Page 9 - Pentateuch

They are given work to do as a blessing and are to “rule” over the rest of creation. Often this word in the OT
describes human relationships: “a master over a hired servant (Lev. 25:43); chief officers over laborers (1
Kings 5:16); a king over his subjects (Ps. 72:8), etc. “Rule” is to be exercised with care and responsibility.
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Nothing destructive or exploitative is permissible.” Both males and females are commanded to rule. Both
live under the authority of God.

As we begin reading chapter two, we find further information on the creation of humans. Adam was
formed “from the dust of the ground” (2:7). The writer used the words “form” and “dust of the ground” to
communicate the link between the physical bodies of humans and the rest of physical creation. Then God
“breathed into his nostrils the breath of life,” reflecting God’s intention to create people in his image (1:27).
Humans are different than the rest of creation.

Already from chapter one, we are given a great deal of information about God. 1.) God is all-wise and all-
powerful. He creates quickly and thoroughly. This is his masterpiece. Nowhere is any sense of difficulty or
resistance given. 2.) God is good. His intention in creation is to bless, to bring about a wonderful world. 3.)
God is self-sufficient. He does not create out of a need for something -- companionship or people to bully or
boredom. 4.) God is plural. He says, “Let us make man in our image,” implying a discussion of some sort.

Much debate has occurred about Chapter Two. Scholars have pointed out the use of the name “God” or
“Elohim” in Genesis 1:1-2:3 in contrast to the use of “LORD” or “Yahweh” beginning in 2:4. (Note how
English translations put LORD in all capital letters, indicating
~yhil{a/ -- ELOHIM -- God the special Hebrew word in the original language. God’s
personal name.) They also notice the differences between
the accounts in chapter one and chapter two. Trees are
created on the third day according to 1:12-13, but in 2:8, trees are created after mankind. The contrasts
suggest to some scholars that two independent accounts of creation were stitched together.

A much simpler conclusion sees Genesis 2:4-25 as a
description of God’s creation of the Garden of Eden, not of hw"hy> -- YHWH --
the entire world. The plants and animals created after Adam
(2:19) were fit for humans to use, able to be domesticated. The different names for God highlight first his
transcendence or greatness with the name “Elohim” and emphasize his immanence or personal

involvement with “Yahweh.” The apparent conflict disappears and adds theological meaning to the account
of creation.

As the scriptures continue, we learn much more. Revelation clarifies God the Father’s purpose in creation
to honor God the Son (Col. 1:16; Heb. 1:2-3). He says to all of creation, “Look at my Son, isn’t he
marvelous?” But already in these first verses of Genesis, a basis is laid for understanding life that is quite
different from the creation stories of other ancient nations and from modern science.

One more day is left in the week of creation, the seventh day. The heavens and earth are finished, and God
rests. Here we find the first occurrence of a unique word, one of the most important in scripture. God
makes the seventh day “holy.” The seventh day is special, different from all the other days. We are rightly
impressed with a spoken word that brings about light. We are rightly impressed with the creation of
humans in the image of God. Yet in none of the other days of creation does God make “holy.” Resting is
special, uncommon.

8 Victor P. Hamilton, Handbook of the Pentateuch (Grand Rapids: Baker Academic, 2005), 28.

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