived 910 years, and then he died.

15 When Mahalalel had lived 65 years, he became the father of Jared. 16 And after he became the father of Jared, Mahalalel lived 830 years and had other sons and daughters. 17 Altogether, Mahalalel lived 895 years, and then he died.

18 When Jared had lived 162 years, he became the father of Enoch. 19 And after he became the father of Enoch, Jared lived 800 years and had other sons and daughters. 20 Altogether, Jared lived 962 years, and then he died.

21 When Enoch had lived 65 years, he became the father of Methuselah. 22 And after he became the father of Methuselah, Enoch walked with God 300 years and had other sons and daughters. 23 Altogether, Enoch lived 365 years. 24 Enoch walked with God; then he was no more, because God took him away.

25 When Methuselah had lived 187 years, he became the father of Lamech. 26 And after he became the father of Lamech, Methuselah lived 782 years and had other sons and daughters. 27 Altogether, Methuselah lived 969 years, and then he died.

28 When Lamech had lived 182 years, he had a son. 29 He named him Noah and said, "He will comfort us in the labor and painful toil of our hands caused by the ground the LORD has cursed." 30 After Noah was born, Lamech lived 595 years and had other sons and daughters. 31 Altogether, Lamech lived 777 years, and then he died.

32 After Noah was 500 years old, he became the father of Shem, Ham and Japheth.

1 When men began to increase in number on the earth and daughters were born to them, 2 the sons of God saw that the daughters of men were beautiful, and they married any of them they chose. 3 Then the LORD said, "My Spirit will not contend with man forever, for he is mortal ; his days will be a hundred and twenty years."

4 The Nephilim were on the earth in those days—and also afterward—when the sons of God went to the daughters of men and had children by them. They were the heroes of old, men of renown.

5 The LORD saw how great man's wickedness on the earth had become, and that every inclination of the thoughts of his heart was only evil all the time. 6 The LORD was grieved that he had made man on the earth, and his heart was filled with pain. 7 So the LORD said, "I will wipe mankind, whom I have created, from the face of the earth—men and animals, and creatures that move along the ground, and birds of the air—for I am grieved that I have made them." 8 But Noah found favor in the eyes of the LORD.

9 This is the account of Noah.
Noah was a righteous man, blameless among the people of his time, and he walked with God. 10 Noah had three sons: Shem, Ham and Japheth.

11 Now the earth was corrupt in God's sight and was full of violence. 12 God saw how corrupt the earth had become, for all the people on earth had corrupted their ways. 13 So God said to Noah, "I am going to put an end to all people, for the earth is filled with violence because of them. I am surely going to destroy both them and the earth. 14 So make yourself an ark of cypress wood; make rooms in it and coat it with pitch inside and out. 15 This is how you are to build it: The ark is to be 450 feet long, 75 feet wide and 45 feet high. 16 Make a roof for it and finish the ark to within 18 inches of the top. Put a door in the side of the ark and make lower, middle and upper decks. 17 I am going to bring floodwaters on the earth to destroy all life under the heavens, every creature that has the breath of life in it. Everything on earth will perish. 18 But I will establish my covenant with you, and you will enter the ark—you and your sons and your wife and your sons' wives with you. 19 You are to bring into the ark two of all living creatures, male and female, to keep them alive with you. 20 Two of every kind of bird, of every kind of animal and of every kind of creature that moves along the ground will come to you to be kept alive. 21 You are to take every kind of food that is to be eaten and store it away as food for you and for them."

22 Noah did everything just as God commanded him.

1 The LORD then said to Noah, "Go into the ark, you and your whole family, because I have found you righteous in this generation. 2 Take with you seven of every kind of clean animal, a male and its mate, and two of every kind of unclean animal, a male and its mate, 3 and also seven of every kind of bird, male and female, to keep their various kinds alive throughout the earth. 4 Seven days from now I will send rain on the earth for forty days and forty nights, and I will wipe from the face of the earth every living creature I have made."

5 And Noah did all that the LORD commanded him.

6 Noah was six hundred years old when the floodwaters came on the earth. 7 And Noah and his sons and his wife and his sons' wives entered the ark to escape the waters of the flood. 8 Pairs of clean and unclean animals, of birds and of all creatures that move along the ground, 9 male and female, came to Noah and entered the ark, as God had commanded Noah. 10 And after the seven days the floodwaters came on the earth.

11 In the six hundredth year of Noah's life, on the seventeenth day of the second month—on that day all the springs of the great deep burst forth, and the floodgates of the heavens were opened. 12 And rain fell on the earth forty days and forty nights.

13 On that very day Noah and his sons, Shem, Ham and Japheth, together with his wife and the wives of his three sons, entered the ark. 14 They had with them every wild animal according to its kind, all livestock according to their kinds, every creature that moves along the ground according to its kind and every bird according to its kind, everything with wings. 15 Pairs of all creatures that have the breath of life in them came to Noah and entered the ark. 16 The animals going in were male and female of every living thing, as God had commanded Noah. Then the LORD shut him in.

17 For forty days the flood kept coming on the earth, and as the waters increased they lifted the ark high above the earth. 18 The waters rose and increased greatly on the earth, and the ark floated on the surface of the water. 19 They rose greatly on the earth, and all the high mountains under the entire heavens were covered. 20 The waters rose and covered the mountains to a depth of more than twenty feet. , 21 Every living thing that moved on the earth perished—birds, livestock, wild animals, all the creatures that swarm over the earth, and all mankind. 22 Everything on dry land that had the breath of life in its nostrils died. 23 Every living thing on the face of the earth was wiped out; men and animals and the creatures that move along the ground and the birds of the air were wiped from the earth. Only Noah was left, and those with him in the ark.

24 The waters flooded the earth for a hundred and fifty days.

1 But God remembered Noah and all the wild animals and the livestock that were with him in the ark, and he sent a wind over the earth, and the waters receded. 2 Now the springs of the deep and the floodgates of the heavens had been closed, and the rain had stopped falling from the sky. 3 The water receded steadily from the earth. At the end of the hundred and fifty days the water had gone down, 4 and on the seventeenth day of the seventh month the ark came to rest on the mountains of Ararat. 5 The waters continued to recede until the tenth month, and on the first day of the tenth month the tops of the mountains became visible.

6 After forty days Noah opened the window he had made in the ark 7 and sent out a raven, and it kept flying back and forth until the water had dried up from the earth. 8 Then he sent out a dove to see if the water had receded from the surface of the ground. 9 But the dove could find no place to set its feet because there was water over all the surface of the earth; so it returned to Noah in the ark. He reached out his hand and took the dove and brought it back to himself in the ark. 10 He waited seven more days and again sent out the dove from the ark. 11 When the dove returned to him in the evening, there in its beak was a freshly plucked olive leaf! Then Noah knew that the water had receded from the earth. 12 He waited seven more days and sent the dove out again, but this time it did not return to him.

13 By the first day of the first month of Noah's six hundred and first year, the water had dried up from the earth. Noah then removed the covering from the ark and saw that the surface of the ground was dry. 14 By the twenty-seventh day of the second month the earth was completely dry.

15 Then God said to Noah, 16 "Come out of the ark, you and your wife and your sons and their wives. 17 Bring out every kind of living creature that is with you—the birds, the animals, and all the creatures that move along the ground—so they can multiply on the earth and be fruitful and increase in number upon it."

18 So Noah came out, together with his sons and his wife and his sons' wives. 19 All the animals and all the creatures that move along the ground and all the birds—everything that moves on the earth—came out of the ark, one kind after another.

20 Then Noah built an altar to the LORD and, taking some of all the clean animals and clean birds, he sacrificed burnt offerings on it. 21 The LORD smelled the pleasing aroma and said in his heart: "Never again will I curse the ground because of man, even though every inclination of his heart is evil from childhood. And never again will I destroy all living creatures, as I have done.

22 "As long as the earth endures,
seedtime and harvest,
cold and heat,
summer and winter,
day and night
will never cease."

1 Then God blessed Noah and his sons, saying to them, "Be fruitful and increase in number and fill the earth. 2 The fear and dread of you will fall upon all the beasts of the earth and all the birds of the air, upon every creature that moves along the ground, and upon all the fish of the sea; they are given into your hands. 3 Everything that lives and moves will be food for you. Just as I gave you the green plants, I now give you everything.

4 "But you must not eat meat that has its lifeblood still in it. 5 And for your lifeblood I will surely demand an accounting. I will demand an accounting from every animal. And from each man, too, I will demand an accounting for the life of his fellow man.

6 "Whoever sheds the blood of man,
by man shall his blood be shed;
for in the image of God
has God made man.

7 As for you, be fruitful and increase in number; multiply on the earth and increase upon it."

8 Then God said to Noah and to his sons with him: 9 "I now establish my covenant with you and with your descendants after you 10 and with every living creature that was with you—the birds, the livestock and all the wild animals, all those that came out of the ark with you—every living creature on earth. 11 I establish my covenant with you: Never again will all life be cut off by the waters of a flood; never again will there be a flood to destroy the earth."

12 And God said, "This is the sign of the covenant I am making between me and you and every living creature with you, a covenant for all generations to come: 13 I have set my rainbow in the clouds, and it will be the sign of the covenant between me and the earth. 14 Whenever I bring clouds over the earth and the rainbow appears in the clouds, 15 I will remember my covenant between me and you and all living creatures of every kind. Never again will the waters become a flood to destroy all life. 16 Whenever the rainbow appears in the clouds, I will see it and remember the everlasting covenant between God and all living creatures of every kind on the earth."

17 So God said to Noah, "This is the sign of the covenant I have established between me and all life on the earth."

18 The sons of Noah who came out of the ark were Shem, Ham and Japheth. (Ham was the father of Canaan.) 19 These were the three sons of Noah, and from them came the people who were scattered over the earth.

20 Noah, a man of the soil, proceeded to plant a vineyard. 21 When he drank some of its wine, he became drunk and lay uncovered inside his tent. 22 Ham, the father of Canaan, saw his father's nakedness and told his two brothers outside. 23 But Shem and Japheth took a garment and laid it across their shoulders; then they walked in backward and covered their father's nakedness. Their faces were turned the other way so that they would not see their father's nakedness.

24 When Noah awoke from his wine and found out what his youngest son had done to him, 25 he said,
"Cursed be Canaan!
The lowest of slaves
will he be to his brothers."

26 He also said,
"Blessed be the LORD, the God of Shem!
May Canaan be the slave of Shem.

27 May God extend the territory of Japheth ;
may Japheth live in the tents of Shem,
and may Canaan be his slave."

28 After the flood Noah lived 350 years. 29 Altogether, Noah lived 950 years, and then he died.

1 This is the account of Shem, Ham and Japheth, Noah's sons, who themselves had sons after the flood.

2 The sons of Japheth:
Gomer, Magog, Madai, Javan, Tubal, Meshech and Tiras.

3 The sons of Gomer:
Ashkenaz, Riphath and Togarmah.

4 The sons of Javan:
Elishah, Tarshish, the Kittim and the Rodanim. 5 (From these the maritime peoples spread out into their territories by their clans within their nations, each with its own language.)

6 The sons of Ham:
Cush, Mizraim, Put and Canaan.

7 The sons of Cush:
Seba, Havilah, Sabtah, Raamah and Sabteca.
The sons of Raamah:
Sheba and Dedan.

8 Cush was the father of Nimrod, who grew to be a mighty warrior on the earth. 9 He was a mighty hunter before the LORD; that is why it is said, "Like Nimrod, a mighty hunter before the LORD." 10 The first centers of his kingdom were Babylon, Erech, Akkad and Calneh, in Shinar. 11 From that land he went to Assyria, where he built Nineveh, Rehoboth Ir, Calah 12 and Resen, which is between Nineveh and Calah; that is the great city.

13 Mizraim was the father of
the Ludites, Anamites, Lehabites, Naphtuhites, 14 Pathrusites, Casluhites (from whom the Philistines came) and Caphtorites.

15 Canaan was the father of
Sidon his firstborn, and of the Hittites, 16 Jebusites, Amorites, Girgashites, 17 Hivites, Arkites, Sinites, 18 Arvadites, Zemarites and Hamathites.
Later the Canaanite clans scattered 19 and the borders of Canaan reached from Sidon toward Gerar as far as Gaza, and then toward Sodom, Gomorrah, Admah and Zeboiim, as far as Lasha.

20 These are the sons of Ham by their clans and languages, in their territories and nations.

21 Sons were also born to Shem, whose older brother was Japheth; Shem was the ancestor of all the sons of Eber.

22 The sons of Shem:
Elam, Asshur, Arphaxad, Lud and Aram.

23 The sons of Aram:
Uz, Hul, Gether and Meshech.

24 Arphaxad was the father of Shelah,
and Shelah the father of Eber.

25 Two sons were born to Eber:
One was named Peleg, because in his time the earth was divided; his brother was named Joktan.

26 Joktan was the father of
Almodad, Sheleph, Hazarmaveth, Jerah, 27 Hadoram, Uzal, Diklah, 28 Obal, Abimael, Sheba, 29 Ophir, Havilah and Jobab. All these were sons of Joktan.

30 The region where they lived stretched from Mesha toward Sephar, in the eastern hill country.

31 These are the sons of Shem by their clans and languages, in their territories and nations.

32 These are the clans of Noah's sons, according to their lines of descent, within their nations. From these the nations spread out over the earth after the flood.

1 Now the whole world had one language and a common speech. 2 As men moved eastward, they found a plain in Shinar and settled there.

3 They said to each other, "Come, let's make bricks and bake them thoroughly." They used brick instead of stone, and tar for mortar. 4 Then they said, "Come, let us build ourselves a city, with a tower that reaches to the heavens, so that we may make a name for ourselves and not be scattered over the face of the whole earth."

5 But the LORD came down to see the city and the tower that the men were building. 6 The LORD said, "If as one people speaking the same language they have begun to do this, then nothing they plan to do will be impossible for them. 7 Come, let us go down and confuse their language so they will not understand each other."

8 So the LORD scattered them from there over all the earth, and they stopped building the city. 9 That is why it was called Babel —because there the LORD confused the language of the whole world. From there the LORD scattered them over the face of the whole earth.

10 This is the account of Shem.
Two years after the flood, when Shem was 100 years old, he became the father of Arphaxad. 11 And after he became the father of Arphaxad, Shem lived 500 years and had other sons and daughters.

12 When Arphaxad had lived 35 years, he became the father of Shelah. 13 And after he became the father of Shelah, Arphaxad lived 403 years and had other sons and daughters.

14 When Shelah had lived 30 years, he became the father of Eber. 15 And after he became the father of Eber, Shelah lived 403 years and had other sons and daughters.

16 When Eber had lived 34 years, he became the father of Peleg. 17 And after he became the father of Peleg, Eber lived 430 years and had other sons and daughters.

18 When Peleg had lived 30 years, he became the father of Reu. 19 And after he became the father of Reu, Peleg lived 209 years and had other sons and daughters.

20 When Reu had lived 32 years, he became the father of Serug. 21 And after he became the father of Serug, Reu lived 207 years and had other sons and daughters.

22 When Serug had lived 30 years, he became the father of Nahor. 23 And after he became the father of Nahor, Serug lived 200 years and had other sons and daughters.

24 When Nahor had lived 29 years, he became the father of Terah. 25 And after he became the father of Terah, Nahor lived 119 years and had other sons and daughters.

26 After Terah had lived 70 years, he became the father of Abram, Nahor and Haran.

27 This is the account of Terah.
Terah became the father of Abram, Nahor and Haran. And Haran became the father of Lot. 28 While his father Terah was still alive, Haran died in Ur of the Chaldeans, in the land of his birth. 29 Abram and Nahor both married. The name of Abram's wife was Sarai, and the name of Nahor's wife was Milcah; she was the daughter of Haran, the father of both Milcah and Iscah. 30 Now Sarai was barren; she had no children.

31 Terah took his son Abram, his grandson Lot son of Haran, and his daughter-in-law Sarai, the wife of his son Abram, and together they set out from Ur of the Chaldeans to go to Canaan. But when they came to Haran, they settled there.

32 Terah lived 205 years, and he died in Haran.

New International Version
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It's no exaggeration to say that there are no writings more important for the proper understanding of history and man than the first chapters of Genesis. Here is hidden the secret of man's sinfulness, that terrible mystery of evil and darkness which continually confronts us in this modern world. In this section is the key to the relationship of the sexes, the proper place of man and woman in marriage, the solution to the problem of mounting divorce rates and other marital issues that abound in modern society. Here, also, is the explanation of the struggle of life and here great light is thrown on the problems of work and leisure. In these opening chapters of the Bible is the first and fundamental revelation of the meaning of divine redemption and grace, and here the essential groundwork is laid for the understanding of the cross of Jesus Christ. Therefore, it is clear that this whole section is unprecedented in its importance.

INCOMPLETENESS OF MAN

Genesis is the book of beginnings. That is what the word itself means, and it takes us back into the very dawn of human history. It traces the story of man from his beginnings within the natural world and follows his history in a continually narrowing process down to the story of four great men of the past: Abraham, Isaac, Jacob, and Joseph. These men are not mere mythical figures of the past, but are living, breathing, flesh and blood personalities whom we can all relate to. This marvelous account preserves accurately for us not only the facts of these men's lives but the color and depth and the tone of life in their days.

But Genesis is not only history, it is also a book with a single message, and a message which can be declared in one brief statement. It reveals to us the need of man for God. That is the whole purpose of the book and as such, it strikes the keynote for all subsequent revelation concerning God and man throughout the Bible. Genesis reveals that man can never be complete without God, that he can never discover or fulfill the true meaning of his life without a genuine and personal relationship with an indwelling God.

Throughout the book this incompleteness is revealed to us in three realms--realms in which each of us personally and daily live.

First, our incompleteness is revealed in the realm of natural relationships,that is, the area we call the natural sciences. These consist of cosmology (the study of the universe, its origin and makeup); geology (the structure of the earth itself and its major features); and biology (the study of life in all its divisions and manifestations). These natural relationships circumscribe our lives with regard to the physical world around us, and yet within them man is seen to be inadequate without God.

The second area is the realm of human relationships.This would include the sciences we call today sociology, psychology, anthropology, demonology, etc. The beginnings of all these are traced in the opening chapters of Genesis and again man is set forth as inadequate to function within them without a relationship with God.

The third area is that of spiritual relationships,encompassing the studies of theology, philosophy, soteriology, angelology, etc. The beginnings of all these themes are explored in Genesis and yet the one message of man's inadequacy apart from God echoes throughout the book like the sound of a bell.

UNIVERSALITY OF MANKIND

Genesis opens with an awareness of the greatest material fact in all human life; a fact that we are all subconsciously aware of almost every waking moment, that is, that we are living in a universe. We quickly become aware that we are living on a planet shared with millions of other human beings like ourselves. As we come to know more about modem science we become aware that our planet is part of a solar system. In some strange, mysterious way this mass of earth upon which we live is winding its way on a prearranged path about the sun circling continuously and precisely on schedule.

We are also told by astronomers that the whole solar system itself--the sun with all its planets--is making its way through a great whirling body of stars called a galaxy, a vast almost incredibly immense system of stars some 300,000 light years across. Then this galaxy itself is moving at incredible speed through the vastness of space in conjunction with millions (and some astronomers say even billions) of other galaxies like ours. It is precisely at that point that the Bible opens in a majestic recognition that man is part of a universe." In the beginning God created the heavens and the earth" (Genesis. 1:1).

What a strange conjunction--to put all the . vast heavens on one side and our tiny planet Earth on the other. But the book moves right on to tell us that man-- insignificant man--this tiny speck of life living on a minor planet in the midst of this unthinkably vast universe, is the major object of God's concern.

One of the marvels of the Bible is that it uses language that communicates with people of the most primitive and limited understanding. while at the same time it hassignificance and is inexhaustible in its meaning to even the most erudite and learned of men. It addresses itself with equal ease to all classes of mankind. This universality is evident in the phrase "the heavens and the earth." That has meaning for a savage in the jungle when he simply perceives the land on which he lives and the sky over his head. He would describe it as "the heavens and the earth." On the other hand, a modern astronomer looking out into the far reaches of the universe through a great telescope would also use the phrase, "the heavens and the earth." Thus the Bible consistently remains true to the most complex discoveries of science at the same time retaining a simplicity of statement that the most uneducated can understand, even though it is not the intention of the Bible to be a textbook on science.

God has deliberately made the physical universe to reveal and manifest an inner spiritual reality. There is a direct correspondence between the two. This correspondence between the outward physical reality and its invisible spiritual counterpart is fundamentally the reason why "All Scripture is inspired by God and profitable for teaching, for reproof, for correction, and for training in righteousness; that the man of God may be adequate, equipped for every good work" (2Timothy. 3:16,17). Since the world is made for man it constantly reflects truth to him. This is, without doubt, why Jesus found the world of nature such an apt instrument to teach men spiritual realities, as His parables reveal.

Dr. F. A. Filby, senior lecturer on inorganic chemistry at an English technical college, has put this very accurately: "The material world is designed to produce parallels--parables--of the spiritual. There is indeed a spiritual law operating in the natural world and God put us on a planet where light is separated from darkness for our spiritual education as well as for our physical needs. There is a spiritual as well as a physical reason for the pattern of creation, and he who divorces science from true religion will never be able to come to a real understanding of the world."

Granting this to be true, then the first truth God would suggest to us, manifested in a material universe all around us, is that there is a heavenly as well as an earthly life. There is a difference between the heavenly life of God and the earthly life of man. The supreme subject of the Bible will be how to move from the level of earth to the life of the heavens. This difference is declared by Isaiah where God says, "'For My thoughts are not your thoughts, neither are your ways My ways,' declares the Lord. 'For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts'" (55:8,9). That is the great truth with which, symbolically, the Bible begins.

THE CREATION

We have seen that the greatest observable fact known to man is the existence of the universe, "the heavens and the earth." To this, verse I links the greatest fact made known by revelation: the existence of a God who creates. There is thus brought together at the beginning of the Bible a recognition of the two great sources of human knowledge: nature (including human nature), discoverable by the five senses; and revelation, which is discoverable only by a mind and heart illuminated and taught by the Spirit of God. Both of these sources of knowledge originate with God and each of them is a means of knowing something about God and man. The scientists who study nature are searching ultimately for God. One great Christian scientist declared, "I am thinking the thoughts of God after him." That is an excellent way to describe what science basically is doing. So also those who seek to understand the Bible are likewise in search of God. Nature is designed to teach certain facts about God, but revelationis designed to bring us to the God about whom nature speaks. The two are complementary and are not contradictory in any sense.

Verse 2adds the information that the earth began as a planet covered by an uninterrupted ocean which was itself wrapped in darkness. Revelation says that it was "formless and void," that is, without life. There was no land, there were no promontories, nothing to catch the eye. It was simply one great, vast deep of water covering the whole world with no life in it. With that picture science fully agrees. But revelation as a key factor that many scientists do not acknowledge. Revelation says, in addition, "the Spirit of God was moving over the surface of the waters." God was at work in His universe interacting and interrelating with it. Notice that in these verses of the first chapter there is a moving toward order out of disorder and form out of formlessness. Something comes out of nothing. God is moving. The Spirit of God is producing an intended end. He brings light out of darkness, shape out of shapelessness, form out of formlessness.

The first step God took, according to the record, was to create light, "'Let there be light'; and there was light." Light as we know now is absolutely essential to life of any sort. Without light there can be no life. With the advent of light we are now ready for the record of the six days of creation. Each of the days, except for the seventh, includes an evening and a morning and each, except for the seventh, records a progressive order of creation.

How are we to view these days? Are they 24-hour days, constituting one literal actual week, or do they represent long and indefinite ages of time as science would claim today? It is my conviction that the controversy which has endlessly raged upon these questions has been largely responsible for missing the real purpose for which God gives to us this first chapter of Genesis. It should be clear to anyone upon reading the passage that the chapter does not focus upon the question of time. Important as this may seem to us it is not the focus of God, and if we center upon it we shall miss the point that He intends to make. God is moving toward a goal which He has clearly in mind from the beginning and toward it all the physical universe is moving. The steps God takes to accomplish this goal are recorded as several great creative acts occurring in certain progressive stages which logically succeed one another. It does not all happen at once. God did not bring the world and the universe into being with a snap of His fingers or with one sentence from His lips. He chose to do it in stages and these stages are very clearly evident throughout this passage.

Each of the days of creation include an evening and a morning and the evening comes first. This suggests a period of incompleteness moving toward completeness, of gradualness coming at last to completion. Furthermore, let us remember that these physical things which God makes are reflections of an inner greater reality. God made the physical universe to reflect spiritual realities so that as we look around us and observe and assimilate with our senses we are constantly to be reminded of the great things that are to take place within us in the invisible kingdom of spiritual truth.

If this be the case then Genesis I becomes a kind of table of contents, if you like, for the rest of Scripture. It introduces in physical symbolism the great themes which will be amplified throughout the rest of this amazing book. In other words, there are great lessons which God has deeply etched in nature in order to remind us of corresponding realities in our lives which the physical processes around us are designed to picture. Let us go through the creative days from this point of view and we will see what I believe to be the real point of this passage.

Day one describes the creation of light and darkness. The light is said to be good and the darkness by definition is not good. Both these words, light and darkness, are used subsequently in Scripture to picture good and evil. There is good in the universe but there is also that which is "not good," which is darkness. Thus a fundamental fact we must continually bear in mind is that throughout our lives we will need to discern between good and evil, right and wrong, truth and error. We are reminded of it every day and night.

On day two we learn of the firmament which separates the waters below from the waters above, and this firmament is called heaven. Physically this is a description of the creation of the atmosphere around the earth which supports great quantities of water in evaporated form :- above the earth and separates it from the oceans below. This ocean and sky, divided asunder, picture for us the - reality of human physical life (elsewhere frequently symbolized by water), and a subsequent heavenly life. There is a life now and a life to come and one passes into the other. Human existence is not complete when this earthly life is fulfilled. The two levels of human existence are tied together with invisible but very real links and one merges into the other as oceans, by evaporation, move into the waters of the air.

It is striking that it is the forgetfulness of these two facts, revealed in the first two creative days, that is the root cause for the violence and moral decline of our day. Men no longer seek to distinguish between good and evil between light and darkness. Though every 24 hours these reminders come to us, we continually blind our eyes to them and seek to blur these distinctions. It is also increasingly evident that men no longer want to think about the life to come. We want everything now. Instant happiness! That is what the world is seeking. We do not wish to anticipate a future or to prepare for a life to come. But we must remember that this present earthly life will find its culmination and fulfillment only when the intended lessons are learned here below and then all God's great provisions for man will be available to him. That is what God is teaching us in the first two creative days.

Day three is a different kind of day from the first two. It is a double day in which there is first the emergence of the land from the oceans and second, the first appearance of life upon the earth in the form of plants, trees and vegetation. As we have seen, on the physical level this is but a manifestation of a parallel spiritual and moral reality. We are to learn that human life on earth between the period of birth and death is itself divided, pictured by the land rising up out of the oceans. Thus, there will be land which is capable of producing fruit surrounded by vast oceans which are incapable of doing so. The truth God wants us to learn from this is that there is an old humanity which by nature is incapable of bringing forth what God desires, but there is also a new humanity, called out of the told, which will be capable of producing the fruit God envisions. In the second part of the day, that fruit actually appears and is pronounced by God to be good. It appears in three divisions: general vegetation, seed bearing plants, and fruit trees. Perhaps this reflects the divisions of the apostle John who describes Christians as "little children, young men and fathers" (see I John 2:13). At any rate, this fruit is pleasing to God and is a result of the activity of the Spirit upon the barren waters of humanity.

Day four describes the creation of the sun and moon and the stars, and the placing of them as lights and signs to govern the seasons of earth. The sun clearly pictures Jesus Himself (called in Mall 4:2 "the sun of righteousness") as the light of the world; and the moon, reflecting the brightness of the sun and shining in the darkness of the night, is a symbol of the church shining in the moral darkness of this world. The stars are used repeatedly in Scripture as symbols of individuals who shine with great moral influence upon others.

The fifth day describes the creation of birds flying in the heavens above the earth and great living creatures that swarm through the waters of the seas. Since the atmosphere above depicts the heavenly kind of life and the waters, as we have seen, are a picture of unregenerate humanity, this created day symbolizes to us the possibility of living triumphantly in either an alien or a hostile environment. Both birds and fish are used symbolically of believers in the Bible. The spiritual life is alien to natural man but by the redemption of God he can "mount up with wings like eagles" (Isaiah. 40:31). The world is a hostile environment to him but he can learn to live in it as effectively as a fish reams to swim in the sea.

MAN'S UNIQUENESS

There is a sense of heightened anticipation as we come to the sixth day of creation, for it is on this day that man makes his appearance. This sixth day is parallel in some respects to the third day in that it is also a double day. It has, as do all the days, an evening and a morning, and during the first part of the day God created the land animals--from the larger beasts (called "the cattle") to the creeping things, including the world of insects, reptiles, etc. It is quite obvious that all this is aiming toward the creation of man and is in exact accordance with the fossil records. Man makes his appearance last in the order of life. But there are some distinctive things said of him that are never said of any of the animal creation.

First, God holds a divine consultation about Him saying, "Let Us make man in Our image, according to Our likeness" (Genesis. 1:26). This divine conversation clearly is the first hint given to us that God consists of more than one person. This revelation is given only in connection with the emergence of man upon the earth for only man can understand and enter into an experience with a triune God and is seen also as the link between God and the rest of His creation. The first man, Adam, is a mediator between God and the animal world just as later the last Adam (Jesus Christ) will be seen as the mediator between fallen man and God. The first Adam was made to reign over the world of nature as the last Adam also makes it possible for those who are in Christ to reign in life through Him as Paul puts it in Romans 5:21.

The key phrase about man as created on the sixth day is the "image" and '`likeness" of God. That image is found not in man's body or his soul, but in his spirit. For, as Jesus told the woman at the well in Samaria, "God is spirit; and those who worship Him must worship in spirit and truth" (John 4:24). But what is godlike about our spirit? If the spirit is made in the image of God, then it can do things that God can do but no animal can. Three things are suggested throughout Genesis I which God alone does: first, God creates; second, God communicates; and third, God evaluates, pronouncing some things good and others not good. It is here that the image of God in man appears. Man can create. Inventiveness clearly marks him off from the world of beasts. Further, man communicates as no animal can possibly do, sharing ideas which affect (and infect) others. Finally, man is the only creature that has a moral sense, recognizing some things as good and others as bad, feeling the impact of conscience upon his own actions. Thus, man shares the image of God.

However, though he has retained the image, he has now lost the likeness of God. Image is the capacity to be godlike, but likeness is the proper functioning of that capacity. Adam, formed by the creator, stood before God as a spirit dwelling in a body and exercising the functions of a soul. He had the ability to be creative, to communicate, to make moral choices, but he not only had that ability, he was actually doing it. He was exercising the function of God-likeness. The secret, as we learn from the rest of Scripture, lay in an inner dependence that continually repudiated self-confidence.

The seventh day is clearly quite different from all the preceding six. It is a day without an evening or a morning. There is no movement within, no advance from incompleteness to completeness. It is, instead, a day characterized by rest; God ceased from His labors, intending it to be a picture of what is called later in Scripture "the rest of faith." Hebrews 4:10 declares "For the one who has entered His rest has himself also rested from his works, as God did from His."

Here is pictured a revolutionary new principle of human behavior on which God intends man to operate, and which was His intention from the very beginning of history. It is from this principle that man fell and it is to this in Jesus Christ that he is to be restored. It is the principle of human activity resting upon an indwelling God to produce extraordinary results. The weekly observance of a Sabbath day is but a shadow, Paul says in Colossians 2: 17,of this principle of activity, resting upon God's willingness to work in and through what we do. He who learns to labor on those terms is keeping the Sabbath as God intended it originally to be kept.

Chapter 2 finds man walking in the Garden in communion with God, functioning as a spirit living within a physical body and manifesting the personality characteristics of the soul. At this point, God gives him a research project, to investigate the animal world in search for a possible counterpart to himself. God knew that man would not find what he was looking for but in the process man discovered at least three marvelous truths.

First, he learned that woman was not to be a mere beast of burden as the animals are, because that would not in any way fulfill his need for a helper and companion.

Second, it became evident that woman was not to be merely a biological laboratory for the producing of children. This is what the animals use sex for, but that was not sufficient for Adam's needs. Sex in mankind, therefore, is different from that among the animals.

Third, Adam learned that woman was not a thing outside himself--she is not something to be used at the whim of man and then disposed of. Women are to be helpers, fit for him, corresponding to him.

So, in a remarkable passage we are told that Adam fell into a deep sleep and God took a rib and from it made a woman and brought her to him. This period of Adam's unconsciousness strongly suggests what modern psychology also confirms, that the relationships of marriage are far deeper than mere surface affection. They touch not only the conscious life, but the subconscious, even the unconscious as well.

Chapter 2ends with a marvelous statement of the principles God intends for marriage. The first and most fundamental is that marriage involves a completeidentityof the partners. The two are to become one. This is not an immediate act of magic happening during or immediately after a wedding, but takes place as a couple lives together, blending their psyches, merging their lives, and creating a single history.

The second principle is that ofheadshipwhich marks the role of man as the leader in determining the direction in which a home should go and the woman's responsibilities to support and sustain that leadership. The third factor emphasized is that ofpermanence.Men and women are to cleave to one another--he is to stay with her and she with him, because marriage is a permanent bond. The fourth factor is revealed in the verse, "And the man and his wife were both naked and were not ashamed." This speaks clearly of openness and freecommunication.

MAN'S LIMITATIONS

In chapter 3of Genesis we have the explanation for over 100 centuries of human heartache, misery, torture, blood, sweat and tears. Remove this chapter from the Bible, and the rest of it is beyond explanation. But the most striking thing about it is that we find ourselves here. The temptation and the fall are reproduced in our lives many times a day. We have all heard the voice of the tempter and felt the drawing of sin and we all know the pangs of guilt that follow. This is why many have called this story a myth. In one sense this is true. It happens continually because it did actually happen once to our original parents and thus we, their children, cannot escape repeating it.

Many biblical scholars feel that the tempter in the Garden was not a snake, but a "shining one" which the Hebrew word means. Snakes were undoubtedly created to represent the punishment that fell upon this being when he brought about the fall of man by his cunning and his deceit. It is clearly the devil, in his character as an angel of light, who now confronts the woman in the Garden of Eden. His tactic with her is to arouse desire. First he implanted in her heart a distrust of God's love, "Has God said, 'You shall not eat from any tree of the garden'?" (Genesis. 3:1).Next, he dares to deny openly the results that God had stated will occur, "You surely shall not die" (v. 4),he says. Then he clinches his attack with a distorted truth, "God knows that in the day you eat from it your eyes will be opened, and you will be like God, knowing good and evil." All the devil wishes to do is to leave Eve standing before the fruit, hanging there in all its luscious fascination, tantalizing her, offering her an experience she never dreamed would be possible.

Now the mind comes into action. Without Eve's realization she has already experienced an arousing of her emotions so that she longs for the tantalizing fruit before her. Thus, when her mind comes into action it can no longer do so rationally. Already the will has secretly determined to act on the facts as the emotions present them and thus the mind can only rationalize. It must twist the facts so that they accord with desire and the result was that Eve took the fruit and ate.

But there was still hope for the race. Adam had not yet fallen, only Eve. A battle has been lost, but not the war. But in the innocent but ominous words, "she gave also to her husband with her, and he ate" (v. 6), we face the beginning of the darkness of a fallen humanity--what the Bible calls "death" immediately follows.

The first sign is that Adam and Eve knew they were naked. This is the birth of self-consciousness, and the immediate result is an attempt to cover up, which is the invariable psychological reaction of mankind to self-exposure ever since.

The second mark of death is the tendency to hide. It reveals the fact of guilt--that inner torment we are all familiar with which cannot be turned off no matter how hard we try.

The third mark of death at work in human life is the beginning of blame--the passing of the buck from Adam to Eve and from Eve to the serpent. Behind both excuses is the unspoken suggestion that it is really God's fault. Thus man attempts to turn guilt into fate and make of himself a mere innocent victim suffering from a breakdown in creation for which God is responsible.

The fourth mark of death is the divine establishment of the limits of life: pain, sweat and death. Adam and Eve must learn the hard cruel facts of life lived apart from dependence upon God. At this point of repentance, God then clothes them with animal skins as a picture (as all animal sacrifices are, a kind of kindergarten of grace) to teach us the great truth that ultimately it is God Himself who bears eternally the pain, the hurt and the agony of our sins. This is followed by banishment from the garden, not as we so often imagine, to keep man from coming to the tree of life, but as the text specifically states "to guard the waytothe tree of life" (v. 24). There is a way to the tree of life, but it is no longer a physical way. In the book of Revelation, we are told that the tree of life is for the healing of the nations (see Revelation. 22:2). It is surely to this that Jesus refers when He says, "I am the way." Spiritually and psychologically (in the realm of emotions and mind) we are to live in the presence of God because a way has been opened back to the tree of life.

We can thus summarize chapter 3 in the process it follows: beginning with temptation; followed immediately by death; leading to repentance and grace taken by an act of faith; and resulting in a public acknowledgment on God's part of acceptance; and ending at last in healing.

In chapters 4 through 11, relating early human history, we also see the underlying threads of all human society for all time. Without doubt there was a real Cain, there was a genuine 40-day deluge, there was a solid gopherwood ark and there was an actual tower of babbling confusion. There is no need to question the historicity of these events, but they are recorded so as to teach us graphically the principles on which man has built his society and the inherent flaws in those principles.

History, as we know it, is the chronicle of man's progress from the use of the primitive ax to machine guns, napalm and nuclear explosions. It is the story of wars battles and the bloodshed of mankind. The key to this 20 centuries of dilemma actually lies in the story that took place at the dawn of history--the story of two brothers: Cain and Abel.

The focus of the story is in the two offerings which these brothers brought to God. It is clearly indicated that there was a prescribed time for the bringing of an offering and a prescribed place for the offering of it; but Abel's offering of a lamb is accepted and Cain's offering of grain is rejected. Surely the commentators are right in indicating that God's reason for rejecting Cain's offering was that it was a bloodless offering and, therefore, could not take away sins, for "without shedding of blood there is no forgiveness" (Hebrews 9:22). But it is not clear that Cain understood that.

What is clear is that Cain was angry at God's action, and when given opportunity to repent refused to do so. Thus, when later opportunity finds him in the field with his brother, Abel, Cain's jealousy takes over and the murderous ax rises and falls and Abel sinks to the ground with a smashed skull, murdered by his brother's hand. Thus the roots of human warfare are seen to lie in the jealous and envious spirit in the heart, in the unwillingness to forgive and forget and the ease with which we utter Cain's contemptuous words, "Am I my brother's keeper?"

The blood of Abel cries from the ground for justice and God answers by cursing the ground in which Cain took such great pride and joy. Cain has lost his green thumb; the ground will no longer release its fruitfulness to him and he will therefore be forced to wander from place to place as the crops fail wherever he goes. To protect Cain from excess punishment, God set a mark upon him. It is not a mark of shame, as many interpret it, but a mark of grace by which God is saying, "This man is still my property; he is guilty, he is a murderer, but he is still mine, and don't forget it in your dealings with him."

EXPANSION OF CIVILIZATION

The next element we trace in Genesis is the beginnings of culture, or civilization, and especially the part city life plays in the shaping of human society. To Cain is born Enoch, who builds his city on ground that is yet red with the blood of Abel.

The city Enoch builds is certainly a most imposing one. Within it are found all the ingredients of modern life: travel, music and the arts, the use of metals, the organized political life, and the domestication of animals. These things look impressive, but they are all built on shaky ground. Polygamy appears with Lamech and his two wives. Violence and murder are justified on the grounds of self-defense. The state begins to replace the family as the focus of human interest. The trend toward urban over rural life is evident and increasing toleration of sexual excess appears.

But in the midst of this deterioration God has another plan ready. Adam knew his wife again and she bore a son and called his name Seth (which means appointed), and through Seth the redemptive work of God is traced in chapter 5 in a most remarkable sequence of names. There is difference among authorities as to the meaning of these names, but one authority gives an interesting sequence of meanings.Seth,as we have seen, means "appointed"Enoch,his son, means "mortal," and his son,Kenanmeans "sorrow." His son,Mahalalel,means "the blessed God"; he names his boy,Jared,which means "came down," and his boy,Enoch,means "teaching."Methuselah,the son of Enoch, means "his death shall bring";Lamech,Methuselah's son, means "strength," andNoah,the end of the line, means "comfort."

When this is all put together, it tells the story of grace: It is appointed that mortal man shall sorrow, but the blessed God came down teaching that His death shall bring strength and comfort. The focus of the chapter is Enoch who learned to walk with God. Thus, a brilliant but wicked age ends with a single man having learned to walk in fellowship with God in the midst of a godless and violent generation.

Who are the "sons of God" who are mentioned in Genesis 6 as coming in and marrying the daughters of men and producing a race of giants? Of many explanations, the best seems to be that of Jude who suggests that these are angels who "abandoned their proper abode" (rude 6) and, presumably, took up improper dwelling places. Human bodies in Scripture are called dwelling places. This would then imply that fallen angels (evil spirits) possess the bodies of men and these demon-possessed men married women and produced a race of strange beings called theNephilim.The word means "the fallen ones," and thus explains the race of giants which are frequently referred to in mythical accounts as half men and half gods. But God immediately sets a limit to their existence of 120 years during which time Noah became a preacher of righteousness. Thus, the first mark of an imminent collapse of civilization is the appearance of demonic powers which manifest themselves in open and unchecked violence. The outward wickedness rests upon a deeper corruption within--"every intent of the thoughts of his heart" (Genesis. 6:5). Thus, demonic control, outward violence and inward corruption become the marks of a civilization so decayed it can no longer be tolerated.

God announces to Noah that He intends to judge the world and commands Noah to build an ark of safety which will be his means of deliverance from the coming catastrophe. When the ark is completed, Noah is invited to enter it with all his family, bringing also two of every kind of animal and seven of clean beasts. Noah demonstrated his faith by entering the ark in obedience to the word of God against the ridicule and contempt of his age.

The distinction between clean and unclean animals is an artificial distinction drawn in order to teach men a needed truth. As soon as the lesson was clearly evident in the work of Christ, the distinction disappeared. By certain functions of animals that were designated as clean, corresponding spiritual qualities which God loves are indicated; while the absence of those functions in unclean animals is intended to teach that God disapproves of their corresponding character in the lives of men. -So the flood comes with the fountains of the great deep bursting forth and the windows of the heavens opening. The whole earth is covered to the tops of the mountains and all life perishes except the handful of humans in the ark and those marine animals which could survive in the waters. The rain continues for 40 days and nights and then ceases. At the end of 150 days the waters begin to abate and on the seventeenth day of the seventh month, the ark comes to rest on the mountains of Ararat.

This seventeenth day of the seventh month is the same exact day of the year when, centuries later, Jesus rose from the dead. After the exodus from Egypt God changed - the beginning of the year from the seventh month (in the fall) to the first month (in the spring) when the Passover was eaten. Jesus rose on the seventeenth day of the first month, which would be the same as the seventeenth day of the seventh month in the old reckoning in this passage in Genesis. Thus, clearly, the emergence of Noah from the ark is intended to be a picture of the new beginning of life which every Christian experiences when he enters into the resurrection life of Jesus Christ by the new birth.

GOD'S INTERVENTION

Chapter 9 of Genesis records one of the major covenants of the Bible--a covenant made with Noah, but beyond Noah with all humanity. This covenant is the basis for all human government today. It contains God's provision for the ordering of human life.

First, nature is made to be dependable, secured by the promise of the rainbow from universal catastrophe. Then man's rule over the animal world through fear is disclosed and animals are given to man as food along with plant life

Next, human life is seen to be so sacred that only God has the right to take it, but He uses the state as His instrument and a foundation is thus laid for police work and capital punishment. Once again, the command is given to multiply and populate the earth. All this is to be lived under the constant reminder that "the intent of man's heart is evil from his youth" (Genesis. 8:21).

The strange story of the drunkenness of Noah and the curious action of his son, Ham, toward his father, followed by the cursing of Canaan and the blessing of Shem and Japheth contain much of great significance. Many scholars feel that Ham committed some homosexual act; at the very least it is clear that Ham looked upon his father in his exposed condition with a leering glance that had sexual connotations.

It is also noteworthy that Shem and Japheth would have nothing to do with their brother's lewd delight. They exemplify in action the verse in the New Testament, "Love covers a multitude of sins" (I Peter. 4:8).Literally, they covered their father and refused to look upon his shame, thus they honored their father and won the approval and blessing of God. If this is the case, then Noah knew that Ham's tolerance of perversion would break out in an intensified form in at least one of his children.

Thus, guided by divine wisdom, Noah unerringly selects the one boy of Ham's four sons in whom this perversion will find outlet and expression. So a curse is pronounced upon Canaan. That curse is not a black skin as many have mistakenly stated, but a tendency toward homosexuality which was clearly evident in the Canaanite tribes that inhabited the land of Palestine when Israel came into it, and which has broken out in human society in many places since.

In the prophetic words uttered by Noah concerning his sons, we have a key to the dispersion of mankind throughout the earth. Shem is given religious primacy and the Semitic people are responsible under God to meet the spiritual needs of mankind. It is most striking that the three great religions of earth all come from the Semitic family: Judaism, Islam, and Christianity.

Japheth was promised enlargement and the Japhetic people are in general the peoples of India and Europe. It is largely from this family that Americans come and it is most interesting that history has recorded their geographical enlargement. The entire western hemisphere of our globe is settled by Japhetic peoples and the Indians of Asia are of the same stock.

Ham is given the role of a servant in relation to the other families of earth, but not in the sense of enslavement. The sons of Ham fulfill a servant relationship as the practical technicians of humanity. The Egyptians, the Babylonians, the Mayans, the Aztecs all were Hamitic people, and they are the great inventors of mankind.

In chapter 10 God narrows the flow of history down to the Semitic races. In chapter 11 He will narrow it still further to one man--Abraham. From there it begins to broaden out again to take in Abraham and all his descendants, both physical and spiritual. The rest of the Bible is all about the children of Abraham physically and spiritually. We have, then, in these two chapters one of the most important links in understanding the Bible.

The atmosphere of this time is one of movement, migration. People are thrusting out from a center like spokes of a wheel radiating out into the corners of the earth. One branch of the Hamitic family settled in the land of Shinar or Babylonia. They soon discovered they could invent their own materials for building and they were fired with desire to build two things--a city and a tower. A city reflects the need of man for social intercourse where the hungers of the soul can be satisfied for beauty, art, music commercial and business life. A tower, on the other hand reflects the need to satisfy the spirit of man.

Archeologists have now found that the Babylonians built great towers called ziggurats which were built in a circular fashion with an ascending spiral staircase terminating in a shrine at the top around which were written signs of the zodiac. Obviously, such a tower IS a religious building. Unquestionably there was a plaque somewhere attached to each which carried the pious words "Erected in the year to the greater glory of God." But it was not really for the glory of God. It was a way of controlling God, a way of channeling God by using Him for man's glory. This is revealed in what the builders said, "Let us make a name for ourselves."

The reaction of God is one of exquisite irony. God takes note of their unity and their creativity and comes to a startling conclusion, "Nothing that they propose to do will now be impossible to them." Thus, for man's sake, to keep him from destroying himself by ignorant ambition, God confused their language and man is scattered over the face of the earth. It is God's way of preventing the ultimate catastrophe. When man at last gets together again and under the illusion of technical ability thinks he can master all the great and intricate mechanisms of life, we will have achieved the ultimate disaster.

Title: The Beginnings of Mankind: Genesis 1-11 Author: Ray C. Stedman
   Date:April 2, 1997
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