TOPIC 1 GOD AS THE CREATOR

The creation story

We need to know from the onset that there are two creation accounts in the book of Genesis that
is on chapter 1:1-2:3 and 2:4-25. The firstcreation story takes place in Genesis 1:1-2:3. The word
creation comes from the word bara. From the story in Genesis we hear that God created the
universe in six days and rested on the seventh day. We need to look at the activities that God did
on these six days.

Day 1 - God created light and separated the light from the darkness, calling light "day" and
darkness "night."

Day 2 - God created an expanse to separate the waters and called it "sky."

Day 3 - God created the dry ground and gathered the waters, calling the dry ground "land," and
the gathered waters "seas." On day three, God also created vegetation (plants and trees).

Day 4 - God created the sun, moon, and the stars to give light to the earth and to govern and
separate the day and the night. These would also serve as signs to mark seasons, days, and years.

Day 5 - God created every living creature of the seas and every winged bird, blessing them to
multiply and fill the waters and the sky with life.

Day 6 - God created the animals to fill the earth. On day six, God also created man and woman
(Adam and Eve) in his own image to commune with him. He blessed them and gave them every
creature and the whole earth to rule over, care for, and cultivate.

Day 7 - God had finished his work of creation and so he rested on the seventh day, blessing it
and making it holy.

From the creation story we can get a lot of facts and problems that we need to answer.

 The simple truth of the biblical creation story is that God is the author of creation. In
Genesis 1, we are presented with the beginning of a divine drama that can only be
examined and understood from the standpoint of faith. How long did it take? How did it
happen, exactly? How many beings were involved in the creation? How many days were

1 Biblical Studies 2035 O LEVEL. Mr Muronzi St Dominics Chishawasha 0712302275

 taken? No one can answer these questions definitively. In fact, these mysteries are not the
focus of the creation story. The purpose, rather, is for moral and spiritual revelation.
 We see from the story that when God created the universe the world was without form. It
was void and his spirit was hovering upon the earth. The mention of the rˆuah. ˘elohim,
the “spirit of God,” implies in some way the presence of God within this barren world.
There was nothing. We here that God spoke things into existence. The first creation story
shows that God created the world ex nihilo (out of nothing).The author used the word
bara which means created and not yetsar which signifies to frame or form. Some
scientists find problems with this type of reasoning. The fact that God created out of
nothing does it really mean that prior to God‟s creation there as no matter, no space and
no time, no laws of physics? Another question we could need an answer is before God
brought forth the universe, was there nothing other than God? But if the universe, or
multiple universes always existed, them what need is there for God.
 God was very pleased with his creation. Six times throughout the process of creating,
God stopped, observed his handiwork, and saw that it was good. On final inspection of all
that he had made, God regarded it as "very good."This suggests a God who is a perfect
designer.
 Verse 26 confuses us as 21st century readers. The verse suggeststhat there were a lot of
people or beings who were involved in the creation of the universe. The preceding verses
suggest that God alone was involved in the creation of the world but verse 26 suggests
that now God as consulting others. In verse 26, God says, "Let us make man in our
image, in our likeness ..." This is the only instance in the creation account that God uses
the plural form to refer to himself. It's interesting to note that this happens just as he
begins to create man. Many scholars believe this is the Bible's first reference to the
Trinity. For the first time we read that God conferred with Himself. All the other acts of
creation were done by executive order. The creation of man is done after consultation.
This shows in the first place how important the act is. It is also the first time we read of
the plurality of God. “Let us make man” indicates that the Father, the Son and the Holy
Spirit were equally involved in the process. This was true for the whole of creation, but
here it is repeated in connection with one item of the whole: the creation of man. In vs. 1-
3 we read how God (the Father) created, the Spirit hovered and the Word was heard. All

2 Biblical Studies 2035 O LEVEL. Mr Muronzi St Dominics Chishawasha 0712302275

 three Persons are concentrating upon this last act of creation. The man who as created by
God here on this occasion is both male and female. In the biblical sense of the word, man
stands for man and woman.
 When God created man He gave him dominion over all things on the earth. God‟s plan
was for man to rule. The fish, the birds, the livestock and all the other creatures were put
under mans‟ dominion. At this point there is no indication as to what mans‟ relation to
other spiritual beings would be. It is only later in the Bible that we find out that man
ranks higher, in the hierarchy of created beings than angels, who are in many respect
superior to him. This may influence present day readers‟ attitude towards the
environment. The fact that human beings were given dominion over all the creatures on
the earth may cause humanity to plunder the insects, animals and vegetation on the earth.
The bible suggests that vegetation and animals were given to humanity for food. One
cannot be blamed, therefore, for killing animals indiscriminately for food.
 After God created man he blessed them. The blessing on verse 28 is composed of two
parts: fruitfulness and authority. The verse says “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.‟ ” this
verse poses a lot of challenges for us modern day readers especially in connection with
marriages without children and singleness and celibacy. The verse has also been used by
believers from other religious sects such as African independent churches in Zimbabwe
to influence believers to have a lot of children. As a result of such teaching population
has grown.
 On the seventh day, God rested. It's hard to come up with a reason why God would need
to rest since He is a supernatural deity, but apparently, he considered it important. Rest is
often an unfamiliar concept in our busy, fast-paced world. It's socially unacceptable to
take an entire day to rest. God knows we need times of refreshing. Our example, Jesus
Christ, spent time alone, away from the crowds.The rest of God on the seventh day sets
an example for how we ought to spend and enjoy a regular day of rest from our labors.
We should not feel guilty when we take time each week to rest and renew our bodies,
souls, and spirits.But there is a more profound significance to God's rest. It figuratively
point to a spiritual rest for believers. The Bible teaches that through faith in Jesus Christ,

3 Biblical Studies 2035 O LEVEL. Mr Muronzi St Dominics Chishawasha 0712302275

 believers will experience the delights of resting in heaven forever with God: "So God‟s
rest is there for people to enter, but those who first heard this good news failed to enter
because they disobeyed God. For all who have entered into God‟s rest have rested from
their labors, just as God did after creating the world." (See Hebrews 4:1-10). Finally, the
use of ‫ ׁשבת‬indicates that God did not rest because he was weary. He completed
everything that he intended to create and was satisfied with the results. There was,
therefore, no need to continue with the activity previously underway. The issue is one of
completion, not weari-ness.

Creation story in chapter 2:4b-25

This story was written by the Yahwistic writer. The Priestly source used the word bara to
indicate the divine making of man. The Yahwist used the word yasar for the creative act, the
word which is regularly used for the potter‟s work. The Priestly shows God as taking counsel
with his heavenly court before he created man. The phrase “let us make man‟ suggest that man
was created as a result of the divine plan of God. The Yahwist on the other hand depicts man as a
product of being shaped by God from the dust of the earth. This is contrary from the narratives in
chapter 1 which shows that man as created from nothing. After creation man was informed with
the breath of life, breathed into him by Yahweh, so that he becomes a living soul. The Priestly
writer also presents male and female as created together in one act. This is shown from the
phrase “..male and female he created them, and called their name Adam‟. The Yahwist
represents man as created alone and then woman was created from man.In the second creation
story there is no primeval chaos and the earth is not at all covered by water, rather it is dry and
arid. The second creation story is more anthropomorphic that the first. God according to Boadt
the story tells how God gave humans care over the garden and made everything perfect for the
first human couple. The author speaks of a God in a fairy tale-God walks with his man and
women and talks to them, he thinks out loud, he works as a potter, fashioning people from mud
and breathing life into them. This all points the J Source. God is consistently called LORD God,
is not pictured as simply willing things to be, but he „forms‟man and plants a garden. He is
represented as shaping man‟s body from the clay of the earth and blowing breadth into his
nostrils to transform him into a living being. The account in Chapter two has no note of time

4 Biblical Studies 2035 O LEVEL. Mr Muronzi St Dominics Chishawasha 0712302275

while the one in chapter 1 divided the work of creation into six separate operations each assigned
to one day. The order of creation from chapter 1 is as follows:

(a) Light
(b) The firmament-heaven
(c) The dry land-earth. Separation of earth from the sea
(d) Vegetation
(e) The heavenly bodies-sun,moon and stars
(f) Birds and fishes
(g) Animals man-male and female together.

The order of creation from chapter two is as follows

(a) Man, made out of the dust, with the breath of Yahweh
(b) The Garden(Paradise)- to the east- in Eden
(c) Trees of every kind, including the tree of life and the Tree of the knowledge of Good and
Evil
(d) Animals. Beasts and birds(no mention of fishes0
(e) Woman, created out of man.

The creation Story as legendary material

The creation story is not historical but mythical stories without any aota of historical truth.
Gunkel maintains that the Babylonian myth became current in Western Asia at a very early
period, and that it was told in Israel from generation to generation. By the time of the early kings
the story had become greatly modified, had been gradually divested of its most glaring, and,
therefore, from the Israelite standpoint, most objectionable mythological elements, and had
adapted itself almost completely to the unmythological and spiritual point of view of Israel's
religion. Gradually elements of other traditions, likewise chiefly mythological in character,
became fused with the original tradition of Babylonian origin, notably elements of Phoenician
and possibly other creation myths, referred to briefly and fragmentarily in 1:2, and the myth of
the Golden Age at the beginning of the world, with its implication of the late Jewish

5 Biblical Studies 2035 O LEVEL. Mr Muronzi St Dominics Chishawasha 0712302275

eschatological tradition and doctrine that this Golden Age would be restored at the end of time.
This composite, but thoroughly fused tradition, after having been current in Israel for many
centuries, served the priestly authors as the basis for the present narrative.

The creation story and the Enuma Elish

The Emuna elish is a Babylonian account of the creation which was known at least 1700BC
before the priestly account. According to this myth the world begins from the gods of fresh and
salt water, Aspu and Tiamat.

The legend has it that:

when on high the heavens had not been named, firm ground below had not been called by
name, naught by primordial Aspu, their begetter and Mummu-Tiamit, she who bore them all,
Their waters commingling as a single body.(ANET 60-61)

This story suggests that all the gods and goddesses originated from the union of the primeval
waters. There was discord and fighting among the gods and goddesses and Aspu and Tiamit were
deeply disappointed and decided to kill all their off springs. When the gods discovered their plan,
one of them,Ea, kills Aspu. Tiamit 9 the symbol of chaotic darkness and disorder) was left alone
and declared war against the gods. The gods in fear choose a younger warrior god, Marduk, to
lead them against their own mother before he undertook the battle. He wins by means of his
storm weapons of thunder, wind and lightning, and slays Tiamit. Out of one half of her body he
makes the earth and out of the other half, the heavens. Marduk next proposes to create humans:

Blood I will mass and cause bones to be. I will establish a savage; “man” shall be his name.
Verily, savage-man I will create. He shall be charged with the service of the gods. That they
might be at ease! (ANET 68)

From the story we can see that Marduk has Ea, the wise god, fashions/creates human beings from
the blood of one of the gods who was defeated. Marduk also fixes the roles of all the gods, sets
order to the world, and finally celebrates his kingship over gods and humans by a feast.

6 Biblical Studies 2035 O LEVEL. Mr Muronzi St Dominics Chishawasha 0712302275

 The Enuma Elish has a plethora of similarities with the creation story from the Hebrew Bible. If
we look at Genesis 1:2 we see that there was darkness and chaos. Let‟s look at the similarities in
detail from the table below

Genesis The Enuma Elish

The Devine creates by word all matter but it is Divine spirits and cosmic matters coexist and are co-
independent of it eternal
Earth is desolate with darkness over the Primeval chaos; war of gods Tiamit, the sea
deep(tehom)
1st day light created Light emanates from the gods
2nd day the sky dome created Creation of firmament(dome)
3rd day creation of dry land Creation of dry land
4th day creation of heavenly lights Creation of heavenly lights
th
6 day creation of man Creation of man
7th day God rests and sanctify the Sabbath The gods rest and celebrates with a banguet
We must note that while the priestly author knew this story or another similar to this one and
used its plot and outline, he did not accept its theology. This can be seen from the act that in the
creation account the priestly author does not mention about the battle between Yahweh and the
forces of chaos represented by water nor does the story say that human beings are made up of
flesh of a god, nor does it claim that we have purpose to be slaves of the gods. Furthermore
Yahweh is not portrayed by the creation story as one deity who is competing among jealous
deities. The creation story categorically makes it clear that Yahweh is different from Marduk in
that

 He is only one. he does not have sexual gender.

 He created from his goodness and wise plan a world of order.
 The matter created by Yahweh is good and is not as a result of whim or magic.
 God declares his decree by word.
 He gave humans a place of honour, by being created last and made in his own image.
 Human were also given the responsibility over what he created, and they share the divine
gifts of procreation,, Sabbath rest and knowing God personally.

7 Biblical Studies 2035 O LEVEL. Mr Muronzi St Dominics Chishawasha 0712302275

The story of the P source depicts God as one who is majestic, powerful and unchallenged and the
creator of the universe.

The epic of Gilgamesh

This is another Babylonian story about the creation of the world. The story is about a hero who
conjured all kinds of hurdles but cannot pass the final test needed for immortality, that is ti
simply stay awake. Although he was condemned to be mortal Gilgamesh received a consolation
prize of a twig from a plant of rejuvenation with which he will be able to renew his youthfor as
long as the plant lives. But on his journey home, he takes off his clothes to go swimming and
leaves the plant unguarded on the shore. Suddenly a snake smells its odor and swallows it and as
a result shed its old skin again and again.

This story must have been seen by the author of the J source so as to take its outline. It seems the
author builds his story from such mythical elements. From the story e can see the similarities
with the story about the fall of man. These similarities are;

 The story about the tree of life,

 The serpent,
 The hopes for wisdom

The author however, carefully avoids the position that is assumed by pagan myths-that gods
purposely kept humans from immortality so that there would be no threat against the divine
order. The J source shows that humanity is to blame and nog God. God offered them choice but
humanity choose otherwise.

.Schwally holds that the present form of the narrative is the result of the literary fusion of two
originally independent and even contradictory versions of the creation story. The one told that
God created the universe and all its contents by his word alone, while the other told that God
actually worked and made the various creatures, heavenly bodies, monsters, fish, fowl, animals,
and man, by his very hands, as it were, in a manner quite similar to the Yahwist account of
creation in Genesis, chapter 2.

The creation and science

8 Biblical Studies 2035 O LEVEL. Mr Muronzi St Dominics Chishawasha 0712302275

There has been a debate among scholars on whether science and religion are complimentary or
not. Since the 16th century there has been a major shift in the way of thinking among western
scholars pertaining to the creation to the world. Scientific scholars have managed to show that
the traditional wiev that God created the world is not true. Two theories have been put forward
by biologists and physicist in trying to explain the origins of the universe and these are the
evolutionary theory and the big bang theory.

The Theory of evolution

The theory was started by Charles Darwin in 1859. This theory is found in his book “On the
origins of species”. According to the theory living creatures evolved through a process of gradual
change that took place millions of years ago. He further said that each species has certain
characteristics that are passed from one generation to generation. These characteristics are the
ones that make them to adapt to new environments. They give them a better chance of survival.
For example an animal might be born with a slightly different colouring from other animals of
the same species. If that colouring provides better camouflage against natural enemies, then that
animal is more likely to survive. This became known as the survival of the fittest.Those animals
that survive will breed, and in this way better camouflage will be passed on the next generation.
Darwin believed that over many thousands of years of generations these successive slight
changes eventually led to the formation of new species. This process is known as natural
selection.

Darwin‟s theory was backed by evidence that he gathered over a period of 30 years of scientific
research. The research was carried out on the Galapagos Islands off the coast of South America.
He observed different birds (finches) on different islands. He observed that these finches had
different types of beaks. Those finches that lived on Islands were seeds were the main food
source had fat beaks and those which lived on islands were fleshy cactus were the main food-
source had thin pointed beaks. It was characteristics such as these which were passed from one
generation to the next.

Strengths of the theory

The evolution has a lot of strengths and the supporters of this theory believe the theory holds
water because of:

9 Biblical Studies 2035 O LEVEL. Mr Muronzi St Dominics Chishawasha 0712302275

  Connection between animals from the past and the present

The theory seems to be a plausible explanation of how the world came into existence because of
the connection between animals of the past and the present for instance human beings are
compared to apes. Raymond Dart first discovered a small skull in a cave at Taung in Northern
Cape Province of South Africa. The shape of its jaw gave it a slight apelike appearance, but its
teeth were more like of humans. Its brain was little larger than that of apes and the back of its
skull suggested that this creature normally stood upright and walked on two legs. This was
perhaps enough evidence of apes which evolved to become humans. It must be noted however
that there are many physical differences between apes and human beings. These differences are
that humans stand upright and walk on two legs, humans have larger brains than apes and lastly
human can use their hands to make tools.

 Fossil evidence

There is strong scientific evidence of fossils and geographical evidence that have been obtained
in form of drawings, dissections and skeletons to support the theory. Fossils, although most of
them have been discovered in this present age, they clearly show that species evolved from that
they were in the past to how they are now. Some of the fossils that were discovered showed that
there are certain animals that used to live long ago which are no longer in existence. These
include wooly mammoths, dodo birds and dinosaurs.

 Visible traits shown by present organism

Chickens which are said to be descendants of dinosaurs have inherited legs that are nearly
similar to those of a dinosaur. Human beings have hair skin, especially males whereas apes have
fur all over their bodies which shows that they are related in a way.

 Continuous development of life

The other evidence which shows that evolution is true is the continuous development of life into
complex forms without an external designer. There is proof that humans have come from
wearing animal skins into making technological inventions day by day without being remolded
but it occurs naturally through adaption to environmental conditions.

10 Biblical Studies 2035 O LEVEL. Mr Muronzi St Dominics Chishawasha 0712302275

  Evidence from HIV and AIDS

It has been proven recently through the study of HIV and AIDS that Darwin was correct. It has
been discovered that the HIV Virus has been mutating continuously. The mutation of the HIV
virus has been seen as similar to the evolution process that matter went through some billions of
years ago.

 Evidence from black moths

The black moths could blend in easier and survive to produce more often. Overtime majority of
these had turned black. This is evidence to Darwin‟s theory because it shows how species
constantly change and adopt to meet needs of the environment.

Weaknesses of the evolution theory

Evolution is flawed from a perspective of a Christian is a number of ways. This is because:

 Evolution implies that life has developed by chance, whereas the scriptures teach that
God is the creator.
 The scriptures teach that humans alone have a God-given soul, but if we have evolved
from animals, there is no special place for the human soul.
 Evolution challenges the teachings of the bible which says that each species was made
according to its own kind. This means that species do not change, they are fixed for all
the time.

The Bing Bang theory

This theory was started by an astronomer called Georges Lemaitre in 1927.The Big Bang theory
suggests that space and time began around 15 billion years ago. The world began from a
singularity, an infinitely tiny point. This singularity was extremely hot and dense and composed
of tiny particles mixed with light and energy. As everything expanded and took more space, it
cooled down. The tiny particles grouped together. They formed atoms. Then those atoms
grouped together and over lots of time formed stars and galaxies.

Strengths of the Big Bang theory

11 Biblical Studies 2035 O LEVEL. Mr Muronzi St Dominics Chishawasha 0712302275

The big bang theory has been supported by a lot of scholars. Some of the strengths of the theory
include:

 The red shift of galaxies

The red shift of galaxies is the continuous movement of galaxies away from each other. This tells
us that the universe is expanding meaning. The end result is that light waves are also stretched
and this makes light redder.

 Mixture of elements

Some chemical elements were created when astronomers looked at the very old galaxies and
****stars. The amounts of each chemical they see agree with the theory. One stars like the sun,
and other organisms and metals were created for they contain chemical elements like hydrogen,
oxygen etc.

 Microwave background

The big bang theory seems to be a plausible explanation of the universe came into existence.
This is evidenced by the microwave background. A long time ago the whole universe was very
hot. As it grew in size, the heat left a glow which fills the entire universe. The theory predicted it
to still exist and this was proved by the microwave telescope. The telescope can see the ancient
light/ glow which was there after the big bang from the beginning of the world.

 Steady state theory

The weaknesses

The big bang theory has its own flaws. The weaknesses of the theory include:

 The theory failed to explain how the creation of the universe took place without the unity
of time, space and matter.
 The theory failed to account for the origin of the pre-existing singularity which is said to
have facilitated the origin of the universe.
 According to the theory the world should have been half matter and half anti-matter but it
is not.

12 Biblical Studies 2035 O LEVEL. Mr Muronzi St Dominics Chishawasha 0712302275

TOPIC 2 GOD AS THE COVENANT GIVER

The call of Abraham (Genesis 12:1-9)

Abraham was not an Israelite, although his descendants were called Israelites. He was a Semite
who came from Mesopotamia (the land now called Iraq) and migrated to Canaan. His father was
Terah (11:27). He had brothers Nahor and Haran. He as first called Abram which means high
father. Later on he was changed to Abraham which means a father of a multitude.

Abraham was asked by God to leave Ur of the Chaldeans in Mesopotamia to go to the land that
he would show him. The journey was not Abraham‟s plan. He obeyed God unquestioningly. This
story shows that God started the long walk of rescuing the human family from the results of its
sin.

Abraham probably had no visions of the birth of the Son of God in this world, of the coming of
the Holy Spirit upon man and the birth of the Church, when he pulled the door of his house shut
behind him for the last time. Or rather when Terah shut the door. Yet Abraham‟s leaving of Ur
was an event of cosmic and eternal proportions, similar to Noah‟s entering of the ark. It was the
end of one dispensation and the beginning of another. This was the beginning of the process of
rescuing we that we see later on in the New Testament. Abraham went because God had told him
to go, some scholars would like to think that there were some things which were probably
happening at that time which forced him to leave. Probably he needed to find a country where
there was more rain since he was a prominent farmer.
How Abraham received this call we are not told. He may have had a dream in which he heard the
voice, or God may have spoken to him in an audible way. In Abraham‟s experience this was the
first of a series of „theophanies‟ or divine appearances that would reoccur during his life. The
important part is that there was no doubt in his mind as to who had spoken to him. The call
happened when he was 75 years old. He was married to Sarai who was also well advanced in
age. Sarai later changed to Sarah which means princess.
God promised Abraham a great name and nation despite him being barren. The great nation was
not the whole Jewish nation, but that part of the Jewish people who were faithful to God. The
great nation continued until the time of Jesus. Christians believe that when Jesus came, He came
as a member of that same great nation and that he developed it, so that those whom He gave new

13 Biblical Studies 2035 O LEVEL. Mr Muronzi St Dominics Chishawasha 0712302275

life have become the Christian church. God promised Abraham that through him all the families
of the earth were to be blessed.
So Abraham went to the land as the LORD had told him. Here we see Abraham‟s obedience and
trust in God. He left everything, his beloved ones to a place he knew no. when he arrived there
God promised him that he would give his descendants the land in Canaan. Abraham built an altar
at Shechem and another one at Bethel(12:80 and another one at Hebron (13:18). Probably he did
not construct new ones , but just used those ones where Canaanites had worshipped other Gods
and spirits.

God’s covenant with Abraham(Genesis 15:1-7)

A covenant is formal agreement between two people. It involves promises and things which need
to be followed called stipulations. If the covenant stipulations are not followed the covenant
ceases to exist. Chapter 15 is one of the great chapters in the Bible upon which much of the
whole of Biblical revelation hinges. Ch. 15:6 “Abram believed the LORD, and he credited it to
him as righteousness,” forms the main body of the doctrine of justification by faith, expounded
by the Apostle Paul in his epistles.
In chapter 15 God appeared to Abram in a vision. He then assured Abram of f his protection and
having an heir who would take over his inheritance. God assured Abram that he would:
1. Be his shield He says: “I am your shield.” In the book of Psalms the LORD is several
times represented as a shield that covers the believer.
2. Reward him greatly
3. Give him an heir and that Eliezer was not going to be the heir.

This promise is confirmed by an object lesson in astronomy. God takes Abraham outside. So the
previous conversation must have taken place while Abraham was sitting in his tent, having his
devotions. We do not know what Abraham saw exactly when he looked up into the starry skies.
We do not know how much knowledge of astrology Abraham possessed. He came from
Babylon, where the art was advanced and probably practiced popularly. He may have seen and
understood more than most modern men would, looking up in the sky.
We do not know if Abraham had an inkling of the fact that his offspring would be the fulfillment
of God‟s promise to Eve. Probably the hope for the return of eternal life as we see it presently

14 Biblical Studies 2035 O LEVEL. Mr Muronzi St Dominics Chishawasha 0712302275

still alive in the primitive tribes of the world was the predominant part of man‟s hope in
Abraham‟s day. So we would not be amazed if Abraham had identified “the son coming from his
own body” with the Messiah.
“Abram believed the LORD, and he credited it to him as righteousness.” (Ch. 15:6). This is one
of the most amazing verses in the Bible. Paul uses it in Rom.4 and Gal.3: 6 in connection with
our justification before God. First we have the fact that Abraham believed that God was going to
give him what He had promised. We do not know his exact age at this point, but he was probably
in his eighties. The writer to the Hebrews says that Abraham was „as good as dead‟ when Isaac
was born. That was of course more true poetically than in any other respect; but still it became
more and more unlikely that Sarah would get pregnant through Abraham as time passed by.
Verse.7 takes us probably to a different scene, at a different time. It may have been the next day,
but that is hard to tell. Abraham has had time to think things over. And when God speaks to him
again, he has evidently been assailed by doubts. He may have thought that the previous
experience was too good to be true.
Circumcision 17

In chapter 17 God appears to Abram for the third time. In this third appearance of God to
Abraham the covenant is signed between God and man. It is another one of the peak experiences
in Abraham‟s life. It happens thirteen years after the previous chapter. This is the first time God
reveals Himself as “El Shaddai,” God Almighty. We find the expression five times in the book of
Genesis; besides this verse in Ch. 28:3; 35:11; 43:14 and 48:3. It is a plural of the root word for
“powerful” or “to be strong.” Thomas Aquinas translates it as “the One who is sufficient.” The
Pulpit Commentary says about “El Shaddai” that the term is used: “distinguishing Jehovah, the
God of salvation, from Elohim, the God who creates nature so that it is and supports it that it
may stand, as „the God who compels nature to do what is contrary to itself, and subdues it to bow
and minister to grace‟; characterizing Jehovah the covenant God, „as possessing the power to
realize his promises, even when the order of nature presented no prospect of their fulfillment,
and the powers of nature were insufficient to secure it.”
Against the background of the promise God had given to Abraham and the condition in which
both Sarah and Abraham found themselves, being respectively 89 and 99 years old, this
revelation of as the One „who compels nature to do what it contrary to itself‟ and „as possessing
the power to realize his promises, even when the order of nature presented no prospect of their

15 Biblical Studies 2035 O LEVEL. Mr Muronzi St Dominics Chishawasha 0712302275

fulfillment‟ is very significant. Abraham and Sarah have both come to the conclusion that the
time for the fulfillment of God‟s promise is passed. They have accepted the fact that Ishmael,
that unruly teenager, is the fulfillment of God‟s promise. And here comes God to tell Abraham
that he is wrong.
Abraham had little or no idea that God was preparing the world for an event that was even more
momentous than the birth of a baby after its due time. Paul put this in the proper perspective
when he says in Rom.4:17 - “As it is written, „I have made you the father of many nations‟- in
the presence of the God in whom he believed, who gives life to the dead and calls into existence
the things that do not exist.” (RSV). And he draws the line through to us by saying in Rom.4:22-
24 - “This is why „it was credited to him as righteousness.‟ The words „it was credited to him‟
were written not for him alone, But also for us, to whom God will credit righteousness; for us
who believe in him who raised Jesus our Lord from the dead.” That is why Jesus can say: -
“Your father Abraham rejoiced at the thought of seeing my day; he saw it and was glad.” (John
8:56)
The covenant that was made in chapter 15 is confirmed at this moment. God has given Abraham
time to understand what He had done for him. His failure of faith, which resulted in his marriage
with Hagar and the birth of Ishmael have given him a clearer insight both in the unreliability of
his own person and the faithfulness of God.
The essence of the covenant is stated in vs.7 - “I will establish my covenant as an everlasting
covenant between me and you and your descendants after you for the generations to come, to be
your God and the God of your descendants after you.” The other articles of the contract lead up
to this or are a confirmation.
In the light of the history of salvation, this means that after the fall, in which man broke the bond
of fellowship with God, God comes back and offers peace and complete restoration and even
more. He does this in choosing one particular man, who will be the father of one particular
nation, which will be the guardian of God‟s revelation. That is why Paul can say about Israel in
Rom.9:4,5 - “Theirs is the adoption as sons; theirs the divine glory, the covenants, the receiving
of the law, the temple worship and the promises. Theirs are the patriarchs, and from them is
traced the human ancestry of Christ, who is God over all, forever praised! Amen.”
The covenant is eternal, but some of the articles are temporary provisions, such as the possession
of Canaan and the rite of circumcision. If we would consider those parts of the agreement to be

16 Biblical Studies 2035 O LEVEL. Mr Muronzi St Dominics Chishawasha 0712302275

eternal also, we would have to believe that this planet would exist eternally and that Paul is
wrong in the New Testament when he argues that circumcision makes no difference in our
relationship with God. (See Gal.6:15).
The first article of the covenant consists in the establishing of a link between Abraham and
posterity. He will be the father of a great multitude consisting of many nations. The latter phrase
is consistent with the promise that was included in the call, recorded in Gen 12:3 “.... all peoples
on earth will be blessed through you.” It clearly means that although Israel will be the guardian
of the covenant, the covenant is not to be restricted to the nation of Israel alone. As Paul state in
Gal.3:14 - “He redeemed us in order that the blessing given to Abraham might come to the
Gentiles through Christ Jesus, so that by faith we might receive the promise of the Spirit.” The
execution of the promise is first of all expressed in a change of name. Abram will henceforth be
called Abraham according to verse 5. “No longer will you be called Abram; your name will be
Abraham, for I have made you a father of many nations.” Abram meant “a high father” and
Abraham “father of a multitude of nations.”
In cultures such as we find in Irian Jaya, Indonesia, a change of name occurs always when
someone turns from heathenism to Christ. Sometimes it is only an indication that a person is in
favor of Western culture and wants to leave the Stone Age behind him. For Abraham it must
have had a very deep significance. God changed his name to indicate the new reality. From a
man without descendants he was to be the father of many nations. As we shall see Abraham
initially thought that God‟s promise pertained to Ishmael. The fact that God announces the
promise as if it had already gone into effect contributed, no doubt, to the misunderstanding. God
does not say: “I will make you a father of many nations,” but “I have made you...” But evidently
God wants to give the promise a touch of eternity, where there is no past or future, but just
present.
Abraham‟s part in the covenant is to submit to circumcision. It is important to realize that
circumcision is not something one does to one self; it is being done. Abraham did not circumcise
himself. In the New Testament circumcision is presented as part of the “works of the law,” but
this is not literally correct. That is why physical circumcision can be taken as an image of a
spiritual reality, as Paul does in Phil.3:3 - “For it is we who are the circumcision, we who
worship by the Spirit of God, who glory in Christ Jesus, and who put no confidence in the flesh.”
And Paul says in Rom.2:28,29 - “A man is not a Jew if he is only one outwardly, nor is

17 Biblical Studies 2035 O LEVEL. Mr Muronzi St Dominics Chishawasha 0712302275

circumcision merely outward and physical. No, a man is a Jew if he is one inwardly; and
circumcision is circumcision of the heart, by the Spirit, not by the written code. Such a man‟s
praise is not from men, but from God.”
In vs.11 God explains that the circumcision is to be a sign of the covenant between God and
man. For Abraham it meant in the first place that he would have the sexual intercourse with
Sarah, which would result in the conception of Isaac, as a circumcised man. This too has spiritual
significance. Paul explains this in Col. 2:11 - “In him you were also circumcised, in the putting
off of the sinful nature, not with a circumcision done by the hands of men but with the
circumcision done by Christ.”
God tests Abraham (Genesis 22:1-19)
The chapter starts out by saying that God put Abraham to the test. The KJV uses the expression
“God did tempt Abraham,” but the modern meaning of the word “tempt” as an attempt to make
one fall in sin makes this word unacceptable. Here again we can say that the omniscient God did
not need the proof of Abraham‟s faith. The test was not for God‟s benefit, but for Abraham‟s and
for us.
There is no way of knowing when this event took place and how old Isaac was at this point. The
only thing we are told is that it happened “some time later.” The fact that Isaac carried the wood
for the sacrifice, as we read in vs.6, indicates that he would be a boy, strong enough to carry a
load. He would at least have been a teenager. But that is the only firm conclusion we can draw.
To make him 33 years old, just because the story foreshadows the death of our Lord Jesus Christ,
is pure conjecture.
The dialogue of the first two verses is a startling one. God calls Abraham‟s name, and Abraham
responds as a slave would to his master, ready to receive orders. The difference is that the order
given is a highly personal one, such as no slave would ever be asked to perform. The first
conclusion we must draw is that serving God involves all. We are called to serve God with
everything we have and are. Our family and all the relationships of our human life are included
in this. The test does not come to Abraham as an academic question, such as “if you would be
requested to do such and such, would you do it?”
The fact that Abraham was asked to perform an act that was actually against the will of God,
(Exodus 20:13 says: “You shall not murder,”) raises some difficult questions.

18 Biblical Studies 2035 O LEVEL. Mr Muronzi St Dominics Chishawasha 0712302275

TOPIC 3: GOD AS LIBERATOR
The exodus story is not a heroic epic told to celebrate the accomplishment of Moses as the
liberator of his people. The narrator‟s major purpose is to glorify the god of Israel, the device
warrior whose strong had ad outstretched arm won the victory over formidable adversaries. The
story of Moses shows that it was through Moses, the political leader that the people were brought
out of the land of Egypt.
Moses and the exodus narrative
The names of Moses' parents were Amram and Jochebed (6:20). Amram was the sixth generation
from Abraham, and Moses was the seventh (1 Chron. 6:1-2). After birth Moses was hid In reads
because pharaoh was on a spree to kill Israelite babies. Moses had an older sister and this was
probably Miriam. She is the only sister of Moses mentioned in Scripture (v. 4; Num. 26:59; 1
Chron. 6:3). The daughter of Pharaoh (Thutmose I) was probably Hatshepsut who was a very
significant person in Egyptian history (v. 5).45 Josephus identified her as Thermuthis.
God reveals himself to Moses (Exodus 3)
Moses revealed himself to Moses on Mount Sinai. When this happened he was tending the sheep
of his father in law Jethro. Horeb" (lit. "Desolate Place") is another name for Sinai (v. 1). The
writer called it "the mountain of God" because it was the place where God later gave the Mosaic
Law to Israel. The traditional site of Mt. Sinai and the Horeb range is in the southern Sinai
Peninsula.
As he was looking after the sheep he saw a burning bush. A burning thorn-bush was and is not
uncommon in the Sinai desert. These bushes sometimes burst into flame spontaneously. This
bush was unusual, however, because even though it burned it did not burn up (v. 3). The fire also
probably symbolized the presence of God dwelling among His people (cf. Gen. 15:17; Exod.
19:18; 40:38). God was with His people in their affliction (cf. Deut. 31:6; Josh. 1:5; Dan. 3:25;
Heb. 13:5).
This was the first time God had revealed Himself to Moses, or anyone else as far as Scripture
records, for over 430 years (v. 4). Later in history God broke another 400-year long period of
prophetic silence when John the Baptist and Jesus appeared to lead an even more significant
exodus. The custom of removing one's shoes out of respect is very old (v. 5). It was common at
this time in the ancient world and is still common today.64 For example, when one enters a
Moslem mosque he must remove his shoes.

19 Biblical Studies 2035 O LEVEL. Mr Muronzi St Dominics Chishawasha 0712302275

God proceeded to explain the reason for His revelation (vv. 7-10). The suffering of His people
had touched His heart. He had heard their cries and seen their affliction. God is depicted as
anthropomorphic. God is pictured as someone who can “see”,' “hear” and “know”. The writer
also pictures god as 'coming down' to deliver his people from Egyptian bondage. Now He
purposed to deliver them. The compassion of God stands out in these verses. Moses was
reluctant to do what god wanted him to do. He protested that he could or articulate issues well.
He was a stammerer.
The description of Canaan as a land "flowing with milk and honey" (vv. 8, 17) is a common
biblical one. It pictures an abundance of grass, fruit trees, and flowers where cows, goats, and
bees thrive and where the best drink and food abound. The operative word in the description is
"flowing." This is a picture of a land in contrast to Egypt, where sedentary farming was common.
In Canaan the Israelites would experience a different form of life, namely, a pastoral lifestyle.
Canaan depended on rainfall whereas Egypt did not; it depended on the Nile River.
Moses was able to return to Egypt because at the death of Pharaoh, Egyptian authorities dropped
all pending charges, even in capital cases. The Pharaoh to whom Moses referred here (v. 10) was
very likely Amenhotep II who succeeded Thutmose III and ruled from 1450 to 1425 B.C. He
ruled during the very zenith of Egypt's power, prestige, and glory as a world government.
God gave Moses a sign to inspire his courage and confidence that God would make his mission a
success (v. 12; cf. Gen. 37:5-11). This sign was evidently the burning bush. God also gave
Moses a promise that he would return with the Israelites to the very mountain where he stood
then. This promise required faith on Moses' part, but it was also an encouragement to him.
Moses' fear that the Israelite elders would not accept him is understandable (v. 13). God had not
revealed Himself to His people for over 400 years. When Moses asked how he should answer the
Israelites' question. God's name expressed His nature and actions (vv. 14-15). The Israelites
would ask for proof that the God of their fathers was with Moses. God explained the name by
which He made Himself known to Abraham (Gen. 15:7). God told Moses that his name was lam
that iam. ""I am that I am" means "God will reveal Himself in His actions through history. The
Hebrew word meaning "I am" is similar to the Hebrew name "Yahweh." God told Moses to
request Pharaoh's permission for the Israelites to leave Egypt (v. 18).
Probably there were several reasons the Israelites were to ask their Egyptian neighbors for
jewelry and clothing (v. 22). By doing so, they would humiliate the Egyptians further. They

20 Biblical Studies 2035 O LEVEL. Mr Muronzi St Dominics Chishawasha 0712302275

would also obtain articles needed for the wilderness march and the construction of the
tabernacle. Moreover they would receive partial payment for the labor the Egyptians had stolen
from them during their years of slavery (cf. Deut. 15:12-15).
Passover feast (Exodus 12)
Passover feast is one of the important rituals in Judaism. Other important festivals include
Pentecost, tabernacles ad the Yom Kippur (Day of Atonement). The feast was to be done in the
month of Nissan. The Jews called their first month Abib (v. 2). After the Babylonian captivity
they renamed it Nisan (Neh. 2:1; Esth. 3:7). It corresponds to our March-April. Abib means "ear-
month" referring to the month when the grain was in the ear. The Israelites celebrated the
Passover on the fourteenth of Abib, and the Feast of Unleavened Bread continued through the
twenty-first (v. 18).The Passover was a communal celebration. The Israelites were to observe it
with their redeemed brethren, not alone (v. 4). They celebrated the corporate redemption of the
nation corporately (cf. Luke 22:17-20; 1 Cor. 11:23-29).
The Passover lamb
On this feast there was a one year lamb which was to be slaughtered. Since the lamb was a
substitute sacrifice its required characteristics are significant (v. 5; cf. John 1:29; 1 Cor. 5:7; 1
Pet. 1:19). The sprinkling of the blood on the sides and top of the doorway into the house was a
sign (v. 7; cf. v. 13). It had significance to the Jews. The door represented the house (cf. 20:10;
Deut. 5:14; 12:17; et al.). The smearing of the blood on the door with hyssop was an act of
expiation (cleansing; cf. Lev. 14:49-53; Num. 19:18-19). This act consecrated the houses of the
Israelites as altars. They had no other altars in Egypt. They were not to apply the blood to the
other member of the doorframe, the threshold, because someone might tread on the blood there.
The symbolic value of the blood made this action inappropriate. The whole ritual signified to the
Jews that the blood (life poured out, Lev. 17:11) of a sinless, divinely appointed substitute
cleansed their sins and resulted in their setting apart (sanctification) to God. The application of
the blood as directed was a demonstration of the Israelites' faith in God's promise that He would
pass over them (v. 13; cf. Heb. 11:28). The method of preparing and eating the lamb was also
significant (vv. 8-11). God directed that they roast it in the manner common to nomads rather
than eating it raw as many of their contemporary pagans ate their sacrificial meat (cf. 1 Sam.
2:14-15). They were not to boil the lamb either (v. 9). Roasting enabled the host to place the
lamb on the table undivided and unchanged in its essential structure and appearance (v. 9). This

21 Biblical Studies 2035 O LEVEL. Mr Muronzi St Dominics Chishawasha 0712302275

would have strengthened the impression of the substitute nature of the lamb. It looked like an
animal rather than just meat. The unleavened bread was bread that had not risen (cf. 12:34).
The bitter herbs
The bitter herbs—perhaps endive, chicory, and or other herbs native to Egypt—would later recall
to the Israelites who ate them the bitter experiences of life in Egypt. However the sweetness of
the lamb overpowered the bitterness of the herbs. The Israelites were not to eat the parts of the
meal again as leftovers (v. 10). It was a special sacrificial meal, not just another dinner.
Eating in haste
Moreover they were to eat it in haste (v. 11) as a memorial of the events of the night when they
first ate it, the night when God provided deliverance for His people.240 Evidently the Israelites
normally went barefoot in their homes and laid their staffs aside when they entered their
dwellings. God told them to eat the Passover with their sandals on their feet and their staffs in
their hands (v. 11). This reinforced the sense of urgency with which they had to eat the meal.
Those consuming the meat were not to be in the relaxed dress of home, but in traveling attire; not
at ease around a table, but with walking-stick in In slaying the king's son and many of the first-
born animals, God smote the gods of Egypt that these living beings represented (v. 12). This was
the final proof of Yahweh's sovereignty.242 It was the Lord Himself who went through the land,
killing the Egyptians and their cattle, not one of His angels (cf. vv. 12-13). hand; not in calm
security, but in haste, with anxiety."
The unleavened bread
The Feast of Unleavened Bread began with the Passover meal and continued for seven more
days (v. 15). The bread that the Jews used contained no leaven (yeast), which made it like a
cracker rather than cake in its consistency. The Old Testament uses leaven as a symbol of sin
often. Leaven gradually permeates dough, and it affects every part of the dough. Here it not only
reminded the Israelites in later generations that their ancestors fled Egypt in haste, before their
dough could rise. It also reminded them that their lives should resemble the unleavened bread as
redeemed people. Bread is the staff of life and represents life. The life of the Israelites was to be
separate from sin since they had received new life as a result of God's provision of the Passover
lamb. Eating unleavened bread for a week and removing all leaven from their houses would have
impressed the necessity of a holy life upon the Israelites.

22 Biblical Studies 2035 O LEVEL. Mr Muronzi St Dominics Chishawasha 0712302275

Anyone who refused to abide by these rules repudiated the spiritual lesson contained in the
symbols and was therefore "cut off from Israel." This phrase means to experience separation
from the rights and privileges of the nation through excommunication or, more often, death (cf.
Gen. 17:14; Exod. 30:33, 38; 31:14; et al.)
They were to apply the blood using hyssop. Hyssop grew commonly on rocks and walls in the
Near East and Egypt (v. 22). If it was the same plant that we identify as hyssop today, masses of
tiny white flowers and a fragrant aroma characterized it. The Jews used it for applying blood to
the door in the Passover ritual because of its availability and suitability as a liquid applicator.
They also used it in the purification rite for lepers (Lev. 14:4, 6), the purification rite for a plague
(Lev. 14:49-52), and for the red heifer sacrifice ritual (Num. 19:2-6). "The hairy surface of its
leaves and branches holds liquids well and makes it suitable as a sprinkling device for
purification rituals.
God through Moses stressed the significance and the importance of perpetuating the Passover (v.
26). When asked the elders were to say that the Passover lamb means that God passed over the
blood-sprinkled place on the houses of our fathers in Egypt; the unleavened bread means that our
fathers were delivered out of Egypt (in haste); and the bitter herbs mean that the Egyptians made
bitter the lives of our fathers in Egypt.
The Passover and the New Testament
The New Testament identifies the Passover lamb as a type of the person and work of Jesus
Christ. At the beginning of Jesus' public ministry, John the Baptist announced that Jesus was "the
Lamb of God who takes away the sin of the world" (John 1:29). Paul wrote: "Christ, our
Passover, was sacrificed for us" (1 Cor. 5:7). Peter also identified Jesus as the "lamb without
blemish and without spot" (1 Pet. 1:19).245 The Passover anticipated the death of Christ in at
least seven particulars. (1) The Passover lamb had to be without blemish (v. 5), and Jesus was
without sin. (2) The Passover lamb had to be a male (v. 5), and Jesus was a male. (3) The
Passover lamb had to be young (v. 5), and Jesus was young. (4) The Passover lamb had to be
examined over a period of four days from its selection to its killing (v. 6), and Jesus lived a
meticulously examined life. (5) The Passover lamb had to be slain in public (v. 6), and Jesus died
in public. (6) The blood of the Passover lamb on the Israelites' doorposts was a sign that God
should not destroy the family's firstborn (v. 7), and Jesus' blood is the sign of His death and that
through that death believers are saved from coming judgment. (7) None of the bones of the

23 Biblical Studies 2035 O LEVEL. Mr Muronzi St Dominics Chishawasha 0712302275

Passover lamb were to be broken (v. 9), and none of Jesus' bones were broken when He died,
despite the brutality of His death.

24 Biblical Studies 2035 O LEVEL. Mr Muronzi St Dominics Chishawasha 0712302275