Foundational Themes in Genesis – Study 02

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Psa 119:160 Thy word is true from the beginning: and every one of thy righteous judgments endureth for ever.

Genesis is a book of firsts, and all the great themes of the Bible have their origins in Genesis. The first major theme that is revealed in this chapter is that God is the cause or reason for everything we experience, whether they are physical or spiritual. God reveals Himself first and foremost as the Creator in the very first verse in Genesis:

Gen 1:1  In the beginning God created the heaven and the earth.

As this is first time the word “God” appears in Scripture it will be very important to take a closer look. The original Hebrew word here is “ĕlôhıym”, and this word actually appears thirty-two times in Genesis chapter one alone. The word is “ĕlôhıym” which is the plural form of the word “ĕlôahh”. The reason why the plural form “ĕlôhıym” is used instead of “ĕlôahh” suggests a Godhead, and it will help us also to see why the teaching of a trinity is a false doctrine from the beginning. From the beginning there was no other “ĕlôhıym” (gods) and also no trinity because that is not how God wants us to see the Godhead throughout the Bible. Here are two verses in Genesis 1 where this word appears:

Gen 1:1  In the beginning God (Hebrew: “ĕlôhıym”) created the heaven and the earth.

Gen 1:27  So God (Hebrew: “ĕlôhıym”) created man (Hebrew: âdâm) in his own image, in the image of God (“ĕlôhıym”) created he him; male and female created he them.

The image of the Godhead or “ĕlôhıym” (Elohim in English) is reflected in the creation of the “âdâm” (Adam) which is both male and female:

Gen 5:2  Male and female created he them; and blessed them, and called their name Adam, in the day when they were created.

Gen 2:24  Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.

This earthly shadow of a male and female relationship is given to us to see the spiritual relationship and essence of the Godhead in Scripture, the Father, and His Son, Jesus. The “one flesh” principle in the shadow relates directly with the one spirit, the ‘unseen’ spirit of the Father that is shared by the Son:

Rom 1:20  For the invisible things of him from the creation of the world in his works clearly seen, even His eternal power and Godhead, so that they are without excuse;

Joh 10:30  I and my Father are one.

The Adam, the physical union of male and female, reflects the spiritual union in the Godhead, and this is how Paul describes this relationship to give us a better understanding:

1Co 8:6  But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.

1Co 11:3  But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.

Php 2:6  Who (Jesus), being in the form of God, thought it not robbery to be equal with God:

John also adds to this:

Joh 14:28 Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I.

God, the Father, has no beginning as all things are ‘of’ Him, even the beginning. Jesus is of the same ‘form’ or spirit as the Father and has in that sense equality with God, although the Father ‘is greater’ than Him. He is in total submission to His Head, the Father. This truth only finds spiritual meaning for us in the relationship we have with Christ and His true church, and in physical marriage:

Eph 5:31  For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh.
Eph 5:32  This is a great mystery: but I speak concerning Christ and the church.

The false doctrine of the trinity blinds many from seeing these deeper things of God. God is spirit – He does not need another personality called “holy spirit” – He IS spirit and also the only holy spirit. ‘Our likeness’ is the spiritual nature and holiness of the Godhead, and especially the relationship between them. This relationship is reflected in the creation of Eve after Adam. God knew what He was doing because Eve was not an afterthought:

1Ti 2:13 For Adam was first formed, then Eve.

Just as Eve, the mother of all living, ‘was taken out of’ Adam, so has Jesus ‘came out from’ the Father. Adam called his wife “Eve”, just as the Father called Jesus ‘before the foundation of this world’ to “mother” the whole creation, visible and invisible, to spiritual perfection:

Gen 3:20  And Adam called his wife’s name Eve; because she was the mother of all living.

Joh 16:27  For the Father himself loveth you, because ye have loved me, and have believed that I came out from God.

Joh 17:24. Father, I desire that those whom You have given Me, that they may be with Me where I am, that they may behold My glory which You have given Me, for You have loved Me before the foundation of the world.

Jesus Himself said that He is the beginning or the first born of the creation of God. Jesus is the only faithful and true witness of this truth:

Rev 3:14  And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning (Greek: “archē”) of the creation of God;

Here is the same word “archē” or “beginning” in a few verses:

Joh 1:1 In the beginning (“archē”) was the Word, and the Word was with God, and the Word was God.
Joh 1:2 The same was in the beginning (“archē”) with God.
Joh 1:3 All things were made by him; and without him was not any thing made that was made.

Col 1:15 Who is the image of the invisible God, the firstborn of every creature:
Col 1:16 For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:
Col 1:17 And he is before all things, and by him all things consist.
Col 1:18 And he is the head of the body, the church: who is the beginning (“archē”), the firstborn from the dead; that in all things he might have the preeminence.
Col 1:19 For it pleased the Father that in him should all fulness dwell;

In Genesis chapter 1 this intimate spiritual relationship between the Father and Jesus and their roles in the creation is set as the most important theme of Scripture which is further developed and written down by various writers for our learning. Here is one example in Hebrews:

Heb 1:2  Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;

Heb 1:8 But unto the Son he saith, Thy throne, O God, is for ever and ever (the age of the age): a sceptre of righteousness is the sceptre of thy kingdom.
Heb 1:9 Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.
Heb 1:10 And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands:

In Chapter 2 of Genesis the Hebrew word “yehôvâh” appears next to “ĕlôhıym” for the first time in Scripture:

Gen 2:4 These are the generations of the heavens and of the earth when they were created, in the day that the LORD (“yehôvâh”) God (“ĕlôhıym”) made the earth and the heavens,

This combination “yehôvâh ĕlôhıym”, or “LORD God” in English, appears throughout the Old Testament. The Father is always working with Jesus, even in the creation because the Word is the Father’s work:

Joh 5:17 But Jesus answered them, My Father works until now, and I work.

Joh 14:10 Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.

The word “yehôvâh” (Jehovah) means “the existing One” or “He causes to become” which refer to Him being actively present in all things in His creation. Jehovah appeared to Moses and this is the name by which Moses and all the Old Testament writers came to know Him:

Exo 3:13 And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them?
Exo 3:14 And God said unto Moses, I AM (“hâyâh” = root word for “yehôvâh”) THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.
Exo 3:15 And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD God (“yehôvâh ĕlôhıym”) of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations.

So Genesis chapter 2 gives us more detail of what is already established in Genesis 1. The Jehovah of Genesis 2 is the “I am” in Exodus and the rest of the scriptures. Jesus Christ is the Jehovah whom God, the Father, has ordained to make all things ‘by’ Him:

1Co 8:6 But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.

Rom 11:36 For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.

Jesus openly confirmed that He is the “I am” of the Old Testament when those Jews who “believed on Him” wanted to kill Him:

Joh 8:23 And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world.
Joh 8:24 I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins.
Joh 8:25 Then said they unto him, Who art thou? And Jesus saith unto them, Even the same that I said unto you from the beginning.

“Who art thou?” The answer to this question is impossible for the natural man to understand. The revelation of the “is, was and will be” application of the “I am” is not given to all at this stage:

Rev 1:8 I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.

Jesus answered those who asked Him knowing fully well that His “I am” status will become the main motive for His persecution, rejection and eventual death:

Joh 8:56 Your father Abraham rejoiced to see my day: and he saw it, and was glad.
Joh 8:57 Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham?
Joh 8:58 Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am.
Joh 8:59 Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.

Mar 14:61 But he held his peace, and answered nothing. Again the high priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed?
Mar 14:62 And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.
Mar 14:63 Then the high priest rent his clothes, and saith, What need we any further witnesses?
Mar 14:64 Ye have heard the blasphemy: what think ye? And they all condemned him to be guilty of death.

The natural man cannot receive the spiritual words of the “I am”. No one can confess that Jesus is the LORD, the God and creator of all things in this universe (good and evil) for His purpose alone. The Father and His Son is the “us” and the “our” in these verses in Genesis:

Gen 1:26 And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.

Gen 3:22 And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever:

God, the Father, appointed Jesus as the Creator and God of this evil experience called death through which He will make all (eventually) into the spiritual image of God because nobody has ever heard or seen the Father:

Joh 5:37 And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape.

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